Barlaam and Ioasaph

by

St. John Damascene (?)

("St. John of Damascus")

c. 676-749 A. D. 

It is not known where or when this story was written, but it isbelieved to have been translated into Greek (possibly from a Georgianoriginal) sometime in the 11th Century A. D. Although the ultimateauthor is usually referred to as "John the Monk", it has beentraditionally ascribed to St. John of Damascus. 

The text of this edition is based on that published as ST. JOHNDAMASCENE: BARLAAM AND IOASAPH (Trans: G. R. Woodward and H. Mattingly;Harvard University Press, Cambridge MA, 1914). This text is in thePUBLIC DOMAIN in he United States. 

This electronic edition was edited, proofed, and prepared by Douglas B. Killings (DeTroyes@EnterAct. COM), November, 1996. 

PREPARER'S NOTE: Readers of this work will note some startlingsimilarities between the story of Ioasaph and the traditional Tale ofBuddha. The work seems to be a retelling of the Buddha Legend fromwithin a Christian context, with the singular difference that the"Buddha" in this tale reaches enlightenment through the love of JesusChrist. 

The popularity of the Greek version of this story is attested to by thenumber of translations made of it throughout the Christian world, including versions in Latin, Old Slavonic, Armenian, Christian Arabic, English, Ethiopic, and French. Such was its popularity that bothBarlaam and Josaphat (Ioasaph) were eventually recognized by the RomanCatholic Church as Saints, and churches were dedicated in their honorfrom Portugal to Constantinople. It was only after Europeans began tohave increased contacts with India that scholars began to notice thesimilarities between the two sets of stories. Modern scholars believethat the Buddha story came to Europe from Arabic, Caucasus, and/orPersian sources, all of which were active in trade between the Europeanand Indian worlds. 

--DBK

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SELECTED BIBLIOGRAPHY:

ORIGINAL TEXT--

Woodward, G. R. & H. Mattingly (Ed. & Trans. ): "St. John Damascene:Barlaam and Ioasaph" (Harvard University Press, Cambridge MA, 1914). English translation with side-by-side Greek text. 

RECOMMENDED READING--

Lang, David Marshall (Trans. ): "The Balavariani: A Tale from theChristian East" (California University Press, Los Angeles, 1966). Translation of the Georgian work that probably served as a basis forthe Greek text. 

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BARLAAM AND IOASAPH

AN EDIFYING STORY FROM THE INNER LAND OF THE ETHIOPIANS, CALLED THELAND OF THE INDIANS, THENCE BROUGHT TO THE HOLY CITY, BY JOHN THE MONK(AN HONOURABLE MAN AND A VIRTUOUS, OF THE MONASTERY OF SAINT SABAS);WHEREIN ARE THE LIVES OF THE FAMOUS AND BLESSED BARLAAM AND IOASAPH. 

INTRODUCTION

"As many as are led by the Spirit of God they are sons of God" saiththe inspired Apostle. Now to have been accounted worthy of the HolySpirit and to have become sons of God is of all things most to becoveted; and, as it is written, "They that have become his sons findrest from all enquiry. " This marvellous, and above all else desirable, blessedness have the Saints from the beginning won by the practice ofthe virtues, some having striven as Martyrs, and resisted sin untoblood, and others having struggled in self-discipline, and havingtrodden the narrow way, proving Martyrs in will. Now, that one shouldhand down to memory the prowess and virtuous deeds of these, both ofthem that were made perfect by blood, and of them that by self-denialdid emulate the conversation of Angels, and should deliver to thegenerations that follow a pattern of virtue, this hath the Church ofChrist received as a tradition from the inspired Apostles, and theblessed Fathers, who did thus enact for the salvation of our race. Forthe pathway to virtue is rough and steep, especially for such as havenot yet wholly turned unto the Lord, but are still at warfare, throughthe tyranny of their passions. For this reason also we need manyencouragements thereto, whether it be exhortations, or the record ofthe lives of them that have travelled on the road before us; whichlatter draweth us towards it the less painfully, and doth accustom usnot to despair on account of the difficulty of the journey. For evenas with a man that would tread a hard and difficult path; byexhortation and encouragement one may scarce win him to essay it, butrather by pointing to the many who have already completed the course, and at the last have arrived safely. So I too, "walking by this rule, "and heedful of the danger hanging over that servant who, havingreceived of his lord the talent, buried it in the earth, and hid out ofuse that which was given him to trade withal, will in no wise pass overin silence the edifying story that hath come to me, the which devoutmen from the inner land Of the Ethiopians, whom our tale callethIndians, delivered unto me, translated from trustworthy records. Itreadeth thus. 

I. 

The country of the Indians, as it is called, is vast and populous, lying far beyond Egypt. On the side of Egypt it is washed by seas andnavigable gulphs, but on the mainland it marcheth with the borders ofPersia, a land formerly darkened with the gloom of idolatry, barbarousto the last degree, and wholly given up to unlawful practices. Butwhen "the only-begotten Son of God, which is in the bosom of theFather, " being grieved to see his own handiwork in bondage unto sin, was moved with compassion for the same, and shewed himself amongst uswithout sin, and, without leaving his Father's throne, dwelt for aseason in the Virgin's womb for our sakes, that we might dwell inheaven, and be re-claimed from the ancient fall, and freed from sin byreceiving again the adoption of sons; when he had fulfilled every stageof his life in the flesh for our sake, and endured the death of theCross, and marvellously united earth and heaven; when he had risenagain from the dead, and had been received up into heaven, and wasseated at the right hand of the majesty of the Father, whence, according to his promise, he sent down the Comforter, the Holy Ghost, unto his eyewitnesses and disciples, in the shape of fiery tongues, anddespatched them unto all nations, for to give light to them that sat inthe darkness of ignorance, and to baptize them in the Name of theFather, and of the Son, and of the Holy Ghost, whereby it fell to thelot of some of the Apostles to travel to the far-off East and to someto journey to the West-ward, while others traversed the regions Northand South, fulfilling their appointed tasks then it was, I say, thatone of the company of Christ's Twelve Apostles, most holy Thomas, wassent out to the land of the Indians, preaching the Gospel of Salvation. "The Lord working with him and confirming the word with signsfollowing, " the darkness of superstition was banished; and men weredelivered from idolatrous sacrifices and abominations, and added to thetrue Faith, and being thus transformed by the hands of the Apostle, were made members of Christ's household by Baptism, and, waxing everwith fresh increase, made advancement in the blameless Faith and builtchurches in all their lands. 

Now when monasteries began to be formed in Egypt, and numbers of monksbanded themselves together, and when the fame of their virtues andAngelic conversation "was gone out into all the ends of the world" andcame to the Indians, it stirred them up also to the like zeal, insomuchthat many of them forsook everything and withdrew to the deserts; and, though but men in mortal bodies, adopted the spiritual life of Angels. While matters were thus prospering and many were soaring upward toheaven on wings of gold, as the saying is, there arose in that countrya king named Abenner, mighty in riches and power, and in victory overhis enemies, brave in warfare, vain of his splendid stature andcomeliness of face, and boastful of all worldly honours, that pass sosoon away. But his soul was utterly crushed by poverty, and chokedwith many vices, for he was of the Greek way, and sore distraught bythe superstitious error of his idol-worship. But, although he lived inluxury, and in the enjoyment of the sweet and pleasant things of life, and was never baulked of any of his wishes and desires, yet one thingthere was that marred his happiness, and pierced his soul with care, the curse of childlessness. For being without issue, he took ceaselessthought how he might be rid of this hobble, and be called the father ofchildren, a name greatly coveted by most people. Such was the king, and such his mind. 

Meanwhile the glorious band of Christians and the companies of monks, paying no regard to the king's majesty, and in no wise terrified by histhreats, advanced in the grace of Christ, and grew in number beyondmeasure, making short account of the king's words, but cleaving closelyto everything that led to the service of God. For this reason many, who had adopted the monastic rule, abhorred alike all the sweets ofthis world, and were enamoured of one thing only, namely godliness, thirsting to lay down their lives for Christ his sake, and yearning forthe happiness beyond. Wherefore they preached, not with fear andtrembling, but rather even with excess of boldness, the saving Name ofGod, and naught but Christ was on their lips, as they plainlyproclaimed to all men the transitory and fading nature of this presenttime, and the fixedness and incorruptibility of the life to come, andsowed in men the first seeds, as it were, towards their becoming of thehousehold of God, and winning that life which is hid in Christ. Wherefore many, profiting by this most pleasant teaching, turned awayfrom the bitter darkness of error, and approached the sweet light ofTruth; insomuch that certain of their noblemen and senators laid asideall the burthens of life, and thenceforth became monks. 

But when the king heard thereof, he was filled with wrath, and, boilingover with indignation, passed a decree forthwith, compelling allChristians to renounce their religion. Thereupon he planned andpractised new kinds of torture against them, and threatened new formsof death. So throughout all his dominions he sent letters to hisrulers and governors ordering penalties against the righteous, andunlawful massacres. But chiefly was his displeasure turned against theranks of the monastic orders, and against them he waged a truceless andunrelenting warfare. Hence, of a truth, many of the Faithful wereshaken in spirit, and others, unable to endure torture, yielded to hisungodly decrees. But of the chiefs and rulers of the monastic ordersome in rebuking his wickedness ended their lives by sufferingmartyrdom, and thus attained to everlasting felicity; while others hidthemselves in deserts and mountains, not from dread of the threatenedtortures, but by a more divine dispensation. 

II. 

Now while the land of the Indians lay under the shroud of this moonlessnight, and while the Faithful were harried on every side, and thechampions of ungodliness prospered, the very air reeking with the smellof bloody sacrifices, a certain mall of the royal household, chiefsatrap in rank, in courage, stature, comeliness, and in all thosequalities which mark beauty of body and nobility of soul, far above allhis Fellows, hearing of this iniquitous decree, bade farewell to allthe grovelling pomps and vanities of the world, joined the ranks of themonks, and retired across the border into the desert. There, byfastings and vigils, and by diligent study of the divine oracles, hethroughly purged his senses, and illumined a soul, set free from everypassion, with the glorious light of a perfect calm. 

But when the king, who loved and esteemed him highly, heard thereof, hewas grieved in spirit at the loss of his friend, but his anger was themore hotly kindled against the monks. And so he sent everywhere insearch of him, leaving "no stone unturned, " as the saying is, to findhim. After a long while, they that were sent in quest of him, havinglearnt that he abode in the desert, after diligent search, apprehendedhim and brought him before the king's judgement seat. When the kingsaw him in such vile and coarse raiment who before had been clad inrich apparel, --saw him, who had lived in the lap of luxury, shrunkenand wasted by the severe practice of discipline, and bearing about inhis body outward and visible signs of his hermit-life, he was filledwith mingled grief and fury, and, in speech blended of these twopassions, he spake unto him thus:

"O thou dullard and mad man, wherefore hast thou exchanged thine honourfor shame, and thy glorious estate for this unseemly show? To what endhath the president of my kingdom, and chief commander of my realm madehimself the laughingstock of boys, and not only forgotten utterly ourfriendship and fellowship, but revolted against nature herself, and hadno pity on his own children, and cared naught for riches and all thesplendour of the world, and chosen ignominy such as this rather thanthe glory that men covet? And what shall it profit thee to have chosenabove all gods and men him whom they call Jesus, and to have preferredthis rough life of sackcloth to the pleasures and delights of a life ofbliss. "

When the man of God heard these words, he made reply, at once courteousand unruffled: "If it be thy pleasure, O king, to converse with me, remove thine enemies out of mid court; which done, I will answer theeconcerning whatsoever thou mayest desire to learn; for while these arehere, I cannot speak with thee. But, without speech, torment me, killme, do as thou wilt, for "the world is crucified unto me, and I untothe world, ' as saith my divine teacher. " The king said, "And who arethese enemies whom thou biddest me turn out of court?" The saintly mananswered and said, "Anger and Desire. For at the beginning these twainwere brought into being by the Creator to be fellow-workers withnature; and such they still are to those 'who walk not after the fleshbut after the Spirit. ' But in you who are altogether carnal, havingnothing of the Spirit, they are adversaries, and play the part ofenemies and foemen. For Desire, working in you, stirreth up pleasure, but, when made of none effect, Anger. To-day therefore let these bebanished from thee, and let Wisdom and Righteousness sit to hear andjudge that which we say. For if thou put Anger and Desire out ofcourt, and in their room bring in Wisdom and Righteousness, I willtruthfully tell thee all. " Then spake the king, "Lo I yield to thyrequest, and will banish out of the assembly both Desire and Anger, andmake Wisdom and Righteousness to sit between us. So now, tell mewithout fear, how wast thou so greatly taken with this error, to preferthe bird in the bush to the bird already in the hand?"

The hermit answered and said, "O king, if thou askest the cause how Icame to despise things temporal, and to devote my whole self to thehope of things eternal, hearken unto me. In former days, when I wasstill but a stripling, I heard a certain good and wholesome saying, which, by its three took my soul by storm; and the remembrance of it, like some divine seed, being planted in my heart, unmoved, waspreserved ever until it took root, blossomed, and bare that fruit whichthou seest in me. Now the meaning of that sentence was this: 'Itseemed good to the foolish to despise the things that are, as thoughthey were not, and to cleave and cling to the things that are not, asthough they were. So he, that hath never tasted the sweetness of thethings that are, will not be able to understand the nature of thethings that are not. And never having understood them, how shall hedespise them?' Now that saying meant by 'things that are' the thingseternal and fixed, but by 'things that are not' earthly life, luxury, the prosperity that deceives, whereon, O king, thine heart alas! isfixed amiss. Time was when I also clung thereto myself. But the forceof that sentence continually goading my heart, stirred my governingpower, my mind, to make the better choice. But 'the law of sin, warring against the law of my mind, ' and binding me, as with ironchains, held me captive to the love of things present. 

"But 'after that the kindness and love of God our Saviour' was pleasedto deliver me from that harsh captivity, he enabled my mind to overcomethe law of sin, and opened mine eyes to discern good from evil. Thereupon I perceived and looked, and behold! all things present arevanity and vexation of spirit, as somewhere in his writings saithSolomon the wise. Then was the veil of sin lifted from mine heart, andthe dullness, proceeding from the grossness of my body, which pressedupon my soul, was scattered, and I perceived the end for which I wascreated, and how that it behoved me to move upward to my Creator by thekeeping of his Commandments. Wherefore I left all and followed him, and I thank God through Jesus Christ our Lord that he delivered me outof the mire, and from the making of bricks, and from the harsh anddeadly ruler of the darkness of this world, and that he showed me theshort and easy road whereby I shall be able, in this earthen body, eagerly to embrace the Angelic life. Seeking to attain to it thesooner, I chose to walk the strait and narrow way, renouncing thevanity of things present and the unstable changes and chances thereof, and refusing to call anything good except the true good, from whichthou, O king, art miserably sundered and alienated. Wherefore also weourselves were alienated and separated from thee, because thou wertfalling into plain and manifest destruction, and wouldst constrain usalso to descend into like peril. But as long as we were tried in thewarfare of this world, we failed in no point of duty. Thou thyselfwill bear me witness that we were never charged with sloth orheedlessness. 

"But when thou hast endeavoured to rob us of the chiefest of allblessings, our religion, and to deprive us of God, the worst ofdeprivations, and, in this intent, dost remind us of past honours andpreferments, how should I not rightly tax thee with ignorance of good, seeing that thou dost at all compare these two things, righteousnesstoward God, and human friendship, and glory, that runneth away likewater? And how, in such ease, may we have fellowship with thee, andnot the rather deny ourselves friendship and honours and love ofchildren, and if there be any other tie greater than these? When wesee thee, O king, the rather forgetting thy reverence toward that God, who giveth thee the power to live and breathe, Christ Jesus, the Lordof all; who, being alike without beginning, and coeternal with theFather, and having created the heavens and the earth by his word, mademan with his own hands and endowed him with immortality, and set himking of all on earth and assigned him Paradise, the fairest place ofall, as his royal dwelling. But man, beguiled by envy, and (wo is me!)caught by the bait of pleasure, miserably fell from all theseblessings. So he that once was enviable became a piteous spectacle, and by his misfortune deserving of tears. Wherefore he, that had madeand fashioned us, looked again with eyes of compassion upon the work ofhis own hands. He, not laying aside his God-head, which he had fromthe beginning, was made man for our sakes, like ourselves, but withoutsin, and was content to suffer death upon the Cross. He overthrew thefoeman that from the beginning had looked with malice on our race; herescued us from that bitter captivity; he, of his goodness, restored tous our former freedom, and, of his tender love towards mankind, raisedus up again to that place from whence by our disobedience we hadfallen, granting us even greater honour than at the first. 

"Him therefore, who endured such sufferings for our sakes, and againbestowed such blessings upon us, him dost thou reject and scoff at hisCross? And, thyself wholly riveted to carnal delights and deadlypassions, dost thou proclaim the idols of shame and dishonour gods?Not only hast thou alienated thyself from the commonwealth of heavenlyfelicity but thou hast also severed from the same all others who obeythy commands, to the peril of their souls. Know therefore that I willnot obey thee, nor join thee in such ingratitude to God-ward; neitherwill I deny my benefactor and Saviour, though thou slay me by wildbeasts, or give me to the fire and sword, as thou hast the power. For Ineither fear death, nor desire the present world, having passedjudgement on the frailty and vanity thereof. For what is thereprofitable, abiding or stable therein? Nay, in very existence, greatis the misery, great the pain, great and ceaseless the attendant care. Of its gladness and enjoyment the yoke-fellows are dejection and pain. Its riches is poverty; its loftiness die lowest humiliation; and whoshall tell the full tale of its miseries, which Saint John the Divinehath shown me in few words? For he saith, 'The whole world lieth inwickedness'; and, 'Love not the world, neither the things that are inthe world. For all that is in the world is the lust of the flesh, andthe lust of the eyes, and the pride of life. And the world passethaway, and the lust thereof, but he that doeth the will of God abidethfor ever. ' Seeking, then, this good will of God, I have forsakeneverything, and joined myself to those who possess the same desire, andseek after the same God. Amongst these there is no strife or envy, sorrow or care, but all run the like race that they may obtain thoseeverlasting habitations which the Father of lights hath prepared forthem that love him. Them have I gained for my fathers, my brothers, myfriends and mine acquaintances. But from my former friends andbrethren 'I have got me away far off, and lodged in the wilderness'waiting for the God, who saveth me from faintness of spirit, and fromthe stormy tempest. "

When the man of God had made answer thus gently and in good reason, theking was stirred by anger, and was minded cruelly to torment the saint;but again he hesitated and delayed, regarding his venerable and noblemien. So he answered and said:

"Unhappy man, that hast contrived thine own utter ruin, driven thereto, I ween, by fate, surely thou hast made thy tongue as sharp as thy wits. Hence thou hast uttered these vain and ambiguous babblings. Had I notpromised, at the beginning of our converse, to banish Anger from midcourt, I had now given thy body to be burned. But since thou hastprevented and tied me down fast by my words, I bear with thineeffrontery, by reason of my former friendship with thee. Now, arise, and flee for ever from my sight, lest I see thee again and miserablydestroy thee. "

So the man of God went out and withdrew to the desert, grieved to havelost the crown of martyrdom, but daily a martyr in his conscience, and'wrestling against principalities and powers, against the rulers of thedarkness of this world, against spiritual wickedness'; as saith BlessedPaul. But after his departure, the king waxed yet more wroth, anddevised a yet fiercer persecution of the monastic order, while treatingwith greater honour the ministers and temple-keepers of his idols. 

While the king was under this terrible delusion and error, there wasborn unto him a son, a right goodly child, whose beauty from his verybirth was prophetic of his future fortunes. Nowhere in that land, theysaid, had there ever been seen so charming and lovely a babe. Full ofthe keenest joy at the birth of the child, the king called him Ioasaph, and in his folly went in person to the temples of his idols, for to dosacrifice and offer hymns of praise to his still more foolish gods, unaware of the real giver of all good things, to whom he should haveoffered the spiritual sacrifice. He then, ascribing the cause Of hisson's birth to things lifeless and dumb, sent out into all quarters togather the people together to celebrate his son's birth-day: and thoumightest have seen all the folk running together for fear of the king, and bringing their offerings ready for the sacrifice, according to thestore at each man's hand, and his favour toward his lord. But chieflythe king stirred them up to emulation. He brought full many oxen, ofgoodly size, for sacrifice, and thus, making a feast for all hispeople, he bestowed largesses on all his counsellors and officers, andon all his soldiers, and all the poor, and men of low degree. 

III. 

Now on his son's birth-day feast there came unto the king some five andfifty chosen men, schooled in the star-lore of the Chaldaeans. Thesethe king called into his presence, and asked them, severally, to tellhim the future of the new-born babe. After long counsel held, they saidthat he should be mighty in riches and power, and should surpass allthat had reigned before him. But one of the astrologers, the mostlearned of all his fellows, spake thus: "From that which I learn fromthe courses of the stars, O king, the advancement of the child, nowborn unto thee, will not be in thy kingdom, but in another, a betterand a greater one beyond compare. Methinketh also that he will embracethe Christian religion, which thou persecutest, and I trow that he willnot be disappointed of his aim and hope. " Thus spake the astrologer, like Balaam of old, not that his star-lore told him true, but becauseGod signifieth the truth by the mouth of his enemies, that all excusemay be taken from the ungodly. 

But when the king heard thereof, he received the tidings with a heavyheart, and sorrow cut short his joy. Howsoever he built, in a city setapart, an exceeding beautiful palace, with cunningly devised gorgeouschambers, and there set his son to dwell, after he had ended his firstinfancy; and he forbade any to approach him, appointing, forinstructors and servants, youths right seemly to behold. These hecharged to reveal to him none of the annoys of life, neither death, norold age, nor disease, nor poverty, nor anything else grievous thatmight break his happiness: but to place before him everything pleasantand enjoyable, that his heart, revelling in these delights, might notgain strength to consider the future, nor ever hear the bare mention ofthe tale of Christ and his doctrines. For he was heedful of theastrologer's warning, and it was this most that he was minded toconceal from his son. And if any of the attendants chanced to fallsick, he commanded to have him speedily removed, and put another plumpand well-favoured servant in his place, that the boy's eyes might neveronce behold anything to disquiet them. Such then was the intent anddoing of the king, for, 'seeing, he did not see, and hearing, he didnot understand. '

But, learning that some monks still remained, of whom he fondlyimagined that not a trace was left, he became angry above measure, andhis fury was hotly kindled against them. And he commanded heralds toscour all the city and all the country, proclaiming that after threedays no monk whatsoever should be found therein. But and if any werediscovered after the set time, they should be delivered to destructionby fire and sword. "For, " said he, "these be they that persuade thepeople to worship the Crucified as God. " Meanwhile a thing befell, that made the king still more angry and bitter against the monks. 

IV. 

There was at court a man pre-eminent among the rulers, of virtuous lifeand devout in religion. But while working out his own salvation, asbest he might, he kept it secret for fear of the king. Whereforecertain men, looking enviously on his free converse with the king, studied how they might slander him; and this was all their thought. Ona day, when the king went forth a-hunting with his bodyguard, as washis wont, this good man was of the hunting party. While he was walkingalone, by divine providence, as I believe, he found a man in a covert, cast to the ground, his foot grievously crushed by a wild-beast. Seeing him passing by, the wounded man importuned him not to go hisway, but to pity his misfortune, and take him to his own home, addingthereto: "I hope that I shall not be found unprofitable, nor altogetheruseless unto thee. " Our nobleman said unto him, "For very charity Iwill take thee up, and render thee such service as I may. But what isthis profit which thou saidest that I should receive of thee?" Thepoor sick man answered, "I am a physician of words. If ever in speechor converse any wound or damage be found, I will heal it with befittingmedicines, that so the evil spread no further. " The devout man gave noheed to his word, but on account of the commandment, ordered him to becarried home, and grudged him not that tending which he required. Butthe aforesaid envious and malignant persons, bringing forth to lightthat ungodliness with which they had long been in travail, slanderedthis good man to the king; that not only did he forget his friendshipwith the king, and neglect the worship of the gods, and incline toChristianity, but more, that he was grievously intriguing against thekingly power, and was turning aside the common people, and stealing allhearts for himself. "But, " said they, "if thou wilt prove that ourcharge is not ungrounded, call him to thee privately; and, to try him, say that thou desirest to leave thy fathers' religion, and the glory ofthy kingship, and to become a Christian, and to put on the monkishhabit which formerly thou didst persecute, having, thou shalt tell him, found thine old course evil. " The authors of this villainous chargeagainst the Christian knew the tenderness of his heart, how that, if heheard such speech from the king, he would advise him, who had made thisbetter choice, not to put off his good determinations, and so theywould be found just accusers. 

But the king, not forgetful of his friend's great kindness toward him, thought these accusations incredible and false; and because he mightnot accept them without proof, he resolved to try the fact and thecharge. So he called the man apart and said, to prove him, "Friend, thou knowest of all my past dealings with them that are called monksand with all the Christians. But now, I have repented in this matter, and, lightly esteeming the present world, would fain become partaker ofthose hopes whereof I have heard them speak, of some immortal kingdomin the life to come; for the present is of a surety cut short by death. And in none other way, methinks, can I succeed herein and not miss themark except I become a Christian, and, bidding farewell to the glory ofmy kingdom and all the pleasures and joys of life, go seek thosehermits and monks, wheresoever they be, whom I have banished, and joinmyself to their number. Now what sayest thou thereto, and what isthine advice? Say on; I adjure thee in the name of truth; for I knowthee to be true and wise above all men. "

The worthy man, hearing this, but never guessing the hidden pitfall, was pricked in spirit, and, melting into tears, answered in hissimplicity, "O king, live for ever! Good and sound is thedetermination that thou hast determined; for though the kingdom ofheaven be difficult to find, yet must a man seek it with all his might, for it is written, 'He that seeketh shall find it. ' The enjoyment ofthe present life, though in seeming it give delight and sweetness, iswell thrust from us. At the very moment of its being it ceaseth to be, and for our joy repayeth us with sorrow sevenfold. Its happiness andits sorrow are more frail than a shadow, and, like the traces of a shippassing over the sea, or of a bird flying through the air, quicklydisappear. But the hope of the life to come which the Christians preachis certain, and as surety sure; howbeit in this world it hathtribulation, whereas our pleasures now are short-lived, and in thebeyond they only win us correction and everlasting punishment withoutrelease. For the pleasures of such life are temporary, but its painseternal; while the Christians' labours are temporary, but theirpleasure and gain immortal. Therefore well befall this gooddetermination of the king! for right good it is to exchange thecorruptible for the eternal. "

The king heard these words and waxed exceeding wroth: nevertheless herestrained his anger, and for the season let no word fall. But theother, being shrewd and quick of wit, perceived that the king took hisword ill, and was craftily sounding him. So, on his coming home, hefell into much grief and distress in his perplexity how to conciliatethe king and to escape the peril hanging over his own head. But as helay awake all the night long, there came to his remembrance the manwith the crushed foot; so he had him brought before him, and said, "Iremember thy saying that thou weft an healer of injured speech. " "Yea, "quoth he, "and if thou wilt I will give thee proof of my skill. " Thesenator answered and told him of his aforetime friendship with theking, and of the confidence which he had enjoyed, and of the snare laidfor him in his late converse with the king; how he had given a goodanswer, but the king had taken his words amiss, and by his change ofcountenance betrayed the anger lurking within his heart. 

The sick beggar-man considered and said, "Be it known unto thee, mostnoble sir, that the king harboureth against thee the suspicion, thatthou wouldest usurp his kingdom, and he spake, as he spake, to soundthee. Arise therefore, and crop thy hair. Doff these thy finegarments, and don an hair-shirt, and at daybreak present thyself beforethe king. And when he asketh thee, 'What meaneth this apparel?' answerhim, 'It hath to do with thy communing with me yesterday, O king. Behold, I am ready to follow thee along the road that thou art eager totravel; for though luxury be desirable and passing sweet, God forbidthat I embrace it after thou art gone! Though the path of virtue, which thou art about to tread, be difficult and rough, yet in thycompany I shall find it easy and pleasant, for as I have shared withthee this thy prosperity so now will I share thy distresses, that inthe future, as in the past, I may be thy fellow. '" Our nobleman, approving of the sick man's saying, did as he said. When the king sawand heard him, he was delighted, and beyond measure gratified by hisdevotion towards him. He saw that the accusations against his senatorwere false, and promoted him to more honour and to a greater enjoymentof his confidence. But against the monks he again raged above measure, declaring that this was of their teaching, that men should abstain fromthe pleasures of life, and rock themselves in visionary hopes. 

Another day, when he was gone a-hunting, he espied two monks crossingthe desert. These he ordered to be apprehended and brought to hischariot. Looking angrily upon them, and breathing fire, as they say, "Ye vagabonds and deceivers, " he cried, "have ye not heard the plainproclamation of the heralds, that if any of your execrable religionwere found, after three days, in any city or country within my realm, he should be burned with fire?" The monks answered, "Lo! obedient tothine order, we be coming out of thy cities and coasts. But as thejourney before us is long, to get us away to our brethren, being inwant of victuals, we were making provision for the way, that we perishnot with hunger. " Said the king, "He that dreadeth menace of deathbusieth not himself with the purveyante of victuals. " "Well spoken, Oking, " cried the monks. "They that dread death have concern how toescape it. And who are these but such as cling to things temporary andare enamoured of them, who, having no good hopes yonder, find it hardto be wrenched from this present world, and therefore dread death? Butwe, who have long since hated the world and the things of the world, and are walking along the narrow and strait road, for Christ his sake, neither dread death, nor desire the present world, but only long forthe world to come. Therefore, forasmuch the death that thou artbringing upon us proveth but the passage to that everlasting and betterlife, it is rather to be desired of us than feared. "

Hereupon the king, wishing to entrap the monks, as I ween, shrewdlysaid, "How now? Said ye not but this instant, that ye were withdrawingeven as I commanded you? And, if ye fear not death, how came ye to befleeing? Lo! this is but another of your idle boasts and lies. " Themonks answered, "Tis not because we dread the death wherewith thou dostthreaten us that we flee, but because we pity thee. 'Twas in order thatwe might not bring on thee greater condemnation, that we were eager toescape. Else for ourselves we are never a whit terrified by thythreats. " At this the king waxed wroth and bade burn them with fire. So by fire were these servants of God made perfect, and received theMartyr's crown. And the king published a decree that, should any befound leading a monk's life, he should be put to death without trial. Thus was there left in that country none of the monastic order, savethose that had hid them in mountains and caverns and holes of theearth. So much then concerning this matter. 

V. 

But meanwhile, the king's son, of whom our tale began to tell, neverdeparting from the palace prepared for him, attained to the age ofmanhood. He had pursued all the learning of the Ethiopians andPersians, and was as fair and well favoured in mind as in body, intelligent and prudent, and shining in all excellencies. To histeachers he would propound such questions of natural history that eventhey marvelled at the boy's quickness and understanding, while the kingwas astounded at the charm of his countenance and the disposition ofhis soul. He charged the attendants of the young prince on no accountto make known unto him any of the annoys of life, least of all to tellhim that death ensueth on the pleasures of this world. But vain wasthe hope whereon he stayed, and he was like the archer in the tale thatwould shoot at the sky. For how could death have remained unknown toany human creature? Nor did it to this boy; for his mind was fertileof wit, and he would reason within himself, why his father hadcondemned him never to go abroad, and had forbidden access to all. Heknew, without hearing it, that this was his father's express command. Nevertheless he feared to ask him; it was not to be believed that hisfather intended aught but his good; and again, if it were so by hisfather's will, his father would not reveal the true reason, for all hisasking. Wherefore he determined to learn the secret from some othersource. There was one of his tutors nearer and dearer to him than therest, whose devotion he won even further by handsome gifts. To him heput the question what his father might mean by thus enclosing himwithin those walls, adding, "If thou wilt plainly tell me this, of allthou shalt stand first in my favour, and I will make with thee acovenant of everlasting friendship. " The tutor, himself a prudent man, knowing how bright and mature was the boy's wit and that he would notbetray him, to his peril, discovered to him the whole matter thepersecution of the Christians and especially of the anchorets decreedby the king, and how they were driven forth and banished from thecountry round about; also the prophecies of the astrologers at hisbirth. "'Twas in order, " said he, "that thou mightest never hear oftheir teaching, and choose it before our religion, that the king haththus devised that none but a small company should dwell with thee, andhath commanded us to acquaint thee with none of the woes of life. "When the young prince heard this he said never a word more, but theword of salvation took hold of his heart, and the grace of theComforter began to open wide the eyes of his understanding, leading himby the hand to the true God, as our tale in its course shall tell. 

Now the king his father came oftentimes to see his boy, for he lovedhim passing well. On a day his son said unto him, "There is somethingthat I long to learn from thee, my lord the king, by reason of whichcontinual grief and unceasing care consumeth my soul. " His father wasgrieved at heart at the very word, and said, "Tell me, darling child, what is the sadness that constraineth thee, and straightway I will domy diligence to turn it into gladness. " The boy said, "What is thereason of mine imprisonment here? Wily hast thou barred me withinwalls and doors, never going forth and seen of none?" His fatherreplied, "Because I will not, my son, that thou shouldest beholdanything to embitter thy heart or mar thy happiness. I intend thatthou shalt spend all thy days in luxury unbroken, and in all manner joyand pleasaunce. " "But, " said the son unto his father, "know well, Sir, that thus I live not in joy and pleasaunce, but rather in afflictionand great straits, so that my very meat and drink seem distasteful untome and bitter. I yearn to see all that lieth without these gates. Ifthen thou wouldest not have me live in anguish of mind, bid me goabroad as I desire, and let me rejoice my soul with sights hithertounseen by mine eyes. "

Grieved was the king to hear these words, but, perceiving that to denythis request would but increase his boy's pain and grief, he answered, "My son, I will grant thee thy heart's desire. " And immediately heordered that choice steeds, and an escort fit for a king, be madeready, and gave him license to go abroad whensoever he would, charginghis companions to suffer nothing unpleasant to come in his way, but toshow him all that was beautiful and gladsome. He bade them muster inthe way troops of folk intuning melodies in every mode, and presentingdivers mimic shows, that these might occupy and delight his mind. 

So thus it came to pass that the king's son often went abroad. One day, through the negligence of his attendants, he descried two men, the onemaimed, and the other blind. In abhorrence of the sight, he cried tohis esquires, "Who are these, and what is this distressing spectacle?"They, unable to conceal what he had with his own eyes seen, answered, "These be human sufferings, which spring from corrupt matter, and froma body full of evil humours. " The young prince asked, "Are these thefortune of all men?" They answered, "Not of all, but of those in whomthe principle of health is turned away by the badness of the humours. "Again the youth asked, "If then this is wont to happen not to all, butonly to some, can they be known on whom this terrible calamity shallfall? or is it undefined and unforeseeable?" "What man, " said they, "can discern the future, and accurately ascertain it? This is beyondhuman nature, and is reserved for the immortal gods alone. " The youngprince ceased from his questioning, but his heart was grieved at thesight that he had witnessed, and the form of his visage was changed bythe strangeness of the matter. 

Not many days after, as he was again taking his walks abroad, hehappened with an old man, well stricken in years, shrivelled incountenance, feeble-kneed, bent double, grey-haired, toothless, andwith broken utterance. The prince was seized with astonishment, and, calling the old man near, desired to know the meaning of this strangesight. His companions answered, "This man is now well advanced inyears, and his gradual decrease of strength, with increase of weakness, hath brought him to the misery that thou seest. " "And, " said he, "whatwill be his end?" They answered, "Naught but death will relieve him. ""But, " said he, "is this the appointed doom of all mankind? Or doth ithappen only to some?" They answered, "Unless death come before hand toremove him, no dweller on earth, but, as life advanceth, must maketrial of this lot. " Then the young prince asked in how many years thisovertook a man, and whether the doom of death was without reprieve, andwhether there was no way to escape it, and avoid coming to such misery. They answered him, "In eighty or an hundred years men arrive at thisold age, and then they die, since there is none other way; for death isa debt due to nature, laid on man from the beginning, and its approachis inexorable. "

When our wise and sagacious young prince saw and heard all this, hesighed from the bottom of his heart. "Bitter is this life, " cried he, "and fulfilled of all pain and anguish, if this be so. And how can abody be careless in the expectation of an unknown death, whose approach(ye say) is as uncertain as it is inexorable?" So he went away, restlessly turning over all these things in his mind, pondering withoutend, and ever calling up remembrances of death. Wherefore trouble anddespondency were his companions, and his grief knew no ease; for hesaid to himself, "And is it true that death shall one day overtake me?And who is he that shall make mention of me after death, when timedelivereth all things to forgetfulness? When dead, shall I dissolveinto nothingness? Or is there life beyond, and another world?" Everfretting over these and the like considerations, he waxed pale andwasted away, but in the presence of his father, whenever he chanced tocome to him, he made as though he were cheerful and without trouble, unwilling that his cares should come to his father's knowledge. But helonged with an unrestrainable yearning, to meet with the man that mightaccomplish his heart's desire, and fill his ears with the sound of goodtidings. 

Again he enquired of the tutor of whom we have spoken, whether he knewof anybody able to help him towards his desire, and to establish amind, dazed and shuddering at its cogitations, and unable to throw offits burden. He, recollecting their former communications, said, "Ihave told thee already how thy father hath dealt with the wise men andanchorets who spend their lives in such philosophies. Some hath heslain, and others he hath wrathfully persecuted, and I wot not whetherany of this sort be in this country side. " Thereat the prince wasoverwhelmed with woe, and grievously wounded in spirit. He was likeunto a man that hath lost a great treasure, whose whole heart isoccupied in seeking after it. Thenceforth he lived in perpetualconflict and distress of mind, and all the pleasures and delights ofthis world were in his eyes an abomination and a curse. While theyouth was in this way, and his soul was crying out to discover thatwhich is good, the eye that beholdeth all things looked upon him, andhe that willeth that 'all men should be saved, and come to theknowledge of the truth, ' passed him not by, but showed this man alsothe tender love that he hath toward mankind, and made known upon himthe path whereon he needs must go. Befel it thus. 

VI. 

There was at that time a certain monk, learned in heavenly things, graced in word and deed, a model follower of every monastic rule. Whence he sprang, and what his race, I cannot say, but he dwelt in awaste howling wilderness in the land of Senaar, and had been perfectedthrough the grace of the priesthood. Barlaam was this elder's name. He, learning by divine revelation the state of the king's son, left thedesert and returned to the world. Changing his habit, he put on layattire, and, embarking on ship board, arrived at the seat of the empireof the Indians. Disguised as a merchant man, he entered the city, where was the palace of the king's son. There he tarried many days, and enquired diligently concerning the prince's affairs, and those thathad access to him. Learning that the tutor, of whom we have spoken, was the prince's most familiar friend, he privily approached him, saying, "I would have thee understand, my lord, that I am a merchant man, comefrom a far country; and I possess a precious gem, the like of which wasnever yet found, and hitherto I have shewed it to no man. But now Ireveal the secret to thee, seeing thee to be wise and prudent, thatthou mayest bring me before the king's son, and I will present it tohim. Beyond compare, it surpasseth all beautiful things; for on theblind in heart it hath virtue to bestow the light of wisdom, to openthe ears of the deaf, to give speech to the dumb and strength to theailing. It maketh the foolish wise and driveth away devils, andwithout stint furnisheth its possessor with everything that is lovelyand desirable. " The tutor said, "Though, to all seeming, thou art aman of staid and steadfast judgment, yet thy words prove thee to beboastful beyond measure. Time would fail me to tell thee the full taleof the costly and precious gems and pearls that I have seen. But gems, with such power as thou tellest of, I never saw nor heard of yet. Nevertheless shew me the stone; and if it be as thou affirmest, Iimmediately bear it to the king's son, from whom thou shalt receivemost high honours and rewards. But, before I be assured by the certainwitness of mine own eyes, I may not carry to my lord and master soswollen a tale about so doubtful a thing. " Quoth Barlaam, "Well hastthou said that thou hast never seen or heard of such powers andvirtues; for my speech to thee is on no ordinary matter, but on awondrous and a great. But, as thou desiredst to behold it, listen tomy words. 

"This exceeding precious gem, amongst these its powers and virtues, possesseth this property besides. It cannot be seen out of hand, saveby one whose eyesight is strong and sound, and his body pure andthoroughly undefiled. If any man, lacking in these two good qualities, do rashly gaze upon this precious stone, he shall, I suppose lose eventhe eyesight that he hath, and his wits as well. Now I, that aminitiated in the physician's art, observe that thine eyes are nothealthy, and I fear lest I may cause thee to lose even the eyesightthat thou hast. But of the king's son, I have heard that he leadeth asober life, and that his eyes are young and fair, and healthy. Wherefore to him I make bold to display this treasure. Be not thouthen negligent herein, nor rob thy master of so wondrous a boon. " Theother answered, "If this be so, in no wise show me the gem; for my lifehath been polluted by many sins, and also, as thou sayest, I am notpossest of good eyesight. But I am won by thy words, and will nothesitate to make known these things unto my lord the prince. " Sosaying, he went in, and, word by word, reported everything to theking's son. He, hearing his tutor's words, felt a strange joy andspiritual gladness breathing into his heart, and, like one inspired, bade bring in the man forthwith. 

So when Barlaam was come in, and had in due order wished him Peace!, the prince bade him be seated. Then his tutor withdrew, and Ioasaphsaid unto the elder, "Shew me the precious gem, concerning which, as mytutor hath narrated, thou tellest such great and marvellous tales. "Then began Barlaam to discourse with him thus: "It is not fitting, Oprince, that I should say anything falsely or unadvisedly to thineexcellent majesty. All that hath been signified to thee from me istrue and may not be gainsaid. But, except I first make trial of thymind, it is not lawful to declare to thee this mystery; for my mastersaith, 'There went out a sower to sow his seed: and, as he sowed, someseeds fell by the wayside, and the fowls of the air came and devouredthem up: some fell upon stony places, where they had not much earth:and forthwith they sprang up, because they had no deepness of earth:and when the sun was up, they were scorched: and because they had noroot, they withered away. And some fell among thorns; and the thornssprung up and choked them: but others fell upon good ground, andbrought forth fruit an hundredfold. ' Now, if I find in thine heartfruit-bearing ground, and good, I shall not be slow to plant thereinthe heavenly seed, and manifest to thee the mighty mystery. But and ifthe ground be stony and thorny, and the wayside trodden down by all whowill, it were better never to let fall this seed of salvation, nor tocast it for a prey to fowls and beasts, before which I have beencharged not to cast pearls. But I am 'persuaded better things of thee, and things that accompany salvation, '--how that thou shalt see thepriceless stone, and it shall be given thee in the light of that stoneto become light, and bring forth fruit an hundredfold. Aye, for thysake I gave diligence and accomplished a long journey, to shew theethings which thou hast never seen, and teach thee things which thouhast never heard. "

Ioasaph said unto him, "For myself, reverend elder, I have a longing, all irresistible passion to hear some new and goodly word, and in mineheart there is kindled fire, cruelly burning and urging me to learn theanswer to some questions that will not rest. But until now I neverhappened on one that could satisfy me as touching them. But if I meetwith some wise and understanding man, and hear the word of salvation, Ishall not deliver it to the fowls of the air, I trow, nor yet to thebeasts of the field; nor shall I be found either stony orthorny-hearted, as thou saidest, but I shall receive the word kindly, and guard it wisely. So if thou knowest any such like thing, concealit not from me, but declare it. When I heard that thou were come froma far country, my spirit rejoiced, and I had good hope of obtainingthrough thee that which I desire. Wherefore I called thee straightwayinto my presence, and received thee in friendly wise as one of mycompanions and peers, if so be that I may not be disappointed of myhope. " Barlaam answered, "Fair are thy deeds, and worthy of thy royalmajesty; seeing that thou hast paid no heed to my mean show, but hastdevoted thyself to the hope that lieth within. 

"There was once a great and famous king: and it came to pass, when hewas riding on a day in his golden chariot, with his royal guard, thatthere met him two men, clad in filthy rags, with fallen-in faces, andpale as death. Now the king knew that it was by buffetings of the bodyand by the sweats of the monastic life that they had thus wasted theirmiserable flesh. So, seeing them, he leapt anon from his chariot, fellon the ground, and did obeisance. Then rising, he embraced and greetedthem tenderly. But his noblemen and counsellors took offence thereat, deeming that their sovran had disgraced his kingly honour. But notdaring to reprove him to the face, they bade the king's own brothertell the king not thus to insult the majesty of his crown. When he hadtold the king thereof, and had upbraided him for his untimely humility, the king gave his brother an answer which he failed to understand. 

"It was the custom of that king, whenever he sentenced anyone to death, to send a herald to his door, with a trumpet reserved for that purpose, and at the sound of this trumpet all understood that that man wasliable to the penalty of death. So when evening was come, the kingsent the death-trumpet to sound at his brother's door; who, when heheard its blast, despaired of his life, and all night long set hishouse in order. At day-break, robed in black and garments of mourning, with wife and children, he went to the palace gate, weeping andlamenting. The king fetched him in, and seeing him in tears, said, 'Ofool, and slow of understanding, how didst thou, who hast had suchdread of the herald of thy peer and brother (against whom thyconscience doth not accuse thee of having committed any trespass) blameme for my humility in greeting the heralds of my God, when they warnedme, in gentler tones than those of the trumpet, of my death and fearfulmeeting with that Master against whom I know that I have oftengrievously offended? Lo! then, it was in reproof of thy folly that Iplayed thee this turn, even as I will shortly convict of vanity thosethat prompted thy reproof. ' Thus he comforted his brother and sent himhome with a gift. 

"Then he ordered four wooden caskets to be made. Two of these hecovered over all with gold, and, placing dead men's mouldering bonestherein, secured them with golden clasps. The other two he smearedover with pitch and tar, but filled them with costly stones andprecious pearls, and all manner of aromatic sweet perfume. He boundthem fast with cords of hair, and called for the noblemen who hadblamed him for his manner of accosting the men by the wayside. Beforethem he set the four caskets, that they might appraise the value ofthese and those. They decided that the golden ones were of greatestvalue, for, peradventure, they contained kingly diadems and girdles. But those, that were be-smeared with pitch and tar, were cheap and ofpaltry worth, said they. Then said the king to them, 'I know that suchis your answer, for with the eyes of sense ye judge the objects ofsense, but so ought ye not to do, but ye should rather see with theinner eye the hidden worthlessness or value. ' Whereupon he ordered thegolden chests to be opened. And when they were thrown open, they gaveout a loathsome smell and presented a hideous sight. 

"Said the king, 'Here is a figure of those who are clothed in glory andhonour, and make great display of power and glory, but within is thestink of dead men's bones and works of iniquity. ' Next, he commandedthe pitched and tarred caskets also to be opened, and delighted thecompany with the beauty and sweet savour of their stores. And he saidunto them, 'Know ye to whom these are like? They are like those lowlymen, clad in vile apparel, whose outward form alone ye beheld, anddeemed it outrageous that I bowed down to do them obeisance. Butthrough the eyes of my mind I perceived the value and exceeding beautyof their souls, and was glorified by their touch, and I counted themmore honourable than any chaplet or royal purple. ' Thus he shamed hiscourtiers, and taught them not to be deceived by outward appearances, but to give heed to the things of the soul. After the example of thatdevout and wise king hast thou also done, in that thou hast received mein good hope, wherein, as I ween, thou shalt not be disappointed. "Ioasaph said unto him, "Fair and fitting hath been all thy speech; butnow I fain would learn who is thy Master, who, as thou saidest at thefirst, spake concerning the Sower. "

VII. 

Again therefore Barlaam took up his parable and said, "If thou wiltlearn who is my Master, it is Jesus Christ the Lord, the only-begottenSon of God, 'the blessed and only potentate, the King of kings, andLords of lords; who only hath immortality, dwelling in the light whichno man can approach unto'; who with the Father and the Holy Ghost isglorified. I am not one of those who proclaim from the house-top theirwild rout of gods, and worship lifeless and dumb idols, but one God doI acknowledge and confess, in three persons glorified, the Father, theSon, and the Holy Ghost, but in one nature and substance, in one gloryand kingdom undivided. He then is in three persons one God, withoutbeginning, and without end, eternal and everlasting, increate, immutable and incorporeal, invisible, infinite, incomprehensible, alonegood and righteous, who created all things out of nothing, whethervisible or invisible. First, he made the heavenly and invisiblepowers, countless multitudes, immaterial and bodiless, ministeringspirits of the majesty of God. Afterward he created this visibleworld, heaven and earth and sea, which also he made glorious with lightand richly adorned it; the heavens with the sun, moon and stars, andthe earth with all manner of herbs and divers living beasts, and thesea in turn with all kinds of fishes. 'He spake the word and these allwere made; he commanded and they were created. ' Then with his ownhands he created man, taking dust of the ground for the fashioning ofhis body, but by his own in-breathing giving him a reasonable andintelligent soul, which, as it is written, was made after the image andlikeness of God: after his image, because of reason and free will;after his likeness, because of the likeness of virtue, in its degree, to God. Him he endowed with free will and immortality and appointedsovran over everything upon earth; and from man he made woman, to be anhelpmeet of like nature for him. 

"And he planted a garden eastward in Eden, full of delight and allheart's ease, and set thereto the man whom he had formed, and commandedhim freely to eat of all the heavenly trees therein, but forbade himwholly the taste of a certain one which was called the tree of theknowledge of good and evil, thus saying, 'In the day that ye eatthereof ye shall surely die. ' But one of the aforesaid angel powers, the marshall of one host, though he bore in himself no trace of naturalevil from his Maker's hand but had been created for good, yet by hisown free and deliberate choice turned aside from good to evil, and wasstirred up by madness to the desire to take up arms against his LordGod. Wherefore he was cast out of his rank and dignity, and in thestead of his former blissful glory and angelick name received the nameof the 'Devil' and 'Satan' for his title. God banished him as unworthyof the glory above. And together with him there was drawn away andhurled forth a great multitude of the company of angels under him, whowere evil of choice, and chose in place of good, to follow in therebellion of their leader. These were called Devils, as being deludersand deceivers. 

"Thus then did the devil utterly renounce the good, and assume an evilnature; and he conceived spite against man, seeing himself hurled fromsuch glory, and man raised to such honour; and he schemed to oust himfrom that blissful state. So he took the serpent for the workshop ofhis own guile. Through him he conversed with the woman, and persuadedher to eat of that forbidden tree in the hope of being as God, andthrough her he deceived Adam also, for that was the first man's name. So Adam ate of the tree of disobedience, and was banished by his makerfrom that paradise of delight, and, in lieu of those happy days andthat immortal life, fell alas! into this life of misery and woe, andat the last received sentence of death. Thenceforth the devil waxedstrong and boastful through his victory; and, as the race of manmultiplied, he prompted them in all manner of wickedness. So, wishingto cut short the growth of sin, God brought a deluge on the earth, anddestroyed every living soul. But one single righteous man did God findin that generation; and him, with wife and children, he saved alive inan Ark, and set him utterly desolate on earth. But, when the humanrace again began to multiply, they forgat God, and ran into worseexcess of wickedness, being in subjection to divers sins and ruined instrange delusions, and wandering apart into many branches of error. 

"Some deemed that everything moved by mere chance, and taught thatthere was no Providence, since there was no master to govern. Othersbrought in fate, and committed everything to the stars at birth. Others worshipped many evil deities subject to many passions, to theend that they might have them to advocate their own passions andshameful deeds, whose forms they moulded, and whose dumb figures andsenseless idols they set up, and enclosed them in temples, and didhomage to them, 'serving the creature more than the Creator. ' Someworshipped the sun, moon and stars which God fixed, for to give lightto our earthly sphere; things without soul or sense, enlightened andsustained by the providence of God, but unable to accomplish anythingof themselves. Others again worshipped fire and water, and the otherelements, things without soul or sense; and men, possest of soul andreason, were not ashamed to worship the like of these. Others assignedworship to beasts, creeping and four-footed things, proving themselvesmore beastly than the things that they worshipped. Others made themimages of vile and worthless men, and named them gods, some of whomthey called males, and some females, and they themselves set them forthas adulterers, murderers, victims of anger, jealousy, wrath, slayers offathers, slayers of brothers, thieves and robbers, lame and maim, sorcerers and madmen. Others they showed dead, struck by thunderbolts, or beating their breasts, or being mourned over, or in enslavement tomankind, or exiled, or, for foul and shameful unions, taking the formsof animals. Whence men, taking occasion by the gods themselves, tookheart to pollute themselves in all manner of uncleanness. So anhorrible darkness overspread our race in those times, and 'there wasnone that did understand and seek after God. '

"Now in that generation one Abraham alone was found strong in hisspiritual senses; and by contemplation of Creation he recognized theCreator. When he considered heaven, earth and sea, the sun, moon andthe like, he marvelled at their harmonious ordering. Seeing the world, and all that therein is, he could not believe that it had been created, and was upheld, by its own power, nor did he ascribe such a fairordering to earthly elements or lifeless idols. But therein herecognized the true God, and understood him to be the maker andsustainer of the whole. And God, approving his fair wisdom and rightjudgement, manifested himself unto him, not as he essentially is (forit is impossible for a created being to see God), but by certainmanifestations in material forms, as he alone can, and he planted inAbraham more perfect knowledge; he magnified him and made him his ownservant. Which Abraham in turn handed down to his children his ownrighteousness, and taught them to know the true God. Wherefore alsothe Lord was pleased to multiply his seed beyond measure, and calledthem 'a peculiar people, ' and brought them forth out of bondage to theEgyptian nation, and to one Pharaoh a tyrant, by strange and terriblesigns and wonders wrought by the hand of Moses and Aaron, holy men, honoured with the gift of prophecy; by whom also he punished theEgyptians in fashion worthy of their wickedness, and led the Israelites(for thus the people descended from Abraham were called) through theRed Sea upon dry land, the waters dividing and making a wall on theright hand and a wall on the left. But when Pharaoh and the Egyptianspursued and went in after them, the waters returned and utterlydestroyed them. Then with exceeding mighty miracles and divinemanifestations by the space of forty years he led the people in thewilderness, and fed them with bread from heaven, and gave the Lawdivinely written on tables of stone, which he delivered unto Moses onthe mount, 'a type and shadow of things to come' leading men away fromidols and all manner of wickedness, and teaching them to worship onlythe one true God, and to cleave to good works. By such wondrous deeds, he brought them into a certain goodly land, the which he had promisedaforetime to Abraham the patriarch, that he would give it unto hisseed. And the task were long, to tell of all the mighty and marvellousworks full of glory and wonder, without number, which he shewed untothem, by which it was his purpose to pluck the human race from allunlawful worship and practice, and to bring men back to their firstestate. But even so our nature was in bondage by its freedom to err, and death had dominion over mankind, delivering all to the tyranny ofthe devil, and to the damnation of hell. 

"So when we had sunk to this depth of misfortune and misery, we werenot forgotten by him that formed and brought us out of nothing intobeing, nor did he suffer his own handiwork utterly to perish. By thegood pleasure of our God and Father, and the co-operation of the HolyGhost, the only-begotten Son, even the Word of God, which is in thebosom of the Father, being of one substance with the Father and withthe Holy Ghost, he that was before all worlds, without beginning, whowas in the beginning, and was with God even the Father, and was God, he, I say, condescended toward his servants with an unspeakable andincomprehensible condescension; and, being perfect God, was madeperfect man, of the Holy Ghost, and of Mary the Holy Virgin and Motherof God, not of the seed of man, nor of the will of man, nor by carnalunion, being conceived in the Virgin's undefiled womb, of the HolyGhost; as also, before his conception, one of the Archangels was sentto announce to the Virgin that miraculous conception and ineffablebirth. For without seed was the Son of God conceived of the HolyGhost, and in the Virgin's womb he formed for himself a fleshy body, animate with a reasonable and intelligent soul, and thence came forthin one substance, but in two natures, perfect God and perfect man, andpreserved undefiled, even after birth, the virginity of her that borehim. He, being made of like passions with ourselves in all things, yetwithout sin, took our infirmities and bare our sicknesses. For, sinceby sin death entered into the world, need was that he, that shouldredeem the world, should be without sin, and not by sin subject untodeath. 

"When he had lived thirty years among men, he was baptized in the riverJordan by John, an holy man, and great above all the prophets. Andwhen he was baptized there came a voice from heaven, from God, even theFather, saying, 'This is my beloved Son, in whom I am well pleased, 'and the Holy Ghost descended upon him in likeness of a dove. From thattime forth he began to do great signs and wonders, raising the dead, giving sight to the blind, casting out devils, healing the lame andmaim, cleansing lepers, and everywhere renewing our out-worn nature, instructing men both by word and deed, and teaching the way of virtue, turning men from destruction and guiding their feet toward lifeeternal. Wherefore also he chose twelve disciples, whom he calledApostles, and commanded them to preach the kingdom of heaven which hecame upon earth to declare, and to make heavenly us who are low andearthly, by virtue of his Incarnation. 

"But, through envy of his marvellous and divine conversation andendless miracles, the chief priests and rulers of the Jews (amongstwhom also he dwelt, on whom he had wrought his aforesaid signs andmiracles), in their madness forgetting all, condemned him to death, having seized one of the Twelve to betray him. And, when they had takenhim, they delivered him to the Gentiles, him that was the life of theworld, he of his free will consenting thereto; for he came for oursakes to suffer all things, that he might free us from sufferings. Butwhen they had done him much despite, at the last they condemned him tothe Cross. All this he endured in the nature of that flesh which hetook from us, his divine nature remaining free of suffering: for, beingof two natures, both the divine and that which he took from us, hishuman nature suffered, while his Godhead continued free from sufferingand death. So our Lord Jesus Christ, being without sin, was crucifiedin the flesh, for he did no sin, neither was guile found in his mouth;and he was not subject unto death, for by sin, as I have said before, came death into the world; but for our sakes he suffered death in theflesh, that he might redeem us from the tyranny of death. He descendedinto hell, and having harrowed it, he delivered thence souls that hadbeen imprisoned therein for ages long. He was buried, and on the thirdday he rose again, vanquishing death and granting us the victory overdeath: and he, the giver of immortality, having made flesh immortal, was seen of his disciples, and bestowed upon them peace, and, throughthem, peace on the whole human race. 

"After forty days he ascended into heaven, and sitteth at the righthand of the Father. And he shall come again to judge the quick and thedead, and to reward every man according to his works. After hisglorious Ascension into heaven he sent forth upon his disciples theHoly Ghost in likeness of fire, and they began to speak with othertongues as the Spirit gave them utterance. From thence by his gracethey were scattered abroad among all nations, and preached the trueCatholic Faith, baptizing them in the name of the Father, and of theSon, and of the Holy Ghost, and teaching them to observe all thecommandments of the Saviour. So they gave light to the people thatwandered in darkness, and abolished the superstitious error ofidolatry. Though the enemy chafeth under his defeat, and even nowstirreth up war against us, the faithful, persuading the fools andunwise to cling to the worship of idols, yet is his power grown feeble, and his swords have at last failed him by the power of Christ. Lo, infew words I have made known unto thee my Master, my God, and mySaviour; but thou shalt know him more perfectly, if thou wilt receivehis grace into thy soul, and gain the blessing to become his servant. "

VIII. 

When the king's son had heard these words, there flashed a light uponhis soul. Rising from his seat in the fulness of his joy, he embracedBarlaam, saying: "Most honoured sir, methinks this might be thatpriceless stone which thou dost rightly keep secret, not displaying itto all that would see it, but only to these whose spiritual sense isstrong. For lo, as these words dropped upon mine ear, sweetest lightentered into my heart, and the heavy veil of sorrow, that hath now thislong time enveloped my heart, was in an instant removed. Tell me if myguess be true: or if thou knowest aught better than that which thouhast spoken, delay not to declare it to me. "

Again, therefore, Barlaam answered, "Yea, my lord and prince, this isthe mighty mystery which hath been hid from ages and generations, butin these last days hath been made known unto mankind; the manifestationwhereof, by the grace of the Holy Ghost, was foretold by many prophetsand righteous men, instructed at sundry times and in divers manners. In trumpet tones they proclaimed it, and all looked forward to thesalvation that should be: this they desired to see, but saw it not. But this latest generation was counted worthy to receive salvation. Wherefore he that believeth and is baptized shall be saved; but he thatbelieveth not shall be damned. "

Said Ioasaph, "All that thou hast told me I believe without question, and him whom thou declarest I glorify as God. Only make all plain tome, and teach me clearly what I must do. But especially go on to tellme what is that Baptism which thou sayest that the Faithful receive. "

The other answered him thus, "The root mid sure foundation of this holyand perfect Christian Faith is the grace of heavenly Baptism, fraughtwith the cleansing from all original sins, and complete purification ofall defilements of evil that come after. For thus the Saviour commandeda man to be born again of water and of the spirit, and be restored tohis first dignity, to wit, by supplication and by calling on the SavingName, the Holy Spirit brooding on the water. We are baptized, then, according to the word of the Lord, in the Name of the Father, and ofthe Son, and of the Holy Ghost, and thus the grace of the Holy Ghostdwelleth in the soul of the baptized, illuminating and making itGod-like and renewing that which was made after his own image andlikeness. And for the time to come we cast away all the old works ofwickedness, and we make covenant with God of a second life and begin apurer conversation, that we may also become fellow-heirs with them thatare born again to incorruption and lay hold of everlasting salvation. But without Baptism it is impossible to attain to that good hope, eventhough a man be more pious than piety itself. For thus spake God, theWord, who was incarnate for the salvation of our race, 'Verily I sayunto you, except ye be born of water and of the Spirit, ye shall in nowise enter into the Kingdom of Heaven. ' Wherefore before all things Irequire thee to receive faith within thy soul, and to draw near toBaptism anon with hearty desire, and on no account to delay herein, fordelay is parlous, because of the uncertainty of the appointed day ofdeath. "

Ioasaph said unto him, "And what is this good hope whereto thou sayestit is impossible without baptism to attain? And what this kingdomwhich thou callest the kingdom of Heaven? And how cometh it that thouhast heard the words of God incarnate? And what is the uncertain dayof death? For on this account much anxiety hath fallen on my heart, and consumeth my flesh in pain and grief, and fasteneth on my verybones. And shall we men, appointed to die, return to nothing, or isthere some other life after our departure hence? These and kindredquestions I have been longing to resolve. "

Thus questioned he; and Barlaam answered thus: "The good hope, whereofI spake, is that of the kingdom of Heaven. But that kingdom is farbeyond the utterance of mortal tongue; for the Scripture saith, 'Eyehath not seen, nor ear heard, neither have entered into the heart ofman the things which God hath prepared for them that love him. ' Butwhen we have shuffled off this gross flesh, and attained to thatblessedness, then will that Master, which hath granted to us not tofail of this hope, teach and make known unto us the glory of those goodthings, whose glory passeth all understanding:--that light ineffable, that life that hath no ending, that converse with Angels. For if it begranted us to hold communion with God, so far as is attainable to humannature, then shall we know all things from his lips which now we knownot. This doth my initiation into the teaching of the divineScriptures teach me to be the real meaning of the kingdom of Heaven; toapproach the vision of the blessed and life-giving Trinity, and to beillumined with his unapproachable light, and with clearer and purersight, and with unveiled face, to behold as in a glass his unspeakableglory. But, if it be impossible to express in language that glory, that light, and those mysterious blessings, what marvel? For they hadnot been mighty and singular, if they had been comprehended by reasonand expressed in words by us who are earthly, and corruptible, andclothed in this heavy garment of sinful flesh. Holding then suchknowledge in simple faith, believe thou undoubtingly, that these are nofictions; but by good works be urgent to lay hold on that immortalkingdom, to which when thou hast attained, thou shalt have perfectknowledge. 

"As touching thy question, How it is that we have heard the words ofthe Incarnate God, know thou that we have been taught all thatappertaineth to the divine Incarnation by the Holy Gospels, for thusthat holy book is called, because it telleth us, who are corruptibleand earthly, the 'good spell' of immortality and incorruption, of lifeeternal, of the remission of sins, and of the kingdom of heaven. Thisbook was written by the eyewitnesses and ministers of the Word, and ofthese I have already said that our Lord Jesus Christ chose them fordisciples and apostles; and they delivered it unto us in writing, afterthe glorious Ascension of our Master into Heaven, a record of his lifeon earth, his teachings and miracles, so far as it was possible tocommit them to writing. For thus, toward the end of his volume, saithhe that is the flower of the holy Evangelists, 'And there are also manyother things which Jesus did, the which, if they should be writtenevery one, I suppose that even the world itself could not contain thebooks that should be written. '

"So in this heavenly Gospel, written by the Spirit of God, is recordedthe history of his Incarnation, his manifestation, his miracles andacts. Afterward, it telleth of the innocent suffering which the Lordendured for our sake, of his holy Resurrection on the third day, hisAscent into the heavens, and of his glorious and dreadful secondcoming; for the Son of God shall come again on earth, with unspeakableglory, and with a multitude of the heavenly host to judge our race, andto reward every man according to his works. For, at the beginning, Godcreated man out of earth, as I have already told thee, and breathedinto him breath, which is called a reasonable and understanding soul. But since we were sentenced to death, we die all: and it is notpossible for this cup to pass any man by. Now death is the separationof the soul from the body. And that body which was formed out ofearth, when severed from the soul, returneth to earth from whence alsoit was taken, and, decaying, perisheth; but the soul, being immortal, fareth whither her Maker calleth, or rather to the place where she, while still in the body, hath prepared for herself lodgement. For as aman hath lived here, so shall he receive reward there. 

"Then, after long seasons, Christ our God shall come to judge the worldin awful glory, beyond words to tell; and for fear of him the powers ofheaven shall be shaken, and all the angel hosts stand beside him indread. Then, at the voice of the archangel, and at the trump of God, shall the dead arise and stand before his awful throne. Now theResurrection is the re-uniting of soul and body. So that very body, which decayeth and perisheth, shall arise incorruptible. Andconcerning this, beware lest the reasoning of unbelief overtake thee;for it is not impossible for him, who at the beginning formed the bodyout of earth, when according to its Maker's doom it hath returned toearth whence it was taken, to raise the same again. If thou wilt butconsider how many things God hath made out of nothing, this proof shallsuffice thee. He took earth and made man, though earth was not manbefore. How then did earth become man? And how was earth, that didnot exist, produced? And what foundation hath it? And how werecountless kind of things without reason, of seeds and plants, producedout of it! Nay, now also consider the manner of our birth. Is not alittle seed thrown into the womb that receiveth it? Whence then comethsuch a marvellous fashioning of a living creature?

"So for him, who hath made everything out of nothing, and still dothmake, it is not impossible to raise deadened and corrupt bodies fromthe earth, that every man may be rewarded according to his works; forhe saith, 'The present is the time for work, the future forrecompense. ' Else, where were the justice of God, if there were noResurrection? Many righteous men in this present life have sufferedmuch ill-usage and torment, and have died violent deaths; and theimpious and the law-breaker hath spent his days here in luxury andprosperity. But God, who is good and just, hath appointed a day ofresurrection and inquisition, that each soul may receive her own body, and that the wicked, who received his good things here, may there bepunished for his misdeeds, and that the good, who was here chastisedfor his misdeeds, may there inherit his bliss. For, saith the Lord, 'They that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good unto the resurrection oflife, and they that have done evil unto the resurrection of doom. 'Then also shall thrones be set, and the Ancient of days and Maker ofall things shall sit as Judge, and there shall be opened books withrecords of the deeds and words and thoughts of all of us, and a fierystream shall issue, and all hidden things shall be revealed. There canno advocate, no persuasive words, no false excuse, no mightiness ofriches, no pomp of rank, no lavishment of bribes, avail to pervertrighteous judgement. For he, the uncorrupt and truthful Judge, shallweigh everything in the balance of justice, every act, word andthought. And they that have done good shall go into life everlasting, into light unspeakable, rejoicing in the fellowship of the Angels, toenjoy bliss ineffable, standing in purity before the Holy Trinity. Butthey that have done evil, and all the ungodly and sinners, shall gointo everlasting punishment, which is called Gehenna, and outerdarkness, and the worm that dieth not, and the gnashing of teeth, and athousand other names of punishment; which meaneth rather--bitterest ofall, --alienation from God, the being cast away from the sweetness ofhis presence, the being deprived of that glory which bafflethdescription, the being made a spectacle unto the whole creation, andthe being put to shame, and shame that hath no ending. For, after thepassing of that terrible sentence, all things shall abide immutable andunchangeable. The blissful life of the righteous shall have no close, neither shall the misery and punishment of sinners find an end:because, after him, there is no higher Judge, and no defence byafter-works, no time for amendment, no other way for them that arepunished, their vengeance being co-eternal with them. 

"Seeing that this is so, what manner of persons ought we to be in allholy conversation and godliness, that we may be counted worthy toescape the wrath to come, and to be ranged on the right hand of the Sonof God? For this is the station of the righteous: but to sinners isallotted the station of misery on the left. Then shall the Lord callthe righteous 'Blessed, ' and shall lead them into his everlastingkingdom. But, as for sinners, with anger and curse he will banish themfrom his serene and gentle countenance the bitterest and hardest lot ofall and will send them away into everlasting punishment. "

IX. 

Ioasaph said unto him, "Great and marvellous, sir, are the thingswhereof thou tellest me, fearful and terrible, if indeed these thingsbe so, and, if there be after death and dissolution into dust andashes, a resurrection and re-birth, and rewards and punishments for thedeeds done during life. But what is the proof thereof? And how haveye come to learn that which ye have not seen, that ye have sosteadfastly and undoubtingly believed it? As for things that havealready been done and made manifest in deed, though ye saw them not, yet have ye heard them from the writers of history. But, when it is ofthe future that ye preach tidings of such vast import, how have ye madeyour conviction on these matters sure?"

Quoth Barlaam, "From the past I gain certainty about the future; forthey that preached the Gospel, without erring from the truth, butestablishing their sayings by signs and wonders and divers miracles, themselves also spake of the future. So, as in the one case theytaught us nothing amiss or false, but made all that they said and didto shine clearer than the sun, so also in the other matter they gave ustrue doctrine, even that which our Lord and Master Jesus Christ himselfconfirmed both by word and deed. 'Verily, ' he spake, 'I say unto you, the hour is coming in the which all that are in the graves shall hearthe voice of the Son of God and they that hear shall live:' and again, 'The hour cometh when the dead shall hear his voice, and shall comeforth, they that have done good unto the resurrection of life, and theythat have done evil unto the resurrection of damnation. ' And again hesaid concerning the resurrection of the dead, 'Have ye not read thatwhich was spoken unto you by God, saying, I am the God of Abraham, andthe God of Isaac, and the God of Jacob. God is not the God of the deadbut of the living. ' 'For as the tares are gathered and burned in thefire, so shall it be in the end of this age. The Son of God shall sendforth his Angels, and they shall gather all things that offend, andthem which do iniquity, and shall cast them into the furnace of fire;there shall be wailing and gnashing of teeth. Then shall the righteousshine forth as the sun in the kingdom of their father. ' Thus spake heand added this thereto, 'Who hath ears to hear, let him hear. '

"In such words and many more did the Lord make manifest theresurrection of our bodies, and confirm his words in deed, by raisingmany that were dead. And, toward the end of his life upon earth, hecalled from the grave one Lazarus his friend, that had already beenfour days dead and stank, and thus he restored the lifeless to life. Moreover, the Lord himself became the first-fruits of that resurrectionwhich is final and no longer subject unto death, after he had in theflesh tasted of death; and on the third day he rose again, and becamethe first-born from the dead. For other men also were raised from thedead, but died once more, and might not yet attain to the likeness ofthe future true resurrection. But he alone was the leader of thatresurrection, the first to be raised to the resurrection immortal. 

"This was the preaching also of them that from the beginning wereeye-witnesses and ministers of the word; for thus saith blessed Paul, whose calling was not of men, but from heaven, 'Brethren, I declareunto you the Gospel which I preached unto you. For I delivered untoyou first of all that which I also received, how that Christ died forour sins according to the Scriptures. Now if Christ be preached thathe rose from the dead, how say some among you that there is noresurrection of the dead? For if the dead rise not, then is not Christraised. And if Christ be not raised, your faith is vain, ye are yet inyour sins. If in this life only we have hope in Christ, we are of allmen most miserable. But now is Christ risen from the dead and becomethe first-fruits of them that slept. For since by man came death, byman came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. ' And after a little while, 'For this corruptible must put on incorruption, and this mortal mustput on immortality. So when this corruptible shall have put onincorruption, and this mortal shall have put on immortality, then shallbe brought to pass the saying that is written, Death is swallowed up invictory. O death where is thy sting? O grave, where is thy victory?'For then the power of death is utterly annulled and destroyed, nolonger working in us, but for the future there is given unto menimmortality and incorruption for evermore. 

"Beyond all question, therefore, there shall be a resurrection of thedead, and this we believe undoubtingly. Moreover we know that thereshall be rewards and punishments for the deeds done in our life-time, on the dreadful day of Christ's coming, 'wherein the heavens shall bedissolved in fire and the elements shall melt with fervent heat, ' assaith one of the inspired clerks of God; 'nevertheless we, according tohis promise, look for new heavens and a new earth. ' For that thereshall be rewards and punishments for men's works, and that absolutelynothing, good or bad, shall be overlooked, but that there is reserved arequital for words, deeds and thoughts, is plain. The Lord saith, 'Whosoever shall give to drink unto one of these little ones a cup ofcold water only, in the name of a disciple, he shall in no wise losehis reward. ' And again he saith, 'When the Son of man shall come inhis glory, and all the holy Angels with him, then before him shall begathered all nations, and he shall separate them one from another, as ashepherd divideth his sheep from the goats. And he shall set the sheepon his right hand, but the goats on the left. Then shall the King sayunto them on his right hand, 'Come ye blessed of my Father, inherit thekingdom prepared for you from the foundation of the world. For I wasanhungred, and ye gave me meat: I was thirsty, and ye gave me drink: Iwas a stranger, and ye took me in: naked, and ye clothed me: I wassick, and ye visited me: I was in prison, and ye came unto me. 'Wherefore saith he this, except he count the kind acts we do unto theneedy as done unto himself? And in another place he saith, 'Whosoevershall confess me before men, him will I also confess before my Fatherwhich is in heaven. '

"Lo, by all these examples and many more he proveth that the rewards ofgood works are certain and sure. Further, that punishments are instore for the bad, he foretold by parables strange and wonderful, whichhe, the Well of Wisdom most wisely put forth. At one time he broughtinto his tale a certain rich man which was clothed in purple and finelinen, and fared sumptuously every day, but who was so niggardly andpitiless toward the destitute as to overlook a certain beggar namedLazarus laid at his gate, and not even to give him of the crumbs fromhis table. So when one and other were dead, the poor man, full ofsores, was carried away, he saith, into Abraham's bosom, for thus hedescribeth the habitation of the righteous--but the rich man wasdelivered to the fire of bitter torment in hell. To him said Abraham, 'Thou in thy lifetime receivedst thy good things, and likewise Lazarushis evil things, but now he is comforted, and thou art tormented. "

"And otherwhere he likeneth the kingdom of heaven to a certain kingwhich made a marriage-feast for his son and thereby he declared futurehappiness and splendour. For as he was wont to speak to humble andearthly minded men, he would draw his parables from homely and familiarthings. Not that he meant that marriages and feasts exist in thatworld; but in condescension to men's grossness, he employed these nameswhen he would make known to them the future. So, as he telleth, theking with high proclamation called all to come to the marriage to taketheir fill of his wondrous store of good things. But many of them thatwere bidden made light of it and came not, and busied themselves: somewent to their farms, some to their merchandize, and others to theirnewly wedded wives, and thus deprived themselves of the splendour ofthe bride chamber. Now when these had, of their own choice, absentedthemselves from this joyous merriment, others were bidden thereto, andthe wedding was furnished with guests. And when the king came in to seethe guests, he saw there a man which had not on a wedding garment, andhe said unto him, "Friend, how camest thou in hither, not having awedding garment?" And he was speechless. Then said the king to theservants, "Bind him hand and foot, and take him away, and cast him intoouter darkness; there shall be weeping and gnashing of teeth. ' Nowthey who made excuses and paid no heed to the call are they that hastennot to the faith of Christ, but continue in idolatry or heresy. But hethat had no wedding garment is he that believeth, but hath soiled hisspiritual garment with unclean acts, and was rightly cast forth fromthe joy of the bride chamber. 

"And he put forth yet another parable, in harmony with this, in hispicture of the Ten Virgins, 'five of whom were wise, and five werefoolish. They that were foolish took their lamps and took no oil withthem, but the wise took oil. ' By the oil he signifieth the acquiringof good works. 'And at midnight, ' he saith, 'there was a cry made, "Behold the bridegroom cometh, go ye out to meet him. "' By midnight hedenoteth the uncertainty of that time. Then all those virgins arose. 'They that were ready went forth to meet the bridegroom and went inwith him to the marriage, and the door was shut. ' But they that wereun-ready (whom rightly he calleth foolish), seeing that their lampswere going out, went forth to buy oil. Afterward they drew nigh, thedoor being now shut, and cried, saying, 'Lord, Lord, open to us. ' Buthe answered and said, 'Verily I say unto you, I know you not. 'Wherefore from all this it is manifest that there is a requital notonly for overt acts, but also for words and even secret thoughts; forthe Saviour said, 'I say unto you, that for every idle word that menshall speak they shall give account thereof in the day of judgement. 'And again he saith, 'But the very hairs of your head are numbered, ' bythe hairs meaning the smallest and slightest phantasy or thought. Andin harmony herewith is the teaching of blessed Paul, 'For the word ofGod, ' saith he, 'is quick and powerful, and sharper than any two-edgedsword, and piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts andintents of the heart. Neither is there any creature that is notmanifest in his sight: but all things are naked and laid bare unto theeyes of him with whom we have to do. "

"These things also were proclaimed with wondrous clearness by theprophets of old time, illumined by the grace of the Spirit. For Esaysaith, 'I know their works and their thoughts, ' and will repay them. 'Behold, I come to gather all nations and all tongues; and they shallcome and see my glory. And the heaven shall be new, and the earth, which I make before me. And all flesh shall come to worship before me, saith the Lord. And they shall go forth, and look upon the carcassesof the men that have transgressed against me: for their worm shall notdie, neither shall their fire be quenched; and they shall be aspectacle unto all flesh. " And again he saith concerning that day, "And the heavens shall be rolled together as a scroll, and all thestars shall fall down as leaves from the vine. For behold, the day ofthe Lord cometh, cruel with wrath and fierce anger, to lay the wholeworld desolate and to destroy the sinners out of it. For the stars ofheaven and Orion and all the constellations of heaven shall not givetheir light, and there shall be darkness at the sun's rising, and themoon shall not give her light. And I will cause the arrogancy of thesinners to cease, and will lay low the haughtiness of the proud. ' Andagain he saith, 'Wo unto them that draw their iniquities as with a longcord, and their sins as with an heifer's cart-rope! Wo unto them thatcall evil good, and good evil; that put darkness for light, and lightfor darkness; that put bitter for sweet, and sweet for bitter! Wo untothose of you that are mighty, that are princes, that mingle strongdrink, which justify the wicked for reward, and take justice from thejust, and turn aside the judgement from the needy, and take away theright from the poor, that the widow may be their spoil and thefatherless their prey! And what will they do in the day of visitation, and to whom will they flee for help? And where will they leave theirglory, that they fall not into arrest? Like as stubble shall be burntby live coal of fire, and consumed by kindled flame, so their rootshall be as foam, and their blossom shall go up as dust, for they wouldnot the law of the Lord of hosts, and provoked the oracle of the HolyOne of Israel. "

"In tune therewith saith also another prophet, 'The great day of theLord is near, and hasteth greatly. The bitter and austere voice of theday of the Lord hath been appointed. A mighty day of wrath is thatday, a day of trouble and distress, a day of wasteness and desolation, a day of blackness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm. And I will bring distress upon thewicked, and they shall walk like blind men, because they have sinnedagainst the Lord. Neither their silver nor their gold shall be able todeliver them in the day of the Lord's wrath; for the whole land shallbe devoured by the fire of his jealousy, for he shall make a riddanceof all them that dwell in the land. ' Moreover David, the king andprophet, crieth thus, 'God shall come visibly, even our God, and shallnot keep silence: a fire shall be kindled before him, and a mightytempest round about him. He shall call the heaven from above, and theearth, that he may judge his people. ' And again he saith, 'Arise, OGod, judge thou the earth, because "the fierceness of man shall turn tothy praise. " And thou shalt "reward every man according to his works. "'And many other such things have been spoken by the Psalmist, and allthe Prophets inspired by the Holy Ghost, concerning the judgement andthe recompense to come. Their words also have been most surelyconfirmed by the Saviour who hath taught us to believe the resurrectionof the dead, and the recompense of the deeds done in the flesh, and theunending life of the world to come. "

X

But Ioasaph was filled hereby with deep compunction, and was meltedinto tears; and he said to the elder, "Thou hast told me everythingplainly, and hast completed unerringly thy terrible and marvelloustale. With such truths set before us, what must we do to escape thepunishments in store for sinners, and to gain the joy of the righteous?"

Barlaam answered: "It is written of Peter, who was also called chief ofthe Apostles, that once when he was preaching the people were prickedin their heart, like thyself to-day: and when they asked, 'What shallwe do?', Peter said unto them, 'Repent, and be baptized every one ofyou for the remission of sins, and ye shall receive the gift of theHoly Ghost. For to you is the promise, and to your children, and toall that are afar off even as many as the Lord our God shall call. 'Behold therefore upon thee also hath he poured forth the riches of hismercy, and hath called thee that wert afar off from him in heart, anddidst serve others, not Gods, but pernicious devils and dumb andsenseless wooden images. Wherefore before all things approach thou himwho hath called thee, and from him shalt thou receive the trueknowledge of things visible and invisible. But if, after thy calling, thou be loth or slack, thou shalt be disherited by the just judgementof God, and by thy rejection of him thou shalt be rejected. For thustoo spake the same Apostle Peter to a certain disciple. But I believethat thou hast heard the call, and that, when thou hast heard it moreplainly, thou wilt take up thy Cross, and follow that God and Masterthat calleth thee, calleth thee to himself from death unto life, andfrom darkness unto light. For, soothly, ignorance of God is darknessand death of the soul; and to serve idols, to the destruction of allnature, is to my thinking the extreme of all senselessness. 

"But idolaters--to whom shall I compare them, and to what likenessshall I liken their silliness? Well, I will set before thee an examplewhich I heard from the lips of one most wise. 

"'Idol worshippers, ' said he, 'are like a fowler who caught a tinybird, called nightingale. He took a knife, for to kill and eat her;but the nightingale, being given the power of articulate speech, saidto the fowler, 'Man, what advantageth it thee to slay me? for thoushalt not be able by my means to fill thy belly. Now free me of myfetters, and I will give thee three precepts, by the keeping of whichthou shalt be greatly benefited all thy life long. ' He, astonied ather speech, promised that, if he heard anything new from her, he wouldquickly free her from her captivity. The nightingale turned towardsour friend and said, 'Never try to attain to the unattainable: neverregret the thing past and gone: and never believe the word that passethbelief. Keep these three precepts, and may it be well with thee. ' Theman, admiring the lucidity and sense of her words, freed the bird fromher captivity, and sent her forth aloft. She, therefore, desirous toknow whether the man had understood the force of her words, and whetherhe had gleaned any profit therefrom, said, as she flew aloft, 'Shame, sir, on thy fecklessness! What a treasure that hast lost to-day! ForI have inside me a pearl larger than an ostrich-egg. ' When the fowlerheard thereof, he was distraught with grief, regretting that the birdhad escaped out of his hands. And he would fain have taken her again. 'Come hither, ' said he, 'into my house: I will make thee right welcome, and send thee forth with honour. ' But the nightingale said unto him, 'Now I know thee to be a mighty fool. Though thou didst receive mywords readily and gladly, thou hast gained no profit thereby. I badethee never regret the thing past and gone; and behold thou artdistraught with grief because I have escaped out of thy hands therethou regrettest a thing past and gone. I charged thee not to try toattain to the unattainable, and thou triest to catch me, though thoucanst not attain to my path. Besides which, I bade thee never believea word past belief, and behold thou hast believed that I had inside mea pearl exceeding the measure of my size, and hadst not the sense tosee that my whole body doth not attain to the bulk of ostrich eggs. How then could I contain such a pearl?"'

"Thus senseless, then, are also they that trust in idols: for these betheir handiwork, and they worship that which their fingers made, saying, 'These be our creators. ' How then deem they their creatorsthose which have been formed and fashioned by themselves? Nay more, they safeguard their gods, lest they be stolen by thieves, and yet theycall them guardians of their safety. And yet what folly not to knowthat they, which be unable to guard and aid themselves, can in no wiseguard and save others! 'For' saith he, 'why, on behalf of the living, should they seek unto the dead?' They expend wealth, for to raisestatues and images to devils, and vainly boast that these give themgood gifts, and crave to receive of their hands things which thoseidols never possessed, nor ever shall possess. Wherefore it iswritten, 'May they that make them be like unto them, and so be all suchas put their trust in them, who, ' he saith, 'hire a goldsmith, and makethem gods, and they fall down, yea, they worship them. They bear themupon the shoulders, and go forward. And if they set them in theirplace, they stand therein: they shall not remove. Yea, one shall cryunto them, yet call they not answer him, nor save him out of histrouble. ' 'Wherefore be ye ashamed with everlasting shame, ye thattrust in graven images, that say to the molten images, Ye are ourgods. ' 'For they sacrificed, ' he saith, 'unto devils, and not to God;to gods whom their fathers knew not. There came new and fresh gods;because it is a froward generation, and there is no faith in them. '

"Wherefore out of this wicked and faithless generation the Lord calleththee to him, saying, 'Come out from among them, and be thou separate, and touch no unclean thing, ' but 'save thyself from this untowardgeneration. ' 'Arise thou, and depart, for this is not thy rest;' forthat divided lordship, which your gods hold, is a thing of confusionand strife and hath no real being whatsoever. But with us it is notso, neither have we many gods and lords, but one God, the Father, ofwhom are all things, and we unto him: and one Lord Jesus Christ, bywhom are all things and we by him, 'who is the image of the invisibleGod, the first born of every creature' and of all ages, 'for in himwere all things created that are in the heavens and that are upon theearth, visible and invisible, whether they be thrones, or dominions, orprincipalities, or powers. ' 'All things were made by him, and withouthim was not anything made that was made:' and one Holy Ghost, in whomare all things, 'the Lord and Giver of life, ' God and making God, thegood Spirit, the right Spirit, 'the Spirit the Comforter, ' 'the Spiritof adoption. ' Of these each person, severally, is God. As the Fatheris, so also is the Son, and as the Son, so also the Holy Ghost. Andthere is one God in three, one nature, one kingdom, one power, oneglory, one substance, distinct in persons, and so only distinct. Oneis the Father, whose property it is not to have been begotten; one isthe only-begotten Son, and his property it is to have been begotten;and one is the Holy Ghost, and his property it is that he proceedeth. Thus illuminated by that light, which is the Father, with that light, which is the Son, in that light, which is the Holy Ghost, we glorifyone Godhead in three persons. And he is one very and only God, knownin the Trinity: for of him and through him, and unto him are all things. 

"By his grace also, I came to know thy ease, and was sent to teach theethe lessons that I have learned and observed from my youth even tothese grey hairs. If then thou shalt believe and be baptized, thoushalt be saved; but if thou believe not, thou shalt be damned. All thethings that thou seest to-day, wherein thou gloriest, --pomp, luxury, riches, and all the deceitfulness of life, --quickly pass away; and theyshall cast thee hence whether thou wilt or no. And thy body will beimprisoned in a tiny grave, left in utter loneliness, and bereft of allcompany of kith and kin. And all the pleasant things of the worldshall perish; and instead of the beauty and fragrance of to-day, thoushalt be encompassed with horror and the stink of corruption. But thysoul shall they hurl into the nether-regions of the earth, into thecondemnation of Hades, until the final resurrection, when re-united toher body, she shall be cast forth from the presence of the Lord and bedelivered to hell fire, which burneth everlastingly. These, and farworse haps than these, shall be thy destiny, if thou continue inunbelief. 

"But and if thou readily obey him that calleth thee to salvation, andif thou run unto him with desire and joy, and be signed with his light, and follow him without turn, renouncing every thing, and cleaving onlyunto him, hear what manner of security and happiness shall be thine. 'When thou sittest down, thou shall not be afraid of sudden fear. Whenthou liest down, sweet shall be thy sleep. ' And thou shalt not beafraid of terror coming or the assaults of evil spirits, but shalt gothy way bold as any lion, and shalt live in bliss and everlastingjoyaunce. For joy and praise shall crown thy head, and gladness shallbefall thee there, where pain and sorrow and wailing shall flee away. ''Then shall thy light break forth as the morning, and thine healthshall rise speedily: and thy righteousness shall go before thee, andthe glory of the Lord shall be thy reward. ' Then shalt thou call, andthe Lord shall answer; while thou art yet speaking, he shall say, 'Heream I. ' 'I, even I, am he that blotteth out thy transgressions, andwill not remember them. Put me in remembrance: let us plead together:declare thou thy sins that thou mayst be justified. ' 'Though thy sinsbe as scarlet, I will make them white as snow: though they be red ascrimson I will make them white as wool, for the mouth of the Lord hathspoken it. '"

XI. 

Ioasaph said unto him, "All thy words are fair and wonderful, and, while thou spakest, I believed them and still believe them; and I hateall idolatry with all my heart. And indeed, even before thy cominghither, my soul was, in uncertain fashion, doubtful of it. But now Ihate it with a perfect hatred, since I have learned from thy lips thevanity thereof, and the folly of those who worship idols; and I yearnto become the servant of the true God, if haply he will not refuse me, that am unworthy by reason of my sins, and I trust that he will forgiveme everything, because he is a lover of men, and compassionate, as thoutellest me, and will count me worthy to become his servant. So I amready anon to receive baptism, and to observe all thy sayings. Butwhat must I do after baptism? And is this alone sufficient forsalvation, to believe and be baptized, or must one add other servicesthereto?"

Barlaam answered him, "Hear what thou must do after baptism. Thou mustabstain from all sin, and every evil affection, and build upon thefoundation of the Catholick Faith the practice of the virtues; forfaith without works is dead, as also are works without faith. For, saith the Apostle, 'Walk in the Spirit, and ye shall not fulfil thelust of the flesh. ' Now the works of the flesh are manifest, which arethese: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, love of money, railing, love of pleasure, drunkenness, revelling, arrogance, and such like, of the which I tellyou before, as I have also told you in time past, that they which dosuch things shall not inherit the Kingdom of God. But the fruit of theSpirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, sanctification of soul and body, lowliness ofheart and contrition, almsgiving, forgiveness of injuries, loving-kindness, watchings, perfect repentance of all past offences, tears of compunction, sorrow for our own sins and those of ourneighbours, and the like. These, even as steps and ladders thatsupport one another and are clinched together, conduct the soul toheaven. Lo, to these we are commanded to cleave after baptism, and toabstain from their contraries. 

"But if, after receiving the knowledge of the truth, we again lay holdon dead works, and, like a dog, return to our vomit, it shall happenunto us according to the word of the Lord; 'for, ' saith he, 'when theunclean spirit is gone out of a man' (to wit, by the grace of baptism)'he walketh through dry places, seeking rest, and finding none. ' Butenduring not for long to wander homeless and hearthless, he saith, 'Iwill return to my house whence I came out. ' And, when he cometh, hefindeth it swept and garnished, but empty and unoccupied, not havingreceived the operation of grace, nor having filled itself with theriches of the virtues. Then goeth he, and taketh to him seven otherspirits more wicked than himself; and they enter in and dwell there:and the last state of that man becometh worse than the first. ' Forbaptism burieth in the water and completely blotteth out thehand-writing of all former sins, and is to us for the future a surefortress and tower of defence, and a strong weapon against themarshalled host of the enemy; but it taketh not away free will, noralloweth the forgiving of sins after baptism, or immersion in the fonta second time. For it is one baptism that we confess, and need is thatwe keep ourselves with all watchfulness that so we fall not intodefilement a second time, but hold fast to the commandments of theLord. For when he said to the Apostles, 'Go make disciples of allnations, baptizing them in the name of the Father, and of the Son, andof the Holy Ghost, ' he did not stop there, but added, 'teaching them toobserve all things whatsoever I have commanded you. '

"Now he commanded men to be poor in spirit, and such he calleth blessedand worthy of the kingdom of heaven. Again he chargeth us to mourn inthe present life, that we may obtain comfort hereafter, and to be meek, and to be ever hungering and thirsting after righteousness: to bemerciful, and ready to distribute, pitiful and compassionate, pure inheart, abstaining from all defilement of flesh and spirit, peacemakerswith our neighbours and with our own souls, by bringing the worse intosubjection to the better, and thus by a just decision making peace inthat continual warfare betwixt the twain; also to endure allpersecution and tribulation and reviling, inflicted upon us forrighteousness' sake in defence of his name, that we may obtaineverlasting felicity in the glorious distribution of his rewards. Ay, and in this world he exhorteth us to let our 'light so shine beforemen, that they may see, ' he saith, 'your good works, and glorify yourFather which is in heaven. '

"For the law of Moses, formerly given to the Israelites, saith, 'Thoushalt not kill; thou shalt not commit adultery; thou shalt not steal;thou shalt not bear false witness:' but Christ saith 'Whosoever isangry with his brother without a cause shall be in danger of thejudgement; and whosoever shall say, Thou fool, shall be in danger ofhell fire:' and, 'if thou bring thy gift to the altar, and thererememberest that thy brother hath aught against thee, leave there thygift before the altar, and go thy way and first be reconciled to thybrother. ' And he also saith, 'Whosoever looketh on a woman to lustafter her, hath committed adultery with her in his heart. ' And herebyhe calleth the defilement and consent of the affection adultery. Furthermore, where the law forbade a man to forswear himself, Christcommanded him to swear not at all beyond Yea and Nay. There we read, 'Eye for eye and tooth for tooth': here, 'Whosoever shall smite thee onthy right cheek, turn to him the other also. And if any man will suethee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Giveto him that asketh time, and from him that would borrow of thee turnnot thou away. Love your enemies, bless them that curse you, do goodto them that hate you, and pray for them which despitefully use you andpersecute you; that ye may be the children of your Father which is inheaven: for he maketh his sun to rise on the evil and on the good, andsendeth rain on the just and on the unjust. Judge not, that ye be notjudged. Forgive, and ye shall be forgiven. Lay not up for yourselvestreasures upon earth, where moth and rust doth corrupt, and wherethieves break through and steal: but lay up for yourselves treasures inheaven, where neither moth nor rust doth corrupt, and where thieves donot break through nor steal: for where your treasure is, there willyour heart be also. Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on:for your heavenly Father knoweth that ye have need of all thesethings. ' He therefore that gave life and body will assuredly give foodand raiment: he that feedeth the fowls of the air and arrayeth withsuch beauty the lilies of the field. 'But, seek ye first, ' saithChrist, 'the kingdom of God, and his righteousness; and all thesethings shall be added unto you. Take therefore no thought for themorrow: for the morrow shall take thought for the things of itself. Therefore all things whatsoever ye would that men should do to you, doye even so to them. Enter ye in at the strait gate: for wide is thegate, and broad is the way that leadeth to destruction, and many therebe which go in thereat. Strait and narrow is the way which leadethunto life and few there be that find it. Not every one that saith untome, Lord, Lord, shall enter into the kingdom of heaven; but he thatdoeth the will of my Father which is in heaven. He that loveth fatheror mother more than me is not worthy of me; and he that loveth son anddaughter more than me is not worthy of me. And he that taketh not uphis cross and followeth after me, is not worthy of me. ' Lo these andthe like of these be the things which the Saviour commanded hisApostles to teach the Faithful: and all these things we are bound toobserve, if we desire to attain to perfection and receive theincorruptible crowns of righteousness, which the Lord, the righteousjudge, shall give at that day unto all them that have loved hisappearing. "

Ioasaph said unto the elder, "Well then, as the strictness of thesedoctrines demandeth such chaste conversation, if, after baptism, Ichance to fail in one or two of these commandments, shall I thereforeutterly miss the goal, and shall all my hope be vain?"

Barlaam answered, "Deem not so. God, the Word, made man for thesalvation of our race, aware of the exceeding frailty and misery of ournature, hath not even here suffered our sickness to be without remedy. But, like a skilful leech, he hath mixed for our unsteady andsin-loving heart the potion of repentance, prescribing this for theremission of sins. For after that we have received the knowledge ofthe truth, and have been sanctified by water and the Spirit, andcleansed without effort from all sin and all defilement, if we shouldfortune to fall into any transgression, there is, it is true, no secondregeneration made within us by the spirit through baptism in the waterof the font, and wholly re-creating us (that gift is given once forall); but, by means of painful repentance, hot tears, toils and sweats, there is a purifying and pardoning of our offences through the tendermercy of our God. For the fount of tears is also called baptism, according to the grace of the Master, but it needeth labour and time;and many hath it saved after many a fall; because there is no sin toogreat for the clemency of God, if we be quick to repent, and purge theshame of our offences, and death overtake us not, and depart us notfrom this life still defiled; for in the grave there is no confessionnor repentance. But as long as we are 'among the living, while thefoundation of our true faith continueth unshattered, even if somewhatof the outer roof-work or inner building be disabled, it is allowed torenew by repentance the part rotted by sins. It is impossible to countthe multitude of the mercies of God, or measure the greatness of hiscompassion: whereas sins and offences, of whatever kind, are subject tomeasure and may be numbered. So our offences, being subject to measureand number, cannot overcome the immeasurable compassion, andinnumerable mercies of God. 

"Wherefore we are commanded not to despair for our trespasses, but toacknowledge the goodness of God, and condemn the sins whereofforgiveness is offered us by reason of the loving-kindness of Christ, who for our sins shed his precious blood. In many places of Scripturewe are taught the power of repentance, and especially by the preceptsand parables of our Lord Jesus Christ. For it saith, 'From that timebegan Jesus to preach and to say, "Repent ye, for the kingdom of heavenis at hand. "' Moreover he setteth before us, in a parable, a certainson that had received his father's substance, and taken his journeyinto a far country, and there spent all in riotous living. Then, whenthere arose a famine in that land, he went and joined himself to one ofthe citizens of that land of iniquity, who sent him into his fields tofeed swine, --thus doth he designate the most coarse and loathsome sin. When, after much labour, he had come to the utmost misery, and mightnot even fill his belly with the husks that the swine did eat, at lasthe came to perceive his shameful plight, and, bemoaning himself, said, 'How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and willsay unto him, "Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son: make me as one of thy hiredservants. "' And he arose, and came to his father. But, when he was yeta great way off, his father saw him, and had compassion, and ran, andembraced him, and kissed him tenderly, and, restoring him to his formerrank, made a feast of joyaunce because his son was found again, andkilled the fatted calf. Lo, this parable, that Jesus spake to us, concerneth such as turn again from sin, and fall at his feet inrepentance. Again, he representeth a certain good shepherd that had anhundred sheep, and, when one was lost, left the ninety and nine, andwent forth to seek that which was gone astray, until he found it: andhe laid it on his shoulders, and folded it with those that had not goneastray, and called together his friends and neighbours to a banquet, because that it was found. 'Likewise, ' saith the Saviour, 'joy shallbe in heaven over one sinner that repenteth, more than over ninety andnine just persons which need no repentance. '

"And, in sooth, even the chief of the disciples, Peter, the Rock of theFaith, in the very season of the Saviour's Passion, failing for alittle while in his stewardship, that he might understand theworthlessness and misery of human frailty, fell under the guilt ofdenial. Then he straightway remembered the Lord's words, and went outand wept bitterly, and with those hot tears made good his defeat, andtransferred the victory to his own side. Like a skilful man of war, though fallen, he was not undone, nor did he despair, but, springing tohis feet, he brought up, as a reserve, bitter tears from the agony ofhis soul; and straightway, when the enemy saw that sight, like a manwhose eyes are scorched with a fierce flame, he leaped off and fledafar, howling horribly. So the chief became chief again, as he hadbefore been chosen teacher of the whole world, being now become itspattern of penitence. And after his holy resurrection Christ made goodthis three-fold denial with the three-fold question, 'Peter, lovestthou me?', the Apostle answering, 'Yea, Lord, thou knowest that I lovethee. '

"So from all these and many other examples beyond count we learn thevirtue of tears and repentance. Only the manner thereof must be notedit must arise from a heart that abominateth sin and weepeth, as saiththe prophet David, 'I am weary of my groaning: every night will I washmy bed and water my couch with my tears. ' Again the cleansing of sinswill be wrought by the blood of Christ, in the greatness of hiscompassion and the multitude of the mercies of that God who saith, 'Though your sins be as scarlet, I will make them white as snow, ' andso forth. 

"Thus therefore it is, and thus we believe. But after receiving theknowledge of the truth and winning regeneration and adoption as sons, and tasting of the divine mysteries, we must strive hard to keep ourfeet lest we fall. For to fall becometh not the athlete, since manyhave fallen and been unable to rise. Some, opening a door to sinfullusts, and clinging obstinately to them, have no more had strength tohasten back to repentance; and others, being untimely snatched bydeath, and having not made speed enough to wash them from the pollutionof their sin, have been damned. And for this cause it is parlous tofall into any kind of sinful affection whatsoever. But if any manfall, he must at once leap up, and stand again to fight the good fight:and, as often as there cometh a fall, so often must there at once ensuethis rising and standing, unto the end. For, 'Turn ye unto me, and Iwill turn unto you, ' saith the Lord God. "

XII. 

To this said Ioasaph, "But how, after baptism, shall a man keep himselfclear from all sin? For even if there be, as thou sayest, repentancefor them that stumble, yet it is attended with toil and trouble, withweeping and mourning; things which, methinks, are not easy for the manyto accomplish. But I desired rather to find a way to keep strictly thecommandments of God, and not swerve from them, and, after his pardoningof my past misdeeds, never again to provoke that most sweet God andMaster. "

Barlaam answered, "Well said, my lord and king. That also is mydesire; but it is hard, nay quite impossible, for a man living withfire not to be blackened with smoke: for it is an uphill task, and onenot easy of accomplishment, for a man that is tied to the matters ofthis life and busied with its cares and troubles, and liveth in richesand luxury, to walk unswervingly in the way of the commandments of theLord, and to preserve his life pure of these evils. 'For, ' saith theLord, 'no man can serve two masters; for either he will hate the oneand love the other; or else he will hold to the one and despise theother. Ye cannot serve God and Mammon. ' So also writeth the belovedEvangelist and Divine in his Epistle, thus saying, 'Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever. '

"These things were well understood by our holy and inspired fathers;and mindful of the Apostle's word that we must through much tribulationenter into the Kingdom of Heaven, they strove, after holy baptism, tokeep their garment of immortality spotless and undefiled. Whence someof them also thought fit to receive yet another baptism; I mean thatwhich is by blood and martyrdom. For this too is called baptism, themost honourable, and reverend of all, inasmuch as its waters are notpolluted by fresh sin; which also our Lord underwent for our sakes, andrightly called it baptism. So as imitators and followers of him, firsthis eyewitness, disciples, and Apostles, and then the whole band ofholy martyrs yielded themselves, for the name of Christ, to kings andtyrants that worshipped idols, and endured every form of torment, beingexposed to wild beasts, fire and sword, confessing the good confession, running the course and keeping the faith. Thus they gained the prizesof righteousness, and became the companions of Angels, and fellow-heirswith Christ. Their virtue shone so bright that their sound went outinto all lands, and the splendour of their good deeds flashed likelightning into the ends of the earth. Of these men, not only the wordsand works, but even the very blood and bones are full of all sanctity, mightily casting out devils, and giving to such as touch them in faiththe healing of incurable diseases: yea, and even their garments, andanything else that hath been brought near their honoured bodies, arealways worthy of the reverence of all creation. And it were a longtale to tell one by one their deeds of prowess. 

"But when those cruel and brutal tyrants brought their miserable livesto a miserable end, and persecution ceased, and Christian kings ruledthroughout the world, then others too in succession emulated theMartyrs' zeal and divine desire, and, wounded at heart with the samelove, considered well how they might present soul and body withoutblemish unto God, by cutting off all the workings of sinful lusts andpurifying themselves of every defilement of flesh and spirit. But, asthey perceived that this could only be accomplished by the keeping ofthe commandments of Christ, and that the keeping of his commandmentsand the practice of the virtues was difficult to attain in the midst ofthe turmoils of the world, they adopted for themselves a strange andchanged manner of life, and, obedient to the voice divine, forsook all, parents, children, friends, kinsfolk, riches and luxury, and, hatingeverything in the world, withdrew, as exiles, into the deserts, beingdestitute, afflicted, evil entreated, wandering in wildernesses andmountains, and in dens and caves of the earth, self-banished from allthe pleasures and delights upon earth, and standing in sore need evenof bread and shelter. This they did for two causes: firstly, thatnever seeing the objects of sinful lust, they might pluck such desiresby the root out of their soul, and blot out the memory thereof, andplant within themselves the love and desire of divine and heavenlythings: and secondly, that, by exhausting the flesh by austerities, andbecoming Martyrs in will, they might not miss the glory of them thatwere made perfect by blood, but might be themselves, in their degree, imitators of the sufferings of Christ, and become partakers of thekingdom that hath no end. Having then come to this wise resolve, theyadopted the quiet of monastic life, some facing the rigours of the openair, and braving the blaze of the scorching heat and fierce frosts andrain-storms and tempestuous winds, others spending their lives in thehovels which they had builded them, or in the hiding of holes andcaverns. Thus, in pursuit of virtue, they utterly denied themselvesall fleshly comfort and repose, submitting to a diet of uncooked herbsand worts, or acorns, or hard dry bread, not merely saying good-bye todelights in their quality, but, in very excess of temperance, extendingtheir zeal to limit even the quantity of enjoyment. For even of thosecommon and necessary meats they took only so much as was sufficient tosustain life. Some of them continued fasting the whole week, andpartook of victuals only of a Sunday: others thought of food twice onlyin the week: others ate every other day, or daily at eventide, that is, took but a taste of food. In prayers and watchings they almostrivalled the life of Angels, bidding a long farewell to the possessionof gold and silver, and quite forgetting that buyings and sellings areconcerns of men. 

"But envy and pride, the evils most prone to follow good works, had noplace amongst them. He that was weaker in ascetic exercisesentertained no thought of malice against him of brighter example. Noragain was he, that had accomplished great feats, deceived and puffed upby arrogance to despise his weaker brethren, or set at nought hisneighbour, or boast of his rigours, or glory in his achievements. Hethat excelled in virtue ascribed nothing to his own labours, but all tothe power of God, in humility of mind persuading himself that hislabours were nought and that he was debtor even for more, as saith theLord, 'When ye shall have done all those things which are commandedyou, say, "We are unprofitable servants: we have done that which wasour duty to do. "' Others again persuaded themselves that they had notdone even the things which they were commanded to do, but that thethings left undone outnumbered the things already well done. Again, hethat was far behind in austerity, perchance through bodily weakness, would disparage and blame himself, attributing his failure toslothfulness of mind rather than to natural frailty. So each excelledeach, and all excelled all in this sweet reasonableness. But thespirit of vain glory and pleasing of men--what place had it among them?For they had fled from the world, and were dwelling in the desert, tothe end that they might show their virtues not to men, but to God, fromwhom also they hope to receive the rewards of their good deeds, wellaware that religious exercises performed for vain glory go withoutrecompense; for these are done for the praise of men and not for God. Whence all that do thus are doubly defrauded: they waste their body, and receive no reward. But they who yearn for glory above, and strivethereafter, despise all earthly and human glory. 

"As to their dwellings, some monks finish the contest in utterretirement and solitude, having removed themselves far from the hauntsof men throughout the whole of their earthly life-time, and havingdrawn nigh to God. Others build their homes at a distance one fromanother, but meet on the Lord's Day at one Church, and communicate ofthe Holy Mysteries, I mean the unbloody Sacrifice of the undefiled Bodyand precious Blood of Christ, which the Lord gave to the Faithful forthe remission of sins, for the enlightenment and sanctification of souland body. They entertain one another with the exercises of the divineOracles and moral exhortations, and make public the secret wiles oftheir adversaries, that none, through ignorance of the manner ofwrestling, may be caught thus. Then turn they again, each to his ownhome, eagerly storing the honey of virtue in the cells of their hearts, and husbanding sweet fruits worthy of the heavenly board. 

"Others again spend their life in monasteries. These gather inmultitudes in one spot, and range themselves under one superior andpresident, the best of their number, slaying all self-will with thesword of obedience. Of their own free choice they consider themselvesas slaves bought at a price, and no longer live for themselves, but forhim, to whom, for Christ his sake, they have become obedient; orrather, to speak more properly, they live no more for themselves, butChrist liveth in them, whom to follow, they renounce all. This isretirement, a voluntary hatred of the world, and denial of nature bydesire of things above nature. These men therefore live the lives ofAngels on earth, chanting psalms and hymns with one consent unto theLord, and purchasing for themselves the title of Confessors by laboursof obedience. And in them is fulfilled the word of the Lord, when hesaith, 'Where two or three are gathered together in my name, there am Iin the midst of them. ' By this number he limiteth not the gatheringtogether in his name, but by 'two or three' signifieth that the numberis indefinite. For, whether there be many, or few, gathered togetherbecause of his holy name, serving him with fervent zeal, there webelieve him to be present in the midst of his servants. 

"By these ensamples and such like assemblies men of earth and clayimitate the life of heavenly beings, in fastings and prayers andwatchings, in hot tears and sober sorrow, as soldiers in the field withdeath before their eyes, in meekness and gentleness, in silence of thelips, in poverty and want, in chastity and temperance, in humblenessand quietude of mind, in perfect charity toward God and theirneighbour, carrying their present life down to the grave, and becomingAngels in their ways. Wherefore God hath graced them with miracles, signs and various virtues and made the voice of their marvellous lifeto be sounded forth to the ends of the world. If I open my mouth todeclare in every point the life of one of them who is said to have beenthe founder of the monastic life, Antony by name, by this one tree thoushalt assuredly know the sweet fruits of other trees of the like kindand form, and shalt know what a foundation of religious life that greatman laid, and what a roof he built, and what gifts he merited toreceive from the Saviour. After him many fought the like fight and wonlike crowns and guerdons. 

"Blessed, yea, thrice blessed, are they that have loved God, and, forhis love's sake, have counted every thing as nothing worth. For theywept and mourned, day and night, that they might gain everlastingcomfort: they humbled themselves willingly, that there they might beexalted: they afflicted the flesh with hunger and thirst and vigil, that there they might come to the pleasures and joys of Paradise. Bytheir purity of heart they became a tabernacle of the Holy Ghost, as itis written, 'I will dwell in them and walk in them. ' They crucifiedthemselves unto the world, that they might stand at the right hand ofthe Crucified: they girt their loins with truth, and alway had theirlamps ready, looking for the coming of the immortal bridegroom. Theeye of their mind being enlightened, they continually looked forward tothat awful hour, and kept the contemplation of future happiness andeverlasting punishment immovable from their hearts, and painedthemselves to labour, that they might not lose eternal glory. Theybecame passionless as the Angels, and now they weave the dance in theirfellowship, whose lives also they imitated. Blessed, yea, thriceblessed are they, because with sure spiritual vision they discerned thevanity of this present world and the uncertainty and inconstancy ofmortal fortune, and cast it aside, and laid up for themselveseverlasting blessings, and laid hold of that life which never faileth, nor is broken by death. 

"These then are the marvellous holy men whose examples we, that arepoor and vile, strive to imitate, but cannot attain to the high levelof the life of these heavenly citizens. Nevertheless, so far as ispossible for our weakness and feeble power, we take the stamp of theirlives, and wear their habit: even though we fail to equal their works;for we are assured that this holy profession is a means to perfectionand an aid to the incorruption given us by holy baptism. So, followingthe teachings of these blessed Saints, we utterly renounce thesecorruptible and perishable things of life, wherein may be found nothingstable or constant, or that continueth in one stay; but all things arevanity and vexation of spirit, and many are the changes that they bringin a moment; for they are slighter than dreams and a shadow, or thebreeze that bloweth the air. Small and short-lived is their charm, that is after all no charm, but illusion and deception of thewickedness of the world; which world we have been taught to love not atall, but rather to hate with all our heart. Yea, and verily it isworthy of hatred and abhorrence; for whatsoever gifts it giveth to itsfriends, these in turn in passion it taketh away, and shall hand overits victims, stripped of all good things, clad in the garment of shame, and bound under heavy burdens, to eternal tribulation. And those againwhom it exalteth, it quickly abaseth to the utmost wretchedness, makingthem a foot-stool and a laughing stock for their enemies. Such are itscharms, such its bounties. For it is an enemy of its friends, andtraitor to such as carry out its wishes: dasheth to dire destructionall them that lean upon it, and enervateth those that put their trusttherein. It maketh covenants with fools and fair false promises, onlythat it may allure them to itself. But, as they have dealttreacherously, it proveth itself treacherous and false in fulfillingnone of its pledges. To-day it tickleth their gullet with pleasantdainties; to-morrow it maketh them nought but a gobbet for theirenemies. To-day it maketh a man a king: to-morrow it delivereth himinto bitter servitude. To-day its thrall is fattening on a thousandgood things; to-morrow he is a beggar, and drudge of drudges. To-dayit placeth on his head a crown of glory; to-morrow it dasheth his faceupon the ground. To-day it adorneth his neck with brilliant badges ofdignity; to-morrow it humbleth him with a collar of iron. For a littlewhile it causeth him to be the desire of all men; but after a time itmaketh him their hate and abomination. To-day it gladdeneth him: butto-morrow it weareth him to a shadow with lamentations and wailings. What is the end thereof, thou shalt hear. Ruthlessly it bringeth itsformer lovers to dwell in hell. Such is ever its mind, such itspurposes. It lamenteth not its departed, nor pitieth the survivor. For after that it hath cruelly duped and entangled in its meshes theone party, it immediately transferreth the resources of its ingenuityagainst the other, not willing that any should escape its cruel snares, "These men that have foolishly alienated themselves from a good andkind master, to seek the service of so harsh and savage a lord, thatare all agog for present joys and are glued thereto, that take never athought for the future, that always grasp after bodily enjoyments, butsuffer their souls to waste with hunger, and to be worn with myriadills, these I consider to be like a man flying before the face of arampant unicorn, who, unable to endure the sound of the beast's cry, and its terrible bellowing, to avoid being devoured, ran away at fullspeed. But while he ran hastily, he fell into a great pit; and as hefell, he stretched forth his hands, and laid hold on a tree, to whichhe held tightly. There he established some sort of foot-hold andthought himself from that moment in peace and safety. But he lookedand descried two mice, the one white, the other black, that neverceased to gnaw the root of the tree whereon he hung, and were all buton the point of severing it. Then he looked down to the bottom of thepit and espied below a dragon, breathing fire, fearful for eye to see, exceeding fierce and grim, with terrible wide jaws, all agape toswallow him. Again looking closely at the ledge whereon his feetrested, he discerned four heads of asps projecting from the wallwhereon he was perched. Then he lift up his eyes and saw that from thebranches of the tree there dropped a little honey. And thereat heceased to think of the troubles whereby he was surrounded; how, outside, the unicorn was madly raging to devour him: how, below, thefierce dragon was yawning to swallow him: how the tree, which he hadclutched, was all but severed; and how his feet rested on slippery, treacherous ground. Yea, he forgat, without care, all those sights ofawe and terror, and his whole mind hung on the sweetness of that tinydrop of honey. 

"This is the likeness of those who cleave to the deceitfulness of thispresent life, --the interpretation whereof I will declare to thee anon. The unicorn is the type of death, ever in eager pursuit to overtake therace of Adam. The pit is the world, full of all manner of ills anddeadly snares. The tree, which was being continually fretted by thetwo mice, to which the man clung, is the course of every man's life, that spendeth and consuming itself hour by hour, day and night, andgradually draweth nigh its severance. The fourfold asps signify thestructure of man's body upon four treacherous and unstable elementswhich, being disordered and disturbed, bring that body to destruction. Furthermore, the fiery cruel dragon betokeneth the maw of hell that ishungry to receive those who choose present pleasures rather than futureblessings. The dropping of honey denoteth the sweetness of thedelights of the world, whereby it deceiveth its own friends, norsuffereth them to take timely thought for their salvation. "

XIII. 

Ioasaph received this parable with great joy and said, "How true thisstory is, and most apt! Grudge not, then, to shew me other such likefigures, that I may know for certain what the manner of our life is, and what it hath in store for its friends. "

The elder answered, "Again, those who are enamoured of the pleasures oflife, and glamoured by the sweetness thereof, who prefer fleeting andpaltry objects to those which are future and stable, are like a certainman who had three friends. On the first two of these he wasextravagantly lavish of his honours, and clave passionately to theirlove, fighting to the death and deliberately hazarding his life fortheir sakes. But to the third he bore himself right arrogantly, neveronce granting him the honour nor the love that was his due, but onlymaking show of some slight and inconsiderable regard for him. Now oneday he was apprehended by certain dread and strange soldiers, that madespeed to hale him to the king, there to render account for a debt often thousand talents. Being in a great strait, this debtor sought fora helper, able to take his part in this terrible reckoning with theking. So he ran to his first and truest friend of all, and said, 'Thouwottest, friend, that I ever jeopardied my life for thy sake. Nowto-day I require help in a necessity that presseth me sore. In howmany talents wilt thou undertake to assist me now? What is the hopethat I may count upon at thy hands, O my dearest friend?' The otheranswered and said unto him, 'Man, I am not thy friend: I know not whothou art. Other friends I have, with whom I must needs make merryto-day, and so win their friendship for the time to come. But, see, Ipresent thee with two ragged garments, that thou mayest have them onthe way whereon thou goest, though they will do thee no manner of good. Further help from me thou mayest expect none. ' The other, hearingthis, despaired of the succour whereon he had reckoned, and went to hissecond friend, saying, 'Friend, thou rememberest how much honour andkindness thou hast enjoyed at my hands. To-day I have fallen intotribulation and sorrow, and need a helping hand. To what extent thencanst thou share my labour? Tell me at once. ' Said he, 'I have onleisure today to share thy troubles. I too have fallen among cares andperils, and am myself in tribulation. Howbeit, I will go a little waywith thee, even if I shall fail to be of service to thee. Then will Iturn quickly homeward, and busy myself with mine own anxieties. ' Sothe man returned from him too empty-handed and baulked at every turn;and he cried misery on himself for his vain hope in those ungratefulfriends, and the unavailing hardships that he had endured through loveof them. At the last he went away to the third friend, whom he hadnever courted, nor invited to share his happiness. With countenanceashamed and downcast, he said unto him, 'I can scarce open my lips tospeak with thee, knowing full well that I have never done thee service, or shown thee any kindness that thou mightest now remember. But seeingthat a heavy misfortune hath overtaken me, and that I have foundnowhere among my friends any hope of deliverance, I address myself tothee, praying thee, if it lie in thy power, to afford me some littleaid. Bear no grudge for my past unkindness, and refuse me not. ' Theother with a smiling and gracious countenance answered, 'Assuredly Iown thee my very true friend. I have not forgotten those slightservices of thine: and I will repay them to-day with interest. Fearnot therefore, neither be afraid. I will go before thee and entreatthe king for thee, and will by no means deliver thee into the hands ofthine enemies. Wherefore be of good courage, dear friend, and fret notthyself. ' Then, pricked at heart, the other said with tears, 'Wo is me!Which shall I first lament, or which first deplore? Condemn my vainpreference for my forgetful, thankless and false friends, or blame themad ingratitude that I have shown to thee, the sincere and true?'"

Ioasaph heard this tale also with amazement and asked theinterpretation thereof. Then said Barlaam, "The first friend is theabundance of riches, and love of money, by reason of which a manfalleth into the midst of ten thousand perils, and endureth manymiseries: but when at last the appointed day of death is come, of allthese things he carrieth away nothing but the useless burial cloths. By the second friend is signified our wife and children and the remnantof kinsfolk and acquaintance, to whom we are passionately attached, andfrom whom with difficulty we tear ourselves away, neglecting our verysoul and body for the love of them. But no help did man ever derivefrom these in the hour of death, save only that they will accompany andfollow him to the sepulchre, and then straightway turning them homewardagain they are occupied with their own cares and matters, and bury hismemory in oblivion as they have buried his body in the grave. But thethird friend, that was altogether neglected and held cheap, whom theman never approached, but rather shunned and fled in horror, is thecompany of good deeds, --faith, hope, charity, alms, kindliness, and thewhole band of virtues, that can go before us, when we quit the body, and may plead with the Lord on our behalf, and deliver us from ourenemies and dread creditors, who urge that strict rendering of accountin the air, and try bitterly to get the mastery of us. This is thegrateful and true friend, who beareth in mind those small kindnessesthat we have shown him and repayeth the whole with interest. "

XIV. 

Again said Ioasaph, "The Lord God prosper thee, O thou Wisest of men!For thou hast gladdened my soul with thine apt and excellent sayings. Wherefore sketch me yet another picture of the vanity of the world, andhow a man may pass through it in peace and safety. "

Barlaam took up his parable and said, "Hear then a similitude of thismatter too. I once heard tell of a great city whose citizens had, fromold time, the custom of taking some foreigner and stranger, who knewnothing of their laws and traditions, and of making him their king, toenjoy absolute power, and follow his own will and pleasure withouthindrance, until the completion of a year. Then suddenly, while he wasliving with never a care in rioting and wantonness, without fear, andalway supposing that his reign would only terminate with his life, theywould rise up against him, strip him bare of his royal robes, lead himin triumph up and down the city, and thence dispatch him beyond theirborders into a distant great island; there, for lack of food andraiment, in hunger and nakedness he would waste miserably away, theluxury and pleasure so unexpectedly showered upon him changed asunexpectedly into woe. In accordance therefore with the unbrokencustom of these citizens, a certain man was ordained to the kingship. But his mind was fertile of understanding, and he was not carried awayby this sudden access of prosperity, nor did he emulate theheedlessness of the kings that had gone before him, and had beenmiserably expelled, but his soul was plunged in care and trouble how hemight order his affairs well. After long and careful search, helearned from a wise counsellor the custom of the citizens, and theplace of perpetual banishment, and was taught of him without guile howto ensure himself against this fate. So with this knowledge thatwithin a very little while he must reach that island and leave tostrangers this chance kingdom among strangers, he opened the treasureswhereof he had awhile absolute and unforbidden use, and took a greatstore of money and huge masses of gold and silver and precious stonesand delivered the same to trusty servants and sent them before him tothe island whither he was bound. When the appointed year came to anend, the citizens rose against him, and sent him naked into banishmentlike those that went before him. But while the rest of these foolishkings, kings only for a season, were sore anhungred, he, that hadtimely deposited his wealth, passed his time in continual plenty middainties free of expense, and, rid of all fear of those mutinous andevil citizens, could count himself happy on his wise forethought. 

"Understand thou, therefore, that the city is this vain and deceitfulworld; that the citizens are the principalities and powers of thedevils, the rulers of the darkness of this world, who entice us by thesoft bait of pleasure, and counsel us to consider corruptible andperishable things as incorruptible, as though the enjoyment that comethfrom them were co-existent with us, and immortal as we. Thus then arewe deceived; we have taken no thought concerning the things which areabiding and eternal, and have laid up in store for ourselves notreasure for that life beyond, when of a sudden there standeth over usthe doom of death. Then, then at last do those evil and cruel citizensof darkness, that received us, dispatch us stript of all worldlygoods, --for all our time has been wasted on their service--and carry usoff 'to a dark land and a gloomy, to a land of eternal darkness, wherethere is no light, nor can one behold the life of men. ' As for thatgood counsellor, who made known all the truth and taught that sagaciousand wise king the way of salvation, understand thou that I, thy poorand humble servant, am he, who am come hither for to shew thee the goodand infallible way to lead thee to things eternal and unending, and tocounsel thee to lay up all thy treasure there; and I am come to leadthee away from the error of this world, which, to my woe, I also loved, and clave to its pleasures and delights. But, when I perceived, withthe unerring eyes of my mind how all human life is wasted in thesethings that come and go; when I saw that no man hath aught that isstable and steadfast, neither the rich in his wealth, nor the mighty inhis strength, nor the wise in his wisdom, nor the prosperous in hisprosperity, nor the luxurious in his wantonness, nor he that dreamethof security of life in that vain and feeble security of his dreams, norany man in any of those things that men on earth commend ('tis like theboundless rush of torrents that discharge themselves into the deep sea, thus fleeting and temporary are all present things); then, I say, Iunderstood that all such things are vanity, and that their enjoyment isnaught; and, that even as the past is all buried in oblivion, be itpast glory, or past kingship, or the splendour of rank, or amplitude ofpower, or arrogance of tyranny, or aught else like them, so alsopresent things will vanish in the darkness of the days to come. And, as I am myself of the present, I also shall doubtless be subject to itsaccustomed change; and, even as my fathers before me were not allowedto take delight for ever in the present world, so also shall it be withme. For I have observed how this tyrannical and troublesome worldtreateth mankind, shifting men hither and thither, from wealth topoverty, and from poverty to honour, carrying some out of life andbringing others in, rejecting some that are wise and understanding, making the honourable and illustrious dishonoured and despised, butseating others who are unwise and of no understanding upon a throne ofhonour, and making the dishonoured and obscure to be honoured of all. 

"One may see how the race of mankind may never abide before the face ofthe cruel tyranny of the world. But, as when a dove fleeing from aneagle or a hawk flitteth from place to place, now beating against thistree, now against that bush, and then anon against the clefts of therocks and all manner of bramble-thorns, and, nowhere finding any safeplace of refuge, is wearied with continual tossing and crossing to andfro, so are they which are flustered by the present world. They labourpainfully under unreasoning impulse, on no sure or firm bases: theyknow not to what goal they are driving, nor whither this vain lifeleadeth them this vain life, whereto they have in miserable follysubjected themselves, choosing evil instead of good, and pursuing viceinstead of goodness; and they know not who shall inherit the coldfruits of their many heavy labours, whether it be a kinsman or astranger, and, as oft times it haps, not even a friend or acquaintanceat all, but an enemy and foeman. 

"On all these things, and others akin to them, I held judgement in thetribunal of my soul, and I came to hate my whole life that had beenwasted in these vanities, while I still lived engrossed in earthlythings. But when I had put off from my soul the lust thereof, and castit from me, then was there revealed unto me the true good, to fear Godand do his will; for this I saw to be the sum of all good. This alsois called the beginning of wisdom, and perfect wisdom. For life iswithout pain and reproach to those that hold by her, and safe to thosewho lean upon her as upon the Lord. So, when I had set my reason onthe unerring way of the commandments of the Lord, and had surelylearned that there is nothing froward or perverse therein, and that itis not full of chasms and rocks, nor of thorns and thistles, but liethaltogether smooth and even, rejoicing the eyes of the traveller withthe brightest sights, making beautiful his feet, and shoeing them with'the preparation of the Gospel of peace, ' that he may walk safely andwithout delay, this way, then, I rightly chose above all others, andbegan to rebuild my soul's habitation, which had fallen into ruin anddecay. 

"In such wise was I devising mine estate, and establishing mineunstable mind, when I heard the words of a wise teacher calling loudlyto me thus, 'Come ye out, ' said he, 'all ye that will to be saved. Beye separate from the vanity of the world, for the fashion thereofquickly passeth away, and behold it shall not be. Come ye out, withoutturning back, not for nothing and without reward, but winning suppliesfor travelling to life eternal, for ye are like to journey a long road, needing much supplies from hence, and ye shall arrive at the placeeternal that hath two regions, wherein are many mansions; one of whichplaces God hath prepared for them that love him and keep hiscommandments, full of all manner of good things; and they that attainthereto shall live for ever in incorruption, enjoying immortalitywithout death, where pain and sorrow and sighing are fled away. Butthe other place is full of darkness and tribulation and pain, preparedfor the devil and his angels, wherein also shall be cast they who byevil deeds have deserved it, who have bartered the incorruptible andeternal for the present world, and have made themselves fuel foreternal fire. '

"When I heard this voice, and recognized the truth, I did my diligenceto attain to that abode, that is free from all pain and sorrow, andfull of security and all good things, whereof I have knowledge now onlyin part, being but a babe in my spiritual life, and seeing the sightsyonder as through mirrors and riddles; but when that which is perfectis come, and I shall see face to face, then that which is in part shallbe done away. Wherefore I thank God through Jesus Christ our Lord; forthe law of the Spirit of life in Christ Jesus hath made me free fromthe law of sin and of death, and hath opened mine eyes to see clearlythat the will of the flesh is death, but the will of the Spirit is lifeand peace. And even as I did discern the vanity of present things andhate them with a perfect hatred, so likewise I counsel thee to decidethereon, that thou mayest treat them as something alien and quicklypassing away, and mayest remove all thy store from earth and lay up forthyself in the incorruptible world a treasure that can not be stolen, wealth inexhaustible, in that place whither thou must shortly fare, that when thou comest thither thou mayest not be destitute, but beladen with riches, after the manner of that aptest of parables that Ilately showed thee. "

XV. 

Said Ioasaph unto the elder, "How then shall I be able to send beforeme thither treasures of money and riches, that, when I depart hence, Imay find these unharmed and unwasted for my enjoyment? How must I showmy hatred for things present and lay hold on things eternal? This makethou right plain unto me. " Quoth Barlaam, "The sending before thee ofmoney to that eternal home is wrought by the hands of the poor. Forthus saith one of the prophets, Daniel the wise, unto the king ofBabylon, 'Wherefore, O Prince, let my counsel be acceptable unto thee, and redeem thy sins by almsgiving, and thine iniquities by showingmercy to the poor. ' The Saviour also saith, 'Make to yourselvesfriends of the mammon of unrighteousness; that, when ye fail, they mayreceive you into everlasting habitations. ' And, in divers places, theMaster maketh much mention of almsgiving and liberality to the poor, aswe learn in the Gospel. Thus shalt thou most surely send all thytreasure before thee by the hands of the needy, for whatsoever thoushalt do unto these the Master counteth done unto himself, and willreward thee manifold; for, in the recompense of benefits, he eversurpasseth them that love him. So in this manner by seizing for awhilethe treasures of the darkness of this world, in whose slavery for along time past thou hast been miserable, thou shalt by these means makegood provision for thy journey, and by plundering another's goods thoushalt store all up for thyself, with things fleeting and transientpurchasing for thyself things that are stable and enduring. Afterwards, God working with thee, thou shalt perceive the uncertaintyand inconstancy of the world, and saying farewell to all, shalt removethy barque to anchor in the future, and, passing by the things thatpass away, thou shalt hold to the things that we look for, the thingsthat abide. Thou shalt depart from darkness and the shadow of death, and hate the world and the ruler of the world; and, counting thyperishable flesh thine enemy, thou shalt run toward the light that isunapproachable, and taking the Cross on thy shoulders, shalt followChrist without looking back, that thou mayest also be glorified withhim, and be made inheritor of the life that never changeth nordeceiveth. "

Ioasaph said, "When thou spakest a minute past of despising all things, and taking up such a life of toil, was that an old tradition handeddown from the teaching of the Apostles, or is this a late invention ofyour wits, which ye have chosen for yourselves as a more excellent way?"

The elder answered and said, "I teach thee no law introduced butyesterday, God forbid! but one given unto us of old. For when acertain rich young man asked the Lord, 'What shall I do to inheriteternal life?' and boasted that he had observed all that was written inthe Law, Jesus said unto him, 'One thing thou lackest yet. Go sell allthat thou hast and distribute unto the poor, and thou shalt havetreasure in heaven, and come, take up thy cross and follow me. Butwhen the young man heard this he was very sorrowful, for he was veryrich. And when Jesus saw that he was very sorrowful, he said, 'Howhardly shall they which have riches enter into the kingdom of God! Forit is easier for a camel to go through the eye of a needle, than for arich man to enter into the kingdom of God!' So, when all the Saintsheard this command, they thought fit by all means to withdraw from thishardness of riches. They parted with all their goods, and by thisdistribution of their riches to the poor laid up for themselves eternalriches; and they took up their Cross and followed Christ, some beingmade perfect by martyrdom, even as I have already told thee; and someby the practice of self-denial falling not a whit short of those othersin the life of the true philosophy. Know thou, then, that this is acommand of Christ our King and God, which leadeth us from thingscorruptible and maketh us partakers of things everlasting. "

Said Ioasaph, "If, then, this kind of philosophy be so ancient and sosalutary, how cometh it that so few folk now-a-days follow it?"

The elder answered, "Many have followed, and do follow it; but thegreatest part hesitate and draw back. For few, saith the Lord, are thetravellers along the strait and narrow way, but along the wide andbroad way many. For they that have once been taken prisoners by thelove of money, and the evils that come from the love of pleasure, andare given up to idle and vain glory, are hardly to be torn therefrom, seeing that they have of their own free will sold themselves as slavesto a strange master, and setting themselves on the opposite side toGod, who gave these commands, are held in bondage to that other. Forthe soul that hath once rejected her own salvation, and given the reinsto unreasonable lusts, is carried about hither and thither. Thereforesaith the prophet, mourning the folly that encompasseth such souls, andlamenting the thick darkness that lieth on them, 'O ye sons of men, howlong will ye be of heavy heart? Why love ye vanity, and seek afterleasing?' And in the same tone as he, but adding thereto some thing ofhis own, one of our wise teachers, a most excellent divine, criethaloud to all, as from some exceeding high place of vantage, 'O ye sonsof men, how long will ye be of heavy heart? Why love ye vanity andseek after leasing? Trow ye that this present life, and luxury, andthese shreds of glory, and petty lordship and false prosperity are anygreat thing?'--things which no more belong to those that possess themthan to them that hope for them, nor to these latter any more than tothose who never thought of them: things like the dust carried andwhirled about to and fro by the tempest, or vanishing as the smoke, ordelusive as a dream, or intangible as a shadow; which, when absent, need not be despaired of by them that have them not, and, when present, cannot be trusted by their owners. 

"This then was the commandment of the Saviour; this the preaching ofthe Prophets and Apostles; in such wise do all the Saints, by word anddeed, constrain us to enter the unerring road of virtue. And though fewwalk therein and more choose the broad way that leadeth to destruction, yet not for this shall the life of this divine philosophy be minishedin fame. But as the sun, rising to shine on all, doth bounteously sendforth his beams, inviting all to enjoy his light, even so doth our truephilosophy, like the sun, lead with her light those that are herlovers, and warmeth and brighteneth them. But if any shut their eyes, and will not behold the light thereof, not for that must the sun beblamed, or scorned by others: still less shall the glory of hisbrightness be dishonoured through their silliness. But while they, self-deprived of light, grope like blind men along a wall, and fallinto many a ditch, and scratch out their eyes on many a bramble bush, the sun, firmly established on his own glory, shall illuminate themthat gaze upon his beams with unveiled face. Even so shineth the lightof Christ on all men abundantly, imparting to us of his lustre. Butevery man shareth thereof in proportion to his desire and zeal. Forthe Sun of righteousness disappointeth none of them that would fixtheir gaze on him, yet doth he not compel those who willingly choosedarkness; but every man, so long as he is in this present life, iscommitted to his own free will and choice. "

Ioasaph asked, "What is free will and what is choice?" The elderanswered, "Free will is the willing of a reasonable soul, movingwithout hindrance toward whatever it wisheth, whether to virtue or tovice, the soul being thus constituted by the Creator. Free will againis the sovran motion of an intelligent soul. Choice is desireaccompanied by deliberation, or deliberation accompanied by desire forthings that lie in our power; for in choosing we desire that which wehave deliberately preferred. Deliberation is a motion towards enquiryabout actions possible to us; a man deliberateth whether he ought topursue an object or no. Then he judgeth which is the better, and soariseth judgement. Then he is inclined towards it, and loveth thatwhich was so judged by the deliberative faculty, and this is calledresolve; for, if he judge a thing, and yet be not inclined toward thething that he hath judged, and love it not, it is not called resolve. Then, after inclination toward it, there ariseth choice or ratherselection. For choice is to choose one or other of two things in view, and to select this rather than that. And it is manifest that choice isdeliberation plus discrimination, and this from the very etymology. For that which is the 'object of choice' is the thing chosen before theother thing. And no man preferreth a thing without deliberation, normakeeth a choice without having conceived a preference. For, since weare not zealous to carry into action all that seemeth good to us, choice only ariseth and the deliberately preferred only becometh thechosen, when desire is added thereto. Thus we conclude that choice isdesire accompanied by deliberation for things that lie in our power; inchoosing we desire that which we have deliberately preferred. Alldeliberation aimeth at action and dependeth on action; and thusdeliberation goeth before all choice, and choice before all action. For this reason not only our actions, but also our thoughts, inasmuchas they give occasion for choice, bring in their train crowns orpunishments. For the beginning of sin and righteous dealing is choice, exercised in action possible to us. Where the power of activity isours, there too are the actions that follow that activity in our power. Virtuous activities are in our power, therefore in our power arevirtues also; for we are absolute masters over all our souls' affairsand all our deliberations. Since then it is of free will that mendeliberate, and of free will that men choose, a man partaketh of thelight divine, and advanceth in the practice of this philosophy in exactmeasure of his choice, for there are differences of choice. And evenas water-springs, issuing from the hollows of the earth, sometimes gushforth from the surface soil, and sometimes from a lower source, and atother times from a great depth, and even as some of these waters bubbleforth continuously, and their taste is sweet, while others that comefrom deep wells are brackish or sulphurous, even as some pour forth inabundance while others flow drop by drop, thus, understand thou, is italso with our choices. Some choices are swift and exceeding fervent, others languid and cold: some have a bias entirely toward virtue, whileothers incline with all their force to its opposite. And like innature to these choices are the ensuing impulses to action. "

XVI. 

Ioasaph said unto the elder, "Are there now others, too, who preach thesame doctrines as thou? Or art thou to-day the only one that teacheththis hatred of the present world?"

The other answered and said, "In this your most unhappy country I knowof none: the tyranny of thy father hath netted all such in a thousandforms of death; and he hath made it his aim that the preaching of theknowledge of God be not once heard in your midst. But in all othertongues these doctrines are sung and glorified, by some in perfecttruth, but by others perversely; for the enemy of our souls hath madethem decline from the straight road, and divided them by strangeteachings, and taught them to interpret certain sayings of theScriptures falsely, and not after the sense contained therein. But thetruth is one, even that which was preached by the glorious Apostles andinspired Fathers, and shineth in the Catholick Church above thebrightness of the sun from the one end of the world unto the other; andas an herald and teacher of that truth have I been sent to thee. "

Ioasaph said unto him, "Hath my father then, learned naught of thesethings?"

The elder answered, "Clearly and duly he hath learned naught; for hestoppeth up his senses, and will not admit that which is good, being ofhis own free choice inclined to evil. "

"Would God, " said Ioasaph, "that he too were instructed in thesemysteries?" The elder answered, "The things that are impossible withmen are possible with God. For how knowest thou whether thou shaltsave thy sire, and in wondrous fashion be styled the spiritual fatherof thy father?

"I have heard that, once upon a time, there was a king who governed hiskingdom right well, and dealt kindly and gently with his subjects, onlyfailing in this point, that he was not rich in the light of theknowledge of God, but held fast to the errors of idolatry. Now he hada counsellor, which was a good man and endued with righteousness towardGod and with all other virtuous wisdom. Grieved and vexed though hewas at the error of the king, and willing to convince him thereof, henevertheless drew back from the attempt, for fear that he might earntrouble for himself and his friends, and cut short those services whichhe rendered to others. Yet sought he a convenient season to draw hissovereign toward that which was good. One night the king said untohim, "Come now, let us go forth and walk about the city, if haply wemay see something to edify us. " Now while they were walking about thecity, they saw a ray of light shining through an aperture. Fixingtheir eyes thereon, they descried an underground cavernous chamber, inthe forefront of which there sat a man, plunged in poverty, and clad inrags and tatters. Beside him stood his wife, mixing wine. When the mantook the cup in his hands, she sung a clear sweet melody, and delightedhim by dancing and cozening him with flatteries. The king's companionsobserved this for a time, and marvelled that people, pinched by suchpoverty as not to afford house and raiment, yet passed their lives insuch good cheer. The king said to his chief counsellor, 'Friend, howmarvellous a thing it is, that our life, though bright with such honourand luxury, hath never pleased us so well as this poor and miserablelife doth delight and rejoice these fools: and that this life, whichappeareth to us so cruel and abominable, is to them sweet andalluring!' The chief counsellor seized the happy moment and said, 'Butto thee, O king, how seemeth their life?' 'Of all that I have everseen, ' quoth the king, 'the most hateful and wretched, the mostloathsome and abhorrent. ' Then spake the chief counsellor unto him, "Such, know thou well, O king, and even more unendurable is our lifereckoned by those who are initiated into the sight of the mysteries ofyonder everlasting glory, and the blessings that pass allunderstanding. Your palaces glittering with gold, and these splendidgarments, and all the delights of this life are more loathsome thandung and filth in the eyes of those that know the unspeakable beautiesof the tabernacles in heaven made without hands, and the apparel wovenby God, and the incorruptible diadems which God, the Creator and Lordof all, hath prepared for them that love him. For like as this couplewere accounted fools by us, so much the more are we, who go astray inthis world and please ourselves in this false glory and senselesspleasure, worthy of lamentation and tears in the eyes of those who havetasted of the sweets of the bliss beyond. '

"When the king heard this, he became as one dumb. He said, 'Who thenare these men that live a life better than ours?' 'All, ' said thechief-counsellor 'who prefer the eternal to the temporal. ' Again, whenthe king desired to know what the eternal might be the other replied, 'A kingdom that knoweth no succession, a life that is not subject untodeath, riches that dread no poverty: joy and gladness that have noshare of grief and vexation; perpetual peace free from all hatred andlove of strife. Blessed, thrice blessed are they that are found worthyof these enjoyments! Free from pain and free from toil is the lifethat they shall live for ever, enjoying without labour all the sweetsand pleasaunce of the kingdom of God, and reigning with Christ worldwithout end. '

"'And who is worthy to obtain this?' asked the king. The otheranswered, 'All they that hold on the road that leadeth thither; fornone forbiddeth entrance, if a man but will. '

"Said the king, 'And what is the way that beareth thither?' Thatbright spirit answered, 'To know the only true God, and Jesus Christ, his only-begotten Son, and the Holy and quickening Spirit. '

"The king, endowed with understanding worthy of the purple, said untohim, 'What hath hindered thee until now from doing me to wit of thesethings? For they appear to me too good to be put off or passed over, if they indeed be true; and, if they be doubtful, I must searchdiligently, until I find the truth without shadow of doubt. '

"The chief counsellor said, 'It was not from negligence or indifferencethat I delayed to make this known unto thee, for it is true and beyondquestion, but 'twas because I reverenced the excellency of thy majesty, lest thou mightest think me a meddler. If therefore thou bid thyservant put thee in mind of these things for the future, I shall obeythy behest. ' 'Yea, ' said the king, 'not every day only, but everyhour, renew in me the remembrance thereof: for it behoveth us not toturn our mind inattentively to these things, but with very ferventzeal. '

"We have heard, " said Barlaam, "that this king lived, for the time tocome, a godly life, and, having brought his days without tempest to anend, failed not to gain the felicity of the world to come. If then ata convenient season one shall call these things to thy father's mindalso, peradventure he shall understand and know the dire evil in whichhe is held, and turn therefrom and choose the good; since, for thepresent at least, 'he is blind and cannot see afar off, ' havingdeprived himself of the true light and being a deserter of his ownaccord to the darkness of ungodliness. "

Ioasaph said unto him, "The Lord undertake my father's matters, as heordereth! For, even as thou sayest, the things that are impossiblewith men, are possible with him. But for myself, thanks to thineunsurpassable speech, I renounce the vanity of things present, and amresolved to withdraw from them altogether, and to spend the rest of mylife with thee, lest, by means of these transitory and fleeting things, I lose the enjoyment of the eternal and incorruptible. "

The elder answered him, "This do, and thou shalt be like unto a youthof great understanding of whom I have heard tell, that was born of richand distinguished parents. For him his father sought in marriage theexceeding fair young daughter of a man of high rank and wealth. Butwhen he communed with his son concerning the espousals, and informedhim of his plans, the son thought it strange and ill-sounding, and castit off, and left his father and went into exile. On his journey hefound entertainment in the house of a poor old man, where he restedawhile during the heat of the day. 

"Now this poor man's daughter, his only child, a virgin, was sittingbefore the door, and, while she wrought with her hands, with her lipsshe loudly sang the praises of God with thanksgiving from the ground ofher heart. The young man heard her hymn of praise and said, 'Damsel, what is thine employment? and wherefore, poor and needy as thou art, givest thou thanks as though for great blessings, singing praise to theGiver?' She answered, 'Knowest thou not that, as a little medicineoften times delivereth a man from great ailments, even so the giving ofthanks to God for small mercies winneth great ones? Therefore I, thedaughter of a poor old man, thank and bless God for these smallmercies, knowing that the Giver thereof is able to give even greatergifts. And this applieth but to those external things that are not ourown from whence there accrueth no gain to those who possess much (notto mention the loss that often ariseth), nor cometh there harm to thosewho have less; for both sorts journey along the same road, and hastento the same end. But, in things most necessary and vital, many andgreat the blessings I have enjoyed of my Lord, though indeed they arewithout number and beyond compare. I have been made in the image ofGod, and have gained the knowledge of him, and have been endowed withreason beyond all the beasts, and have been called again from deathunto life, through the tender mercy of our God, and have received powerto share in his mysteries; and the gate of Paradise hath been opened tome, allowing me to enter without hindrance, if I will. Wherefore forgifts so many and so fine, shared alike by rich and poor, I can indeedin no wise praise him as I ought, yet if I fail to render to the Giverthis little hymn of praise, what excuse shall I have?'

"The youth, astonished at her wit, called to her father, and said untohim, 'Give me thy daughter: for I love her wisdom and piety. ' But theelder said, 'It is not possible for thee, the son of wealthy parents, to take this a beggar's daughter. ' Again the young man said, 'Yea, butI will take her, unless thou forbid: for a daughter of noble andwealthy family hath been betrothed unto me in marriage, and her I havecast off and taken to flight. But I have fallen in love with thydaughter because of her righteousness to God-ward, and her discreetwisdom, and I heartily desire to wed-her. ' But the old man said untohim, 'I cannot give her unto thee, to carry away to thy father's house, and depart her from mine arms, for she is mine only child. ' 'But, ' saidthe youth, 'I will abide here with your folk and adopt your manner oflife. ' Thereupon he stripped him of his own goodly raiment, and askedfor the old man's clothes and put them on. When the father had muchtried his purpose, and proved him in manifold ways, and knew that hisintent was fixed, and that it was no light passion that led him to askfor his daughter, but love of godliness that constrained him to embracea life of poverty, preferring it to his own glory and noble birth, hetook him by the hand, and brought him into his treasure-house, where heshowed him much riches laid up, and a vast heap of money, such as theyoung man had never beheld. And he said unto him, 'Son, all thesethings give I unto thee, forasmuch as thou hast chosen to become thehusband to my daughter, and also thereby the heir of all my substance. 'So the young man acquired the inheritance, and surpassed all the famousand wealthy men of the land. "

XVII. 

Said Ioasaph unto Barlaam, "This story also fitly setteth forth mineown estate. Whence also me thinketh that thou hadst me in mind whenthou spakest it. But what is the proof whereby thou seekest to knowthe steadfastness of my purpose?"

Said the elder, "I have already proved thee, and know how wise andsteadfast is thy purpose, and how truly upright is thine heart. Butthe end of thy fortune shall confirm it. For this cause I bow my kneesunto our God glorified in Three Persons, the Maker of all thingsvisible and invisible, who verily is, and is for ever, that never hadbeginning of his glorious being, nor hath end, the terrible andalmighty, the good and pitiful, that he may enlighten the eyes of thineheart, and give thee the spirit of wisdom and revelation in theknowledge of him, that thou mayest know what is the hope of hiscalling, and what the riches of the glory of his inheritance in theSaints, and what is the exceeding greatness of his power to us-ward whobelieve; that thou mayest be no more a stranger and sojourner, but afellow-citizen with the Saints, and of the household of God, beingbuilt upon the foundation of the Apostles and Prophets, Jesus Christour Lord himself being the chief corner-stone, in whom all the buildingfitly framed together groweth unto an holy temple in the Lord. "

Ioasaph, keenly pricked at the heart, said, "All this I too long tolearn: and I beseech thee make known to me the riches of the glory ofGod, and the exceeding greatness of his power. "

Barlaam said unto him, "I pray God to teach thee this, and to plant inthy soul the knowledge of the same; since with men it is impossiblethat his glory and power be told, yea, even if the tongues of all menthat now are and have ever been were combined in one. For, as saiththe Evangelist and Divine, 'No man hath seen God at any time; the onlybegotten Son, which is in the bosom of the Father, he hath declaredhim. ' But the glory and majesty of the invisible and infinite God, what son of earth shall skill to comprehend it, save he to whom hehimself shall reveal it, in so far as he will, as he hath revealed it, to his Prophets and Apostles? But we learn it, so far as in us lieth, by their teaching, and from the very nature of the world. For theScripture saith, 'The heavens declare the glory of God, and thefirmament sheweth his handiwork;' and, 'The invisible things of himfrom the creation Of the world are clearly understood by the thingsthat are made, even his eternal power and Godhead. '

"Even as a man, beholding an house splendidly and skilfully builded, ora vessel fairly framed, taketh note of the builder or workman andmarvelleth thereat, even so I that was fashioned out of nothing andbrought into being, though I cannot see the maker and provider, yetfrom his harmonious and marvellous fashioning of me have come to theknowledge of his wisdom, not to the full measure of that wisdom, but tothe full compass of my powers; yea I have seen that I was not broughtforth by chance, nor made of myself, but that he fashioned me, as itpleased him, and set me to have dominion over his creatures, howbeitmaking me lower than some; that, when I was broken, he re-created mewith a better renewal; and that he shall draw me by his divine willfrom this world and place me in that other life that is endless andeternal; and that in nothing I could withstand the might of hisprovidence, nor add anything to myself nor take anything away, whetherin stature or bodily form, and that I am not able to renew for myselfthat which is waxen old, nor raise that which hath been destroyed. Fornever was man able to accomplish aught of these things, neither king, nor wise man, nor rich man, nor ruler, nor any other that pursueth thetasks of men. For he saith, 'There is no king, or mighty man, that hadany other beginning of birth. For all men have one entrance into life, and the like going out. '

"So from mine own nature, I am led by the hand to the knowledge of themighty working of the Creator; and at the same time I think upon thewell-ordered structure and preservation of the whole creation, how thatin itself it is subject everywhere to variableness and change, in theworld of thought by choice, whether by advance in the good, ordeparture from it, in the world of sense by birth and decay, increaseand decrease, and change in quality and motion in space. And thus allthings proclaim, by voices that cannot be heard, that they werecreated, and are held together, and preserved, and ever watched over bythe providence of the uncreate, unturning and unchanging God. Else howcould diverse elements have met, for the consummation of a singleworld, one with another, and remained inseparable, unless some almightypower had knit them together, and still were keeping them fromdissolution? 'For how could anything have endured, if it had not beenhis will? or been preserved, if not called by him?' as saith theScripture. 

"A ship holdeth not together without a steersman, but easilyfoundereth; and a small house shall not stand without a protector. Howthen could the world have subsisted for long ages, a work so great, andso fair and wondrous, --without some glorious mighty and marvelloussteersmanship and all-wise providence? Behold the heavens, how longthey have stood, and have not been darkened: and the earth hath notbeen exhausted, though she hath been bearing offspring so long. Thewater-springs have not failed to gush out since they were made. Thesea, that receiveth so many rivers, hath not exceeded her measure. Thecourses of Sun and Moon have not varied: the order of day and nighthath not changed. From all these objects is declared unto us theunspeakable power and magnificence of God, witnessed by Prophets andApostles. But no man can fitly conceive or sound forth his glory. Forthe holy Apostle, that had Christ speaking within him, after perceivingall objects of thought and sense, still said, 'We know in part, and weprophesy in part. But when that which is perfect is come, then thatwhich is in part shall be done away. ' Wherefore also, astonied at theinfinite riches of his wisdom and knowledge, he cried for all tounderstand, 'O the depth of the riches both of the wisdom and knowledgeof God! how unsearchable are his judgments, and his ways past findingout!'

"Now, if he, that attained unto the third heaven and heard suchunspeakable words, uttered such sentences, what man of my sort shallhave strength to look eye to eye upon the abysses of such mysteries, orspeak rightly thereof, or think meetly of the things whereof we speak, unless the very giver of wisdom, and the amender of the unwise, vouchsafe that power? For in his hand are we and our words, and allprudence and knowledge of wisdom is with him. And he himself hathgiven us the true understanding of the things that are; to know thestructure of the world, the working of the elements, the beginning, endand middle of times, the changes of the solstices, the succession ofseasons, and how he hath ordered all things by measure and weight. Forhe can shew his great strength at all times, and who may withstand thepower of his arm? For the whole world before him is as a little grainof the balance, yea, as a drop of the morning dew that falleth downupon the earth. But he hath mercy upon all; for he can do all things, and winketh at the sins of men, because they should amend. For heabhorreth nothing, nor turneth away from them that run unto him, he, the only good Lord and lover of souls. Blessed be the holy name of hisglory, praised and exalted above all for ever! Amen. "

XVIII. 

Ioasaph said unto him, "If thou hadst for a long time considered, mostwise Sir, how thou mightest best declare to me the explanation of thequestions that I propounded, methinks thou couldest not have done itbetter than by uttering such words as thou hast now spoken unto me. Thou hast taught me that God is the Maker and preserver of all things;and in unanswerable language thou hast shown me that the glory of hismajesty is incomprehensible to human reasonings, and that no man isable to attain thereto, except those to whom, by his behest, herevealeth it. Wherefore am I lost in amaze at thine eloquent wisdom. 

"But tell me, good Sir, of what age thou art, and in what manner ofplace is thy dwelling, and who are thy fellow philosophers; for my soulhangeth fast on thine, and fain would I never be parted from thee allthe days of my life. "

The elder said, "Mine age is, as I reckon, forty and five years, and inthe deserts of the land of Senaar do I dwell. For my fellow combatantsI have those who labour and contend together with me on the course ofthe heavenly journey. "

"What sayest thou?" quoth Ioasaph. "Thou seemest to me upwards ofseventy years old. How speakest thou of forty and five? Hereinmethinks thou tellest not the truth. "

Barlaam said unto him, "If it be the number of years from my birth thatthou askest, thou hast well reckoned them at upwards of seventy. But, for myself, I count not amongst the number of my days the years that Iwasted in the vanity of the world. When I lived to the flesh in thebondage of sin, I was dead in the inner man; and those years ofdeadness I can never call years of life. But now the world hath beencrucified to me, and I to the world, and I have put off the old man, which is corrupt according to the deceitful lusts, and live no longerto the flesh, but Christ liveth in me; and the life that I live, I liveby the faith of the Son of God, who loved me and gave himself for me. And the years, that have passed since then, I may rightly call years oflife, and days of salvation. And in numbering these at about forty andfive, I reckoned by the true tale, and not off the mark. So do thoualso alway hold by this reckoning; and be sure that there is no truelife for them that are dead to all good works, and live in sin, andserve the world-ruler of them that are dragged downward, and wastetheir time in pleasures and lusts: but rather be well assured thatthese are dead and defunct in the activity of life. For a wise manhath fitly called sin the death of the immortal soul. And the Apostlealso saith, 'When ye were the servants of sin, ye were free fromrighteousness. What fruit had ye then in those things whereof ye arenow ashamed? for the end of those things is death. But now being madefree from sin, and become servants to God, ye have your fruit untoholiness, and the end everlasting life. For the wages of sin is death, but the gift of God is eternal life. '"

Ioasaph said unto him, "Since thou reckonest not the life in the fleshin the measure of life, neither canst thou reckon that death, which allmen undergo, as death. "

The elder answered, "Without doubt thus think I of these matters also, and fear this temporal death never a whit, nor do I call it death atall, if only it overtake me walking in the way of the commandments ofGod, but rather a passage from death to the better and more perfectlife, which is hid in Christ, in desire to obtain which the Saints wereimpatient of the present. Wherefore saith the Apostle, 'We know that ifour earthly house of this tabernacle be dissolved, we have a buildingof God, a house not made with hands, eternal in the heavens. For inthis we groan, earnestly desiring to be clothed upon with our housewhich is from heaven: if so be that being clothed we shall not be foundnaked. For we that are in this tabernacle do groan, being burdened:not for that we would be unclothed, but clothed upon, that mortalitymight be swallowed up of life. ' And again, 'O wretched man that I am!who shall deliver me from the body of this death?' And once more, 'Idesire to depart and be with Christ. ' And the prophet saith, 'Whenshall I come and appear before the presence of God?' Now that I theleast of all men, choose not to fear bodily death, thou mayest learn bythis, that I have set at nought thy father's threat, and come boldlyunto thee, and have preached to thee the tidings of salvation, though Iknew for sure that, if this came to his knowledge, he would, were thatpossible, put me to a thousand deaths. But I, honouring the word ofGod afore all things, and longing to win it, dread not temporal death, nor reek on it at all worthy of such an appellation, in obedience to myLord's command, which saith, 'Fear not them which kill the body, butare not able to kill the soul: but rather fear him which is able todestroy both soul and body in hell. '"

"These then, " said Ioasaph, "are the good deeds of that truephilosophy, that far surpass the nature of these earthly men who cleavefast to the present life. Blessed are ye that hold to so noble apurpose! But tell me truly what is thy manner of life and that of thycompanions in the desert, and from whence cometh your raiment and ofwhat sort may it be? Tell me as thou lovest truth. "

Said Barlaam, "Our sustenance consisteth of acorns and herbs that wefind in the desert, watered by the dew of heaven, and in obedience tothe Creator's command; and for this there is none to fight and quarrelwith us, seeking by the rule and law of covetousness to snatch morethan his share, but in abundance for all is food provided fromunploughed lands, and a ready table spread. But, should any of thefaithful brethren in the neighbourhood bring a blessed dole of bread, we receive it as sent by providence, and bless the faith that broughtit. Our raiment is of hair, sheepskins or shirts of palm fibre, allthread-bare and much patched, to mortify the frailty of the flesh. Wewear the same clothing winter and summer, which, once put on, we may onno account put off until it be old and quite outworn. For by thusafflicting our bodies with the constraints of cold and heat we purveyfor ourselves the vesture of our future robes of immortality. "

Ioasaph said, "But whence cometh this garment that thou wearest?" Theelder answered, "I received it as a loan from one of our faithfulbrethren, when about to make my journey unto thee; for it behoved menot to arrive in mine ordinary dress. If one had a beloved kinsmancarried captive into a foreign land, and wished to recover him thence, one would lay aside one's own clothing, and put on the guise of theenemy, and pass into their country and by divers crafts deliver one'sfriend from that cruel tyranny. Even so I also, having been made awareof thine estate, clad myself in this dress, and came to sow the seed ofthe divine message in thine heart, and ransom thee from the slavery ofthe dread ruler of this world. And now behold by the power of God, asfar as in me lay, I have accomplished my ministry, announcing to theethe knowledge of him, and making known unto thee the preaching of theProphets and Apostles, and teaching thee unerringly and soothly thevanity of the present life, and the evils with which this world teems, which cruelly deceiveth them that trust therein, and taketh them inmany a gin. Now must I return thither whence I came, and thereupondoff this robe belonging to another, and don mine own again. "

Ioasaph therefore begged the elder to shew himself in his wontedapparel. Then did Barlaam strip off the mantle that he wore, and lo, aterrible sight met Ioasaph's eyes: for all the fashion of his flesh waswasted away, and his skin blackened by the scorching sun, and drawntight over his bones like an hide stretched over thin canes. And hewore an hair shirt, stiff and rough, from his loins to his knees, andover his shoulders there hung a coat of like sort. 

But Ioasaph, being sore amazed at the hardship of his austere life, andastonished at his excess of endurance, burst into tears, and said tothe elder, "Since thou art come to deliver me from the slavery of thedevil, crown thy good service to me, and 'bring my soul out of prison, 'and take me with thee, and let us go hence, that I may be fullyransomed from this deceitful world and then receive the seal of savingBaptism, and share with thee this thy marvellous philosophy, and thismore than human discipline. "

But Barlaam said unto him, "A certain rich man once reared the fawn ofa gazelle; which, when grown up, was impelled by natural desire to longfor the desert. So on a day she went out and found an herd of gazellesbrowsing; and, joining them, she would roam through the glades of theforest, returning at evenfall, but issuing forth at dawn, through theheedlessness of her keepers, to herd with her wild companions. Whenthese removed, to graze further afield, she followed them. But therich man's servants, when they learned thereof, mounted on horseback, and gave chase, and caught the pet fawn, and brought her home again, and set her in captivity for the time to come. But of the residue ofthe herd, some they killed, and roughly handled others. Even so I fearthat it may happen unto us also if thou follow me; that I may bedeprived of thy fellowship, and bring many ills to my comrades, andeverlasting damnation to thy father. But this is the will of the Lordconcerning time; thou now indeed must be signed with the seal of holyBaptism, and abide in this country, cleaving to all righteousness, andthe fulfilling of the commandments of Christ; but when the Giver of allgood things shall give thee opportunity, then shalt thou come to us, and for the remainder of this present life we shall dwell together; andI trust in the Lord also that in the world to come we shall not beparted asunder. "

Again Ioasaph, in tears, said unto him, "If this be the Lord'spleasure, his will be done! For the rest, perfect me in holy Baptism. Then receive at my hands money and garments for the support andclothing both of thyself and thy companions, and depart to the place ofthy monastic life, and the peace of God be thy guard! But cease not tomake supplications on my behalf, that I may not fall away from my hope, but may soon be able to reach thee, and in peace profound may enjoy thyministration. "

Barlaam answered, "Nought forbiddeth thee to receive the seal ofChrist. Make thee ready now; and, the Lord working with thee, thoushalt be perfected. But as concerning the money that thou didstpromise to bestow on my companions, how shall this be, that thou, apoor man, shouldest give alms to the rich? The rich always help thepoor, not the needy the wealthy. And the least of all my comrades isincomparably richer than thou. But I trust in the mercies of God thatthou too shalt soon be passing rich as never afore: and then thou wiltnot be ready to distribute. "

Ioasaph said unto him, "Make plain to me this saying; how the least ofall thy companions surpasseth me in riches--thou saidest but now thatthey lived in utter penury, and were pinched by extreme poverty and whythou callest me a poor man, but sayest that, when I shall be passingrich, I, who am ready to distribute, shall be ready to distribute nomore. "

Barlaam answered, "I said not that these men were pinched by poverty, but that they plume themselves on their inexhaustible wealth. For tobe ever adding money to money, and never to curb the passion for it, but insatiably to covet more and more, betokeneth the extreme ofpoverty. But those who despise the present for love of the eternal andcount it but dung, if only they win Christ, who have laid aside allcare for meat and raiment and cast that care on the Lord, and rejoicein penury as no lover of the world could rejoice, were he rolling inriches, who have laid up for themselves plenteously the riches ofvirtue, and are fed by the hope of good things without end, may morefitly be termed rich than thou, or any other earthly kingdom. But, Godworking with thee, thou shalt lay hold on such spiritual abundancethat, if thou keep it in safety and ever rightfully desire more, thoushalt never wish to dispend any part of it. This is true abundance: butthe mass of material riches will damage rather than benefit itsfriends. Meetly therefore called I it the extreme of poverty, whichthe lovers of heavenly blessings utterly renounce and eschew, and fleefrom it, as a man fleeth from an adder. But if I take from thee and sobring back to life that foe, whom my comrades in discipline and battlehave slain and trampled under foot, and carry him back to them, and sobe the occasion of wars and lusts, then shall I verily be unto them anevil angel, which heaven forfend!

"Let the same, I pray thee, be thy thoughts about raiment. As for themthat have put off the corruption of the old man, and, as far aspossible, cast away the robe of disobedience, and put on Christ as acoat of salvation and garment of gladness, how shall I again clothethese in their coats of hide, and gird them about with the covering ofshame? But be assured that my companions have no need of such things, but are content with their hard life in the desert, and reckon it thetruest luxury; and bestow thou on the poor the money and garments whichthou promisedst to give unto our monks, and lay up for thyself, for thetime to come, treasure that cannot be stolen, and by the orisons ofthese poor folk make God thine ally; for thus shalt thou employ thyriches as an help toward noble things. Then also put on the wholearmour of the Spirit, having thy loins girt about with truth, andhaving on the breast-plate of righteousness, and wearing the helmet ofsalvation, and having thy feet shod with the preparation of the gospelof peace, and taking in thine hands the shield of faith, and the swordof the spirit, which is the word of God. And, being thus excellentlyarmed and guarded on every side, in this confidence go forth to thewarfare against ungodliness, until, this put to flight, and its prince, the devil, dashed headlong to the earth, thou be adorned with thecrowns of victory from the right hand of thy master, the Lord of life. "

XIX. 

With such like doctrines and saving words did Barlaam instruct theking's son, and fit him for holy Baptism, charging him to fast andpray, according to custom, several days: and he ceased not to resortunto him, teaching him every article of the Catholick Faith andexpounding him the holy Gospel. Moreover he interpreted the Apostolickexhortations and the sayings of the Prophets: for, taught of God, Barlaam had alway ready on his lips the Old and New Scripture; and, being stirred by the Spirit, he enlightened his young disciple to seethe true knowledge of God. But on the day, whereon the prince should bebaptized, he taught him, saying, "Behold thou art moved to receive theseal of Christ, and be signed with the light of the countenance of theLord: and thou becomest a son of God, and temple of the Holy Ghost, thegiver of life. Believe thou therefore in the Father, and in the Son, and in the Holy Ghost, the holy and life-giving Trinity, glorified inthree persons and one Godhead, different indeed in persons and personalproperties, but united in substance; acknowledging one God unbegotten, the Father; and one begotten Lord, the Son, light of light, very God ofvery God, begotten before all worlds; for of the good Father isbegotten the good Son, and of the unbegotten light shone forth theeverlasting light; and from very life came forth the life-givingspring, and from original might shone forth the might of the Son, whois the brightness of his glory and the Word in personality, who was inthe beginning with God, and God without beginning and without end, bywhom all things, visible and invisible, were made: knowing also oneHoly Ghost, which proceedeth from the Father, perfect, life-giving andsanctifying God, with the same will, the same power, coeternal andimpersonate. Thus therefore worship thou the Father, and the Son, andthe Holy Ghost, in three persons or properties and one Godhead. Forthe Godhead is common of the three, and one is their nature, one theirsubstance, one their glory, one their kingdom, one their might, onetheir authority; but it is common of the Son and of the Holy Ghost thatthey are of the Father; and it is proper of the Father that he isunbegotten, and of the Son that he is begotten, and of the Holy Ghostthat he proceedeth. 

"This therefore be thy belief; but seek not to understand the manner ofthe generation or procession, for it is incomprehensible. Inuprightness of heart and without question accept the truth that theFather, and the Son, and the Holy Ghost, are in all points one exceptin the being unbegotten, and begotten, and proceeding; and that theonly begotten Son, the Word of God, and God, for our salvation camedown upon earth, by the good pleasure of the Father, and, by theoperation of the Holy Ghost, was conceived without seed in the womb ofMary the holy Virgin and Mother of God, by the Holy Ghost, and was bornof her without defilement and was made perfect man and that he isperfect God and perfect man, being of two natures, the Godhead and themanhood, and in two natures, endowed with reason, will, activity, andfree will, and in all points perfect according to the proper rule andlaw in either case, that is in the Godhead and the manhood, and in oneunited person. And do thou receive these things without question, never seeking to know the manner, how the Son of God emptied himself, and was made man of the blood of the Virgin, without seed and withoutdefilement; or what is this meeting in one person of two natures. Forby faith we are taught to hold fast those things that have beendivinely taught us out of Holy Scripture; but of the manner we areignorant, and cannot declare it. 

"Believe thou that the Son of God, who, of his tender mercy was mademan, took upon him all the affections that are natural to man, and areblameless (he hungered and thirsted and slept and was weary and enduredagony in his human nature, and for our transgressions was led to death, was crucified and was buried, and tasted of death, his Godheadcontinuing without suffering and without change; for we attach nosufferings whatsoever to that nature which is free from suffering, butwe recognize him as suffering and buried in that nature which heassumed, and in his heavenly glory rising again from the dead, and inimmortality ascending into heaven); and believe that he shall comeagain, with glory, to judge quick and dead, and by the words whichhimself knoweth, of that diviner body, and to reward every man by hisown just standards. For the dead shall rise again, and they that arein their graves shall awake: and they that have kept the commandmentsof Christ, and have departed this life in the true faith shall inheriteternal life, and they, that have died in their sins, and have turnedaside from the right faith, shall go away into eternal punishment. Believe not that there is any true being or kingdom of evil, norsuppose that it is without beginning, or self-originate, or born ofGod: out on such an absurdity! but believe rather that it is 'the workof us and the devil, come upon us through our heedlessness, because wewere endowed with free-will, and we make our choice, of deliberatepurpose, whether it be good or evil. Beside this, acknowledge oneBaptism, by water and the Spirit, for the remission of sins. 

"Receive also the Communion of the spotless Mysteries of Christ, believing in truth that they are the Body and Blood of Christ our God, which he hath given unto the faithful for the remission of sins. Forin the same night in which he was betrayed he ordained a new testamentwith his holy disciples and Apostles, and through them for all thatshould believe on him, saying, 'Take, eat: this is my Body, which isbroken for you, for the remission of sins. ' After the same manner alsohe took the cup, and gave unto them saying, 'Drink ye all of this: thisis my Blood, of the new testament, which is shed for you for theremission of sins: this do in remembrance of me. ' He then, the Word ofGod, being quick and powerful, and, working all things by his might, maketh and transformeth, through his divine operation, the bread andwine of the oblation into his own Body and Blood, by the visitation ofthe Holy Ghost, for the sanctification and enlightenment of them thatwith desire partake thereof. 

"Faithfully worship, with honour and reverence, the venerable likenessof the features of the Lord, the Word of God, who for our sake was mademan, thinking to behold in the Image thy Creator himself. 'For thehonour of the Image, saith one of the Saints, passeth over to theoriginal. ' The original is the thing imaged, and from it cometh thederivation. For when we see the drawing in the Image, in our mind'seye we pass over to the true form of which it is an Image, and devoutlyworship the form of him who for our sake was made flesh, not making agod of it, but saluting it as an image of God made flesh, with desireand love of him who for us men emptied himself, and even took the formof a servant. Likewise also for this reason we salute the pictures ofhis undefiled Mother, and of all the Saints. In the same spirit alsofaithfully worship and salute the emblem of the life-giving andvenerable Cross, for the sake of him that hung thereon in the flesh, for the salvation of our race, Christ the God and Saviour of the world, who gave it to us as the sign of victory over the devil; for the deviltrembleth and quaketh at the virtue thereof, and endureth not to beholdit. In such doctrines and in such faith shalt thou be baptized, keeping thy faith unwavering and pure of all heresy until thy latestbreath. But all teaching and every speech of doctrine contrary to thisblameless faith abhor, and consider it an alienation from God. For, assaith the Apostle, 'Though we, or an angel from heaven, preach anyother gospel unto you than that which we have preached unto you, lethim be accursed. ' For there is none other Gospel or none other Faiththan that which hath been preached by the Apostles, and established bythe inspired Fathers at divers Councils, and delivered to the CatholickChurch. "

When Barlaam had thus spoken, and taught the king's son the Creed whichwas set forth at the Council of Nicaea, he baptized him in the name ofthe Father, and of the Son, and of the Holy Ghost, in the pool of waterwhich was in his garden. And there came upon him the grace of the HolySpirit. Then did Barlaam come back to his chamber, and offer the holyMysteries of the unbloody Sacrifice, and communicate him with theundefiled Mysteries of Christ: and Ioasaph rejoiced in spirit, givingthanks to Christ his God. 

Then said Barlaam unto him, "Blessed be the God and Father of our LordJesus Christ, which according to his abundant mercy hath begotten theeagain unto a lively hope, to an inheritance incorruptible andundefiled, that fadeth not away, reserved in heaven in Christ Jesus ourLord by the Holy Ghost; for to-day thou hast been made free from sin, and hast become the servant of God, and hast received the earnest ofeverlasting life: thou hast left darkness and put on light, beingenrolled in the glorious liberty of the children of God. For he saith, 'As many as received him, to them gave he power to become the sons ofGod, even to them that believe on his name. ' Wherefore thou art nomore a servant, but a son and an heir of God through Jesus Christ inthe Holy Ghost. Wherefore, beloved, give diligence that thou mayest befound of him without spot and blameless, working that which is goodupon the foundation of faith: for faith without works is dead, as alsoare works without faith; even as I remember to have told thee afore. Put off therefore now all malice, and hate all the works of the oldman, which are corrupt according to the deceitful lusts; and, asnew-born babe, desire to drink the reasonable and sincere milk of thevirtues, that thou mayest grow thereby, and attain unto the knowledgeof the commandments of the Son of God, unto a perfect man, unto themeasure of the stature of the fulness of Christ: that thou mayesthenceforth be no more a child in mind, tossed to and fro, and carriedabout on the wild and raging waves of thy passions: or rather in malicebe a child, but have thy mind settled and made steadfast toward thatwhich is good, and walk worthy of the vocation wherewith thou wastcalled, in the keeping of the commandments of the Lord, casting off andputting far from thee the vanity of thy former conversation, henceforthwalking not as the Gentiles walk in the vanity of their mind, havingtheir understanding darkened, alienated from the glory of God, insubjection to their lusts and unreasonable affections. But as forthee, even as thou hast approached the living and true God, so walkthou as a child of light; for the fruit of the Spirit is in allgoodness and righteousness and truth; and no longer destroy by theworks of the old man the new man, which thou hast to-day put on. Butday by day renew thyself in righteousness and holiness and truth: forthis is possible with every man that willeth, as thou hearest that untothem that believe on his name he hath given power to become the sons ofGod; so that we can no longer say that the acquiring of virtues isimpossible for us, for the road is plain and easy. For, though withrespect to the buffeting of the body, it hath been called a strait andnarrow way, yet through the hope of future blessings is it desirableand divine for such as walk, not as fools but circumspectly, understanding what the will of God is, clad in the whole armour of Godto stand in battle against the wiles of the adversary, and with allprayer and supplication watching thereunto, in all patience and hope. Therefore, even as thou hast heard from me, and been instructed, andhast laid a sure foundation, do thou abound therein, increasing andadvancing, and warring the good warfare, holding faith and a goodconscience, witnessed by good works, following after righteousness, godliness, faith, charity, patience, meekness, laying hold on eternallife whereunto thou wast called. But remove far from thee all pleasureand lust of the affections, not only in act and operation, but even inthe thoughts of thine heart, that thou mayest present thy soul withoutblemish to God. For not our actions only, but our thoughts also arerecorded, and procure us crowns or punishments: and we know thatChrist, with the Father and the Holy Ghost, dwelleth in pure hearts. But, just as smoke driveth away bees, so, we learn, do evilimaginations drive out of us the Holy Spirit's grace. Wherefore takegood heed hereto, that thou blot out every imagination of sinfulpassion from thy soul, and plant good thoughts therein, making thyselfa temple of the Holy Ghost. For from imaginations we come also toactual deeds, and every work, advancing from thought and reflection, catcheth at small beginnings, and then, by small increases, arriveth atgreat endings. 

"Wherefore on no account suffer any evil habit to master thee; but, while it is yet young, pluck the evil root out of thine heart, lest itfasten on and strike root so deep that time and labour be required touproot it. And the reason that greater sins assault us and get themastery of our souls is that those which appear to be less, such aswicked thoughts, unseemly words and evil communications, fail toreceive proper correction. For as in the case of the body, they thatneglect small wounds often bring mortification and death uponthemselves, so too with the soul: thus they that overlook littlepassions and sins bring on greater ones. And the more those greatersins grow on them, the more cloth the soul become accustomed therto andthink light of them. For he saith, 'When the wicked cometh to thedepth of evil things, he thinketh light of them': and finally, like thehog, that delighteth to wallow in mire, the soul, that hath been buriedin evil habits, doth not even perceive the stink of her sin, but ratherdelighteth and rejoiceth therein, cleaving to wickedness as it weregood. And even if at last she issue from the mire and come to herselfagain, she is delivered only by much labour and sweat from the bondageof those sins, to which she hath by evil custom enslaved herself. 

"Wherefore with all thy might remove thyself far from every evilthought and fancy, and every sinful custom; and school thyself therather in virtuous deeds, and form the habit of practising them. Forif thou labour but a little therein, and have strength to form thehabit, at the last, God helping thee, thou shalt advance withoutlabour. For the habit of virtue, taking its quality from the soul, seeing that it hath some natural kinship therewith and claimeth God foran help-mate, becometh hard to alter and exceeding strong; as thouseest, courage and prudence, temperance and righteousness are hard toalter, being deeply seated habits, qualities and activities of thesoul. For if the evil affections, not being natural to us, butattacking us from without, be hard to alter when they become habits, how much harder shall it be to shift virtue, which hath been by natureplanted in us by our Maker, and hath him for an help-mate, if so be, through our brief endeavour, it shall have been rooted in habit in thesoul?"

XX. 

"Wherefore a practician of virtue once spake to me on this wise: 'AfterI had made divine meditation my constant habit, and through thepractice of it my soul had received her right quality, I once resolvedto make trial of her, and put a check upon her, not allowing her todevote herself to her wonted exercises. I felt that she was chafingand fretting, and yearning for meditation with an ungovernable desire, and was utterly unable to incline to any contrary thought. No soonerhad I given her the reins than immediately she ran in hot haste to herown task, as saith the Prophet, 'Like as the hart desireth the waterbrooks, so longeth my soul after the strong, the living God. 'Wherefore from all these proofs it is evident that the acquirement ofvirtue is within our reach, and that we are lords over it, whether wewill embrace or else the rather choose sin. They then, that are in thethraldom of wickedness, can hardly be torn away therefrom, as I havealready said. 

"But thou, who hast been delivered therefrom, through the tender mercyof our God, and hast put on Christ by the grace of the Holy Ghost, nowtransfer thyself wholly to the Lord's side, and never open a door tothy passions, but adorn thy soul with the sweet savour and splendour ofvirtue, and make her a temple of the Holy Trinity, and to hiscontemplation see thou devote all the powers of thy mind. He thatliveth and converseth with an earthly king is pointed out by all as aright happy man: what happiness then must be his who is privileged toconverse and be in spirit with God! Behold thou then his likenessalway, and converse with him. How shalt thou converse with God? Bydrawing near him in prayer and supplication. He that prayeth withexceeding fervent desire and pure heart, his mind estranged from allthat is earthly and grovelling, and standeth before God, eye to eye, and presenteth his prayers to him in fear and trembling, such an onehath converse and speaketh with him face to face. 

"Our good Master is present everywhere, hearkening to them thatapproach him in purity and truth, as saith the Prophet, 'The eyes ofthe Lord are over the righteous, and his ears are open unto their cry. 'For this reason the Fathers define Prayer as 'the union of man withGod, ' and call it 'Angels' work, ' and 'the prelude of gladness tocome. ' For since they lay down before all things that 'the kingdom ofheaven' consisteth in nearness to and contemplation of the HolyTrinity, and since all the importunity of prayer leadeth the mindthither, prayer is rightly called 'the prelude' and, as it were, the'fore-glimpse' of that blessedness. But not all prayer is of thisnature, but only such prayer as is worthy of the name, which hath Godfor its teacher, who giveth prayer to him that prayeth; prayer whichsoareth above all things on earth and entreateth directly with God. 

"This acquire thou for thyself, and strive to advance thereto, for itis able to exalt thee from earth to heaven. But without preparationand at hap-hazard thou shalt not advance therein. But first purify thysoul from all passion, and cleanse it like a bright and newly cleansedmirrour from every evil thought, and banish far all remembrance ofinjury and anger, which most of all hindereth our prayers fromascending to God-ward: and from the heart forgive all those that havetrespassed against thee, and with alms and charities to the poor lendwings to thy prayer, and so bring it before God with fervent tears. Thus praying thou shalt be able to say with blessed David, who, for allthat he was king, and distraught with ten thousand cares, yet cleansedhis soul from all passions, and could say unto God, 'As for iniquity, Ihate and abhor it, but thy law do I love. Seven times a day do Ipraise thee, because of thy righteous judgements. My soul hath keptthy testimonies, and loved them exceedingly. Let my complaint comebefore thee, O Lord: give me understanding according to thy word. '

"While thou art calling thus, the Lord hear thee: while thou art yetspeaking, he shall say, 'Behold I am here. ' If then thou attain tosuch prayer, blessed shalt thou be; for it is impossible for a manpraying and calling upon God with such purpose not to advance daily inthat which is good, and soar over all the snares of the enemy. For, assaith one of the Saints, 'He that hath made fervent his understanding, and hath lift up his soul and migrated to heaven, and hath thus calledupon his Master, and remembered his own sins, and spoken concerning theforgiveness of the same, and with hot tears hath besought the Lover ofmankind to be merciful to him: such an one, I say, by his continuancein such words and considerations, layeth aside every care of this life, and waxeth superior to human passions, and meriteth to be called anassociate of God. ' Than which state what can be more blessed andhigher? May the Lord vouchsafe thee to attain to this blessedness!

"Lo I have shown thee the way of the commandments of the Lord, and havenot shunned to declare unto thee all the counsel of God. And now I, have fulfilled my ministry unto thee. It remaineth that thou gird upthe loins of thy mind, obedient to the Holy One that hath called thee, and be thou thyself holy in all manner of conversation: for, 'Be yeholy: for I am holy, ' saith the Lord. And the chief prince of theApostles also writeth, saying, 'If ye call on the Father, who withoutrespect of persons judgeth according to every man's work, pass the timeof your sojourning here in fear; knowing that ye were not redeemed withcorruptible things, as silver and gold, from your vain conversationreceived by tradition from your fathers, but with the precious blood ofChrist, as of a lamb without blemish and without spot. '

"All these things therefore store thou up in thine heart, and rememberthem unceasingly, ever keeping before thine eyes the fear of God, andhis terrible judgement seat, and the splendour of the righteous whichthey shall receive in the world to come, and the shame of sinners inthe depths of darkness, and the frailty and vanity of things present, and the eternity of things hereafter; for, 'All flesh is grass, and allthe glory of man as the flower of grass. The grass withereth, and theflower thereof falleth away: but the word of the Lord endureth forever. ' Meditate upon these things alway and the peace of God be withthee, enlightening and informing thee, and leading thee into the way ofsalvation, chasing afar out of thy mind every evil wish, and sealingthy soul with the sign of the Cross, that no stumbling block of theevil one come nigh thee, but that thou mayest merit, in all fulness ofvirtue, to obtain the kingdom that is to come, without end orsuccessor, and be illumined with the light of the blessed life-givingTrinity, which, in the Father, and in the Son, and in the Holy Ghost, is glorified. "

XXI. 

With such moral words did the reverend elder exhort the king's son, andthen withdrew to his own hospice. But the young prince's servants andtutors marvelled to see the frequency of Barlaam's visits to thepalace; and one of the chiefest among them, whom, for his fidelity andprudence, the king had set over his son's palace, named Zardan, said tothe prince, "Thou knowest well, sir, how much I dread thy father, andhow great is my faith toward him: wherefore he ordered me, for myfaithfulness, to wait upon thee. Now, when I see this strangerconstantly conversing with thee, I fear he may be of the Christianreligion, toward which thy father hath a deadly hate; and I shall befound subject to the penalty of death. Either then make known to thyfather this man's business, or in future cease to converse with him. Else cast me forth from thy presence, that I be not blameable, and askthy father to appoint another in my room. "

The king's son said unto him, "This do, Zardan, first of all. Sit thoudown behind the curtain, and hear his communication with me: and thenthus will I tell thee what thou oughtest to do. "

So when Barlaam was about to enter into his presence, Ioasaph hidZardan within the curtain, and said to the elder, "Sum me up the matterof thy divine teaching, that it may the more firmly be implanted in myheart. " Barlaam took up his parable and uttered many sayings touchingGod, and righteousness toward him, and how we must love him alone withall our heart, and with all our soul, and with all our mind, and keephis commandments with fear and love-and how he is the Maker of allthings visible and invisible. Thereon he called to remembrance thecreation of the first man, the command given unto him, and histransgression thereof, and the sentence pronounced by the Creator forthis transgression. Then he reckoned up in order the good thingswherefrom we excluded ourselves by the disannulling of his commandment. Again he made mention of the many grievous misfortunes that unhappilyovertook man, after the loss of the blessings. Besides this he broughtforward God's love toward mankind; how our Maker, heedful of oursalvation, sent forth teachers and prophets proclaiming the Incarnationof the Only-begotten. Then he spake of the Son, his dwelling amongmen, his deeds of kindness, his miracles, his sufferings for usthankless creatures, his Cross, his spear, his voluntary death;finally, of our recovery and recall, our return to our first goodestate; after this, of the kingdom of heaven awaiting such as areworthy thereof; of the torment in store for the wicked; the fire thatis not quenched, the never ending darkness, the undying worm, and allthe other tortures which the slaves of sin have laid up in store forthemselves. When he had fully related these matters, he ended hisspeech with moral instruction, and dwelt much upon purity of life, andutterly condemned the vanity of things present, and proved the uttermisery of such as cleave thereto, and finally made an end with prayer. And therewith he prayed for the prince, that he might hold fast theprofession of the Catholick Faith without turning and without wavering, and keep his life blameless and his conversation pure, and so endingwith prayer again withdrew to his hospice. 

But the king's son called Zardan forth, and, to try his disposition, said unto him, "Thou hast heard what sort of discourses this babblermaketh me, endeavouring to be-jape me with his specious follies, androb me of this pleasing happiness and enjoyment, to worship a strangeGod. " Zardan answered, "Why hath it pleased thee, O prince, to prove methat am thy servant? I wot that the words of that man have sunk deepinto thine heart; for, otherwise, thou hadst not listened gladly andunceasingly to his words. Yea, and we also are not ignorant of thispreaching. But from the time when thy father stirred up trucelesswarfare against the Christians, the men have been banished hence, andtheir teaching is silenced. But if now their doctrine commend itselfunto thee, and if thou have the strength to accept its austerity, maythy wishes be guided straight toward the good! But for myself, whatshall I do, that am unable to bear the very sight of such austerity, and through fear of the King am divided in soul with pain and anguish?What excuse shall I make, for neglecting his orders, and giving thisfellow access unto thee?"

The King's son said unto him, "I knew full well that in none other wisecould I requite thee worthily for thy much kindness, and therefore haveI tasked myself to make known unto thee this more than human good, which doth even exceed the worth of thy good service, that thoumightest know to what end thou wast born, and acknowledge thy Creator, and, leaving darkness, run to the light. And I hoped that when thouheardest thereof thou wouldst follow it with irresistible desire. But, as I perceive, I am disappointed of my hope, seeing that thou artlistless to that which hath been spoken. But if thou reveal thesesecrets to the king my father, thou shalt but distress his mind withsorrows and griefs. If thou be well disposed to him, on no accountreveal this matter to him until a convenient season. " Speaking thus, he seemed to be only casting seed upon the water; for wisdom shall notenter into a soul void of understanding. 

Upon the morrow came Barlaam and spake of his departure: but Ioasaph, unable to bear the separation, was distressed at heart, and his eyesfilled with tears. The elder made a long discourse, and adjured him tocontinue unshaken in good works, and with words of exhortationestablished his heart, and begged him to send him cheerfully on hisway; and at the same time he foretold that they should shortly be atone, never to be parted more. But Ioasaph, unable to impose freshlabours on the elder, and to restrain his desire to be on his way, andsuspecting moreover that the man Zardan might make known his case tothe King and subject him to punishment, said unto Barlaam, "Since itseemeth thee good, my spiritual father, best of teachers and ministerof all good to me, to leave me to live in the vanity of the world, while thou journeyest to thy place of spiritual rest, I dare no longerlet and hinder thee. Depart therefore, with the peace of God for thyguardian, and ever in thy worthy prayers, for the Lord's sake, thinkupon my misery, that I may be enabled to overtake thee, and beholdthine honoured face for ever. But fulfil this my one request; sincethou couldest not receive aught for thy fellow monks, yet for thyselfaccept a little money for sustenance, and a cloak to cover thee. " ButBarlaam answered and said unto him, "Seeing that I would not receiveaught for my brethren (for they need not grasp at the world's chattelswhich they have chosen to forsake), how shall I acquire for myself thatwhich I have denied them? If the possession of money were a goodthing, I should have let them share it before me. But, as I understandthat the possession thereof is deadly, I will hazard neither them normyself in such snares. "

But when Ioasaph had failed once again to persuade Barlaam, 'twas but asign for a second petition, and he made yet another request, thatBarlaam should not altogether overlook his prayer, nor plunge him inutter despair, but should leave him that stiff shirt and rough mantle, both to remind him of his teacher's austerities and to safe-guard himfrom all the workings of Satan, and should take from him another cloakinstead, in order that "When thou seest my gift, " said he, "thou mayestbear my lowliness in remembrance. "

But the elder said, "It is not lawful for me to give thee my old andworn out vestment, and take one that is new, lest I be condemned toreceive here the recompense of my slight labour. But, not to thwart thywilling mind, let the garments given me by thee be old ones, nothingdifferent from mine own. " So the king's son sought for old shirts ofhair, which he gave the aged man, rejoicing to receive his in exchange, deeming them beyond compare more precious than any regal purple. 

Now saintly Barlaam, all but ready for to start, spake concerning hisjourney, and delivered Ioasaph his last lesson, saying, "Brotherbeloved, and dearest son, whom I have begotten through the Gospel, thouknowest of what King thou art the soldier, and with whom thou hast madethy covenant. This thou must keep steadfastly, and readily perform theduties of thy service, even as thou didst promise the Lord of all inthe script of thy covenant, with the whole heavenly host present toattest it, and record the terms; which if thou keep, thou shalt beblessed. Esteem therefore nought in the present world above God and hisblessings. For what terror of this life can be so terrible as theGehenna of eternal fire, that burneth and yet hath no light, thatpunisheth and never ceaseth? And which of the goodly things of thisworld can give such gladness as that which the great God giveth tothose that love him? Whose beauty is unspeakable, and powerinvincible, and glory everlasting; whose good things, prepared for hisfriends, exceed beyond comparison all that is seen; which eye hath notseen, nor ear heard, neither have entered into the heart of man:whereof mayest thou be shown an inheritor, preserved by the mighty handof God!"

Here the king's son burst into tears of pain and vexation, unable tobear the parting from a loving father and excellent teacher. "And who, "quoth he, "shall fill thy place, O my father? And whom like unto theeshall I find to be shepherd and guide of my soul's salvation? Whatconsolation may I find in my loss of thee? Behold thou hast broughtme, the wicked and rebellious servant, back to God, and set me in theplace of son and heir! Thou hast sought me that was lost and astray onthe mountain, a prey for every evil beast, and folded me amongst thesheep that had never wandered. Thou hast shown me the direct road totruth, bringing me out of darkness and the shadow of death, and, changing the course of my feet from the slippery, deadly, crooked andwinding pathway, hast ministered to me great and marvellous blessings, whereof speech would fail to recount the exceeding excellence. Greatbe the gifts that thou receivest at God's hand, on account of me who amsmall! And may the Lord, who in the rewards of his gifts aloneoverpasseth them that love him, supply that which is lacking to mygratitude!"

Here Barlaam cut short his lamentation, and rose and stood up to pray, lifting up his either hand, and saying, "O God and Father of our LordJesu Christ, which didst illuminate the things that once were darkened, and bring this visible and invisible creation out of nothing, and didstturn again this thine handiwork, and sufferedst us not to walk afterour foolishness, we give thanks to thee and to thy Wisdom and Might, our Lord Jesu Christ, by whom thou didst make the worlds, didst raiseus from our fall, didst forgive us our trespasses, didst restore usfrom wandering, didst ransom us from captivity, didst quicken us fromdeath by the precious blood of thy Son our Lord. Upon thee I call, andupon thine only begotten Son, and upon the Holy Ghost. Look upon thisthy spiritual sheep that hath come to be a sacrifice unto thee throughme thine unworthy servant, and do thou sanctify his soul with thy mightand grace. Visit this vine, which was planted by thy Holy Spirit, andgrant it to bear fruit, the fruit of righteousness. Strengthen him, and confirm in him thy covenant, and rescue him from the deceit of thedevil. With the wisdom of thy good Spirit teach him to do thy will, and take not thy succour from him, but grant unto him, with me thineunprofitable servant, to become an inheritor of thine everlastingbliss, because thou art blessed and glorified for ever, Amen. "

When that he had ended his prayer, he turned him round and embracedIoasaph, now a son of his heavenly father, wishing him eternal peaceand salvation, and he departed out of the palace, and went his way, rejoicing and giving thanks to God, who had well ordered his steps forgood. 

XXII. 

After Barlaam was gone forth, Ioasaph gave himself unto prayer andbitter tears, and said, "O God, haste thee to help me: O Lord, makespeed to help me, because the poor hath committed himself unto thee;thou art the helper of the orphan. Look upon me, and have mercy uponme; thou who willest have all men to be saved and to come unto theknowledge of the truth, save me, and strengthen me, unworthy though Ibe, to walk the way of thy holy commandments, for I am weak andmiserable, and not able to do the thing that is good. But thou artmighty to save me, who sustainest and holdest together all thingsvisible and invisible. Suffer me not to walk after the evil will of theflesh, but teach me to do thy will, and preserve me unto thine eternaland blissful life. O Father, Son, and Holy Ghost, the consubstantialand undivided Godhead, I call upon thee and glorify thee. Thou artpraised by all creation; thou art glorified by the intelligent powersof the Angels for ever and ever. Amen. "

From that time forth he kept himself with all vigilance, seeking toattain purity of soul and body, and living in continency and prayersand intercessions all night long. In the day-time he was ofteninterrupted by the company of his fellows, and at times by a visit fromthe king, or a call to the king's presence, but the night would thenmake good the shortcomings of the day, whilst he stood, in prayer andweeping until daybreak, calling upon God. Whence in him was fulfilledthe saying of the prophet, "In nights raise your hands unto holythings; and bless ye the Lord. "

But Zardan observed Ioasaph's way of life, and was full of sorrow, andhis soul was pierced with grievous anxieties; and he knew not what todo. At the last, worn down with pain, he withdrew to his own home, feigning sickness. When this had come to the knowledge of the king heappointed in his place another of his trusty men to minister unto hisson, while he himself, being concerned for Zardan's health, sent aphysician of reputation, and took great pains that he should be healed. 

The physician, seeing that Zardan was in favour with the king, attendedhim diligently, and, having right well judged his ease, soon made thisreport to the king; "I have been unable to discover any root of diseasein the man: wherefore I suppose that this weakness is to be ascribed todistress of spirit. " But, on hearing his words, the king suspectedthat his son had been wroth with Zardan, and that this slight hadcaused his retirement. So, wishing to search the matter, he sentZardan word, saying "To-morrow I shall come to see thee, and judge ofthe malady that hath befallen thee. "

But Zardan, on hearing this message, at daybreak wrapt his cloak aroundhim and went to the king, and entered and fell in obeisance on theground. The king spake unto him, "Why hast thou forced thyself toappear? I was minded to visit thee myself, and so make known to all myfriendship for thee. " He answered, "My sickness, O king, is no maladycommon to man; but pain of heart, arising from an anxious and carefulmind, hath caused my body to suffer in sympathy. It had been folly inme, being as I am, not to attend as a slave before thy might, but towait for thy Majesty to be troubled to come to me thy servant. " Thenthe king enquired after the cause of his despondency; Zardan answeredand said, "Mighty is my peril, and mighty are the penalties that Ideserve, and many deaths do I merit, for that I have been guilty ofneglect of thy behests, and have brought on thee such sorrow as neverbefore. "

Again said the king, "And of what neglect hast thou been guilty? Andwhat is the dread that encompasseth thee?" "I have been guilty, " saidhe, "of negligence in my close care of my lord thy son. There came anevil man and a sorcerer, and communicated to him the precepts of theChristian religion. " Then he related to the king, point by point, thewords which the old man spake with his son, and how gladly Ioasaphreceived his word, and how he had altogether become Christ's. Moreoverhe gave the old man's name, saying that it was Barlaam. Even beforethen the king had heard tell of Barlaam's ways and his extreme severityof life; but, when this came to the ears of the king, he wasstraightway astonied by the dismay that fell on him, and was filledwith anger, and his blood well-nigh curdled at the tidings. Immediatelyhe bade call one Araches, who held the second rank after the king, andwas the chief in all his private councils: besides which the man waslearned in star-lore. When he was come, with much despondency anddejection the king told him of that which had happened. He, seeing theking's trouble and confusion of mind, said, "O king, trouble anddistress thyself no more. We are not without hope that the prince willyet change for the better: nay, I know for very certain that he willspeedily renounce the teaching of this deceiver, and conform to thywill. "

By these words then did Araches set the king in happier frame of mind;and they turned their thoughts to the thorough sifting of the matter. "This, O king, " said Araches, "do we first of all. Make we haste toapprehend that infamous Barlaam. If we take him, I am assured that weshall not miss the mark, nor be cheated of our hope. Barlaam himselfshall be persuaded, either by persuasion or by divers engines oftorture, against his will to confess that he hath been talking falselyand at random, and shall persuade my lord, thy son, to cleave to hisfather's creed. But if we fail to take Barlaam, I know of an eremite, Nachor by name, in every way like unto him: it is impossible todistinguish the one from the other. He is of our opinion, and was myteacher in studies. I will give him the hint, and go by night, andtell him the full tale. Then will we blazon it abroad that Barlaamhath been caught; but we shall exhibit Nachor, who, calling himselfBarlaam, shall feign that he is pleading the cause of the Christiansand standing forth as their champion. Then, after much disputation, heshall be worsted and utterly discomfited. The prince, seeing Barlaamworsted, and our side victorious, will doubtless join the victors; themore so that he counteth it a great duty to reverence thy majesty, anddo thy pleasure. Also the man who hath played the part of Barlaamshall be converted, and stoutly proclaim that he hath been in error. "

Tim king was delighted with his words, and rocked himself on idlehopes, and thought it excellent counsel. Thereupon, learning thatBarlaam was but lately departed, he was zealous to take him prisoner. He therefore occupied most of the passes with troops and captains, and, himself, mounting his chariot, gave furious chase along the one road ofwhich he was especially suspicious, being minded to surprise Barlaam atall costs. But though he toiled by the space of six full days, hislabour was but spent in vain. Then he himself remained behind in oneof his palaces situate in the country, but sent forward Araches, withhorsemen not a few, as far as the wilderness of Senaar, in quest ofBarlaam. When Araches arrived in that place, he threw all theneighbour folk into commotion: and when they constantly affirmed thatthey had never seen the man, he went forth into the desert places, forto hunt out the Faithful. When he had gone through a great tract ofdesert, and made the circuit of the fells around, and journeyed a-footover untrodden and pathless ravines, he and his hosts arrived at aplateau. Standing thereon, he descried at the foot of the mountain acompany of hermits a-walking. Straightway at their governor's word ofcommand all his men ran upon them in breathless haste, vying one withanother, who should arrive first. When they arrived, they came aboutthe monks like so many dogs, or evil beasts that plague mankind. Andthey seized these men of reverend mien and mind, that bore on theirfaces the hall-mark of their hermit life, and haled them before thegovernor; but the monks showed no sign of alarm, no sign of meanness orsullenness, and spake never a word. Their leader and captain bore awallet of hair, charged with the relics of some holy Fathers departedthis life. 

When Araches beheld them, but saw no Barlaam--for he knew him bysight--he was overwhelmed with grief, and said unto them, "Where isthat deceiver who hath led the king's son astray?" The bearer of thewallet answered, "He is not amongst us, God forbid! For, driven forthby the grace of Christ, he avoideth us; but amongst you he hath hisdwelling. " The governor said, "Thou knowest him then?" "Yea, " saidthe hermit, "I know him that is called the deceiver, which is thedevil, who dwelleth in your midst and is worshipped and served by you. "The governor said, "It is for Barlaam that I make search, and I askedthee of him, to learn where he is. " The monk answered, "And whereforethen spakest thou in this ambiguous manner, asking about him that haddeceived the king's son? If thou wast seeking Barlaam, thou shouldestcertainly have said, 'Where is he that hath turned from error and savedthe king's son?' Barlaam is our brother and fellow-monk. But now formany days past we have not seen his face. " Said Araches, "Show me hisabode. " The monk answered, "Had he wished to see you, he would havecome forth to meet you. As for us, it is not lawful to make known toyou his hermitage. "

Thereupon the governor waxed full of indignation, and, casting ahaughty and savage glance upon him, said, "Ye shall die no ordinarydeath, except ye immediately bring Barlaam before me. " "What, " said themonk, "seest thou in our case that should by its attractions cause usto cling to life, and be afraid of death at thy hands? Whereas weshould the rather feel grateful to thee for removing us from life inthe close adherence to virtue. For we dread, not a little, theuncertainty of the end, knowing not in what state death shall overtakeus, lest perchance a slip of the inclination, or some despitefuldealing of the devil, may alter the constancy of our choice, andmis-persuade us to think or do contrary to our covenants with God. Wherefore abandon all hope of gaining the knowledge that ye desire, andshrink not to work your will. We shall neither reveal thedwelling-place of our brother, whom God loveth, although we know it, nor shall we betray any other monasteries unbeknown to ye. We will notendure to escape death by such cowardice. Nay, liefer would we diehonourably, and offer unto God, after the sweats of virtue, thelife-blood of courage. "

That man of sin could not brook this boldness of speech, and was movedto the keenest passion against this high and noble spirit, andafflicted the monks with many stripes and tortures. Their courage andnobility won admiration even from that tyrant. But, when after manypunishments he failed to persuade them, and none of them consented todiscover Barlaam, he took and ordered them to be led to the king, bearing with them the wallet with the relics, and to be beaten andshamefully entreated as they went. 

XXIII. 

After many days Araches brought them to the king, and declared theircase. Then he set them before the bitterly incensed king: and he, whenhe saw them, boiled over with fury and was like to one mad. He orderedthem to be beaten without mercy, and, when he saw them cruelly mangledwith scourges, could scarcely restrain his madness, and order thetormentors to cease. Then said he unto them, "Why bear ye about thesedead men's bones? If ye carry these bones through affection for thosemen to whom they belong, this very hour I will set you in theircompany, that ye may meet your lost friends and be duly grateful tome. " The captain and leader of that godly band, setting at naught theking's threats, showing no sign of the torment that he had undergone, with free voice and radiant countenance that signified the grace thatdwelt in his soul, cried out, "We carry about these clean and holybones, O king, because we attest in due form our love of thosemarvellous men to whom they belong: and because we would bringourselves to remember their wrestlings and lovely conversation, torouse up ourselves to the like zeal; and because we would catch somevision of the rest and felicity wherein they now live, and thus, as wecall them blessed, and provoke one another to emulate them, strive tofollow in their footsteps: because moreover, we find thereby that thethought of death, which is right profitable, lendeth wings of zeal toour religious exercises; and lastly, because we derive sanctificationfrom their touch. "

Again said the king, "If the thought of death be profitable, as ye say, why should ye not reach that thought of death by the bones of thebodies that are now your own, and are soon to perish, rather than bythe bones of other men which have already perished?"

The monk said, "Five reasons I gave thee, why we carry about theserelics; and thou, making answer to one only, art like to be mocking us. But know thou well that the bones of them, that have already departedthis life, bring the thought of death more vividly before us than dothe bones of the living. But since thou judgest otherwise, and sincethe bones of thine own body are to thee a type of death, why dost thounot recollect thy latter end so shortly to come, and set thine house inorder, instead of giving up thy soul to all kinds of iniquities, andviolently and unmercifully murdering the servants of God and lovers ofrighteousness, who have done thee no wrong, and seek not to share withthee in present goods, nor are ambitious to rob thee of them?"

Said the king, "I do well to punish you, ye clever misleaders of thefolk, because ye deceive all men, counselling them to abstain from theenjoyments of life; and because, instead of the sweets of life and theallures of appetite and pleasure, ye constrain them to choose therough, filthy and squalid way, and preach that they should render toJesus the honour due unto the gods. Accordingly, in order that thepeople may not follow your deceits and leave the land desolate, and, forsaking the gods of their fathers, serve another, I think it just tosubject you to punishment and death. "

The monk answered, "If thou art eager that all should partake of thegood things of life, why dost thou not distribute dainties and richesequally amongst all? And why is it that the common herd are pinchedwith poverty, while thou addest ever to thy store by seizing forthyself the goods of others? Nay, thou carest not for the weal of themany, but fattenest thine own flesh, to be meat for the worms to feedon. Wherefore also thou hast denied the God of all, and called themgods that are not, the inventors of all wickedness, in order that, bywantonness and wickedness after their example, thou mayest gain thetitle of imitator of the gods. For, as your gods have done, why shouldnot also the men that follow them do? Great then is the error thatthou hast erred, O king. Thou fearest that we should persuade certainof the people to join with us, and revolt from thy hand, and placethemselves in that hand that holdeth all things, for thou willest theministers of thy covetousness to be many, that they may be miserablewhile thou reapest profit from their toil; just as a man, who keepethhounds or falcons tamed for hunting, before the hunt may be seen to petthem, but, when they have once seized the quarry, taketh the game withviolence out of their mouths. So also thou, willing that there shouldbe many to pay thee tribute and toll from land and water, pretendest tocare for their welfare, but in truth bringest on them and above all onthyself eternal ruin; and simply to pile up gold, more worthless thandung or rottenness, thou hast been deluded into taking darkness forlight. But recover thy wits from this earthly sleep: open thy sealedeyes, and behold the glory of God that shineth round about us all; andcome at length to thyself. For saith the prophet, 'Take heed, ye unwiseamong the people, and, O ye fools, understand at last. ' Understandthou that there is no God except our God, and no salvation except inhim. "

But the king said, "Cease this foolish babbling, and anon discover tome Barlaam: else shalt thou taste instruments of torture such as thouhast never tasted before. " That noble-minded, great-hearted monk, thatlover of the heavenly philosophy, was not moved by the king's threats, but stood unflinching, and said, "We are not commanded to fulfil thyhest, O king, but the orders of our Lord and God who teacheth ustemperance, that we should be lords over all pleasures and passions, and practise fortitude, so as to endure all toil and all ill-treatmentfor righteousness' sake. The more perils that thou subjectest us tofor the sake of our religion, the more shalt thou be our benefactor. Do therefore as thou wilt: for we shall not consent to do aught outsideour duty, nor shall we surrender ourselves to sin. Deem not that it isa slight sin to betray a fellow-combatant and fellow-soldier into thyhands. Nay, but thou shalt not have that scoff to make at us; no, notif thou put us to ten thousand deaths. We be not such cowards as tobetray our religion through dread of thy torments, or to disgrace thelaw divine. So then, if such be thy purpose, make ready every weaponto defend thy claim; for to us to live is Christ, and to die for him isthe best gain. "

Incensed with anger thereat, the monarch ordered the tongues of theseConfessors to be rooted out, and their eyes digged out, and likewisetheir hands and feet lopped off. Sentence passed, the henchmen andguards surrounded and mutilated them, without pity and without ruth. And they plucked out their tongues from their mouths with prongs, andsevered them with brutal severity, and they digged out their eyes withiron claws, and stretched their arms and legs on the rack, and loppedthem off. But those blessed, shamefast, noble-hearted men went bravelyto torture like guests to a banquet, exhorting one another to meetdeath for Christ his sake undaunted. 

In such divers tortures did these holy monks lay down their lives forthe Lord. They were in all seventeen. By common consent, the piousmind is superior to sufferings, as hath been said by one, but not ofus, when narrating the martydom of the aged priest, and of the sevensons with their equally brave mother when contending for the law oftheir fathers: whose bravery and lofty spirit, however, was equalled bythese marvellous fathers and citizens and heirs of Hierusalem that isabove. 

XXIV. 

After the monks had made this godly end, the king bade Araches, hischief councillor, now that they had failed of their first plan, to lookto the second and summon the man Nachor. At dead of night Arachesrepaired to his cave (he dwelt in the desert practising the arts ofdivination), and told him of their plans, and returned to the king atday-break. Again he demanded horsemen, and made as though he went inquest of Barlaam. When he was gone forth, and was walking the desert, a man was seen to issue from a ravine. Araches gave command to his mento pursue him. They took and brought him before their master. Whenasked who he was, what his religion and what his name, the man declaredhimself a Christian and gave his name as Barlaam, even as he had beeninstructed. Araches made great show of joy, apprehended him andreturned quickly to the king, and told his tale and produced his man. Then said the king in the hearing of all present, "Art thou the devil'sworkman, Barlaam?" But he denied it, saying, "I am God's workman, notthe devil's. Revile me not; for I am thy debtor to render me muchthanks, because I have taught thy son to serve God, and have turned himfrom error to the true God, and have schooled him in all manner ofvirtue. " Feigning anger, again spake the king, "Though I ought toallow thee never a word, and give thee no room for defence, but ratherdo thee to death without question, yet such is my humanity that I willbear with thine effrontery until on a set day I try thy cause. If thoube persuaded by me, thou shalt receive pardon: if not, thou shalt diethe death. " With these words he delivered him to Araches, commandingthat he should be most strictly guarded. 

On the morrow the king removed thence, and came back to his own palace, and it was blazoned abroad that Barlaam was captured, so that theking's son heard thereof and was exceeding sad at heart, and could inno wise refrain from weeping. With groans and lamentations heimportuned God, and called upon him to succour the aged man. Nor didthe good God despise his complaint, for he is loving with them thatabide him in the day of trouble, and knoweth them that fear him. Wherefore in a night-vision he made known the whole plot to the youngprince, and strengthened and cheered him for the trial of hisrighteousness. So, when the prince awoke from sleep, he found that hisheart, erstwhile so sore and heavy, was now full of joyaunce, courageand pleasant light. But the king rejoiced at that which he had doneand planned, imagining that he was well advised, and showering thankson Araches. But wickedness lied to itself, to use the words of holyDavid, and righteousness overcame iniquity, completely overthrowing it, and causing the memorial thereof to perish with sound, as our tale inits sequel shall show. 

After two days the king visited his son's palace. When his son cameforth for to meet him, instead of kissing him, as was his wont, thefather put on a show of distress and anger, and entered the royalchamber, and there sat down frowning. Then calling to his son, hesaid, "Child, what is this report that soundeth in mine ears, andweareth away my soul with despondency? Never, I ween, was man morefilled with gladness of heart at the birth of a son than was I atthine; and, I trow, never was man so distressed and cruelly treated bychild as I have now been by thee. Thou hast dishonoured my grey hairs, and taken away the light of mine eyes, and loosed the strength of mysinews; 'for the thing which I greatly feared concerning thee is comeupon me, and that which I was afraid of hath come unto me. ' Thou artbecome a joy to mine enemies, and a laughing-stock to mine adversaries. With untutored mind and childish judgement thou hast followed theteaching of the deceivers and esteemed the counsel of the maliciousabove mine; thou hast forsaken the worship of our gods and become theservant of a strange God. Child, wherefore hast thou done this? Ihoped to bring thee up in all safety, and have thee for the staff andsupport of mine old age, and leave thee, as is most meet, to succeed mein my kingdom, but thou wast not ashamed to play against me the part ofa relentless foe. And shouldst thou not rather have listened to me, and followed my injunctions, than have obeyed the idle and foolishpratings of that crafty old knave, who taught thee to choose a sourlife instead of a sweet, and abandon the charms of dalliance, to treadthe hard and rough road, which the Son of Mary ordereth men to go?Dost thou not fear the displeasure of the most puissant gods, lest theystrike thee with lightning, or quell thee with thunderbolt, oroverwhelm thee in the yawning earth, because thou hast rejected andscorned those deities that have so richly blessed us, and adorned ourbrow with the kingly diadem, and made populous nations to be ourservants, that, beyond my hope, in answer to my prayer andsupplication, allowed thee to be born, and see the sweet life of day, and hast joined thyself unto the Crucified, duped by the hopes of hisservants who tell thee fables of worlds to come, and drivel about theresurrection of dead bodies, and bring in a thousand more absurditiesto catch fools? But now, dearest son, if thou hast any regard for methy father, bid a long farewell to these longwinded follies, and comesacrifice to the gracious gods, and let us propitiate them withhecatombs and drink-offerings, that they may grant thee pardon for thyfall; for they be able and strong to bless and to punish. And wouldstthou have an example of that which I say? Behold us, who by them havebeen advanced to this honour, repaying them for their kindness byhonouring their worshippers and chastising the runagates. "

Now when the king had ended all this idle parleying, gainsaying andslandering of our religion, and belauding and praising of his idolatry, the saintly young prince saw that the matter needed no further to behid in a corner, but to be lighted and made plain to the eyes of all;and, full of boldness and courage, he said:

"That which I have done, sir, I will not deny. I have fled fromdarkness and run to the light: I have left error and joined thehousehold of truth: I have deserted the service of devils, and joinedthe service of Christ, the Son and Word of God the Father, at whosedecree the world was brought out of nothing; who, after forming man outof clay, breathed into him the breath of life, and set him to live in aparadise of delight, and, when he had broken his commandment and wasbecome subject unto death, and had fallen into the power of the dreadruler of this world, did not fail him, but wrought diligently to bringhim back to his former honour. Wherefore he, the framer of allCreation and maker of our race, became man for our sake, and, comingfrom a holy Virgin's womb; on earth conversed with men: for usungrateful servants did the master endure death, even the death of theCross, that the tyranny of sin might be destroyed, that the formercondemnation might be abolished, that the gates of heaven might be opento us again. Thither he hath exalted our nature, and set it on thethrone of glory, and granted to them that love him an everlastingkingdom and joys beyond all that tongue can tell, or ear can hear. Heis the mighty and only potentate, King of kings and Lord of lords, whose might is invincible, and whose lordship is beyond compare, whoonly is holy and dwelleth in holiness, who with the Father and with theHoly Ghost is glorified; into this faith I have been baptized. And Iacknowledge and glorify and worship One God in Three persons, of onesubstance, and not to be confounded, increate and immortal, eternal, infinite, boundless, without body, without passions, immutable, unchangeable, undefinable, the fountain of goodness, righteousness andeverlasting light, maker of all things visible and invisible, containing and sustaining all things, provident for all, ruler and Kingof all. Without him was there nothing made, nor without his providencecan aught subsist. He is the life of all, the support of all, thelight of all, being wholly sweetness and insatiable desire, the summitof aspiration. To leave God, then, who is so good, so wise, so mighty, and to serve impure devils, makers of all sinful lusts, and to assignworship to deaf and dumb images, that are not, and never shall be, werenot that the extreme of folly and madness? When was there ever heardutterance or language from their lips? When have they given even thesmallest answer to their bedesmen? When have they walked, or receivedany impression of sense? Those of them that stand have never thoughtof sitting down; and those that sit have never been seen to rise. Froman holy man have I learned the ugliness, ill savour and insensibilityof these idols, and, moreover, the rottenness and weakness of thedevils that operate in them and by them deceive you; and I loathe theirwickednesses and, hating them with a perfect hatred, have joined myselfto the living and true God, and him will I serve until my latestbreath, that my spirit also may return into his hands. When theseunspeakable blessings came in my path I rejoiced to be freed from thebondage of evil devils, and to be reclaimed from dire captivity and tobe illumined with the light of the countenance of the Lord. But mysoul was distressed and divided asunder, that thou, my lord and father, didst not share in my blessings. Yet I feared the stubbornness of thymind, and kept my grief to myself, not wishing to anger thee; but, without ceasing, I prayed God to draw thee to himself, and call theeback from the long exile that thou hast imposed upon thyself, arunagate alas! from righteousness, and a servant of all sin andwickedness. But sith thou thyself, O my father, hast brought mineaffairs to light, hear the sum of my resolve: I will not be false to mycovenant with Christ; no, I swear it by him that bought me out ofslavery with his own precious blood; even if I must needs die athousand deaths for his sake, die I will. Knowing then how matters nowstand with me, prithee, no longer trouble thyself in endeavouring topersuade me to change my good confession. For as it were a thanklessand never ending task for thee to try to grasp the heavens with thyhand, or to dry up the waters of the sea, so hard were it for thee tochange me. Either then now listen to my counsel, and join thehousehold of Christ, and so thou shalt gain blessings past man'sunderstanding, and we shall be fellows with one another by faith, evenas by nature; or else, be well assured, I shall depart thy sonship, andserve my God with a clear conscience. "

Now when the king heard all these words, he was furiously enraged: and, seized with ungovernable anger, he cried out wrathfully against him, and gnashed his teeth fiercely, like any madman. "And who, " said he, "is blameable for all my misfortunes but myself, who have dealt withthee so kindly, and cared for thee as no father before? Hence theperversity and contrariness of thy mind, gathering strength by thelicence that I gave thee, hath made thy madness to fall upon mine ownpate. Rightly prophesied the astrologers in thy nativity that thoushouldest prove a knave and villain, an impostor and rebellious son. But now, if thou wilt make void my counsel, and cease to be my son, Iwill become thine enemy, and entreat thee worse than ever man yetentreated his foes. "

Again said Ioasaph, "Why, O king, hast thou been kindled to wrath? Artthou grieved that I have gained such bliss? Why, what father was everseen to be sorrowful in the prosperity of his son? Would not such anone be called an enemy rather than a father? Therefore will I no morecall thee my father, but will withdraw from thee, as a man fleeth froma snake, if I know that thou grudgest me my salvation, and with violenthand forcest me to destruction. If thou wilt force me, and play thetyrant, as thou hast threatened, be assured that thou shalt gain noughtthereby save to exchange the name of father for that of tyrant andmurderer. It were easier for thee to attain to the ways Of the eagle, and, like him, cleave the air, than to alter my loyalty to Christ, andthat good confession that I have confessed in him. But be wise, O myfather, and shake off the rheum and mist from the eyes of thy mind, lift them aloft and look upward to view the light of my God thatenlighteneth all around, and be thyself, at last, enlightened with thislight most sweet. Why art thou wholly given up to the passions anddesires of the flesh, and why is there no looking upward? Know thouthat all flesh is grass and all the glory of man as the flower ofgrass. The grass withereth, and the flower thereof falleth away; butthe word of my Lord, which by the gospel is preached unto all, shallendure for ever. Why then dost thou thus madly cling to and embracethat glory, which, like spring flowers, fadeth and perisheth, and tobeastly unsavoury wantonness, and to the abominable passions of thebelly and the members thereunder, which for a season please the sensesof fools, but afterwards make returns more bitter than gall, when theshadows and dreams of this vain life are passed away, and the loversthereof, and workers of iniquity are imprisoned in the perpetual painof dark and unquenchable fire, where the worm that sleepeth not gnawethfor ever, and where the fire burneth without ceasing and withoutquenching through endless ages? And with these sinners alas! thou tooshalt be imprisoned and grievously tormented, and shalt bitterly ruethy wicked counsels, and bitterly regret thy days that now are, andthink upon my words, but there shall be no advantage in repentance; forin death there is no confession and repentance. But the present is theset time for work: the future for reward. Even if the pleasures of thepresent world were not evanescent and fleeting, but were to endure forever with their owners, not even thus should any man choose them beforethe gifts of Christ, and the good things that pass man's understanding. Soothly, as the sun surpasseth in radiance and brightness the dead ofnight, even so, and much more so, doth the happiness promised to thosethat love God excel in glory and magnificence all earthly kinship andglory; and there is utter need for a man to choose the more excellentbefore the more worthless. And forasmuch as everything here isfleeting and subject to decay, and passeth and vanisheth as a dream, and as a shadow and vision of sleep; and as one may sooner trust theunstable breezes, or the tracks of a ship passing over the waves, thanthe prosperity of men, what simplicity, nay, what folly and madness itis to choose the corruptible and perishable, the weak things of noworth, rather than the incorruptible and everlasting, the imperishableand endless, and, by the temporal enjoyment of these things, to forfeitthe eternal fruition of the happiness to come! Wilt thou not understandthis, my father? Wilt thou not haste past the things which haste passthee, and attach thyself to that which endureth? Wilt thou not prefera home land to a foreign land, light to darkness, the spirit to theflesh, eternal life to the shadow of death, the indestructible to thefleeting? Wilt thou not escape from the grievous bondage of the cruelprince of this world, I mean the evil one, the devil, and become theservant of the good, tenderhearted, and all merciful Lord? Wilt thounot break away from serving thy many gods, falsely so called, and servethe one, true and living God? Though thou hast sinned against himoften times by blaspheming him, and often times by slaying his servantswith dread torments, yet, I know well, that if thou turn again, heshall in his kindness receive thee, and no more remember thineoffences: because he willeth not the death of a sinner but rather thathe may turn and live--he, who came down from the unspeakable heights, to seek us that had gone astray: who endured for us Cross, scourge anddeath: who bought with his precious blood us who had been sold inbondage under sin. Unto him be glory and praise for ever and ever!Amen. "

The king was overwhelmed with astonishment and anger; withastonishment, at his son's wisdom and unanswerable words; with anger, at the persistence with which he denounced his father's gods, andmocked and ridiculed the whole tenour of his life. He could not admitthe glory of his discourse because of the grossness of the darknesswithin, but natural affection forbad him to punish his son, or evillyto entreat him, and he utterly despaired of moving him by threats. Fearing then that, if he argued further with him, his son's boldnessand bitter satire of the gods might kindle him to hotter anger, andlead him to do him a mischief, he arose in wrath and withdrew. "Wouldthat thou hadst never been born, " he cried, "nor hadst come to thelight of day, destined as thou weft to be such an one, a blasphemer ofthe gods, and a renegade from thy father's love and admonition. " Butthou shalt not alway mock the invincible gods, nor shall their enemiesrejoice for long, nor shall these knavish sorceries prevail. Forexcept thou become obedient unto me, and right-minded toward the gods, I will first deliver time to sundry tortures, and then put thee to thecruellest death, dealing with thee not as with a son, but as with anenemy and rebel. "

XXV. 

In such wise did the father threaten and wrathfully retire. But theson entered his own bedchamber, and lifted up his eyes to the properjudge of his cause, and cried out of the depth of his heart, "O Lord myGod, my sweet hope and unerring promise, the sure refuge of them thatare wholly given up to thee, with gracious and kindly eye look upon thecontrition of my heart, and leave me not, neither forsake me. But, according to thine unerring pledge, be thou with me, thine unworthy andsorry servant. Thee I acknowledge and confess, the maker and providerof all creation. Therefore do thou thyself enable me to continue inthis good confession, until my dying breath: look upon me, and pity me;and stand by and keep me unhurt by any working of Satan. Look upon me, O King: for my heart is enkindled with longing after thee, and isparched as with burning thirst in the desert, desiring thee, the wellof immortality. Deliver not to the wild beasts my soul that confesseththee: forget not the soul of the poor for ever; but grant me that am asinner throughout my length of days to suffer all things for thy name'ssake and in the confession of thee, and to sacrifice my whole self untothee. For, with thy might working in them, even the feeble shall waxexceeding strong; for thou only art the unconquerable ally and mercifulGod, whom all creation blesseth, glorified for ever and ever. Amen. "

When he had thus prayed, he felt divine comfort stealing over hisheart, and, fulfilled with courage, he spent the whole night in prayer. Meanwhile the king communed with Araches, his friend, as touching hisson's matters, and signified to him his son's sheer audacity andunchangeable resolution. Araches gave counsel that he should, in hisdealings with him, show the utmost kindness and courtesy, in the hope, perchance, of alluring him by flattering attentions. The dayfollowing, the king came to his son, and sat down, and called him tohis side. He embraced and kissed him affectionately, coaxing himgently and tenderly, and said, "O my darling and well-beloved son, honour thou thy father's grey hairs: listen to my entreaty, and come, do sacrifice to the gods; thus shalt thou win their favour, and receiveat their hands length of days, and the enjoyment of all glory and of anundisputed kingdom, and happiness of every sort. Thus shalt thou bewell pleasing to me thy father throughout life and be honoured andlauded of all men. It is a great count in the score of praise to beobedient to thy father, especially in a good cause, and to gain thegoodwill of the gods. What thinkest thou, my son? Is it that I havewillingly declined from the right, and chosen to travel on the wrongroad: or that, from ignorance and inexperience of the good, I havegiven myself to destruction? Well, if thou thinkest that I willinglyprefer the evil to the profitable, and choose death before life, thouseemest to me, son, completely to have missed the goal in judging. Dost thou not see to what discomfort and trouble I often expose myselfin mine expeditions against my foes, or when I am engaged in diversother business for the public good, not sparing myself even hunger andthirst, if need be, the march on foot, or the couch on the ground? Asfor riches and money, such is my contempt and scorn thereof, that Ihave at times ungrudgingly lavished all the stores of my palace, tobuild mighty temples for the gods, and to adorn them with all manner ofsplendour, or else to distribute liberal largess to my soldiers. Possessing then, as I also do, this contempt of pleasure and thiscourage in danger, what zeal would I not have devoted to contemning allelse, and winning my salvation, had I only found that the religion ofthe Galileans were better than mine own? But, if thou condemnest mefor ignorance and inexperience of the good, consider how many sleeplessnights I have spent, with some problem before me, oft-times no veryimportant one, giving myself no rest until I had found the clear andmost apt solution. 

Seeing then that I reckon that not even the least of these temporalconcerns is unworthy of thought until all be fitly completed for theadvantage of all and seeing that all (I ween) bear me witness that noman under the sun can search out secrets with more diligence than I, how then could I have considered divine things, that call for worshipand serious consideration, unworthy of thought, and not rather havedevoted all my zeal and might, all my mind and soul to theinvestigation thereof, to find out the right and the true? Aye, and Ihave laboriously sought thereafter. Many nights and days have I spentthus: many wise and learned men have I called to my council; and withmany of them that are called Christians have I conversed. By untiringenquiry and ardent search I have discovered the pathway of truth, witnessed by wise men honoured for their intelligence and wit, --thatthere is none other faith than ours. This is the path that we treadto-day, worshipping the most puissant gods, and holding fast to thatsweet and delightsome life, given by them to all men, fulfilled withall manner of pleasure and gladness of heart, which the leaders andpriests of the Galileans have in their folly rejected; so that, in hopeof some other uncertain life, they have readily cast away this sweetlight, and all those pleasures which the gods have bestowed on us forenjoyment, and all the while know not what they say, nor whereof theyconfidently affirm. 

"But thou, dearest son, obey thy father, who, by diligent and honestsearch, hath found the real good. Lo, I have shown thee that, neitherwillingly, I no, nor by way of ignorance, have I failed of the good, but rather that I have found and laid hold thereon. And I earnestlydesire that thou too shouldest not wander as a fool, but shouldestfollow me. Have respect then unto thy father. Dost thou not know howlovely a thing it is to obey one's father, and please him in all ways?Contrariwise, how deadly and cursed a thing it is to provoke a fatherand despise his commands? As many as have done so, have come to amiserable end. But be not thou, my son, one of their number. Ratherdo that which is well pleasing to thy sire, and so mayest thou obtainall happiness and inherit my blessing and my kingdom!"

The high-minded and noble youth listened to his father's windydiscourse and foolish opposition, and recognized therein the devices ofthe crooked serpent, and how standing at his right hand he had prepareda snare for his feet, and was scheming how to overthrow his righteoussoul, and hinder him of the prize laid up in store. Therefore theprince set before his eyes the commandment of the Lord, which saith, "Icame not to send peace, but strife and a sword. For I am come to set aman at variance against his father, and a daughter against her mother, and so forth; and "He that loveth father or mother more than me is notworthy of me"; and "Whosoever shall deny me before men, him will I alsodeny before my Father which is in heaven. " When he had consideredthese things, and fettered his soul with divine fear, and strengthenedit with longing desire and love, right opportunely he remembered thesaying of Solomon, "There is a time to love, and a time to hate; a timeof war, and a time of peace. " First of all he prayed in silence, andsaid, "Have mercy of me, Lord God, have mercy of me; for my soultrusteth in thee; and under the shadow of thy wings I shall hope tillwickedness overpass. I shall cry to the highest God; to God that didwell to me, " and the rest of the psalm. 

Then said Ioasaph to the king, "To honour one's father, and to obey hiscommands, and to serve him with good will and affection is taught us bythe Lord of us all, who hath implanted in our hearts this naturalaffection. But, when loving devotion to our parents bringeth our soulinto peril, and separateth her from her Maker, then we are commanded, at all costs, to cut it out, and, on no account, to yield to them thatwould depart us from God, but to hate and avoid them, even if it be ourfather that issueth the abominable command, or our mother, or our king, or the master of our very life. Wherefore it is impossible for me, outof devotion to my father, to forfeit God. So, prithee, trouble notthyself, nor me: but be persuaded, and let us both serve the true andliving God, for the objects of thy present worship are idols, the worksof men's hands, devoid of breath, and deaf, and give nought butdestruction and eternal punishment to their worshippers. 

"But if this be not thy pleasure, deal with me even as thou wilt: for Iam a servant of Christ, and neither flatteries nor torments shallseparate me from his love, as I told thee yesterday, swearing it by myMaster's name, and confirming the word with surest oath. But, whereasthou saidest that thou didst neither wilfully do wrong, nor didst failof the mark through ignorance, but after much laborious enquiry hadstascertained that it was truly a good thing to worship idols and to beriveted to the pleasures of the passions--that thou art wilfully awrong doer, I may not say. But this I know full well, and would havethee know, O my father, that thou art surrounded with a dense mist ofignorance, and, walking in darkness that may be felt, seest not evenone small glimmer of light. Wherefore thou hast lost the rightpathway, and wanderest over terrible cliffs and chasms. Holdingdarkness for light, and clinging to death as it were life, thou deemestthat thou art well advised, and hast reflected to good effect: but itis not so, not so. The objects of thy veneration are not gods butstatues of devils, charged with all their filthy power; nor is thelife, which thou pronouncest sweet and pleasant, and thinkest to befull of delight and gladness of heart, such in kind: but the same isabominable, according to the word of truth, and to be abhorred. Forfor a time it sweeteneth and tickleth the gullet, but afterwards itmaketh the risings more bitter than gall (as said my teacher), and issharper than any two-edged sword. 

"How shall I describe to thee the evils of this life? I will tellthem, and they shall be more in number than the sand. For such life isthe fishhook of the devil, baited with beastly pleasure, whereby hedeceiveth and draggeth his prey into the depth of hell. Whereas thegood things, promised by my Master, which thou callest 'the hope ofsome other uncertain life, ' are true and unchangeable; they know noend, and are not subject to decay. There is no language that candeclare the greatness of yonder glory and delight, of the joyunspeakable, and the everlasting gladness. As thou thyself seest, weall die; and there is no man that shall live and not see death. Butone day we shall all rise again, when our Lord Jesus Christ shall come, the Son of God, in unspeakable glory and dread power, the only King ofkings, and Lord of lords; to whom every knee shall bow, of things inheaven, and things in earth, and things under the earth. Such terrorshall he then inspire that the very powers of heaven shall be shaken:and before him there shall stand in fear thousand thousands, and tenthousand times ten thousand of Angels and Archangels, and the wholeworld shall be full of fear and terror. For one of the Archangelsshall sound with the trump of God, and immediately the heavens shall berolled together as a scroll; and the earth shall be rent, and shallgive up the dead bodies of all men that ever were since the first manAdam until that day. And then shall all men that have died since thebeginning of the world in the twinkling of an eye stand alive beforethe judgement seat of the immortal Lord, and every man shall giveaccount of his deeds. Then shall the righteous shine forth as the sun;they that believed in the Father, Son and Holy Ghost, and ended thispresent life in good works. And how can I describe to thee the glorythat shall receive them at that day? For though I compare theirbrightness and beauty to the light of the sun or to the brightestlightning flash, yet should I fail to do justice to their brightness. Eye hath not seen, nor ear heard, neither have entered into the heartof man, the things which God hath prepared for them that love him, inthe kingdom of heaven, in the light which no man can approach unto, inhis unspeakable and unending glory. 

"Such joys and such bliss shall the righteous obtain, but they thathave denied the only true God and not known their Maker and Creator, but have worshipped foul devils, and rendered homage to dumb idols, andloved the pleasures of this vain world, and, like swine, wallowed inthe mire of sinful lusts, and made their lives a headquarters for allwickedness, shall stand naked and laid bare, downright ashamed anddowncast, pitiable in appearance and in fact, set forth for a reproachto all creation. All their life in word, deed and thought shall comebefore their faces. Then, after this bitter disgrace and unbearablereproach, shall they be sentenced to the unquenchable and light-lessfire of Gehenna, unto the outer darkness, the gnashing of teeth and thevenomous worm. This is their portion, this their lot, in the whichthey shall dwell together in punishment for endless ages, because theyrejected the good things offered them in promise, and, for the sake ofthe pleasure of sin for a season, made choice of eternal punishment. For these reasons--to obtain that unspeakable bliss, to enjoy thatineffable glory, to equal the Angels in splendour, and to stand withboldness before the good and most sweetest Lord, to escape those bitterand unending punishments and that galling shame--time after time, wereit not worth men's while to sacrifice their riches and bodies, nay, even their very lives? Who is so cowardly, who so foolish, as not toendure a thousand temporal deaths, to escape eternal and everlastingdeath, and to inherit life, blissful and imperishable, and to shine inthe light of the blessed and life-giving Trinity?"

XXVI. 

When the king heard these words, and saw the steadfastness, andunbuxomness of his son, who yielded neither to flattery, norpersuasion, nor threat, he marvelled indeed at the persuasiveness ofhis speech and his irrefutable answers, and was convicted by his ownconscience secretly assuring him that Ioasaph spake truly and aright. But he was dragged back by his evil habit and passions, which, fromlong use, had taken firm grip on him, and held him in as with bit andbridle, and suffered him not to behold the light of truth. So he leftno stone unturned, as the saying is, and adhered to his old purpose, determining to put into action the plot which he and Araches hadbetween them devised. Said he to his son, "Although, child, thououghtest in all points simply to give in to my commands, yet, becausethou art stubborn and disobedient, and hast thus stiffly opposed me, insisting that thine own opinion should prevail over all, bid we nowfarewell to vain insistance, and let persuasion be now our policy. And, forasmuch as Barlaam, thy deceiver, is here, my prisoner in ironchains, I will make a great assembly, and summon all our people andyour Galileans, to one place; and I will charge heralds to proclaimexpressly that none of the Christians shall fear, but that all shallmuster without dread; and we will hold debate together. If your sidewin, then shall ye and your Barlaam gain your desires; but if ye lose, then shall ye with right good will yield yourselves to my commands. "

But this truly wise and prudent youth, forewarned, by the heavenlyvision sent him, of his father's mischief, replied, "The Lord's will bedone! Be it according to thy command! May our good God and Lordhimself vouchsafe that we wander not from the right way, for my soultrusteth in him, and he shall be merciful unto me. " There and then didthe king command all, whether idolaters or Christians, to assemble. Letters were despatched in all quarters: heralds proclaimed it in everyvillage town that no Christian need fear any secret surprise, but allmight come together without fear, as friends and kindred, for thehonest and unrestrained enquiry that should be held with their chiefand captain, Barlaam. In like manner also he summoned the initiate andthe temple-keepers of his idols, and wise men of the Chaldeans andIndians that were in all his kingdom, beside certain augurs, sorcerersand seers, that they might get the better of the Christians. 

Then were there gathered together multitudes that held his loathlyreligion; but of the Christians was there found one only that came tothe help of the supposed Barlaam. His name was Barachias. For of theFaithful, some were dead, having fallen victims to the fury of thegovernors of the cities; and some were hiding in mountains and dens, indread of the terrors hanging over them; while others had feared thethreats of the king, and durst not adventure themselves into the lightof day, but were worshippers by night, serving Christ in secret, and inno wise boldly confessing him. So noble-hearted Barachias came aloneto the contest, to help and champion the truth. 

The king sat down before all on a doom-stool high and exalted, and badehis son sit beside him. He, in reverence and awe of his father, consented not thereto, but sat near him on the ground. There stood thelearned in the wisdom which God hath made foolish, whose unwise heartshad gone astray, as saith the Apostle; for, "professing themselves tobe wise, they became fools, and changed the glory of the uncorruptibleGod into an image made like to corruptible man, and four-footed beasts, and creeping things. " These were assembled for to join argument withthe king's son and his fellows, and on them was fulfilled the proverb, "Gazelle against lion. " The one made the most High his house ofdefence, and his hope was under the shadow of his wings; while theothers trusted in the princes of this world, who are made of noneeffect, and in the ruler of the darkness of this world, to whom theyhave subjected themselves miserably and wretchedly. 

Now came on Nachor, in the disguise of Barlaam; and the king's sidewere like to reach their goal; but, once again, very different was theordering of the wise providence of God. When all the company was come, thus spake the king to his orators and philosophers, or rather to thedeceivers of his people, and fools at heart, "Behold now, there liethbefore you a contest, even the mightiest of contests; for one of twothings shall befall you. If ye establish our cause, and prove Barlaamand his friends to be in error, ye shall have your fill of glory andhonour from us and all the senate, and shall be crowned with crowns ofvictory. But if ye be worsted, in all ignominy ye shall pitiablyperish, and all your goods shall be given to the people, that yourmemorial may be clean blotted out from off the earth. Your bodies willI give to be devoured by wild beasts and your children will I deliverto perpetual slavery. "

When the king had thus spoken, his son said, "A righteous doom hastthou judged this day, O king. The Lord establish this thy mind! I toohave the same bidding for my teacher. " And, turning round to Nachor, who was supposed to be Barlaam, he said, "Thou knowest, Barlaam, inwhat splendour and luxury thou foundest me. With many a speech thoupersuadedst me to leave my father's laws and customs, and to serve anunknown God, drawn by the promise of some unspeakable and eternalblessings, to follow thy doctrines and to provoke to anger my fatherand lord. Now therefore consider that thou art weighed in the balance. If thou overcome in the wrestling, and prove that the doctrines, whichthou hast taught me, be true, and show that they, that try a fall withus, be in error, thou shalt be magnified as no man heretofore, andshalt be entitled 'herald of truth'; and I will abide in thy doctrineand serve Christ, even as thou didst preach, until my dying breath. But if thou be worsted, by foul play or fair, and thus bring shame onme to-day, speedily will I avenge me of mine injury; with mine ownhands will I quickly tear out thy heart and thy tongue, and throw themwith the residue of thy carcase to be meat for the dogs, that othersmay be lessoned by thee not to cozen the sons of kings. "

When Nachor heard these words, he was exceeding sorrowful and downcast, seeing himself falling into the destruction that he had made for other, and being drawn into the net that he had laid privily, and feeling thesword entering into his own soul. So he took counsel with himself, anddetermined rather to take the side of the king's son, and make it toprevail, that he might avoid the danger hanging over him, because theprince was doubtless able to requite him, should he be found to provokehim. But this was all the work of divine providence that was wiselyestablishing our cause by the mouth of our adversaries. For when theseidol-priests and Nachor crossed words, like another Barlaam, who, ofold in the time of Balak, when purposing to curse Israel, loaded himwith manifold blessings, so did Nachor mightily resist these unwise andunlearned wise men. 

There sat the king upon his throne, his son beside him, as we havesaid. There beside him stood these unwise orators who had whettedtheir tongues like a sharp sword, to destroy truth, and who (as saithEsay) conceive mischief and bring forth iniquity. There were gatheredinnumerable multitudes, come to view the contest and see which sideshould carry oft the victory. Then one of the orators, the mosteminent of all his fellows, said unto Nachor, "Art thou that Barlaamwhich hath so shamelessly and audaciously blasphemed our gods, and hathenmeshed our king's well beloved son in the net of error, and taughthim to serve the Crucified?" Nachor answered, "I am he, I am Barlaam, that, as thou sayest, doth set your gods at nought: but the king's sonhave I not enmeshed in error; but rather from error have I deliveredhim, and brought him to the true God. " The orator replied, "When thegreat and marvellous men, who have discovered all knowledge of wisdom, do call them high and immortal gods, and when all the kings andhonourable men upon earth do worship and adore them, how waggest thoutongue against them, and, in brief, how durst thou be so mightybrazen-faced? What is the manner of thy proof that the Crucified isGod, and these be none?" Then replied Nachor, disdaining even toanswer the speaker. He beckoned with his hand to the multitude to keepsilence, and opening his mouth, like Balaam's ass, spake that which hehad not purposed to say, and thus addressed the king. 

XXVII. 

"By the providence of God, O king, came I into the world; and when Icontemplated heaven and earth and sea, the sun and moon, and the otherheavenly bodies, I was led to marvel at their fair order. And, when Ibeheld the world and all that therein is, how it is moved by law, Iunderstood that he who moveth and sustaineth it is God. That whichmoveth is ever stronger than that which is moved, and that whichsustaineth is stronger than that which is sustained. Him therefore Icall God, who constructed all things and sustaineth them, withoutbeginning, without end, immortal, without want, above all passions, andfailings, such as anger, forgetfulness, ignorance, and the like. By himall things consist. He hath no need of sacrifice, or drink-offering, or of any of the things that we see, but all men have need of him. 

"Now that I have said thus much concerning God, according as he hathgranted me to speak concerning himself, come we now to the human race, that we may know which of them partake of truth, and which of error. It is manifiest to us, O king, that there are three races of men inthis world: those that are worshippers of them whom ye call gods, andJews, and Christians. And again those who serve many gods are dividedinto three races, Chaldeans, Greeks and Egyptians, for these are to theother nations the leaders and teachers of the service and worship ofthe gods whose name is legion. Let us therefore see which of thesehold the truth, and which error. 

"The Chaldeans, which knew not God, went astray after the elements andbegan to worship the creature rather than their Creator, and they madefigures of these creatures and called them likenesses of heaven, andearth and sea, of sun and moon, and of the other elements orluminaries. And they enclose them in temples, and worship them underthe title of gods, and guard them in safety lest they be stolen byrobbers. They have not understood how that which guardeth is evergreater than that which is guarded, and that the maker is greater thanthe thing that is made; for, if the gods be unable to take care ofthemselves, how can they take care of others? Great then is the errorthat the Chaldeans have erred in worshipping lifeless and uselessimages. And I am moved to wonder, O king, how they, who are calledphilosophers among them, fail to understand that even the very elementsare corruptible. But if the elements are corruptible and subject tonecessity, how are they gods? And if the elements are not gods, howare the images, created to their honour, gods?

"Come we then, O king, to the elements themselves, that we may proveconcerning them, that they are not gods, but corruptible and changeablethings, brought out of non-existence by the command of him who is Godindeed, who is incorruptible, and unchangeable, and invisible, but yethimself seeth all things, and, as he willeth, changeth and altereth thesame. What then must I say about the elements?

"They, who ween that the Heaven is a god, are in error. For we see itturning and mowing by law, and consisting of many parts, whence also itis called Cosmos! Now a 'Cosmos' is the handiwork of some artificer;and that which is wrought by handiwork hath beginning and end. And thefirmament is moved by law together with its luminaries. The stars areborne from Sign to Sign, each in his order and place: some rise, whileothers set: and they run their journey according to fixed seasons, tofulfil summer and winter, as it hath been ordained for them by God, nordo they transgress their proper bounds, according to the inexorable lawof nature, in common with the heavenly firmament. Whence it is evidentthat the heaven is not a god, but only a work of God. 

"They again that think that the Earth is a goddess have gone astray. We behold it dishonoured, mastered, defiled and rendered useless bymankind. If it be baked by the sun, it becometh dead, for nothinggroweth from a potsherd. And again, if it be soaked overmuch, itrotteth, fruit and all. It is trodden under foot of men and theresidue of the beasts: it is polluted with the blood of the murdered, it is digged and made a grave for dead bodies. This being so, Earth canin no wise be a goddess, but only the work of God for the use of men. 

"They that think that Water is a god have gone astray. It also hathbeen made for the use of men. It is under their lordship: it ispolluted, and perisheth: it is altered by boiling, by dyeing, bycongealment, or by being brought to the cleansing of all defilements. Wherefore Water cannot be a god, but only the work of God. 

"They that think that Fire is a god are in error. It too was made forthe use of men. It is subject to their lordship, being carried aboutfrom place to place, for the seething and roasting of all manner ofmeats, yea, and for the burning of dead corpses. Moreover, it perishethin divers ways, when it is quenched by mankind. Wherefore Fire cannotbe a god, but only the work of God. 

"They that think that the breath of the Winds is a goddess are inerror. This, as is evident, is subject to another, and hath beenprepared by God, for the sake of mankind, for the carriage of ships, and the conveyance of victuals, and for other uses of men, it risethand falleth according to the ordinance of God. Wherefore it is not tobe supposed that the breath of the Winds is a goddess, but only thework of God. 

"They that think that the Sun is a god are in error. We see him movingand turning by law, and passing from Sign to Sign, setting and rising, to warm herbs and trees for the use of men, sharing power with theother stars, being much less than the heaven, and falling into eclipseand possessed of no sovranty of his own. Wherefore we may not considerthat the Sun is a god, but only the work of God. 

"They that think that the Moon is a goddess are in error. We beholdher moving and turning by law, and passing from Sign to Sign, settingand rising for the use of men, lesser than the sun, waxing and waning, suffering eclipse. Wherefore we do not consider that the Moon is agoddess, but only the work of God. 

"They that think that Man is a god are in error. We see man moving bylaw, growing up, and waxing old, even against his will. Now herejoiceth, now he grieveth, requiring meat and drink and raiment. Besides he is passionate, envious, lustful, fickle, and full offailings: and he perisheth in many a way, by the elements, by wildbeasts, and by the death that ever awaiteth him. So Man cannot be agod, but only the work of God. Great then is the error that theChaldeans have erred in following their own lusts; for they worshipcorruptible elements and dead images, neither do they perceive thatthey are making gods of these. 

"Now come we to the Greeks that we may see whether they have anyunderstanding concerning God. The Greeks, then, professing themselvesto be wise, fell into greater folly than the Chaldeans, alleging theexistence of many gods, some male, others female, creators of allpassions and sins of every kind. Wherefore the Greeks, O king, introduced an absurd, foolish and ungodly fashion of talk, calling themgods that were not, according to their own evil passions; that, havingthese gods for advocates of their wickedness, they might commitadultery, theft, murder and all manner of iniquity. For if their godsdid so, how should they not themselves do the like? Therefore fromthese practices of error it came to pass that men suffered frequentwars and slaughters and cruel captivities. But if now we choose topass in review each one of these gods, what a strange sight shalt thousee!

"First and foremost they introduce the god whom they call Kronos, andto him they sacrifice their own children, to him who had many sons byRhea, and in a fit of madness ate his own children. And they say thatZeus cut off his privy parts, and cast them into the sea, whence, asfable telleth, was born Aphrodite. So Zeus bound his own father, andcast him into Tartarus. Dost thou mark the delusion and lasciviousnessthat they allege against their gods? Is it possible then that one whowas prisoner and mutilated should be a god? What folly? What man inhis senses could admit it?

"Next they introduce Zeus, who, they say, became king of the gods, andwould take the shape of animals, that he might defile mortal women. They show him transformed into a bull, for Europa; into gold, forDanae; into a swan, for Leda; into a satyr, for Antiope; and into athunder-bolt, for Semele. Then of these were born many children, Dionysus, Zethus, Amphion, Herakles, Apollo, Artemis, Perseus, Castor, Helen, Polydeukes, Minos, Rhadamanthos, Sarpedon, and the ninedaughters whom they call the Muses. 

"In like manner they introduce the story of Ganymede. And so befel it, O king, that men imitated all these things, and became adulterers, anddefilers of themselves with mankind, and doers of other monstrousdeeds, in imitation of their god. How then can an adulterer, one thatdefileth himself by unnatural lust, a slayer of his father be a god?

"With Zeus also they represent one Hephaestus as a god, and him lame, holding hammer and fire-tongs, and working as a coppersmith for hire. So it appeareth that he is needy. But it is impossible for one who islame and wanteth men's aid to be a God. 

"After him, they represent as a god Hermes, a lusty fellow, a thief, and a covetous, a sorcerer, bowlegged, and an interpreter of speech. It is impossible for such an one to be a God. 

"They also exhibit Asklepius as god, a physician, a maker of medicines, a compounder of plasters for his livelihood (for he is a needy wight), and in the end, they say that he was struck by Zeus with athunder-bolt, because of Tyndareus, son of Lakedaemon, and thusperished. Now if Asklepius, though a god, when struck by athunder-bolt, could not help himself, how can he help others?

"Ares is represented as a warlike god, emulous, and covetous of sheepand other things. But in the end they say he was taken in adulterywith Aphrodite by the child Eros and Hephaestus and was bound by them. How then can the covetous, the warrior, the bondman and adulterer be agod?

"Dionysus they show as a god, who leadeth nightly orgies, and teachethdrunkenness, and carrieth off his neighbours' wives, a madman and anexile, finally slain by the Titans. If then Dionysus was slain andunable to help himself, nay, further was a madman, a drunkard, andvagabond, how could he be a god?

"Herakles, too, is represented as drunken and mad, as slaying his ownchildren, then consuming with fire and thus dying. How then could adrunkard and slayer of his own children, burnt to death by fire, be agod? Or how can he help others who could not help himself?

"Apollo they represent as an emulous god, holding bow and quiver, and, at times, harp and flute, and prophesying to men for pay. Soothly he isneedy: but one that is needy and emulous and a minstrel cannot be a god. 

"Artemis, his sister, they represent as an huntress, with bow andquiver, ranging the mountains alone, with her hounds, in chase of stagor boar. How can such an one, that is an huntress and a ranger withhounds, be a goddess?

"Of Aphrodite, adulteress though she be, they say that she is herself agoddess. Once she had for leman Ares, once Anchises, once Adonis, whose death she lamenteth, seeking her lost lover. They say that sheeven descended into Hades to ransom Adonis from Persephone. Didstthou, O king, ever see madness greater than this? They represent thisweeping and wailing adulteress as a goddess. 

"Adonis they show as an hunter-god, violently killed by a boar-tusk, and unable to help his own distress. How then shall he take thoughtfor mankind, he the adulterer, the hunter who died a violent death?

"All such tales, and many like them, and many wicked tales moreshameful still, have the Greeks introduced, O king, concerning theirgods; tales, whereof it is unlawful to speak, or even to have them inremembrance. Hence men, taking occasion from their gods, wrought alllawlessness, lasciviousness and ungodliness, polluting earth and airwith their horrible deeds. 

"But the Egyptians, more fatuous and foolish than they, have erredworse than any other nation. They were not satisfied with the idolsworshipped by the Chaldeans and Greeks, but further introduced as godsbrute beasts of land and water, and herbs and trees, and were defiledin all madness and lasciviousness worse than all people upon earth. From the beginning they worshipped Isis, which had for her brother andhusband that Osiris which was slain by his brother Typhon. And forthis reason Isis fled with Horus her son to Byblos in Syria, seekingOsiris and bitterly wailing, until Horus was grown up and killedTyphon. Isis then was not able to help her own brother and husband;nor had Osiris, who was slain by Typhon, power to succour himself; norhad Typhon, who killed his brother and was himself destroyed by Horusand Isis, any resource to save himself from death. And yet, althoughfamous for all these misadventures, these be they that were consideredgods by the senseless Egyptians. 

"The same people, not content therewith, nor with the rest of the idolsof the heathen, also introduced brute beasts as gods. Some of themworshipped the sheep, some the goat, and others the calf and the hog;while certain of them worshipped the raven, the kite, the vulture, andthe eagle. Others again worshipped the crocodile, and some the cat anddog, the wolf and ape, the dragon and serpent, and others the onion, garlic and thorns, and every other creature. And the poor fools do notperceive, concerning these things, that they have no power at all. Though they see their gods being devoured, burnt and killed by othermen, and rotting away, they cannot grasp the fact that they are no gods. 

"Great, then, is the error that the Egyptians, the Chaldeans, and theGreeks have erred in introducing such gods as these, and making imagesthereof, and deifying dumb and senseless idols. I marvel how, whenthey behold their gods being sawn and chiselled by workmen's axes, growing old and dissolving through lapse of time, and molten in thepot, they never reflected concerning them that they are no gods. Forwhen these skill not to work their own salvation, how can they takecare of mankind? Nay, even the poets and philosophers among theChaldeans, Greeks and Egyptians, although by their poems and historiesthey desired to glorify their people's gods, yet they rather revealedand exposed their shame before all men. If the body of a man, consisting of many parts, loseth not any of its proper members, but, having an unbroken union with all its members, is in harmony withitself, how in the nature of God shall there be such warfare anddiscord? For if the nature of the gods were one, then ought not one godto persecute, slay or injure another. But if the gods were persecutedby other gods, and slain and plundered and killed with thunder-stones, then is their nature no longer one, but their wills are divided, andare all mischievous, so that not one among them is God. So it ismanifest, O king, that all this history of the nature of the gods iserror. 

"Furthermore, how do the wise and eloquent among the Greeks fail toperceive that law-givers themselves are judged by their own laws? Forif their laws are just, then are their gods assuredly unjust, in thatthey have offended against law by murders, sorceries, adulteries, thefts and unnatural crimes. But, if they did well in so doing, thenare their laws unjust, seeing that they have been framed incondemnation of the gods. But now the laws are good and just, becausethey encourage good and forbid evil; whereas the deeds of their godsoffend against law. Their gods then are offenders against law; and allthat introduce such gods as these are worthy of death and are ungodly. If the stories of the gods be myths, then are the gods mere words: butif the stories be natural, then are they that wrought or endured suchthings no longer gods: if the stories be allegorical, then are the godsmyths and nothing else. Therefore it hath been proven, O king, thatall these idols, belonging to many gods, are works of error anddestruction. So it is not meet to call those gods that are seen, butcannot see: but it is right to worship as God him who is unseen and isthe Maker of all mankind. 

"Come we now, O king, to the Jews, that we may see what they also thinkconcerning God. The Jews are the descendants of Abraham, Isaac andJacob, and went once to sojourn in Egypt. From thence God brought themout with a mighty hand and stretched out arm by Moses their lawgiver;and with many miracles and signs made he known unto them his power. But, like the rest, these proved ungrateful and unprofitable, and oftenworshipped images of the heathen, and killed the prophets and righteousmen that were sent unto them. Then, when it pleased the Son of God tocome on earth, they did shamefully entreat him and deliver him toPilate the Roman governor, and condemn him to the Cross, regardless ofhis benefits and the countless miracles that he had worked amongstthem. Wherefore by their own lawlessness they perished. For though tothis day they worship the One Omnipotent God, yet it is not accordingunto knowledge; for they deny Christ the Son of God, and are like theheathen, although they seem to approach the truth from which they haveestranged themselves. So much for the Jews. 

"As for the Christians, they trace their line from the Lord JesusChrist. He is confessed to be the Son of the most high God, who camedown from heaven, by the Holy Ghost, for the salvation of mankind, andwas born of a pure Virgin, without seed of man, and without defilement, and took flesh, and appeared among men, that he might recall them fromthe error of worshipping many gods. When he had accomplished hismarvellous dispensation, of his own free will by a mighty dispensationhe tasted of death upon the Cross. But after three days he came tolife again, and ascended into the heavens, the glory of whose comingthou mayest learn, O king, by the reading of the holy Scripture, whichthe Christians call the Gospel, shouldst thou meet therewith. ThisJesus had twelve disciples, who, after his ascent into the heavens, went out into all the kingdoms of the world, telling of his greatness. Even so one of them visited our coasts, preaching the doctrine oftruth; whence they who still serve the righteousness of his preachingare called Christians. And these are they who, above all the nationsof the earth, have found the truth: for they acknowledge God theCreator and Maker of all things in the only begotten Son, and in theHoly Ghost, and other God than him they worship none. They have thecommandments of the Lord Jesus Christ himself engraven on their hearts, and these they observe, looking for the resurrection of the dead andthe life of the world to come. They neither commit adultery norfornication; nor do they bear false witness, nor covet other men'sgoods: they honour father and mother, and love their neighbours: theygive right judgement. They do not unto other that which they would nothave done unto themselves. They comfort such as wrong them, and makefriends of them: they labour to do good to their enemies: they are meekand gentle. They refrain themselves from all unlawful intercourse andall uncleanness. They despise not the widow, and grieve not theorphan. He that hath distributeth liberally to him that hath not. Ifthey see a stranger, they bring him under their roof, and rejoice overhim, as it were their own brother: for they call themselves brethren, not after the flesh, but after the spirit. For Christ his sake theyare ready to lay down their lives: they keep his commandmentsfaithfully, living righteous and holy lives, as the Lord their Godcommanded them, giving him thanks every hour, for meat and drink andevery blessing. Verily, then, this is the way of truth which leadethits wayfarers unto the eternal kingdom promised by Christ in the lifeto come. 

"And that thou mayest know, O king, that I speak nought of myself, lookthou into the writings of the Christians, and thou shalt find that Ispeak nothing but the truth. Well, therefore, hath thy son understoodit, and rightly hath he been taught to serve the living God, and to besaved for the world to come. Great and marvellous are the things spokenand wrought by the Christians, because they speak not the words of menbut the words of God. But all other nations are deceived, and deceivethemselves. Walking in darkness they stagger one against another likedrunken men. This is the end of my speech spoken unto thee, O king, prompted by the truth that is in my mind. Wherefore let thy foolishwise-acres refrain from babbling idly against the Lord; for it isprofitable to you to worship God the Creator, and hearken to hisincorruptible sayings, in order that ye may escape judgement andpunishment, and be found partakers of deathless life. "

XXVIII. 

When Nachor had fully delivered this oration, the king changedcountenance for very anger, but his orators and temple-keepers stoodspeechless, having nothing but a few weak and rotten shreds of argumentin reply. But the king's son rejoiced in spirit and with gladcountenance magnified the Lord, who had made a path, where no path was, for them tat trusted in him, who by the mouth of a foeman and enemy wasestablishing the truth; and the leader of error had proved a defenderof the right cause. 

But the king, although furiously enraged with Nachor, was neverthelessunable to do him any mischief, because of the proclamation already readbefore all, wherein he urged him to plead without fear in behalf of theChristians. So he himself made answer in many words, and by darkspeeches hinted that Nachor should relax his resistance, and be worstedby the argument of the orators. But Nachor the more mightilyprevailed, tearing to pieces all their propositions and conclusions andexposing the fallacy of their error. After the debate had beenprolonged till well-nigh eventide, the king dismissed the assembly, making as though he would renew the discussion on the morrow. 

Then said Ioasaph to the king his father, "As at the beginning, Sir, thou commandedst that the trial should be just, so too crown the endthereof with justice, by doing one or other of these two things. Either allow my teacher to tarry with me to-night, that we may takecounsel together as touching those things which we must say unto ouradversaries tomorrow: and do thou in turn take thine advisers untothee, and duly practise yourselves as ye will. Or else deliver thycounsellors to me this night, and take mine to thyself. But if bothsides be with thee, mine advocate in tribulation and fear, but thine injoy and refreshment, me thinketh it is not a fair trial, but atyrannical misuse of power, and a breaking of the covenants. " Theking, compelled to yield by the gracefulness of this speech took hiswise men and priests to himself, and delivered Nachor to his son, stillhaving hopes of him and thinking fit to keep his agreement. 

The king's son, therefore, departed unto his own palace, like aconqueror in the Olympic games, and with him went Nachor. When alone, the prince called him and said, "Think not that I am ignorant of thytale, for I wot, of a surety, that thou art not saintly Barlaam, butNachor the astrologer; and I marvel how it seemed thee good to act thisplay, and to think that thou couldst so dull my sight at mid-day, thatI should mistake a wolf for a sheep. But well sung is the proverb, 'The heart of a fool will conceive folly. ' So this your device andcounsel was stale and utterly senseless; but the work that thou hastaccomplished is full of wisdom. Wherefore, rejoice, Nachor, and beexceeding glad. I render thee many thanks, that thou hast been to-dayadvocate of the truth, and hast not polluted thy lips with foul wordsand crafty simulation, but hast rather cleansed them from manydefilements, and thoroughly proven the error of the gods, as they bewrongly called, and hast established the truth of the Christian faith. I have been zealous to bring thee hither with me for two reasons; thatthe king might not privily seize and punish thee, because thou spakestnot after his heart, and next that I might recompense thee for thefavour that thou hast done me to-day. And what is my recompense forthee? To show thee how to turn from the evil and slippery road whichthou hast trodden until now, and to journey along the straight andsaving pathway which thou hast avoided, not in ignorance, but by wilfulwrongdoing, throwing thyself into depths and precipices of iniquity. Understand then, Nachor, man of understanding as thou art, and be thouzealous to gain Christ only, and the life that is hid with him, anddespise this fleeting and corruptible world. Thou shalt not live forever, but, being mortal, shalt depart hence ere long, even as all thathave been before thee. And wo betide thee, if, with the heavy load ofsin on thy shoulders, thou depart thither where there is righteousjudgement and recompense for thy works, and cast it not off, while itis easy to rid thyself thereof!"

Pricked at heart by these words, spake Nachor, "Well said! Sir prince, well said! I do know the true and very God, by whom all things weremade, and I wot of the judgement to come, having heard thereof frommany texts of the Scriptures. But evil habit and the insolence of theancient supplanter hath blinded the eyes of my heart, and shed a thickdarkness over my reason. But now, at thy word, I will cast away theveil of gloom, and run unto the light of the countenance of the Lord. May be, he will have mercy on me, and will open a door of repentance tohis wicked and rebellious servant, even if it seem impossible to methat my sins, which are heavier than the sand, be forgiven; sins, which, wittingly or unwittingly, I have sinned from childhood upwardsto this my hoary age. "

When the king's son heard these words, immediately he arose, and hisheart waxed warm, and he began to try to raise Nachor's courage whichwas drooping to despair, and to confirm it in the faith of Christ, saying, "Let no doubt about this, Nachor, find place in thy mind. Forit is written, God is able of these very stones to raise up childrenunto Abraham. What meaneth this (as father Barlaam said) except thatmen beyond hope, stained with all manner of wickedness, can be saved, and become servants of Christ, who, in the exceeding greatness of hislove toward mankind, hath opened the gates of heaven to all that turn, barring the way of salvation to none, and receiving with compassionthem that repent? Wherefore to all that have entered the vineyard atthe first, third, sixth, ninth or eleventh hour there is apportionedequal pay, as saith the holy Gospel: so that even if, until thispresent time, thou hast waxen old in thy sins, yet if thou draw nighwith a fervent heart, thou shalt gain the same rewards as they who havelaboured from their youth upwards. "

With these and many other words did that saintly youth speak ofrepentance to that aged sinner Nachor, promising him that Christ wasmerciful, and pledging him forgiveness, and satisfying him that thegood God is alway ready to receive the penitent, and with these words, as it were with ointments, did he mollify that ailing soul and give itperfect health. Nachor at once said unto him, "O prince, more noble insoul even than in outward show, well instructed in these marvellousmysteries, mayst thou continue in thy good confession until the end, and may neither time nor tide ever pluck it out of thine heart! Formyself, I will depart straightway in search of my salvation, and willby penance pacify that God whom I have angered: for, except thou willit, I shall see the king's face no more. " Then was the princeexceeding glad, and joyfully heard his saying. And he embraced andkissed him affectionately; and, when he had prayed earnestly to God, hesent him forth from the palace. 

So Nachor stepped forth with a contrite heart, and went bounding intothe depths of the desert, like as doth an hart, and came to a denbelonging to a monk that had attained to the dignity of the priesthood, and was hiding there for fear of the pressing danger. With a right warmheart knelt Nachor down before him, and washed his feet with his tears, like the harlot of old, and craved holy Baptism. The priest, full ofheavenly grace, was passing glad, and did at once begin to instructhim, as the custom is, and after many days, perfected him with baptismin the name of the Father, and of the Son, and of the Holy Ghost. AndNachor abode with him, always repentant of his sins, and blessing thatGod who never willeth that ally should perish, but receiveth all thatturn again unto him, and lovingly accepteth the penitent. 

Now on the morrow when the king heard what had befallen Nachor, hedespaired of the hopes that he once had in him: and, seeing those wiseand foolish orators of his mightily discomfited, he was at his wits'end. Them he visited with terrible outrage and dishonour, scourgingsome severely with whips of oxhide, besmearing their eyes with soot, and casting them away from his presence. He himself began to condemnthe impotence of the gods falsely so called, although as yet he refusedto look fully at the light of Christ, for the dense cloud of darkness, that enveloped him, still bound the eyes of his heart. Howbeit he nolonger honoured his temple-keepers, nor would he keep feasts, nor makedrink offerings to his idols, but his mind was tossed between twoopinions. On the one hand, he poured scorn on the impotence of hisgods; on the other, he dreaded the strictness of the profession of theGospel, and was hardly to be torn from his evil ways, being completelyin slavery to the pleasures of the body, and like a captive drawntowards sinful lusts, and being drunken, as saith Esay, but not withwine, and led as it were with the bridle of evil habit. 

While the king was thus wrestling with two opinions, his noble andtruly royal-hearted son dwelt at peace in his palace, proving to allmen by his deeds the nobility, order and steadfastness of his nature. Theatres, horse-races, riding to hounds, and all the vain pleasures ofyouth, the baits that take foolish souls, were reckoned by him asnothing worth. But he hung wholly on the commands of Christ for whomhe yearned, his heart being wounded with love divine. For him helonged, who alone is to be longed for, who is all sweetness and desireand aspiration insatiable. 

Now, when he came to think upon his teacher Barlaam, and as in a mirrorsaw his life, his soul was enchanted with love, and he much occupiedhimself a-thinking how he might see him; and ever carrying his sayingsin his heart, he was like the tree in the Psalms planted by the riverside, unceasingly watered, and bringing forth unto the Lords his fruitsin due season. Many were the souls that he delivered from the snaresof the devil, and brought safely unto Christ; for many resorted untohim, and profited by his wholesome words. And not a few left the wayof error, and ran toward the word of salvation; while others bade along farewell to the concerns of the world, and came to thewrestling-school of the monastic life. He himself spent his time inprayers and fastings, and would often offer up this prayer, "O Lord, myLord and King, in whom I have trusted, to whom I have fled and beendelivered from my error, render thou due recompense to Barlaam thyservant, because when I was in error he pointed thee to me, who art theway of truth and life. Forbid me not to behold once more that angel inbodily shape, of whom the world is not worthy, but grant me in hiscompany to finish the residue of my life, that, treading in thefootsteps of his conversation, I may be well-pleasing to thee my Godand Lord. "

XXIX. 

Now about the same time there was in that city a public assembly inhonour of the false gods, and the king must needs be present at thefeast, and grace it with lavish sacrifices. But the temple-keepers, seeing that he was careless and lukewarm with regard to their worship, feared that he might neglect to be present in their temple, and thatthey might lose the royal largess, and the rest of their revenues. Sothey arose, and withdrew to a cavern situate in the depth of thedesert, where dwelt a man who busied himself with magical arts, and wasa fervent champion of the error of idolatry. Theudas was his name. Himthe king honoured exceedingly, and counted him his friend and teacher, because, he said, it was by the guidance of his prophecies that hiskingdom ever prospered. So these idol-priests, that were no priests, came to him, and appealed to him for help, and made known to him theevil opinion of their gods which was growing on their king, and allthat the king's son had done, and all the eloquent discourse thatNachor had held against them. And they said, "Except thou come thyselfto our succour, gone is all hope! and lost is all the reverence of thegods. Thou only art left to be our comfort in this misfortune, and uponthee we fix our hopes. "

So forth marched Theudas, in company with his Satanic host; and hearmed himself against the truth, invoking many of his evil spirits, whoknew how to lend ready aid for evil ends, and whom he alway used forhis ministers; and with these allies he came to the king. When hisarrival had been announced to the king, and he had entered in, with apalm-staff in his hand and a sheep-skin girt about his loins, the kingarose from his throne, and met and welcomed him; and, fetching a seat, he made him to sit down beside him. Then spake Theudas unto the king, "O king, live for ever under the shelter of the favour of the mostpuissant gods! I have heard that thou hast foughten a mighty fight withthe Galileans, and hast been crowned with right glorious diadems ofvictory. Wherefore I am come, that we may celebrate together a feastof thanksgiving, and sacrifice to the immortal gods young men in thebloom of youth and well-favoured damsels, and eke offer them anhecatomb of bullocks and herds of beasts, that we may have them fromhenceforth for our allies invincible, making plain our path of lifebefore us. "

Hereto the king made answer, "We have not conquered, aged sir, we havenot conquered: nay, rather have we been defeated in open fight. Theythat were for us turned suddenly against us. They found our host awild, half-drunken, feeble folk, and utterly overthrew it. But now, ifthere be with thee any power and strength to help our fallen religionand set it up again, declare it. "

Theudas replied in this wise, "Dread not, O king, the oppositions andvain babblings of the Galileans: for of what worth against reasonableand sensible men are the arguments that they use? These methinks shallbe more easily overthrown than a leaf shaken with the wind. They shallnot endure to face me, far less join argument, or come to propositionsand oppositions with me. But, in order that the coming contest and allour wishes may prosper, and that our matters may run smoothly with thestream, adorn thou with thy presence this public festival, and gird onfor thy strong sword the favour of the gods, and well befall thee!"

When the mighty in wickedness had thus boasted himself and thought ofmischief all the day long (let David bear his part in our chorus), andwhen, as saith Esay, he had given his neighbour a drink of turbiddregs, by the help of the evil spirits his comrades he made the kingutterly to forget the thoughts that inclined him to salvation, andcaused him again to cleave to his wonted ways. Then the kingdespatched letters hither and thither, that all men should gathertogether to this loathsome assembly. Then mightest thou have seenmultitudes streaming in, and bringing with them sheep and oxen anddivers kinds of beasts. 

So when all were assembled, the king arose, with that deceiver Theudas, and proceeded to the temple, bringing one hundred and twenty bullocksand many animals for sacrifice. And they celebrated their accursedfeast till the city resounded with the cry of the brute beasts and thevery air was polluted with the reek of sacrifice. This done, when thespirits of wickedness had greatly vaunted them over Theudas' victory, and when the temple-keepers had rendered him thanks, the king went upagain unto his palace, and said milo Theudas, "Behold now, as thoubadest us, we have spared no pains over the splendour of this gatheringand the lavishness of the sacrifice. Now, therefore, it is time forthee to fulfil thy promises, and to deliver from the error of theChristians my son that hath rebelled against our religion, and toreconcile him to our gracious gods. For, though I have left no deviceand deed untried, yet have I found no remedy for the mischief, but Iperceive that his will is stronger than all. When I have dealt gentlyand kindly with him, I have found that he payeth me no regardwhatsoever. When I have treated him harshly and severely, I have seenhim driven the quicker to desperation. To thy wisdom for the future Ileave the care of this calamity that hath befallen me. If then I bedelivered from this trouble by thy means, and once more behold my sonworshipping my gods with me, and enjoying the gratification of thislife of pleasure, and this royal estate, I will set up unto thee agolden statue, and make thee to receive divine honours from all men forall time to come. "

Hereupon Theudas, bowing an attentive ear to the evil one, and learningfrom him the secret of his evil and deadly counsel, became himself thedevil's tongue and mouthpiece, and spake unto the king, "If thou wiltget the better of thy son, and make his opposition vain, I havediscovered a plan, which he shall in no wise be able to resist, but hishard and obdurate mind shall melt quicker than wax before the hottestfire. " The king, seeing this foolish fellow swelling with empty pride, immediately grew merry and joyful, hoping that the unbridled andboastful tongue would get the mastery of that divinely instructed andphilosophic soul. "And what is the plan?" he asked. Then began Theudasto weave his web. He made his villainy sharp as any razor and didcunningly prepare his drugs. Now behold this malicious device andsuggestion of the evil one. "Remove, O king, " said he, "all thy son'swaiting men and servants far from him, and order that comely damsels, of exceeding beauty, and bedizened to be the more winsome, becontinually with him and minister to him, and be his companions day andnight. For myself, I will send him one of the spirits told off forsuch duties, and I will thus kindle all the more fiercely the coals ofsensual desire. After that he hath once only had intercourse with butone of these women, if all go not as thou wilt, then disdain me forever, as unprofitable, and worthy not of honour but of dire punishment. For there is nothing like the sight of women to allure and enchant theminds of men. Listen to a story that beareth witness to my word. "

XXX. 

"A certain king was grieved and exceeding sad at heart, because that hehad no male issue, deeming this no small misfortune. While he was inthis condition, there was born to him a son, and the king's soul wasfilled with joy thereat. Then they that were learned amongst hisphysicians told him that, if for the first twelve years the boy saw thesun or fire, he should entirely lose his sight, for this was proved bythe condition of his eyes. Hearing this, the king, they say, caused alittle house, full of dark chambers, to be hewn out of the rock, andtherein enclosed his child together with the men that nursed him, and, until the twelve years were past, never suffered him to see the leastray of light. After the fulfilment of the twelve years, the kingbrought forth from his little house his son that had never seen asingle object, and ordered his waiting men to show the boy everythingafter his kind; men in one place, women in another; elsewhere gold andsilver; in another place, pearls and precious stones, fine andornamental vestments, splendid chariots with horses from the royalstables, with golden bridles and purple caparisons, mounted by armedsoldiers; also droves of oxen and flocks of sheep. In brief, row afterrow, they showed the boy everything. Now, as he asked what each oxthese was called, the king's esquires and guards made known unto himeach by name: but, when he desired to learn what women were called, theking's spearman, they say, wittily replied that they were called, "Devils that deceive men. " But the boy's heart was smitten with thelove of these above all the rest. So, when they had gone roundeverywhere and brought him again unto the king, the king asked, whichof all these sights had pleased him most. "What, " answered the boy, "but the Devils that deceive men? Nothing that I have seen to-day hathfired my heart with such love as these. " The king was astonished at thesaying of the boy, to think how masterful a thing the love of women is. Therefore think not to subdue thy son in any other way than this. "

The king heard this tale gladly; and there were brought before him somechosen damsels, young and exceeding beautiful. These he bedizened withdazzling ornaments and trained in all winsome ways: and then he turnedout of the palace all his son's squires and serving men, and set thesewomen in their stead. These flocked around the prince, embraced him, and provoked him to filthy wantonness, by their walk and talk invitinghim to dalliaunce. Besides these, he had no man at whom to look, orwith whom to converse or break his fast, for these damsels were hisall. Thus did the king. But Theudas went home to his evil den, and, dipping into his books that had virtue to work such magic, he called upone of his wicked spirits and sent him forth, for to battle with thesoldier of the army of Christ. But the wretch little knew whatlaughter he should create against himself, and to what shame he shouldbe put, with the whole devilish troop under him. So the evil spirit, taking to him other spirits more wicked than himself, entered thebed-chamber of this noble youth, and attacked him by kindling rightfuriously the furnace of his flesh. The evil one plied the bellowsfrom within, while the damsels, fair of face, but uncomely of soul, supplied the evil fuel from without. 

But Ioasaph's pure soul was disturbed to feel the touch of evil, and tosee the warlike host of strange thoughts that was charging down uponhim. And he sought to find deliverance from this great mischief, andto present himself pure unto Christ, and not defile in the mire ofsinful lust that holy apparel, wherein the grace of holy Baptism hadclothed him. Immediately he set love against love, the divine againstthe lascivious; and he called to remembrance the beauty and unspeakableglory of Christ, the immortal bridegroom of virgin souls, and of thatbride chamber and marriage, from whence they that have stained theirwedding-garment are piteously cast out, bound hand and foot, into outerdarkness. When he had thought thereon, and shed bitter tears, he smoteupon his breast, driving out evil thoughts, as good-for-nothing dronesfrom the hive. When he rose, and spread out his hands unto heaven, with fervent tears and groans calling upon God to help him, and hesaid, "Lord Almighty, who alone art powerful and merciful, the hope ofthe hopeless, and the help of the helpless, remember me thineunprofitable servant at this hour, and look upon me with a graciouscountenance, and deliver my soul from the sword of the devil, and mydarling from the paw of the dog: suffer me not to fall into the handsof mine enemies, and let not them that hate me triumph over me. Leaveme not to be destroyed in iniquities, and to dishonour my body which Iswore to present unto thee chaste. For for thee I yearn; thee Iworship, the Father, and the Son, and the Holy Ghost, now and forevermore, and world without end. " When he had added the Amen, he feltheavenly comfort stealing over him from above, and the evil thoughtswithdrew, and he continued in prayer until early morn. Being ware ofthe devices of the crafty foe, he began more and more to afflict hisbody by abstinence from meat and drink, and by other severities, standing in prayer all the night long, and reminding himself of hiscovenants made with God, and picturing in his mind the glory of therighteous yonder, and recounting to himself the full terrors of theGehenna wherewith the wicked are threatened; all this, that the enemymight not find his soul lying fallow and untilled, and thus easily sowtherein the seeds of evil thoughts, and befoul the cleanness of hismind. So, when the enemy was in great straits on every side, andaltogether in despair of taking this noble youth, like a cunning knave, he proceeded to another more subtil device, he that is for ever wicked, and never stinteth to contrive mischief and hurt. For he made furiousendeavour to carry out the orders that Theudas had given him, and oncemore prepared his drugs, and on this wise. 

The devil entered into the heart of one of the young damsels. Of allshe was the most seemly, a king's daughter, carried away captive fromher own country, given to king Abenner as a great prize, and sent byhim, being of ripe beauty, to his own son, for to cause him to slip orto trip. Of her the deceiver took possession, and whispered in her earsuggestions that plainly showed the wisdom and understanding of hermind; for the evil one easily pursueth all devices that make forwickedness. Then the evil spirit attacked the king's son on the righthand, and gave him a potion to make him love the maiden, by reason--sohe pretended--of her prudence and discretion and of her nobility androyal blood that yet had not saved her from banishment and loss ofglory. Moreover the devil secretly sowed in Ioasaph's heart thoughtsthat he might recover her from idolatry, and make her a Christian. 

But these were all stratagems of the wily serpent. For the king's son, being in this frame of mind, could see in himself no unclean thought orpassionate affection for the damsel, but only sympathy and pity for hermisfortune, and the ruin of her soul, and knew not that this matter wasa device of the devil; for verily he is darkness, and feigneth to belight. So he began to commune with the damsel, and talk with her overthe oracles of the knowledge of God, and said, "Lady, be thouacquainted with the ever-living God, and perish not in the error ofthese idols; but know thy Lord, and the Maker of all this world, andthou shalt be happy, the bride of the immortal bridegroom. " While heexhorted her with many such-like words, immediately the evil spiritwhispered to the girl that she should spread under his feet the nets ofdeceit to drag his blessed soul into the pit of lust, as he once did toour first parent by means of Eve, thus miserably banishing him, alas!from Paradise and God, and making him to become subject to death inlieu of bliss and everlasting life. 

When the damsel heard Ioasaph's words fulfilled with all wisdom, beingwithout understanding, she understood them not, but made answer thus, becoming the tongue and mouth-piece of the evil one: "If, sir, thoutakest thought for my salvation, and desirest to bring me to thy God, and to save my poor soul, do thou also thyself grant me one request, and straightway I will bid good-bye to my fathers' gods, and join thyGod, serving him until my last breath; and thou shalt receiverecompense for my salvation, and for my turning to God-ward. "

"Lady, and what is thy request?" said he. But she, setting her wholeself, figure, look and voice in a fashion to charm him, answered, "Bethou joined with me in the bonds of wedlock, and I will joyfully followout thy behests. "

"In vain, O Lady, " said he, "hast thou made this hard request. Forthough I earnestly care for thy salvation, and long to heave thee fromthe depth of perdition, yet to pollute my body through unclean union isgrievous for me, and utterly impossible. "

She, seeking to make the way straight and smooth for him, cried, "Whydost thou, who are so wise, talk thus? Wherefore speakest thou of itas of defilement and shameful intercourse? I am not unacquainted withthe Christian books: nay, I have met with many volumes in mine owncountry, and have heard the discourses of many Christians. What, is itnot written in one of your books, 'Marriage is honourable, and the bedundefiled'? and, 'It is better to marry than to burn'? and again, 'What God hath joined together, let not man put asunder'? Do not yourScriptures teach that all the righteous men of old, patriarchs andprophets, were wedded? Is it not written that the mighty Peter, whomye call Prince of the Apostles, was a married man? Who, then, hathpersuaded thee to call this defilement? Methink, sir, thou strayestutterly away from the truth of your doctrines. "

"Yea, Lady, " said he, "all this is even as thou sayest. It ispermitted to all who will to live in wedlock, but not to them that haveonce made promise to Christ to be virgins. For myself, ever since Iwas cleansed in the laver of Holy Baptism from the sins of my youth andignorance, I have resolved to present myself pure to Christ, and howshall I dare break my covenants with God?"

Again quoth the damsel, "Let this also be thy pleasure, as thou wilt. But fulfil me one other small and trivial desire of mine, if thou artin very truth minded for to save my soul. Keep company with me thisone night only, and grant me to revel in thy beauty, and do thou inturn take thy fill of my comeliness. And I give thee my word, that, with daybreak, I will become a Christian, and forsake all the worshipof my gods. Not only shalt thou be pardoned for this dealing, but thoushalt receive recompense from thy God because of my salvation, for thyScripture saith, 'There is joy in heaven over one sinner thatrepenteth. ' If, therefore, there is joy in heaven over the conversionof a sinner, shall not great recompense be due to the causer of thatconversion? Yea, so it is: and dispute it not. Did not even theApostles, the leaders of your religion, do many a thing bydispensation, at times transgressing a commandment on account of agreater one? Is not Paul said to have circumcised Timothy on accountof a greater dispensation? And yet circumcision hath been reckoned byChristians as unlawful, but yet he did not decline so to do. And manyother such things shalt thou find in thy Scriptures. If then in verysooth, as thou sayest, thou seekest to save my soul, fulfil me this mysmall desire. And although I seek to be joined with thee in the fullestate of matrimony, yet, sith this is contrary to thy mind, I willnever constrain thee again, but will do everything that liketh thee. For the rest, do not thou utterly abhor me; but hearken to me for thenonce, and thou shalt deliver me from superstitious error, and thoushalt do whatever seemeth thee good hereafter all the days of thy life. "

Thus spake she; for indeed she had, for her adviser, one to whom shelent a privy ear, and the pirate was well versed in Scripture, beingverily the creator and teacher of iniquity. Thus then she spake withfawning words entangling him, right and left, around with her toils andmeshes, and she began to shake the citadel of his soul, and to slackenhis tension of purpose, and to soften the temper of his mind. Then thesower of these evil tares, and enemy of the righteous, when he saw theyoung man's heart wavering, was full of joy, and straightway called tothe evil spirits that were with him, crying, "Look you how yond damselhasteth to bring to pass all that we were unable to accomplish!Hither! fall we now furiously upon him: for we shall find none otherseason so favourable to perform the will of him that sent us. " Thusspake this crafty spirit to his hounds: and straightway they lept onthat soldier of Christ, disquieting all the powers of his soul, inspiring him with vehement love for the damsel, and kindling withinhim the fiercest fire of lust. 

When Ioasaph saw that he was greatly inflamed, and was being ledcaptive into sin, and perceived that his thoughts about the salvationof the damsel and her conversion to God had been set like bait on hookto hide the deed which she purposed, and were troubling him with thesuggestion of the enemy, that, for the salvation of a soul, it was notsin for once to lie with a woman, then in the agony of his soul he drewa deep and lamentable groan, and nerved himself to pray, and, withstreams of tears running down his cheeks, he cried aloud to him that isable to save them that trust in him, saying, "On thee, O Lord, have Iset my trust: let me not be confounded for ever; neither let mineenemies triumph over me, that hold by thy right hand. But stand thouby me at this hour, and according to thy will make straight my path, that thy glorious and dreadful name may be glorified in me thy servant, because thou art blessed for ever. Amen. "

Now when he had prayed in tears for many hours, and often bent theknee, he sunk down upon the pavement. After he had slumbered awhile, he saw himself carried off by certain dread men, and passing throughplaces which he had never heretofore beheld. He stood in a mightyplain, all a-bloom with fresh and fragrant flowers, where he descriedall manner of plants of divers colours, charged with strange andmarvellous fruits, pleasant to the eye and inviting to the touch. Theleaves of the trees rustled clearly in a gentle breeze, and, as theyshook, sent forth a gracious perfume that cloyed not the sense. Thrones were set there, fashioned of the purest gold and costly stones, throwing out never so bright a lustre, and radiant settles amongwondrous couches too beautiful to be described. And beside them therewere running waters exceeding clear, and delightful to the eye. Whenthese dread men had led him through this great and wondrous plain, theybrought him to a city that glistered with light unspeakable, whosewalls were of dazzling gold, with high uprear'd parapets, built of gemssuch as man hath never seen. Ah! who could describe the beauty andbrightness of that city? Light, ever shooting from above, filled allher streets with bright rays; and winged squadrons, each of them itselfa light, dwelt in this city, making such melody as mortal ear ne'erheard. And Ioasaph heard a voice crying, "This is the rest of therighteous: this the gladness of them that have pleased the Lord. " Whenthese dread men had carried him out from thence, they spake of takinghim back to earth. But he, that had lost his heart to that scene ofjoyaunce and heartsease, exclaimed, "Reave me not, reave me not, I prayyou, of this unspeakable joy, but grant me also to dwell in one cornerof this mighty city. " But they said, "It is impossible for thee to bethere now; but, with much toil and sweat, thou shalt come hither, ifthou constrain thyself. "

Thus spake they; and again they crossed that mighty plain, and bare himto regions of darkness and utter woe, where sorrow matched thebrightness which he had seen above. There was darkness without a rayof light, and utter gloom, and the whole place was full of tribulationand trouble. There blazed a glowing furnace of fire, and there creptthe worm of torment. Revengeful powers were set over the furnace, andthere were some that were burning piteously in the fire, and a voicewas heard, saying, "This is the place of sinners; this the punishmentfor them that have defiled themselves by foul practices. " HereuponIoasaph was carried thence by his guides; and, when he came to himself, immediately he trembled from head to foot, and, like a river, his eyesdropped tears, and all the comeliness of that wanton damsel and herfellows was grown more loathsome to him than filth and rottenness. Andas he mused in his heart on the memory of the visions, in longing forthe good and in terror of the evil, he lay on his bed utterly unable toarise. 

Then was the king informed of his son's sickness; and he came and askedwhat ailed him. And Ioasaph told him his vision, and said, "Whereforehast thou laid a net for my feet, and bowed down my soul? If the Lordhad not helped me, my soul had well nigh dwelt in hell. But how lovingis God unto Israel, even unto such as are of a true heart! He hathdelivered me that am lowly from the midst of the dogs. For I was soretroubled and I fell on sleep: but God my Saviour from on high hathvisited me, and showed me what joy they lose that provoke him and towhat punishments they subject themselves. And now, O my father, sincethou hast stopped thine ears not to hear the voice that will charm theeto good, at least forbid me not to walk the straight road. For this Idesire, this I long for, to forsake all, and reach that place, whereBarlaam the servant of Christ hath his dwelling, and with him to finishwhat remaineth of my life. But if thou keep me back by force, thoushalt quickly see me die of grief and despair, and thou shalt be nomore called father, nor have me to thy son. "

XXXI. 

Again therefore the king was seized with despondency, and again he waslike to abjure his whole way of life; and with strange thoughts he wentagain unto his own palace. But the evil spirits, that had been sentout by Theudas for to attack the young saint, returned to him, and, lovers of leasing though they were, confessed their shameful defeat, for they bare visible tokens of their defeat, upon their evilcountenance. Said Theudas, "And be ye so weak and puny that ye cannotget the better of one young stripling?" Then did the evil spirits, constrained, to their sorrow, by the might of God, bring to light thetruth, saying, "We cannot abide even the sight of the might of Christ, and the symbol of his Passion, which they call the Cross. For, whenthat sign is made, immediately all we, the princes of the air, and therulers of the darkness of the world, are utterly routed anddiscomfited, even before the sign is completed. When we first fellupon this youth, we vexed him sore; but when he called on Christ forhelp, and armed him with the sign of the Cross, he routed us in angrywise, and stablished himself in safety. So incontinent we found aweapon, wherewith our chief did once confront the first-made man andprevailed against him. And verily we should have made this young man'shope vain; but again Christ was called on for help, and he consumed usin the fire of his wrath from above, and put us to flight. We havedetermined to approach the prince no more. " Thus, then, did the evilspirits plainly make known unto Theudas all that was come to pass. 

But the king, perplexed on every side, again summoned Theudas, andsaid, "Most wisest of men, all that seemed good to thee have wefulfilled, but have found no help therein. But now, if thou hast anydevice left, we will make trial thereof. Peradventure I shall findsome escape from this evil. "

Then did Theudas ask for a meeting with his son; and on the morrow theking took him and went forth to visit the prince. The king sat downand provoked debate, upbraiding and chiding him for his disobedienceand stubbornness of mind. When Ioasaph again maintained his ease, andloudly declared that he valued nothing so much as the love of Christ, Theudas came forward and said, "Wherefore, Ioasaph, dost thou despiseour immortal gods, that thou hast departed from their worship, and, thus incensing thy father the king, art become hateful to all thepeople? Dost thou not owe thy life to the gods? And did they notpresent thee to the king in answer to his prayer, thus redeeming himfrom the bondage of childlessness?" While this Theudas, waxen old inwickedness, was putting forth these many vain arguments and uselesspropositions, and weaving words about the preaching of the Gospel, desiring to turn it into mockery, and magnify idolatry, Ioasaph, theson of the heavenly king, and citizen of that city which the Lord hathbuilded and not man, waited a while and then said unto him, "Give ear, thou abyss of error, blacker than the darkness that may befelt, thou seed of Babylon, child of the building of the tower ofChalane, whereby the world was confounded, foolish and pitiable dotard, whose sins out-weigh the iniquity of the five cities that weredestroyed by fire and brimstone. Why wouldest thou mock at thepreaching of salvation, whereby darkness hath been made light, thewanderers have found the way, they that were lost in dire captivityhave been recalled. Tell me whether is better? To worship GodAlmighty, with the only-begotten Son and the Holy Ghost, God increateand immortal, the beginning and well-spring of good, whose power isbeyond compare, and his glory incomprehensible, before whom standthousand thousands, and ten thousand times ten thousand of Angels andheavenly hosts, and heaven and earth are full of his glow, by whom allthings were brought into being out of nothing, by whom everything isupheld and sustained and ordered by his providence; or to serve deadlydevils and lifeless idols, whose glory and boast is in adultery and thecorrupting of boys, and other works of iniquity that have been recordedconcerning your gods in the books of your superstition? Have ye nomodesty, ye miserable men, fuel for unquenchable fire, true copy of theChaldean race, have ye no shame to worship dead images, the works ofmen's hands? Ye have carved stone and graven wood and called it God. Next ye take the best bullock out of your folds, or (may be) some otherof your fairest beasts, and in your folly make sacrifice to your deaddivinity. Your sacrifice is of more value than your idol; for theimage was fashioned by man, but the beast was created by God. How muchwiser is the unreasonable beast than thou the reasonable man? For itknoweth the hand that feedeth it, but thou knowest not that God by whomthou wast created out of nothing, by whom thou livest, and artpreserved; and thou callest God that which thou sawest, but now, smitten by steel, and burnt and moulded in the fire, and beaten withhammers, which thou hast covered around with silver and gold, andraised from the ground, and set on high. Then, falling upon the earth, thou liest baser than the base stone, worshipping not God but thine owndead and lifeless handiwork. Or rather, the idol hath no right to becalled even dead, for how can that have died which never lived? Thoushouldest invent some new name worthy of such madness. Thy stone godis broken asunder; thy potsherd god shattered; thy brazen god rusteth;thy gold or silver god is melted down. Aye, and thy gods are sold, some for a paltry, others for a great price. Not their divinity buttheir material giveth them value. But who buyeth God? Who offerethGod for sale? And how is that god that cannot move called God? Seestthou not that the god that standeth cannot sit, and the god thatsitteth cannot stand?

"Be ashamed, thou fool, and lay thine hand upon thy mouth, thou victimof folly, that commendest such things as these. Estranged from thetruth, thou hast been led astray by false images, fashioning statuesand attaching to the works of thine own hands the name of God. Owretched man, return to thy senses, and learn that thou art older thanthe god made by thee. This is downright madness. Being a man, thouhast persuaded thyself that thou canst make God. How can this be?Thou makest not God, but the likeness of a man, or of some beast, sanstongue, sans throat, sans brains, sans inwards, so that it is thesimilitude neither of a man, nor of a beast, but only a thing of no useand sheer vanity. Why therefore flatterest thou things that cannotfeel? Why sittest thou at the feet of things that cannot move and helpthee? But for the skill of the mason, or timber-wright, orhammer-smith, thou hadst not had a god. Had there been no warders nighat hand, thou hadst lost thy god. He, to whom many a populous city offools prayeth as God to guard it, the same hath suite of guards at handto save him from being stolen. And if he be of silver or gold, he iscarefully guarded; but if of stone or clay or any other less costlyware, he guardeth himself, for with you, no doubt, a god of clay isstronger than one of gold. 

"Do we not, then, well to laugh you to scorn, or rather to weep overyou, as men blind and without understanding? Your deeds are deeds ofmadness and not of piety. Your man of war maketh to himself an imageafter the similitude of a warrior, and calleth it Ares. And thelecher, making a symbol of his own soul, deifieth his vice and callethit Aphrodite. Another, in honour of his own love of wine, fashionethan idol which he calleth Dionysus. Likewise lovers of all other evilthings set up idols of their own lusts; for they name their lusts theirgods. And therefore, before their altars, there are lascivious dances, and strains of lewd songs and mad revelries. Who could recount inorder their abominable doings? Who could endure to defile his lips bythe repeating of their filthy communications? But these are manifestto all, even if we hold our peace. These be thine objects of worship, O Theudas, who art more senseless than thine idols. Before these thoubiddest me fall down and worship. This verily is the counsel of thineiniquity and senseless mind. But thou thyself shalt be like unto them, and all such as put their trust in them. 

"As for me, I will serve my God, and to him will I wholly sacrificemyself, to God, the Creator and protector of all things through ourLord Jesus Christ, my hope, by whom we have access unto the Father oflights, in the Holy Ghost: by whom we have been redeemed from bitterslavery by his blood. For if he had not humbled himself so far as totake the form of a servant, we had not received the adoption of sons. But he humbled himself for our sake, not considering the Godhead athing to be grasped, but he remained that which he was, and took onhimself that which he was not, and conversed with men, and mounted theCross in his flesh, and was laid in the sepulchre by the space of threedays; he descended into hell, and brought out from thence them whom thefierce prince of this world held prisoners, sold into bondage by sin. What harm then befell him thereby that thou thinkest to make mock ofhim? Seest thou not yonder sun, into how many a barren and filthyplace he darteth his rays? Upon how many a stinking corpse doth hecast his eye? Hath he therefore any stain of reproach? Doth he notdry and shrivel up filth and rottenness, and give light to dark places, himself the while unharmed and incapable of receiving any defilement?And what of fire? Doth it not take iron, which is black and cold initself, and work it into white heat and harden it? Doth it receive anyof the properties of the iron? When the iron is smitten and beatenwith hammers is the fire any the worse, or doth it in any way sufferharm?

"If, then, these created and corruptible things take no hurt fromcontact with things commoner than themselves, with what reason dostthou, O foolish and stony-hearted man, presume to mock at me for sayingthat the Son, the Word of God, never departing from the Father's glory, but remaining the same God, for the salvation of men hath taken uponhim the flesh of man, to the end that he may make men partakers of hisdivine and intelligent nature and may lead our substance out of thenether parts of hell, and honour it with heavenly glory; to the endthat by taking of our flesh he may ensnare and defeat the ruler of thedarkness of this world, and free our race from his tyranny. Wherefore, I tell thee, without suffering he met the suffering of the Cross, presenting therein his two natures. For, as man, he was crucified;but, as God, he darkened the sun, shook the earth, and raised fromtheir graves many bodies that had fallen asleep. Again, as man, hedied; but, as God, after that he had harried hell, he rose again. Wherefore also the prophet cried, Hell is in bitterness at having metthee below: for it was put to bitter derision, supposing that it hadreceived a mere man, but finding God, and being made suddenly empty andled captive. Therefore, as God, he rose again, and ascended intoheaven, from whence he was never parted. And our nature, so worthlessand senseless beyond everything, so graceless and dishonoured, hath hemade higher than all things, and established it upon a throne ofhonour, with immortal honour shining round. What harm therefore cameto God, the Word, that thou blasphemest without a blush? Go to!Better were it to make this confession, and to worship such a God, whois good and a lover of mankind, who commandeth righteousness, enjoinethcontinency, ordaineth chastity, teacheth mercy, giveth faith, preachethpeace; who is called and is himself the very truth, the very love, thevery goodness. Him were it not better to worship than thy gods of manyevil passions, of shameful names and shameful lives? Woe unto you thatare more stony-hearted than the stones, and more senseless than thesenseless, sons of perdition, inheritors of darkness! But blessed am I, and all Christian folk, having a good God and a lover of mankind! Theythat serve him, though, for a season in this life they endure evil, yetshall they reap the immortal harvest of recompense in the kingdom ofunending and divine felicity. "

XXXII. 

Theudas said unto him, "Behold, it is evident that our religion wasinstituted by many mighty wise men, and interpreters, marvellous invirtue and learning; and all the kings and rulers of the earth havereceived it as good and sure in every point. But that of the Galileanswas preached by some country peasants, poor and common men, a merehandful, not exceeding twelve in number. How then should one preferthe preaching of these few obscure countrymen to the ordinance of themany that are mighty and brilliantly wise? What is the proof that yourteachers be right and the others wrong?"

Again the king's son made answer, "Belike, Theudas, thou art the ass ofthe proverb, that heard but heeded not the harp; or rather the adderthat stoppeth her ears, that she may not hear the voice of thecharmers. Well, therefore, spake the prophet concerning thee, If theEthiopian can change his skin, or the leopard his spots, then mayestthou also do good, that hast been taught to do evil. Thou fool andblind, why doth not the force of truth bring thee to thy senses? Thevery fact that your foul idols are commended by many men of marvellouswisdom, and established by kings, while the Gospel is preached by a fewmen of no mark, sheweth the might of our religion and the weakness anddeadliness of your wicked doctrines. Because your side, despite itshaving wise advocates and mighty champions, is dying down, and waxingweak, whilst our religion, though possessed of no human help, shinethfrom afar brighter than the sun, and hath won the fulness of the world. If it had been set up by orators and philosophers, and had had kingsfor its succour, thou that art evil wouldst have found occasion todeclare that it was wholly of human power. But now, seeing, as thoudost, that the holy Gospel, though composed but by common fishermen, and persecuted by every tyrant, hath after this won the whole world forits sound hath gone out into all lands, and its words into the ends ofthe world--what canst thou say but that it is a divine andunconquerable power establishing its own cause for the salvation ofmankind? But what proof seekest thou, O fool, that thy prophets areliars and ours true, better than the truths I have told thee? Exceptthy cause had been vain talk and falsehood, it could not, possessingsuch human support as it did, have suffered loss and decline. For hesaith, 'I have seen the ungodly in great power, and exalted like thecedars of Libanus: and I went by and lo, he was gone: and I sought himbut his place could nowhere be found. '

"Concerning you, the defenders of idolatry, were these words spoken bythe prophet. For a very, very little while and your place shall not befound: but, like as the smoke vanisheth, and like as wax melteth inface of the fire, so shall ye fail. But, as touching the divine wisdomof the Gospel, thus saith the Lord, 'Heaven and earth shall pass away, but my words shall not pass away. ' And again the Psalmist saith, 'Thou, Lord, in the beginning hast laid the foundation of the earth;and the heavens are the work of thy hands. They shall perish, but thouendurest; and they all shall wax old as doth a garment, and as avesture shalt thou fold them up, and they shall be changed, but thouart the same, and thy years shall not fail!' And those divinepreachers of the coming of Christ, those wise fishers of the world, whose nets drew all men from the depths of deceit, whom thou, in thyvileness and bondage to sin, dost vilify, did by signs and wonders andmanifold powers shine as the sun in the world, giving sight to theblind, hearing to the deaf, motion to the lame, and life to the dead. Their shadows alone healed all the ailments of men. The devils, whomye dread as gods, they not only cast forth from men's bodies, but evendrave out of the world itself by the sign of the cross, whereby theydestroyed all sorcery, and rendered witchcraft powerless. And thesemen, by curing every disease of man by the power of Christ, andrenewing all creation, are rightly admired as preachers of truth by allmen of sound mind. But what hast thou thyself to say of thy wise menand orators, whose wisdom God hath made foolish, the advocates of thedevil? What worthy memorial have they bequeathed to the world? Tellme. And what canst thou tell of them but unreason and shamefulness, and vain craft that with glosing words concealeth the mire of theirunsavoury worship?

"Moreover such of your poets as have been able to soar a little abovethis great madness have said, with more truth, that they, which arecalled gods, were men; and because certain of them had been rulers ofregions and cities, and others had done something of no great accountin their lifetime, men were so deceived as to call them gods. Itstandeth on record that the man Seruch was the first to bring in theuse of images. For it is said that in the old times he honoured thosewho had achieved some memorable deed of courage, friendship, or anyother such virtue with statues and pillars. But after generationsforgat the intention of their ancestors: and, whereas it was only forremembrance sake that they had set up statues and pillars to the doersof noble deeds, now they were, little by little, led astray through theworking of the prince of evil, the devil, and treated as immortal godsmen of like passions and corruptible as themselves and further devisedsacrifices and drink-offerings for them, --the devils, thou mayest know, taking up their abode in these images and diverting to themselves thesehonours and sacrifices. Accordingly these devils persuade men, whorefuse to have God in their knowledge, to consider them as gods for tworeasons: first, that they may be glorified by this title (for they arepuffed up with arrogance, and delight to be honoured as gods) next, that they may drag their poor dupes into the unquenchable fire preparedfor themselves. Hence they teach men all iniquity and filthiness, seeing that they have once subjected themselves to their deceit. Sowhen men had arrived at this pinnacle of evil, they, being darkened, set up every man an idol of his own vice and his own lust, and call ita god. They were abominable in their error, more abominable in theabsurdity of the objects that they chose to worship, until the Lordcame, and of his tender mercy redeemed us that trust in him from thiswicked and deadly error, and taught men the true knowledge of God. Forthere is no salvation except in him, and there is none other God, neither in heaven, nor in earth, except him only, the Maker of all, whomoveth all things by the word of his power: for he saith, 'By the wordof the Lord were the heavens made stedfast, and all the power of themby the breath of his mouth, ' and, 'All things were made by him, andwithout him was not anything made that was made. '"

When Theudas had heard these sayings, and seen that the word was fullof divine wisdom, like one thunder-struck, he was smitten dumb. Nowlate in time, and with difficulty, came he to understand his ownmisery, for the word of salvation had touched the darkened vision ofhis heart, and there fell upon him deep remorse for his past sins. Herenounced the error of his idols, and ran towards the light ofgodliness, and from henceforth departed from his miserable life, andmade himself as bitter an enemy of vile affections and sorceries as hebefore had pledged himself their devoted friend, For at this season hestood up in the midst of the assembly, and cried with a loud voice, saying, "Verily, O king, the Spirit of God dwelleth in thy son. Verily, we are defeated, and have no further apology, and have nostrength to face the words that he hath uttered. Mighty therefore, insooth, is the God of the Christians: mighty is their faith: mighty aretheir mysteries. "

Then he turned him round toward the king's son and said, "Tell me now, thou man, whose soul is enlightened, will Christ accept me, if Iforsake my evil deeds and turn to him?" "Yea, " said that preacher oftruth; "Yea, he receiveth thee and all that turn to him. And he notonly receiveth thee, but he goeth out to meet thee returning out of theway of iniquity, as though it were a son returning from a far country. And he falleth on his neck and kisseth him, and he strippeth him of theshameful robe of sin, and putteth on him a cloak of brightest glory, making mystic gladness for the powers on high, keeping feast for thereturn of the lost sheep. The Lord himself saith, 'There is exceedinggreat joy in heaven over one sinner that repenteth': and again, 'I amnot come to call the righteous but sinners to repentance. ' And he saithalso by the Prophet, 'As I live, saith the Lord, I have no pleasure inthe death of the sinner, and the ungodly, but that he should turn fromhis way and live. Turn ye, turn ye from your evil way. And why willye die, O house of Israel?' For the wickedness of the wicked shall nothurt him in the day that he turneth from his wickedness, if he dorighteousness and walk in the statutes of life, he shall surely live;he shall not die. None of his sins which he hath committed shall beremembered against him. Because he hath done the decree ofrighteousness, he shall live thereby. And again he crieth by the mouthof another prophet, 'Wash you, make you clean; put away the evil ofyour doings from before mine eyes; cease to do evil: learn to do well. Come now, and let us reason together: though your sins be as scarlet, Iwill make them white as snow; though they be red like crimson, I willmake them white as wool. ' Such therefore being the promises made byGod to them that turn to him, tarry not, O thou man, nor make delay:but draw nigh to Christ, our loving God, and be enlightened, and thyface shall not be ashamed. For as soon as thou goest down into thelaver of Holy Baptism, all the defilement of the old man, and all theburden of thy many sins, is buried in the water, and passeth intonothingness, and thou comest up from thence a new man, pure from allpollution, with no spot or wrinkle of sin upon thee; and thenceforwardit is in thy power ever to keep for thyself the purity that thougainest hereby through the tender mercy of our God. "

When Theudas had been thus instructed, he went out immediately and gathim to his evil den, and took his magical books, and, because they werethe beginnings of all evil, and the storehouses of devilish mysteries, burnt them with fire. And he betook himself to the cave of that sameholy man, to whom Nachor also had resorted, and told him that which hadbefallen him, casting dust upon his head, and groaning deeply, andwatering himself with his tears, and telling the aged man the full taleof his loathly deeds. He, well skilled in the saving of a soul and thesnatching it from the jaw of the wily serpent, charmed away his sorrowwith words of salvation, and pledged him forgiveness and promised him amerciful Judge. Then, after he had instructed and charged him to fastmany days, he cleansed him in Holy Baptism. And all the days of hislife Theudas heartily repented him of his misdeeds, with tears andsighs seeking the favour of God. 

XXXIII. 

As for the king, when things fortuned thus, he was completelybewildered, and plainly showed his sore vexation and tumult of soul. So again he called all his senators together, and considered what meanswere still his to deal with his son. Many men put forward manycounsels, but that Araches, of whom we have spoken, the most famous inhis office, and first of his councillors, spake unto the king, saying, "What was there to be done with thy son, O king, that we have not done, to induce him to follow our doctrines and serve our gods? But, as Iperceive, we aim at the impossible. By nature, or, it may be, bychance, he is contentious and implacable. Now, if it be thy purpose todeliver him to torture and punishment, thou shalt do contrary tonature, and be no more called a father; and thou shalt lose thy son, willing, as he is, to lay down his life for Christ his sake. This, then, alone remaineth: to divide thy kingdom with him, and entrust himwith the dominion of that part which falleth to his lot; and if thecourse of events, and the care of the business of life, draw him toembrace our aim and way, then the thing shall be according to ourpurpose; for habits, firmly established in the soul, are difficult toobliterate, and yield quicker to persuasion than to violence. But ifhe shall continue in the Christian religion, yet shall it be somesolace to time in thy distress, that thou hast not lost thy son. " Thusspake Araches, and all bare witness that they welcomed his proposal. Therefore also the king agreed that this matter should thus be settled. So at day-break he called his son, and said unto him, "This is now mylatest word with thee, my son. Unless thou be obedient thereto, and inthis way heal my heart, know thou well, that I shall no longer sparethee. " When his son enquired the meaning of his word, he said, "Since, after all my labours, I find thee in all points unyielding to thepersuasion of my words, come now; I will divide with thee my kingdom, and make thee king over the half-part thereof; and thou shalt be free, from now, to go whatsoever way thou wilt without fear. " He, though hissaintly soul perceived that the king was casting yet another snare totrip his purpose, resolved to obey, in order that he might escape hishands, and take the journey that he desired. So he answered and said, "I have indeed been longing to go in quest of that man of God thatpointed out to me the way of salvation, and, bidding farewell toeverything, to pass the rest of my life in his company. But, father, since thou sufferest me not to fulfil my heart's desire, I will obeythee herein: for where there is no clear danger of perdition andestrangement from God, it is right to obey one's father. "

The king was filled with exceeding great joy, and divided all thecountry under his sovranty into two parts, and appointed his son king, and adorned him with the diadem, and arrayed him in all the splendourof kingship, and sent him forth with a magnificent body-guard into thekingdom set apart for him. And he bade his rulers and governors andsatraps, every one that would, to depart together with his son theking. And he set apart a mighty and populous city for his kingdom, andgave him everything that befitted a king. Thus then did Ioasaphreceive the power of kingship; and when he had reached that city, whereroyal state had been prepared for him, on every tower of his city heset up the sign of his Lord's passion, the venerable Cross of Christ. And in person he besieged the idolatrous temples and altars, and razedthem to the ground, and uncovered their foundations, leaving no traceof their ungodliness. 

And in the middle of the city he upreared for Christ, his Lord, atemple mighty and passing fair, and he bade the people there often toresort thither, and offer their worship to God by the veneration of theCross, himself standing in the midst in the presence of all, andearnestly giving himself unto prayer. And as many as were under hishand he admonished and exhorted, and did everything to tear them awayfrom superstitious error, and to unite them to Christ; and he pointedout the deceits of idolatry, and proclaimed the preaching of theGospel, and recounted the things concerning the condescension of God, the Word, and preached the marvels of his coming, and made known hissufferings on the Cross whereby we were saved, and the power of hisResurrection, and his Ascension into heaven. Moreover he declared theterrible day of his dreadful second coming, and the bliss laid up forthe righteous, and the punishments awaiting sinners. All these truthshe expounded with kindly mien and gentle words. For he was not mindedto be reverenced and feared for the grandeur of his power and kinglymagnificence, but rather for his humility and meekness. Hereby also hemore easily drew all men unto himself, being verily marvellous in hisacts, and equitable and modest in spirit. Wherefore his power, beingstrongly reinforced by his gentleness and equity, caused all men toyield themselves to his words. 

What wonder, then, if, in a little while, all his subjects, in city orcountry, were so well initiated into his inspired teachings, that theyrenounced the errors of their many gods, and broke away from idolatrousdrink-offerings and abominations, and were joined to the true faith andwere created anew by his doctrine, and added to the household ofChrist? And all, who for fear of Ioasaph's father had been shut up inmountains and dens, priests and monks, and some few bishops, came forthfrom their hiding places and resorted to him gladly. He himself wouldmeet and receive with honour those who had fallen upon such tribulationand distress, for Christ his sake, and bring them to his own palace, washing their feet, and cleansing their matted hair, and ministering tothem in every way. Then he dedicated his newly built church, andtherein appointed for chief-priest one of the bishops that had sufferedmuch, and had lost his own see, on account of his faith in Christ, anholy man, and learned in the canons of the Church, whose heart wasfulfilled with heavenly zeal. And forthwith, when he had made ready arude font, he bade baptize them that were turning to Christ. And sothey were baptized, first the rulers and the men in authority; next, the soldiers on service and the rest of the multitude. And they thatwere baptized not only received health in their souls, but indeed asmany as were afflicted with bodily ailments and imperfections cast offall their trouble, and came up from the holy font pure in soul, andsound in body, reaping an harvest of health for soul and body alike. 

Wherefore also from all quarters multitudes flocked to King Ioasaph, desirous to be instructed by him in godliness. And all idolatrousimages were utterly demolished, and all their wealth and templetreasure was taken from them, and in their stead holy courts were builtfor God. For these King Ioasaph dedicated the riches and costlyvestments and treasures of the idolatrous temples, thereby making thisworthless and superfluous material fit for service, and profitable. And the foul fiends that dwelt in their altars and temples wererigorously chased away and put to flight; and these, in the hearing ofmany, loudly lamented the misfortune that had overtaken them. And allthe region round about was freed from their dark deceit, andilluminated with the light of the blameless Christian faith. 

And, soothly, the king was a good example to all; and he inflamed andkindled the hearts of many to be of the same mind with himself. Forsuch is the nature of authority. Its subjects alway conform to itslikeness, and are wont to love the same objects, and to practise thepursuits which they perceive to be pleasing to their governor. Hence, God helping, religion grew and increased amongst them. The king waswholly dependent on the commandments of Christ and on his love, being asteward of the word of grace, and pilot to the souls of many, bringingthem to safe anchorage in the haven of God. For he knew that this, afore all things, is the work of a king, to teach men to fear God andkeep righteousness. Thus did he, training himself to be king over hisown passions, and, like a good pilot, keeping a firm hold of the helmof good government for his subjects. For this is the end of goodkingship, to be king and lord over pleasure--which end also heachieved. Of the nobility of his ancestors, or the royal splendouraround him, he was in no wise proud, knowing that we all have onecommon forefather, made of clay, and that, whether rich or poor, we areall of the same moulding. He ever abased his soul in deepest humility, and thought on the blessedness of the world to come, and consideredhimself a stranger and pilgrim in this world, but realised that thatwas his real treasure which he should win after his departure hence. Now, since all went well with him, and since he had delivered all thepeople from their ancient and ancestral error, and made them servantsof him who redeemed us from evil servitude by his own precious blood, he turned his thoughts to his next task, the virtue of almsgiving. Temperance and righteousness he had already attained; he wore on hisbrow the crown of temperance, and wrapped about him the purple ofrighteousness. He called to mind the uncertainty of earthly riches, how they resemble the running of river waters. Therefore made he hasteto lay up his treasure where neither 'moth nor rust doth corrupt andwhere thieves do not break through nor steal. ' So he began todistribute all his money to the poor, sparing naught thereof. He knewthat the possessor of great authority is bound to imitate the giver ofthat authority, according to his ability; and herein he shall bestimitate God, if he hold nothing in higher honour than mercy. Beforeall gold and precious stone he stored up for himself the treasure ofalmsgiving; treasure, which here gladdeneth the heart by the hope ofenjoyment to come, and there delighteth it with the taste of thehoped-for bliss. After this he searched the prisons, and sought outthe captives in mines, or debtors in the grip of their creditors; andby generous largesses to all he proved a father to all, orphans, andwidows, and beggars, a loving and good father, for he deemed that bybestowing blessings on these he won a blessing for himself. Beingendowed with spiritual riches, and, in sooth, a perfect king, he gaveliberally to all that were in need, for he hoped to receive infinitelymore, when the time should come for the recompense of his works. 

Now, in little while, the fame of Ioasaph was blazoned abroad; and led, as it were by the scent of sweet ointment, all men flocked to himdaily, casting off their poverty of soul and body: and his name was onevery man's lips. It was not fear and oppression that drew the peopleto him, but desire and heart-felt love, which by God's blessing and theking's fair life had been planted in their hearts. 

Then, too, did his father's subjects begin to come to him, and, layingaside all error, received the Gospel of truth. And the house ofIoasaph grew and waxed strong, but the house of Abenner waned and grewweak, even as the Book of the Kings declareth concerning David and Saul. 

XXXIV. 

When king Abenner saw this, though late and loth, he came to hissenses, and renounced his false gods with all their impotence and vaindeceit. Again he called an assembly of his chief counsellors, andbrought to light the thoughts of his heart. As they confirmed hiswords (for the day-spring from on high had visited them, the Saviourwho had heard the prayer of his servant Ioasaph), it pleased the kingto signify the same to his son. Therefore on the morrow he wrote aletter to Ioasaph, running thus:

"King Abenner to his well-beloved son Ioasaph, greeting. Dearest son, many thoughts have been stealing into my soul, and rule it with a rodof iron. I see our state vanishing, like as smoke vanisheth, but thyreligion shining brighter than the sun; and I have come to my senses, and know that the words which thou hast ever spoken unto me are true, and that a thick cloud of sin and wickedness did then cover us, so thatwe were unable to discern the truth, and recognize the Creator of all. Nay, but we shut our eyes, and would not behold the light which thoudidst enkindle more brightly for us. Much evil did we do unto thee, and many of the Christians, alas! did we destroy; who, strengthened bythe power that aided them, finally triumphed over our cruelty. But nowwe have removed that dense mist from our eyes, and see some small rayof truth, and there cometh on us repentance of our misdeeds. But a newcloud of despair would overshadow it; despair at the multitude of mineoffences, because I am now abominable and unacceptable to Christ, beinga rebel and a foeman unto him. What, then, sayest thou, dearest son, hereto? Make known to me thine answer, and teach me that am thy fatherwhat I should do, and lead me to the knowledge of my true weal. "

When Ioasaph had received this letter, and read the words therein, hissoul was filled with mingled joy and amazement. Forthwith he enteredhis closet, and falling on his face before the image of his Master, watered the ground with his tears, giving thanks to his Lord andconfessing him, and tuning lips of exultation to sing an hymn ofpraise, saying:

"I will magnify thee, O God, my King, and I will praise thy name forever and ever. Great art thou O Lord, and marvellous-worthy to bepraised, and of thy greatness there is no end. Who can express thynoble acts, or show forth all thy praise, who hast turned the hard rockinto a standing water and the flint-stone into a springing well? Forbehold this my father's flinty and more than granite heart is at thywill melted as wax; because thou art able of these stones to raise upchildren unto Abraham. I thank thee, Lord, thou lover of men, and Godof pity, that thou hast been, and art, long-suffering towards ouroffences, and hast suffered us until now to go unpunished. Long havewe deserved to be cast away from thy face, and made a by-word on earth, as were the sinful inhabiters of the five cities, consumed with fireand brimstone; but thy marvellous long-suffering hath dealt graciouslywith us. I give thanks unto thee, vile and unworthy though I be, andinsufficient of myself to glorify thy greatness. And, by thine infinitecompassions, I pray thee, Lord Jesu Christ, Son and Word of theinvisible Father, who madest all things by thy word, and sustainestthem by thy will; who hast delivered us thine unworthy servants fromthe bondage of the arch-fiend our foe: thou that wast stretched uponthe Rood, and didst bind the strong man, and award everlasting freedomto them that lay bound in his fetters: do thou now also stretch forththine invisible and almighty hand, and, at the last, free thy servantmy father from that cruel bondage of the devil. Show him full clearlythat thou art the ever living true God, and only King, eternal andimmortal. Behold, O Lord, with favourable and kindly eye, thecontrition of my heart; and, according to thine unerring promise, bewith me that acknowledge and confess thee the Maker and protector ofall creation. Let there be a well of water within me springing up, andlet utterance be given unto me that I may open my mouth, and a mindwell fixed in thee, the chief corner-stone, that I, thine unprofitableservant, may be enabled to preach to my father, as is right, themystery of thine Incarnation, and by thy power deliver him from thevain deceit of wicked devils, and bring him unto thee his God and Lord, who willest not the death of us sinners, but waitest for us to returnand repent, because thou art glorified for ever and ever. Amen. "

When he had thus prayed, and received fulness of assurance that heshould not miscarry in his desire, he took courage by the tender mercyof Christ, and arose thence, with his royal bodyguard, and arrived athis father's palace. When it was told unto his father, "Thy son iscome, " he went forth straightway for to meet him, and embraced andkissed him lovingly, and made exceeding great joy, and held a generalfeast in honour of the coming of his son. And afterward, they two werecloseted together. 

But how tell of all that the son spake with his father, and of all thewisdom of his speech? And what was that speech but the words put intohis mouth by the Holy Ghost, by whom the fishermen enclosed the wholeworld in their nets for Christ and the unlearned are found wiser thanthe wise. This Holy Spirit's grace and wisdom taught Ioasaph to speakwith the king his father, enlightening him with the light of knowledge. Before now he had bestowed much labour to drag his father fromsuperstitious error, leaving nothing unsaid and nothing undone to winhim over, but he seemed to be twanging on a broken string, and speakingto deaf ears. But when the Lord looked upon the lowliness of hisservant Ioasaph, and, in answer to his prayer, opened the closed gatesof his father's heart (for it is said, he will fulfil the desire ofthem that fear him, and will hear their cry), then the king easilyunderstood the things that were spoken; so that, when a convenientseason came, through the grace of Christ, this son triumphed over thoseevil spirits that had lorded it over the soul of his father, and cleanfreed him from their error, and made the word of salvation clearlyknown unto him, and joined him to the living God on high. 

Ioasaph took up his tale from the beginning, and expounded to hisfather great and marvellous things which he knew not, which he hadnever heard with the ears of his heart; and he told him many weightysayings concerning God, and showed him righteousness: to wit that thereis no other God in heaven above, nor in the earth beneath, except theone God, revealed in the Father, the Son, and the Holy Ghost. And hemade known unto him many mysteries of divine knowledge; and amongstthem he told him the history of creation, visible and invisible, howthe Creator brought every thing out of nothing, and how he formed manafter his own image and likeness and endowed him with power offree-will, and gave him Paradise to his enjoyment, charging him only toabstain from one thing, the tree of knowledge; and how, when man hadbroken his commandment, he banished him out of Paradise; and how man, fallen from union with God, stumbled into these manifold errors, becoming the slave of sins, and subject unto death through the tyrannyof the devil, who, having once taken men captive, hath made themutterly forget their Lord and God, and hath persuaded them to serve himinstead, by the abominable worshipping of idols. So our Maker, movedwith compassion, through the good-will of the Father, and theco-operation of the Holy Ghost, was pleased, for our sakes, to be bornof an holy Virgin, Mary, the mother of God, and he, that cannot suffer, was acquainted with sufferings. On the third day he rose again fromthe dead, and redeemed us from our first penalty, and restored to usour first glory. When he ascended into the heavens, from whence he haddescended, he raised us up together with him; and thence, we believethat he shall come again, to raise up his own handiwork; and he willrecompense every man according to his works. Moreover Ioasaphinstructed his father concerning the kingdom of heaven that awaiteththem that are worthy thereof, and the joy unspeakable. Thereto headded the torment in store for the wicked, the unquenchable fire, theouter darkness, the undying worm and whatsoever other punishment theservants of sin have laid up in store for themselves. 

All these things set he forth in many words, which bore witness thatthe grace of the Spirit was dwelling richly within him. Then hedescribed the uncharted sea of the love of God towards mankind, and howhe is ready to accept the repentance of them that turn to him; and howthere is no sin too great for his tender mercy, if we will but repent. And when he had confirmed these truths by many an example, andtestimony of Scripture, he made an end of speaking. 

XXXV. 

King Abenner was pricked to the heart by this inspired wisdom and withloud voice and fervent heart confessed Christ his Saviour, andforthwith forsook all superstitious error. He venerated the sign ofthe life-giving Cross in the sight of all and, in the hearing of all, proclaimed our Lord Jesus Christ to be God. By telling in full thetale of his former ungodliness, and of his own cruelty andblood-thirstiness toward the Christians, he proved himself a greatpower for religion. So here was proved in fact, the saying of Paul;that where sin abounded, there did grace much more abound. 

While then the learned Ioasaph was speaking of God, and of pietytowards him, to the dukes and satraps and all the people thereassembled, and was as it were with a tongue of fire piping unto them agoodly ode, the grace of the Holy Spirit descended upon them, and movedthem to give glory to God, so that all the multitude cried aloud withone voice, "Great is the God of the Christians, and there is none otherGod but our Lord Jesus Christ, who, together with the Father and HolyGhost, is glorified. "

Waxen full of heavenly zeal, King Abenner made a sturdy assault on theidols, wrought of silver and gold, that were within his palace, andtore them down to the ground. Then he brake them into small pieces, and distributed them to the poor, thus making that which had beenuseless useful. Furthermore he and his son besieged the idols' templesand altars and levelled them even to the ground, and in their stead, and to the honour of God, built holy courts. And not only in the citybut throughout all the country also, thus did they in their zeal. Andthe evil spirits that dwelt in those altars were driven forth withshrieks, and cried out in terror at the invincible power of our God. And all the region round about, and the greater part of the neighbournations, were led, as by the hand, to the true Faith. Then came theholy Bishop, of whom we have spoken, and King Abenner was instructed, and made perfect with Holy Baptism, in the name of the Father, and ofthe Son, and of the Holy Ghost. And Ioasaph received him as he came upfrom the Holy Font, in this strange way appearing as the begetter ofhis own father, and proving the spiritual father to him that begat himin the flesh: for he was the son of his heavenly Father, and verilydivine fruit of that divine Branch, which saith, "I am the vine, ye arethe branches. "

Thus King Abenner, being born again of water and of the spirit, rejoiced with joy unspeakable, and with him all the city and the regionround about received Holy Baptism, and they that were before darknessnow became children of light. And every disease, and every assault ofevil spirits was driven far from the believers, and all were sane andsound in body and in soul. And many other miracles were wrought forthe confirmation of the Faith. Churches too were built, and thebishops, that had been hiding for fear, discovered themselves, andreceived again their own churches, whilst others were chosen from thepriests and monks, to shepherd the flock of Christ. But King Abenner, having thus forsaken his former disgraceful life, and repented of hisevil deeds, handed over to his son the rule of all his kingdom. Hehimself dwelt in solitude, continually casting dust on his head, andgroaning for very heaviness, and watering his face with his tears, being alone, communing with him who is everywhere present and imploringhim to forgive his sins. And he abased himself to such a depth ofcontrition and humility, that he refused to name the name of God withhis own lips, and was scarce brought by his son's admonitions to makeso bold. Thus the king passed through the good change and entered theroad that leadeth to virtue, so that his righteousness now surpassedhis former sins of ignorance. For four years did he live thus inrepentance and tears and virtuous acts, and then fell into the sicknesswhereof he died. But when the end drew nigh, he began to fear and tobe dismayed, calling to remembrance the evil that he had wrought. Butwith comfortable words Ioasaph sought to ease the distress that hadfallen on him, saying, "Why art thou so full of heaviness, O my father, and wily art thou so disquieted within time? Set thy hope on God, andgive him thanks, who is the hope of all the ends of the earth, and ofthem that remain in the sea afar, who crieth by the mouth of hisprophet, 'Wash you, make you clean: put away from before mine eyes thewickedness of your souls; learn to do well'; and 'Though your sins beas scarlet, I will make them white as snow; though they be red likecrimson, I will make them as wool. ' Fear not, therefore, O my father, neither be of doubtful mind: for the sins of them that turn to Godprevail not against his infinite goodness. For these, however many, are subject to measure and number: but measure and number cannot limithis goodness. It is impossible then for that which is subject tomeasure to exceed the unmeasurable. "

With such comfortable words did Ioasaph cheer his soul, and bring himto a good courage. Then his father stretched out his hands, and gavehim thanks and prayed for him, blessing the day whereon Ioasaph wasborn, and said "Dearest child, yet not child of me, but of mineheavenly Father, with what gratitude can I repay thee? With what wordsof blessings may I bless thee? What thanks shall I offer God for thee?I was lost, and was found through thee: I was dead in sin and am aliveagain: an enemy, and rebel against God, and am reconciled with him. What reward therefore shall I give thee for all these benefits? God ishe that shall make the due recompense. " Thus saying, he pressed manykisses on his beloved son; then, when he had prayed, and said, "Intothy hands, O God, thou lover of men, do I commit my spirit, " hecommitted his soul unto the Lord in penitence and peace. 

Now, when Ioasaph had honoured with his tears his father that was dead, and had reverently cared for his body, he buried him in a sepulchrewherein devout men lay; not indeed clad in royal raiment, but robed inthe garment of penitence. Standing on the sepulchre, and lifting uphis hands to heaven, the tears streaming in floods from his eyes, hecried aloud unto God saying, "O God, I thank thee, King of glory, alone mighty and immortal, thatthou hast not despised my petition, and hast not held thy peace at mytears, but hast been pleased to turn this thy servant, my father, fromthe way of wickedness, and to draw him to thyself, the Saviour of all, departing him from the deceitfulness of idolatry, and granting him toacknowledge thee, who art the very God and lover of souls. And now, Omy Lord and God, whose ocean of goodness is uncharted, set him in thatplace where much grass is, in a place of refreshment, where shineth thelight of thy countenance. Remember not his old offences; but, according to the multitude of thy mercies, blot out the handwriting ofhis sins, and destroy the tablets of his debts, and set him at peacewith thy Saints whom he slew with fire and sword. Charge them not tobe bitter against him. For all things are possible with thee, the Lordof all, save only to withhold pity from them that turn not unto thee;this is impossible. For thy pity is poured out upon all men, and thousavest them that call upon thee, Lord Jesu Christ, because glorybecometh thee for ever and ever. Amen. "

Such were the prayers and intercessions that he made unto God, by thespace of seven full days, never leaving the grave, and never thinkingof meat or drink, and taking no refreshment of sleep: but he wateredthe ground with his tears, and continued praying and moaningunceasingly. But, on the eighth day, he went back to his palace anddistributed amongst the poor all his wealth and riches, so that not oneperson was left in want. 

XXXVI. 

In a few days, after he had ended this ministry, and emptied all hiscoffers, in order that the burden of his money might not hinder himfrom entering in at the narrow gate, on the fortieth day after hisfather's decease, and in remembrance of him, he called together all hisofficers, and those who wore soldiers' attire, and of the citizens nota few. Sitting in the front, according to custom, in the audience ofall he said, "Lo, as ye see, Abenner, my father the king, hath diedlike any beggar. Neither wealth nor kingly glory, nor I his loving son, nor any of his kith and kindred, has availed to help him, or to savehim from the sentence without reprieve. But he is gone to yonderjudgement seat, to give account of his life in this world, carryingwith him no advocate whatsoever, except his deeds, good or bad. Andthe same law is ordained by nature for every man born of woman, andthere is no escape. Now, therefore, hearken unto me, friends andbrethren, people and holy heritage of the Lord, whom Christ our Godhath purchased with his own precious blood, and delivered from theancient error, and bondage of the adversary. Ye yourselves know mymanner of life among you; that ever since I knew Christ, and wascounted worthy to become his servant, I have hated all things, andloved him only, and how this was my desire, to escape from the tempestand vain tumult of the world, and commune alone with him, and inundisturbed peace of soul serve my God and Master. But my father'sopposition held me back, and the command that biddeth us to honour ourfathers. So, by the grace and help of God, I have not laboured in vain, nor spent these days for naught, I have brought my father nigh toChrist, and have taught you all to know the one true God, the Lord ofall; and yet not I, but the grace of God which was with me, whichrescued me also from superstitious error, and from the worship ofidols, and freed you, O my people, from cruel captivity. So now it ishigh time to fulfil the service that I promised to God; high time todepart thitherward, where he himself shall lead me, where I may performmy vows which I made unto him. Now, therefore, look you out a man whomye will, to be your leader and king; for by this time ye have beenconformed to the will of the Lord, and of his commandments nothing hathbeen hidden from you. Walk ye therein; turn not aside, neither to theright hand, nor to the left, and the God of peace be with you all!"

When all that company and the common people heard thereof, anon therearose a clamour, an uproar, and a mighty cry and confusion, all weepinglike orphans and bewailing their loss. Lamenting bitterly, theyprotested with oaths and with tears, that they would never let him go, but would restrain him and not suffer in any wise his departure. Whilethe common people, and they in authority, were thus crying aloud, theking broke in, and beckoned with his hand to the multitude and chargedthem to keep silence. He declared that he gave in to their instancy, and dismissed them still grieving, and bearing on their cheeks thesigns of sorrow. And Ioasaph did thus. There was one of the senatorsfirst in favour with Ioasaph, a man honoured for his godliness anddignity, Barachias by name, who, as hath been already told, whenNachor, feigning to be Barlaam, was disputing with the philosophers, alone was ready to stand by Nachor and fight for him, for his heart wasfired with heavenly love. Him the king took apart, and spake gentlywith him, and earnestly besought him to receive the kingdom, and, inthe fear of God, to shepherd his people; in order that he himself mighttake the journey that he desired. 

But Barachias would put aside and reject his offer, saying, "O king, how wrongful is thy judgement, and thy word contrary to divine command!If thou hast learned to love thy neighbour as thyself, with what rightart thou eager to shift the burden off thy back and lay it upon mine?If it be good to be king, keep the good to thy self: but, if it be astone of stumbling and rock of offence to thy soul, why put it in mypathway and seek to trip me up?" When Ioasaph perceived that he spakethus, and that his purpose was fixed, he ceased from communing withhim. And now, at about the dead of night, he wrote his people aletter, full of much wisdom, expounding to them all godliness; tellingthem what they should think concerning God, what life, what hymns andwhat thanksgiving they should offer unto him. Next, he charged them toreceive none other than Barachias to be ruler of the kingdom. Then lefthe in his bed-chamber the roll containing his letter, and, unobservedof all, went forth from his palace. But he might not win throughundetected, for, early on the morrow, the tidings, that he wasdeparted, anon made commotion and mourning among the people, and, inmuch haste, forth went every man for to seek him; they being minded byall means to cut off his flight. And their zeal was not spent in vain;for, when they had occupied all the high-ways, and encompassed all themountains, and surrounded the pathless ravines, they discovered him ina watercourse, his hands uplifted to heaven, saying the prayer properof the Sixth Hour. 

When they beheld him, they surrounded him, and besought him with team, upbraiding him for departing from them. "But, " said he, "why labour yein vain? No longer hope to have me to your king. " Yet gave he way totheir much opposition, and turned again to his palace. And, when he hadassembled all the folk, he signified his will. Then with oath heconfirmed his word, that he would dwell with them not one day more. "For, " said he, "I have fulfilled my ministry toward you, and haveomitted naught, neither have I kept back anything that was profitableunto you, in failing to show or teach you, testifying to all the faithin our Lord Jesus Christ, and pointing out the paths of repentance. Andnow behold I go the road that I have long time desired, and all yeshall see my face no more. Wherefore I take you to record this day, assaith the holy Apostle, that I am pure from the blood of you all, for Ihave not shunned to declare unto you all the counsel of God. "

When they heard this, and perceived the steadfastness of his purpose, that nothing could hinder him from his resolve, they wept like orphansover their bereavement, but could in no wise over-persuade him. Thendid the king take that Barachias, of whom we have already spoken, saying, "This is he, brethren, whom I appoint to be your king. " Andthough Barachias stoutly resisted, yet he established him, unwillingand reluctant, upon the royal throne, and placed the diadem on hishead, and gave the kingly ring into his hand. Then he stood facing thecast and made prayer for King Barachias, that his faith toward Godmight be preserved unwavering, and that he might keep without falteringthe path of Christ's commandments. Therewith he prayed for the clergyand all the flock, asking of God succour for them and salvation, andall that might fitly be asked for their welfare. 

Thus he prayed, and then turning said unto Barachias, "Behold, brother, I charge thee, as the Apostle once adjured his people, 'Take heed untothyself, and to all the flock, over the which the Holy Ghost hath madethee king, to feed the Lord's people, whom he hath purchased with hisown blood. ' And even as thou wast before me in the knowledge of God, and didst serve him with a pure conscience, so now also show the morezeal in pleasing him. For, as thou hast received of God a mightysovereignty, thou owest him the greater repayment. Render therefore tothy Benefactor the debt of thanksgiving, by the keeping of his holycommandments and by turning aside from every path whose end isdestruction. For it is with kingdoms as with ships. If one of thesailors blunder it bringeth but small damage to the crew. But if thesteersman err, he causeth the whole ship to perish. Even so it is withsovranty: if a subject err, he harmeth himself more than the state. But if the king err, he causeth injury to the whole realm. Therefore, as one that shall render strict account, if thou neglect aught of thyduty, guard thyself with all diligence in that which is good. Hate allpleasure that draweth into sin: for, saith the Apostle, 'Follow peacewith all men, and holiness, without which no man shall see the Lord. 'Consider the wheel of men's affairs, how it runneth round and round, turning and whirling them now up, now down: and amid all its suddenchanges, keep thou unchanged a pious mind. To change with every changeof affairs betokeneth an unstable heart. But be thou steadfast, whollyestablished upon that which is good. Be not lifted and vainly puffed upbecause of temporal honour; but, with purified reason, understand thenothingness of thine own nature, and the span-length and swift flightof life here, and death the yoke-fellow of the flesh. If thou considerthese things, thou shalt not be cast into the pit of arrogance, butshalt fear God, the true and heavenly King, and verily thou shalt beblessed. For he saith, 'Blessed are all they that fear the Lord, andwalk in his ways, ' and 'Blessed is the man that feareth the Lord: heshall have great delight in his commandments. ' And which commandmentsabove all shouldest thou observe? 'Blessed are the merciful, for theyshall obtain mercy, ' and 'Be ye merciful, as your heavenly Father ismerciful. ' For the fulfilment of this commandment, above all, isrequired of them that are in high authority. And, soothly, the holderof great authority ought to imitate the giver of that authority to thebest of his ability. And herein shall he best imitate God, byconsidering that nothing is to be preferred before showing mercy. Nay, further, nothing so surely draweth the subject to loyalty toward hisSovereign as the grace of charity bestowed on such as need it. For theservice that cometh from fear is flattery in disguise, with thepretence of respect cozening them that pay heed to it; and theunwilling subject rebelleth when he findeth occasion. Whereas he thatis held by the ties of loyalty is steadfast in his obedience to theruling power. Wherefore be thou easy of access to all and open thineears unto the poor, that thou mayest find the ear of God open untothee. For as we are to our fellow-servants, such shall we find ourMaster to us-ward. And, like as we do hear others, so shall we beheard ourselves: and, as we see, so shall we be seen by the divineall-seeing eye. Therefore pay we first mercy for mercy, that we mayobtain like for like. 

"But hear yet another commandment, the fellow of the former; 'Forgive, and it shall be forgiven unto you;' and 'If ye forgive not men theirtrespasses, neither will your heavenly father forgive you yourtrespasses. ' Wherefore bear no malice against them that offend againstthee; but, when thou askest forgiveness of thy sins, forgive thyselfalso them that injure thee, because forgiveness is repaid byforgiveness, and by making peace with our fellow-servants we areourselves delivered from the wrath of our Master. Again, a lack ofcompassion towards them that trespass against us maketh our owntrespasses unpardonable, even as thou hast heard what befell the manthat owed ten thousand talents, how, through his want of pity on hisfellow-servant, he was again required to pay all that mighty debt. Sowe must take good heed lest a like fate betide us. But let us forgiveevery debt, and cast all anger out of our hearts, in order that ourmany debts, too, may be forgiven. Beside this, and before all things, keep thou that good thing which is committed to thy trust, the holyWord of faith wherein thou hast been taught and instructed. And let notare of heresy grow up amongst you, but preserve the heavenly seed pureand sincere, that it may yield a manifold harvest to the master, whenhe cometh to demand account of our lives, and to reward us according toour deeds, when the righteous shall shine forth as the sun, butdarkness and everlasting shame shall cover the sinners. And now, brethren, I commend you to God, and to the word of his grace, which isable to build you up, and to give you an inheritance among all themwhich are sanctified. "

And when he had thus spoken, he kneeled down, as it is written, andprayed again in tears. And he turned him round, and kissed Barachias, whom he had chosen to their king, and all the officers. Then came ascene fit, belike, to make one weep. They all crowded around him, asthough his presence meant life to them, and his departure would reavethem of their very souls; and what piteous pleading, what extravaganceof grief did they omit? They kissed him; they hung about him; they werebeside themselves for anguish of heart. "Wo is us, " cried they, "forthis grievous calamity!" They called him, Master, Father, Saviour, Benefactor. "Through thine, " said they, "we learned to know God, andwere redeemed from error, and found rest from every ill. Whatremaineth us after thou art gone? What evils shall not befall us?"Thus saying, they smote upon their breasts, and bewailed the misfortunethat had overtaken them. But he with words of comfort hushed theirsobs, and promised to be with them still in the spirit though he mightno longer abide with them in the body. And when he had thus spoken, inthe sight of all he went forth from the palace. And immediately allthe people followed him. They despaired of his return; they ran fromthe city, as from a sight that they could no longer endure. But whenthey were outside the city, Ioasaph addressed them with sharp words, and chode with them harshly; and so they were parted from him, andunwillingly went home, often turning round to look on him, andstumbling on their road. And some of the hotter spirits also followedafar off weeping, until the shades of night parted them one fromanother. 

XXXVII. 

Thus this noble man went forth from his palace rejoicing, as when afterlong exile a man returneth with joy to his own country. Outwardly hewore the robes that he was wont to wear, but beneath was the hair-shirtwhich Barlaam had given him. That night he halted at a poor man'scabin, and stripped himself of his outer raiment, which, as his lastalms, he bestowed upon his poor host, and thus by the prayers of thatpoor man, as well as of so many others, he made God his ally, and puton his grace and help as a garment of salvation; and, clad in a coat ofgladness, thus went he off to his hermit-life, carrying with himneither bread, nor water, nor any necessary food, with no garment uponhim save the aforesaid rough shirt. For his heart was wounded with amarvellous longing and divine love for Christ the immortal King; he wasbeside himself with longing, mad for God, possessed by love of him;"For love, " he saith, "is strong as fire. " So drunken was he with thisheavenly love, so parched with thirst, according to him that saith, "Like as the hart desireth the water-brooks, so longeth my soul aftertime, O God. My soul is athirst for the mighty and living God"; or, asthe soul that is sick of love crieth in the Song of Songs, "Thou hastravished us, ravished us with the desire of thee"; and, "Let me see thycountenance, and let me hear thy voice, for thy voice is a sweet voice, and thy countenance is comely. "

It was the desire for this unspeakable comeliness of Christ that firedthe hearts of the Apostolic Quire and of the Martyr folk to despise thethings that are seen, and all this temporal life, and the rather tochoose ten thousand forms of death and torture, being enamoured of hisheavenly beauty, and bearing in mind the charm that the divine Wordused for to win our love. Such was the fire that was kindled in thesoul of this fair youth also, noble in body, but most noble and kinglyin soul, that led him to despise all earthly things alike, to trampleon all bodily pleasures, and to contemn riches and glory and the praiseof men, to lay aside diadem and purple, as of less worth than cobwebs, and to surrender himself to all the hard and irksome toils of theascetic life, crying, "O my Christ, my soul is fixed upon thee, and thyright hand hath upholden me. "

Thus, without looking back, he passed into the depth of the desert;and, laying aside, like a heavy burden and clog, the stress oftransitory things, he rejoiced in the Spirit, and looked steadfastly onChrist, whom he longed for, and cried aloud to him, as though he werethere present to hear his voice, saying, "Lord, let mine eyes neveragain see the good things of this present world. Never, from thismoment, let my soul be excited by these present vanities, but fill mineeyes with spiritual tears; direct my goings in thy way, and show me thyservant Barlaam. Show me him that was the means of my salvation, thatI may learn of him the exact rule of this lonely and austere life, andmay not be tripped up through ignorance of the wiles of the enemy. Grant me, O Lord, to discover the way whereby to attain unto thee, formy soul is sick of love for thee, and I am athirst for thee, the wellof salvation. "

These were the thoughts of his heart continually, and he communed withGod, being made one with him by prayer and sublime meditation. Andthus eagerly he pursued the road, hoping to arrive at the place whereBarlaam dwelt. His meat was the herbs that grow in the desert; for hecarried nothing with him, as I have already said, save his own bones, and the ragged garment that was around him. 

But whilst he found some food, though scanty and insufficient, from theherbs, of water he was quite destitute in that waterless and drydesert. And so at noon-tide, as he held on his way under the fierceblaze of the sun, he was parched with thirst in the hot drought of thatdesert place, and he suffered the extreme of anguish. But desire ofChrist conquered nature, and the thirst wherewith he thirsted for Godbedewed the heat of thirst for water. 

Now the devil, being envious and full of hate for that which isbeautiful, unable to endure the sight of such steadfastness of purpose, and glowing love towards God, raised up against Ioasaph manytemptations in the wilderness. He called to his remembrance his kinglyglory, and his magnificent body-guard, his friends, kinsfolk andcompanions, and how the lives of all had depended on his life, and heminded him of the other solaces of life. Then he would confront himwith the hardness of virtue, and the many sweats that she requireth, with the weakness of his flesh, with his lack of practice in suchrigours, the long years to come, this present distress from thirst, hiswant of any comfort, and the unendingness of his toils. In a word, heraised a great dust-cloud of reasonings in his mind, exactly, I ween, as it hath been recorded of the mighty Antony. 

But, when the enemy saw himself too weak to shake that purpose (forIoasaph set Christ before his mind, and glowed with love of him, andwas well strengthened by hope, and steadfast in faith, and reckednothing of the devil and his suggestions), then was the adversaryashamed of having fallen in the first assault. So he came by anotherroad (for many are his paths of wickedness), and endeavoured tooverthrow and terrify Ioasaph by means of divers apparitions. Sometimes he appeared to him in black, and such indeed he is: sometimeswith a drawn sword he leapt upon him, and threatened to strike, unlesshe speedily turned back. At other times he assumed the shapes of allmanner of beasts, roaring and making a terrible din and bellowing; oragain he became a dragon, adder, or basilisk. But that fair and rightnoble athlete kept his soul in quietness, for he had made the Most Highhis refuge: and, being sober in mind, he laughed the evil one to scorn, and said, "I know thee, deceiver, who thou art, which stiffest up thistrouble for me; which from the beginning didst devise mischief againstmankind, and art ever wicked, and never stintest to do hurt. Howbecoming and right proper is thy habit, that thou shouldest take theshape of beasts and of creeping things, and thus display thy bestialand crooked nature, and thy venomous and hurtful purpose! Wherefore, wretch, attempt the impossible? For ever since I discovered that thesebe the contrivances and bug-bears of thy malice, I have now no moreanxiety concerning thee. The Lord is on my side, and I shall see mydesire upon mine enemies. I shall go upon the adder and basilisk, thewhich thou dost resemble; thee, the lion and dragon I shall tread undermy feet; for I am strengthened with the might of Christ. Let mineenemies be ashamed and turned backward: let them be driven and put toshame suddenly. "

Thus speaking, and girding on that invincible weapon, the sign of theCross, he made vain the devil's shows. For straightway all the beastsand creeping things disappeared, like as the smoke vanisheth, and likeas wax melteth at the fire. And he, strong in the might of Christ, went on his way rejoicing and giving thanks unto the Lord. But theredwelt in that desert many divers beasts, and all kinds of serpents, anddragon-shaped monsters, and these met him, not now as apparitions butin sober sooth, so that his path was beset by fear and toil. But heovercame both, for love, as saith the scripture, cast out fear, andlonging made toil light. Thus he wrestled with many sundry misfortunesand hardships until, after many days, he arrived at that desert of theland of Senaar, wherein Barlaam dwelt. There also he found water andquenched the burning of his thirst. 

XXXVIII. 

Now two full years spent Ioasaph wandering about the ocean of thatdesert, without finding Barlaam; for here also God was proving thesteadfastness of his purpose, and the nobility of his soul. He livedthus in the open air, scorched with heat or frozen with cold, and, asone in search of precious treasure, continually looking everywhere forhis treasured friend, the aged Barlaam. Frequent were the temptationsand assaults of the evil spirits that he encountered, and many thehardships that he endured through the lack of herbs that he needed formeat, because the desert, being dry, yielded even these in but scantsupply. But, being kindled by love of her Master, this adamantine andindomitable soul bore these annoyances more easily than other men beartheir pleasures. Wherefore he failed not of the succour that is fromabove, but, many as were the sorrows and toils Chat he endured, comfortcame to him from Christ, and, asleep or awake, refreshed his soul. Bythe space of those two years Ioasaph went about continually, seekinghim for whom he yearned, and rivers of waters ran from his eyes, as heimplored God, crying aloud and saying, "Show me, O Lord, show me theman that was the means of my knowledge of thee, and the cause of mymany blessings. Because of the multitude of mine offences, deprive menot of this good thing; but grant me to see him, and fight with him theascetic fight. "

By the grace of God, he found a cave, by following footsteps that ledthither. There he met a monk pursuing a hermit life. Him he embracedand saluted tenderly. He asked where to find Barlaam's dwelling, andtold him his own tale, laying all bare. Of him then he learned theabode of the man whom he sought, and thither went foot-hot, as when acunning hunter happeneth on the tracks of his game. And when he hadmet with certain signs, pointed out to him by this other old hermit, hewent on rejoicing, strong in hope, like a child hoping after longabsence to see his father. For when divine love hath broken into asoul, it proveth hotter and stronger than the natural. 

So he stood before the door of the cave, and knocked, saying "Benedic, father, benedic!" When Barlaam heard his voice, he came forth from thecave, and by the spirit knew him, who by outward appearance could noteasily be known, because of the marvellous change and alteration thathad changed and altered his face from its former bloom of youth; forIoasaph was black with the sun's heat, and overgrown with hair, and hischeeks were fallen in, and his eyes deep sunken, and his eyelids searedwith floods of tears, and much distress of hunger. And Ioasaphrecognised his spiritual father, for his features were, for the morepart, the same. So the old man stood, and, facing the East, offered upto God a prayer of thanksgiving; and, after the prayer, when they hadsaid the Amen, they embraced and kissed each other affectionately, taking their full fill of long deferred desire. 

But, when they had done with embracing and greeting, they sat them downand conversed. Barlaam began, saying, "Welcome art thou, son wellbeloved son of God, and inheritor of the heavenly kingdom through JesusChrist our Lord, whom thou lovest, whom thou rightly desirest above thethings that are temporal and corruptible! Like a prudent and wisemerchant, thou hast sold all, and bought the pearl that is beyondprice, and hast found the treasure that cannot be stolen, hidden in thefield of the commandments of the Lord; thou hast parted with all, andspared naught of the things that so soon pass away, that thou mightestpurchase that field for thyself. The Lord give thee the eternal forthe temporal, the things that are incorruptible and wax not old for thecorruptible!

"But tell me, dearly beloved, how thou camest hither? How did thymatters speed after my departure? And hath thy father learned to knowGod, or is he still carried away with his former foolishness, stillunder the bondage of devilish deceits?"

Thus questioned Barlaam, and Ioasaph answered, telling him piece bypiece all that had befallen him since he went away; and in how manyways the Lord had prospered him, until they were come together again. 

The old man listened with pleasure and amazement, and with hot tearssaid, "Glory to thee, our God, that ever standest by and succourestthem that love thee! Glory to thee, O Christ, King of all and Godall-good, that it was thy pleasure that the seed, which I sowed in theheart of Ioasaph, thy servant, should thus bring forth fruit anhundredfold worthy of the husbandman and Master of our souls! Glory tothee, good Paraclete, the all-holy Spirit, because thou didst vouchsafeunto this man to partake of that grace which thou gavest thine holyApostles, and by his hand hast delivered multitudes of people fromsuperstitious error, and enlightened them with the true knowledge ofGod!"

Thus was God blessed by both, and thus were they conversing andrejoicing in the grace of God until evenfall. Then stood they up forto pray and to perform the sacred services. Then also remembered theythat it was meal-time, and Barlaam spread his lavish table, laden withspiritual dainties, but with little to attract the palate of sense. These were uncooked worts, and a few dates, planted and tended byBarlaam's own hands, such as are found in the same desert, and wildherbs. So they gave thanks and partook of the victuals set beforethem, and drank water from the neighbour springing well, and again gavethanks to God, who openeth his hand and filleth all things living. Then they arose again, and, when they had ended their Night Hours, after prayer, they joined in spiritual converse again, discoursingwholesome words, and full of heavenly wisdom, all the night long untildaybreak bade them once more remember the hour of prayer. 

So Ioasaph abode with Barlaam for some many years, pursuing thismarvellous and more than human life, dwelling with him as with a fatherand tutor, in all obedience and lowliness, exercising himself in everykind of virtue, and learning well from practice how to wrestle with theinvisible spirits of evil. From that time forward he mortified all hissinful passions, and made the will of the flesh as subject to thespirit as slave is to his master. He was altogether forgetful ofcomforts or repose, and tyrannized over sleep as over a wicked servant. And, in brief, such was his practice of the religious life, thatBarlaam, who had spent many years therein, marvelled at him, and failedto equal the earnestness of his life. For he took only so much of thatcoarse and cheerless food as would keep him alive; else had he diedafore his time, and forfeited the reward of his well-doing. He subduedhimself to watchings, as though he were without flesh and body. Inprayer and mental exercise his work was unceasing, and all the time ofhis life was spent in spiritual and heavenly contemplation, so that notan hour, nor even a single moment was wasted, from the day that he cameto dwell in the desert. For this is the end of monastic life, never tobe found idle in spiritual employment: and well herein did this nobleand active runner of the heavenly race order his way. And he kept hisardour unquenched from beginning to end, ever ascending in his heart, and going from strength to strength, and continually adding desire todesire, and zeal to zeal, until he arrived at the bliss that he hadhoped and longed for. 

XXXIX. 

Thus did Barlaam and Ioasaph dwell together, rivals in the goodrivalry, apart from all anxious care and all the turmoils of life, possessing their minds undisturbed and clear of all confusion. Aftertheir many labours after godliness, one day Barlaam called to him hisspiritual son, whom he had begotten through the Gospel, and opened hismouth to discourse of spiritual things, saying, "Long ago, dearlybeloved Ioasaph, was it destined that thou shouldest dwell in thiswilderness; and, in answer to my prayer for thee, Christ promised methat I should see it before the ending of my life. I have seen mydesire: I have seen thee severed from the world and the concerns of theworld, united to Christ, thy mind never wavering, and come to themeasure of the perfection of his fulness. Now therefore as the time ofmy departure is at the door, and seeing that my desire, that hath grownwith my growth and aged with my years, to be for ever with Christ, iseven now being fulfilled, thou must bury my body in the earth andrestore dust to dust, but thyself abide for the time to come in thisplace, holding fast to thy spiritual life, and making remembrance ofme, poor as I am. For I fear lest perchance the darksome army offiends may stand in the way of my soul, by reason of the multitude ofmine ignorances. 

"So do thou, my son, think no scorn of the laboriousness of thyreligious life, neither dread the length of the time, nor the tricks ofdevils. But, strong in the grace of Christ, confidently laugh at theweakness of these thy foes; and, as for the hardness of thy toils, andthe long duration of the time, be as one that daily expecteth hisdeparture hence, and as if the same day were the beginning and the endof thy religious life. Thus, always forgetting the things which arebehind, and reaching forth unto those things which are before, presstoward the mark for the prize of the high calling of God in ChristJesus, according to the exhortation of the holy Apostle, who saith, 'Let us not faint; but though our outward man perish, yet the inwardman is renewed day by day. For our light affliction, which is but fora moment, worketh for us a far more exceeding eternal weight of glory;while we look not at the things which are seen, but at the things whichare not seen: for the things which are seen are temporal; but thethings which are not seen are eternal. "

"Ponder thou over these things, beloved: quit thee like a man; yea, bestrong; and, as a good soldier, do thy diligence to please him who hathcalled thee to be a soldier. And, even if the evil one stir in theethoughts of neglecting duty, and thou art minded to slacken the stringof thy purpose, fear not his devices, but remember the Lord's command, which saith, 'In the world ye shall have tribulation, but be of goodcheer; I have overcome the world. ' Wherefore, rejoice in the Lordalway; for he hath chosen and separated thee out of the world, and setthee, as it were before his countenance. The Master, who hath calledthee with a holy calling, is alway near. Be careful for nothing, butin everything, by prayer and supplication with thanksgiving let thyrequests be made known unto God. For he himself hath said, "I willnever leave thee, nor forsake thee. " So, by the hardness of thy life, and by scorn of its rigours, win such thoughts as these, and rejoice, remembering our Lord God, for he saith, 'I remembered God and was glad. '

"But when the adversary, seeking another fashion of war, proposeth highand arrogant thoughts, and suggesteth the glory of the kingdom of thisworld, which thou hast forsaken, and all its lures, hold out, as ashield before thee, the saving word that saith, 'When ye shall havedone all those things which are commanded you, say, "We areunprofitable servants, for we have done that which was our duty todo. "' And, indeed, which of us is able to repay the debt that we oweour Master, for that he, though he was rich, yet for our sakes becamepoor, that we through his poverty might become rich, and, being withoutsuffering, yet suffered, that we might be delivered from suffering?What thanks hath the servant if he suffer like as his Master? But wefall far short of his sufferings. Meditate upon these things, castingdown imaginations, and every high thing that exalteth itself againstthe knowledge of God, and bringing into captivity every thought to theobedience of Christ. And the peace of God which passeth allunderstanding shall keep thy heart and thoughts in Christ Jesus. "

When blessed Barlaam had so said, Ioasaph's tears knew no measure, but, like water from the brimming fountain, bedewed him and the groundwhereon he sat. He mourned over the parting, and earnestly imploredthat he might be his companion on his last journey, and might remain nolonger in this world after Barlaam's decease, saying, "Wherefore, father, seekest thou only thine own, and not thy neighbour's welfare?How fulfillest thou perfect love in this, according to him that said, 'Thou shalt love thy neighbour as thyself, ' in departing thyself torest and life, and leaving me to tribulation and distress? And, beforeI have been well exercised in the conflicts of the religious life, before I have learned the wily attacks of the enemy, why expose me tofight singlehanded against their marshalled host? And for what purposebut to see me overthrown by their mischievous machinations, and to seeme die, alas! the true spiritual and eternal death? That is the fatewhich must befall inexperienced and cowardly monks. But, I beseechthee, pray the Lord to take me also together with thee from life. Yea, by the very hope that thou hast of receiving the reward of thy labour, pray that, after thy departure, I may not live one day more in theworld, nor wander into the ocean depths of this desert. "

While Ioasaph spake thus in tears, the old man cheeked him gently andcalmly, saying, "Son, we ought not to resist the judgements of God, which are beyond our reach. For though I have oftentimes prayedconcerning this matter, and constrained the Master, that cannot beconstrained, not to part us one from the other, yet have I been taughtby his goodness that it is not expedient for thee now to lay aside theburden of the flesh: but thou must remain behind in the practice ofvirtue, until the crown, which thou art weaving, be more glorious. Asyet, thou hast not striven enough after the recompense in store forthee, but must toil yet a little longer, that thou mayest joyfullyenter into the joy of thy Lord. For myself, I am, as I reckon, well-nigh an hundred winters old, and have now spent seventy and fiveyears in this desert place. But for thee, even if thy days be not sofar lengthened as mine, yet must thou approach thereto, as the Lordordereth, that thou mayest prove no unworthy match for them that haveborne the burden and heat of the day. Therefore, beloved, gladlyaccept the decrees of God. What God hath ordered, who, of men, canscatter? Endure, then, under the protection of his grace. 

"But be thou ever sober against thoughts other than these; and, like aright precious treasure, keep safely from robbers thy purity of heart, stepping up day by day to higher work and contemplation, that that maybe fulfilled in thee, which the Saviour promised to his friends, whenhe said, 'If any man love me, he will keep my word: and my father willlove him, and we will come unto him, and make our abode with him. '"

With these words, and many others, full worthy of that sanctified souland inspired tongue, did the old man comfort Ioasaph's anguished soul. Then he sent him unto certain brethren, which abode a long way off, forto fetch the things fitting for the Holy Sacrifice. And Ioasaph girdedup his loins, and with all speed fulfilled his errand: for he dreadedlest peradventure, in his absence, Barlaam might pay the debt ofnature, and, yielding up the ghost to God, might inflict on him theloss of missing his departing words and utterances, his last orisonsand blessings. 

So when Ioasaph had manfully finished his long journey, and had broughtthe things required for the Holy Sacrifice, saintly Barlaam offered upto God the unbloody Sacrifice. When he had communicated himself, andalso given to Ioasaph of the undefiled Mysteries of Christ, he rejoicedin the Spirit. And when they had taken together of their ordinaryfood, Barlaam again fed Ioasaph's soul with edifying words, saying, "Well-beloved son, no longer in this world shall we share one commonhearth and board; for now I go my last journey, even the way of myfathers. Needs must thou, therefore, prove thy loving affection for meby thy keeping of God's commandments, and by thy continuance in thisplace even to the end, living as thou hast learned and been instructed, and alway remembering my poor and slothful soul. Rejoice, therefore, with great joy, and make merry with the gladness that is in Christ, because thou hast exchanged the earthly and corruptible for the eternaland incorruptible; and because there draweth nigh the reward of thyworks, and thy rewarder is already at hand, who shall come to see thevineyard which thou hast dressed, and shall richly pay thee the wagesof thine husbandry. 'Faithful is the saying, and worthy of allacceptation, ' as proclaimed by Paul the divine, 'For if we be dead withhim, we shall also live with him; if we endure, we shall also reignwith him in his eternal and everlasting kingdom, being illuminated withthe light unapproachable, and guerdoned with the effulgence of theblessed and life-giving Trinity. '"

Thus until even-tide and all night long did Barlaam converse withIoasaph, who wept tears that could not be stayed, and could not bearthe parting. But just as day began to dawn, Barlaam ended hisdiscourse, lifted up his hands and eyes to heaven, and offered histhanks to God, thus saying, "O Lord, my God, who art everywherepresent, and fillest all things, I thank thee, for that thou hastlooked upon my lowliness, and hast granted me to fulfil the course ofthis mine earthly pilgrimage in thy true Faith, and in the way of thycommandments. And now, thou lover of good, all-merciful Master, receive me into thine everlasting habitations; and remember not all thesins that I have committed against thee, in knowledge or in ignorance. Defend also this thy faithful servant, before whom thou hast granted tome, thine unprofitable servant, to stand. Deliver him from all vanity, and all despiteful treatment of the adversary, and set him clear of themany-meshed nets which the wicked one spreadeth abroad for to trip allthem that would full fain be saved. Destroy, Almighty Lord, all themight of the deceiver from before the face of thy servant, and granthim authority to trample on the baneful head of the enemy of our souls. Send down from on high the grace of thy Holy Spirit; and strengthen himagainst the invisible hosts, that he may receive at thy hands the crownof victory, and that in him thy name may be glorified, the Father, theSon, and the Holy Ghost, for to thee belongeth glory and praise forever and ever. Amen. "

Thus prayed he, and in fatherly wise embraced Ioasaph, and saluted himwith an holy kiss. Then he sealed himself with the sign of the Cross, and gathered up his feet, and, with exceeding great joy, as at thehome-coming of friends, departed on that blessed journey, to receivehis reward yonder, an old man and full of days in the Spirit. 

XL. 

Then did Ioasaph embrace the good father, with all the devotion andsorrow that can be told, and washed his corpse with his tears. Then hewrapped it in the hair-shirt, which Barlaam had given him in hispalace; and over him he recited the proper psalms, chanting all the daylong, and throughout the night, and watering the venerable body of theSaint with his tears. On the morrow, he made a grave hard by the cave, and thither reverently bore the sacred body, and there, like a good andhonourable son, laid his spiritual father in his sepulchre. And then, the fire of grief kindling all the hotter within his soul, he sethimself to pray the more earnestly, saying:

"O Lord my God, hearken unto my voice, when I cry unto thee. Have mercyupon me, and hear me, for I seek thee with all my heart. My soul hathsought for thee: O hide not thy face from me, and turn not away inanger from thy servant. Be thou my helper; cast me not utterly away, and forsake me not, O God my Saviour, because my father and motherforsake me; but do thou, O Lord, take me up. Teach me thy way, O Lord, and lead me in the right way because of mine enemies. Deliver me notover unto the souls of them that afflict me; for I have been cast uponthee ever since I was born; thou art my God even from my mother's womb. O go not from me, because, except thee, there is none to help me. Forlo, I set the hope of my soul upon the ocean of thy mercies. Be thouthe pilot of my soul, thou that steerest all creation with theunspeakable forethought of thy wisdom; and shew thou me the way that Ishould walk in; and, as thou art a good God and a lover of men, save meby the prayers and intercessions of Barlaam thy servant, for thou artmy God, and thee I glorify, the Father, the Son, and the Holy Ghost, world without end. Amen. "

Thus prayed he, and sat him down nigh the sepulchre, a-weeping. And ashe sat, he fell asleep, and saw those dread men, whom he had seenbefore, coming to him, and carrying him away to the great andmarvellous plain, and bringing him to that glorious and exceedingbright city. When he had passed within the gate, there met him others, gloriously apparelled with much light, having in their hands crownsradiant with unspeakable beauty, such as mortal eye hath never seen. And, when Ioasaph enquired, "Whose are these exceeding bright crowns ofglory, which I see?" "Thine, " said they, "is the one, prepared forthee, because of the many souls which thou hast saved, and now madestill more beautiful because of the religious life that thou leadest, if thou continue therein bravely until the end. And this other crownis thine also; but it must thou give unto thy father, who, by thymeans, turned from his evil way unto the Lord, and was truly penitent. "But Ioasaph was as one sore vexed, and said, "How is it possible that, for his repentance alone, my father should receive reward equal tomine, that have laboured so much?" Thus spake he, and straightwaythought that he saw Barlaam, as it were, chiding him and saying, "Theseare my words, Ioasaph, which I once spake unto thee, saying, 'When thouwaxest passing rich, thou wilt not be glad to distribute, ' and thouunderstoodest not my saying. But now, why art thou displeased at thyfather's equality with thee in honour, and art not rather glad at heartthat thine orisons in his behalf have been heard?" Then Ioasaph saidunto him, as he was ever wont to say, "Pardon! father, pardon! Butshew me where thou dwellest?" Barlaam answered, "In this mighty andexceeding fair city. It is my lot to dwell in the mid-most street ofthe city, a street that flasheth with light supernal. " Again Ioasaphthought he asked Barlaam to bring him to his own habitation, and, infriendly wise, to shew him the sights thereof. But Barlaam said thathis time was not yet come to win those habitations, while he was underthe burden of the flesh. "But, " said he, "if thou persevere bravely, even as I charged thee, in a little while thou shalt come hither, andgain the same habitations, and obtain the same joy and glory, and be mycompanion for ever. " Hereupon Ioasaph awoke out of sleep, but his soulwas still full of that light and ineffable glory; and greatlywondering, he raised to his Lord a song of thanksgiving. 

And he continued to the end, verily leading on earth the life of anangel, and after the death of his aged friend using himself to severerausterity. Twenty and five years old was he when he left his earthlykingdom, and adopted the monastic life; and thirty and five years inthis vast desert did he, like one dis-fleshed, endure rigours above theendurance of man, but not before he had delivered the souls of many menfrom the soul-devouring dragon, and presented them to God, saved foraye; winning herewith the Apostolic grace. In will he had proved amartyr, and had with boldness confessed Christ before kings andtyrants, and had proved himself the mighty-voiced preacher of hisgreatness, and had overthrown many spirits of wickedness in the desert, and had overcome all in the strength of Christ. Partaking richly ofthe gift of grace from above, he kept his mind's eye purified fromevery earth-born cloud, and looked forward to the things that are tocome, as though they were already come. Christ was his recompense forall: Christ was his desire: Christ he ever saw as present with him:Christ and his fair beauty everywhere met his sight, according to thesaying of the prophet, "I have set God always before me; for he is onmy right hand, therefore I shall not fall. " And again, "My soulcleaveth to thee; thy right hand hath upholden me. " For verilyIoasaph's soul clave to Christ, being knit to him in indissolubleunion. From this marvellous work he never swerved, never altered therule of his ascetic life, from beginning to end, but maintained hiszeal from his youth even until old age; or rather, he daily advancedhigher in virtue, and daily gained purer power of vision. 

Thus did Ioasaph spend his days, and render unto him that called himlabour worthy of his calling, having crucified the world to himself, and himself unto the world, and, at the last, departed in peace untothe God of peace, and passed to that Master whom he had alway longedfor. There he appeared in the immediate presence of the Lord, and wascrowned with the crown of glory already prepared for him: there it isgranted to him to behold Christ, to be with Christ, to rejoice for everin the fair beauty of Christ, into whose hands he commended his spirit, when he departed to walk in the land of the living, where is the songof them that feast, the dwelling-place of them that rejoice. 

As for his venerable body, it befell thus; about the very hour ofIoasaph's death, there came by divine revelation, from one of theneighbouring cells, a certain holy man. It was the same that oncepointed out to Ioasaph his way to Barlaam. This man honoured thecorpse with sacred hymns, and shed tears, the token of affection, overhim, and performed all the last Christian rites, and laid him in thesepulchre of his father Barlaam; for it was only meet that their bodiesshould rest side by side, since their souls were to dwell througheternity together. 

In obedience to the strict command of a dread Angel that appeared tohim in a dream, this hermit, who had performed the last rites, journeyed to the kingdom of India, and, entering in to King Barachias, made known unto him all that had befallen Barlaam, and this blessedIoasaph. Barachias, making no delay, set forth with a mighty host, andarrived at the cave, and beheld their sepulchre, and wept bitterly overit, and raised the gravestone. There he descried Barlaam and Ioasaphlying, as they had been in life. Their bodies had not lost theirformer hue, but were whole and uncorrupt, together with their garments. These, the consecrated tabernacles of two holy souls, that sent forthfull sweet savour, and showed naught distressful, were placed by KingBarachias in costly tombs and conveyed by him into his own country. 

Now when the people heard tell of that which had come to pass, thereassembled a countless multitude out of all the cities and regions roundabout, to venerate and view the bodies of these Saints. Thereupon, sooth to say, they chanted the sacred hymns over them, and vied onewith another to light lamps lavishly, and rightly and fitly, might onesay, in honour of these children and inheritors of light. And withsplendour and much solemnity they laid their bodies in the Church whichIoasaph had built from the very foundation. And many miracles andcures, during the translation and deposition of their relics, as alsoin later times, did the Lord work by his holy servants. And KingBarachias and all the people beheld the mighty virtues that were shownby them; and many of the nations round about, that were sick ofunbelief and ignorance of God, believed through the miracles that werewrought at their sepulchre. And all they that saw and heard of theAngelic life of Ioasaph, and of his love of God from his childhoodupward, marvelled, and in all things glorified God that alway workethtogether with them that love him, and granteth them exceeding greatreward. 

Here endeth this history, which I have written, to the best of myability, even as I heard it from the truthful lips of worthy men whodelivered it unto me. And may God grant that all we that read or hearthis edifying story may obtain the heritage of such as have pleased theLord, by the prayers and intercessions of blessed Barlaam and Ioasaph, of whom this story telleth, in Christ Jesu our Lord; to whom belongethworship, might, majesty and glory, with the Father and the Holy Ghost, now and for evermore, world without end. Amen.