Life of Barlaam and Josaphat

ADDENDA BY WAY OF SUPPLEMENT TO THE WORKS OF SAINT JOHN OF DAMASCUSPREVIOUSLY EDITED. LIFE OF BARLAAM AND JOASAPH.

PREFACE to the editio princeps of the Greek text.

Many years ago I had begun to transcribe the Life of Barlaam and Joasaph, composed by John, who is commonly called Damascene, with the intention of publishing it in a large format, accurately collated against all the Royal codices, which are seventeen in number, and provided with the Latin version of Jac. Billius—amended, if it should perchance happen to require correction anywhere—so that it might serve as a supplement to Lequien’s edition of Damascene. But, since I despaired of finding such a book, even in the time in which we live, I had set aside that plan, as well as the other, larger task of adding a second volume to the Benedictine edition of Gregory of Nazianzus, which would comprise his poems and unpublished Greek commentators, Basil in particular.

However, I shall inform my readers of the reasons that led me to publish the Life of Barlaam, though it is almost entirely devoid of critical apparatus. Specifically, I wished to occupy this field so that my own labor might not be entirely lost, since I had heard of a certain edition which, were it to come into the hands of the readers first, would completely overwhelm my own, whereas this work of mine, if it appears first, can in no way harm the later one. For two distinguished men—Schmidt, who reigns in Roman literature, and Kopitar, the head custodian of the Imperial Library which is in Vienna—are organizing an edition through a partnership of study and labor, which all who know the supreme learning and erudition of both will easily guess with me will be most absolute in every respect.

Since things stood thus, it seemed sufficient to me, utilizing whatever apparatus of mine I had and with sails furled, to open the way, as it were, and to bring into the libraries of the learned the long-awaited book—which, after so many versions in various languages, had not yet been printed in the Greek original—urged on especially by Sinner, who in his Preface to the *Longus* discussed the Life of Barlaam in a few, yet learned, words; nor was I discouraged by Geel, who, since he has felt and written such kind things about me, I rank among the greatest rewards of my efforts. For what could be more desirable to fall to my lot than to approve my studies to that man, who is among the very few most suited to be a judge of erudite studies?

Therefore, omitting the collation of seventeen codices, which would have been infinite, I instituted the revision based primarily on two, of excellent quality and age, also employing others for help as the occasion arose, if any passage in those two was either defective or more difficult. But, in my desire for brevity, I rarely recorded variants in the text unless they seemed exceptional, or unless a way was paved for noting the authors’ emendations, or if work was needed on one or two lines so that the column in the annotation might be shorter and on an equal footing with the neighboring one, and not limp. If any hypercritical readers should perchance accuse me of negligence, I will bear being accused patiently, and I will be their authority to console themselves with the hope of the Kopitar edition, by which they should not doubt that any defects of mine will be most copiously repaired.

I also leave the very difficult dispute regarding the author of the book to Schmidt and his most learned associate; whether John is the Damascene, or some other John, a monk of Sinai or Sabas. For Sinner, indeed, there seems to be scarcely any room for hesitation regarding the name of Damascene after the arguments of Allatius; yet I confess that I still hang in uncertainty, and with Geel (Bibl. crit. N. t. V, p. 241) I still wait, until, having carefully noted the inscriptions of all the codices and having zealously explored the age of each, and having compared this doubtful book with the genuine books of Damascene, a fuller and deeper inquiry is instituted. Meanwhile, I call John “the monk,” just as I formerly called him John at Aristænetus.

In the notes, I have occasionally used the version of Georgius Trapezuntius, which is current. Albeit

* Anecdota Græca. Described from the Royal codices and illustrated with annotation by J. Fr. BOISSONADE. Vol. IV. Paris, printed at the Royal Press, MDCCCXXXII, by permission of the king, given on the 5th day of December, MDCCCXXVI.

I do not know what Fabricius may have remarked against this name (*Biblioth. Græc.*, vol. IX, p. 737; vol. XII, p. 73), but I have changed nothing. If it had been granted to me to complete an edition greater than the one I had once planned, I would have fully clarified that obscure passage of literary history, having inspected the primary manuscripts and having diligently investigated the whole matter from its very origins—if I am not mistaken; let this ungrateful labor and its fortunate success belong entirely to future editors. It will also be for them to discourse upon the name of the interior Ethiopia or India which the author employs. I had almost taken that inquiry upon myself (p. 3, n. 1), but it seemed better to omit it now and leave it intact for them. Let them also judge whether Liron (*Amœnit. crit.*, vol. I, p. 233) has appropriately replied to Huet, who read the Syriac personal names in the Indian history not without wonder.

A PROFITABLE NARRATIVE FROM THE INTERIOR REGION OF THE ETHIOPIANS, WHICH IS CALLED INDIA, BROUGHT TO THE HOLY CITY BY JOHN THE MONK, A MAN WORTHY OF HONOR AND A LOVER OF VIRTUE, OF THE MONASTERY OF SAINT SABA, IN WHICH IS CONTAINED THE LIFE OF THE BLESSED AND RENOWNED MEN BARLAAM AND JOASAPH.

"As many as are led by the Spirit of God, they are the sons of God," as says the divine Apostle (Rom. VIII, 14). Furthermore, for it to be granted by the Holy Spirit to become sons of God is the ultimate end of all things to be desired (Nazianz., *Orat. de Athanas.*); and when one has arrived there, all contemplation finds rest, just as it has been set forth in the divine Scriptures. Therefore, all the saints who have existed since the beginning of the world have been deemed worthy to attain this excellent and supreme blessedness of all things to be desired through the cultivation and study of virtues; for they, in part, underwent martyrdom and stood firm in battle against sin even unto blood, and in part have sustained the struggle of a religious life devoted to God and held the narrow way, and by the determination of their souls have become martyrs. ^B To commit to written records their brilliant virtues and noble deeds (that is, both of those who have fulfilled martyrdom and those who, through religious exercise, have imitated and expressed the angelic manner of life), and to transmit them as a pattern of virtue to future generations, the Church of Christ has received from the God-speaking apostles and blessed Fathers, who, for the salvation of our race, have promulgated this as if it were a broad law. For the way that leads to virtue is rough and steep and very troublesome, especially for those who have not yet turned themselves wholly to the Lord, but are still being warred against by the tyranny of vices and the perturbations of the soul. For this reason, we have need of many things that exhort us toward it: partly of counsels, and partly of the history of the lives of those who have pioneered that path, which even more gently draws one toward it and prevents one from despairing at the difficulty of the journey. For just as to one who is about to walk a path that is difficult and rough, someone exhorts him and

would perhaps persuade him less; but by showing him many who have already traversed it, and who have reached the end well, he will the more persuade him also to set out upon the journey. Following this rule, then, and also fearing the danger hanging over the servant who, having received the talent from the master, buried it in the ground and hid what was given for labor, leaving it idle, I shall by no means keep silent about a soul-profiting account that has reached me; one which pious men from the inner country of the Ethiopians, whom the narrative knows to call Indians, narrated to me, having translated it from truthful records. It goes as follows.

CHAPTER I

^A while some of them traversed the eastern regions, others were allotted the west, and they wandered through the northern and southern climates, fulfilling the mandate laid upon them. Then also the most holy Thomas, one of the twelve-numbered phalanx of the disciples of Christ, was sent forth to the Indians, preaching to them the saving proclamation. But as the Lord worked with them and confirmed the word through the signs that followed, the darkness of superstition was driven away, and, having been delivered from the sacrifices and abominations of the idols, they were added to the unerring faith; and thus, being transformed by the apostolic hands, they were reconciled to Christ through baptism and, growing by small increments, they progressed in the blameless faith and built churches throughout the whole region.

^B When, however, in Egypt also monasteries began to be built and vast throngs of monks to be gathered, and the fame of their virtue and angel-mimicking conduct pervaded the ends of the inhabited world, and even reached the Indians, it stirred them also to the same zeal, so that many of them, leaving behind all things, withdrew into the deserts and, in a mortal body, undertook the manner of life of those who are without bodies. As affairs were thus in a splendid state, and as many, on golden wings—as the saying goes—were flying up to the heavens, there arises a certain king in that same region, by name Abenner, a man distinguished in wealth and power, in victories and martial fortitude, and in the height of his stature, and besides, renowned for the elegance of his countenance, and haughtily exalting himself over worldly successes which wither so quickly; as to his soul, however, he was laboring under extreme poverty and was constricted and strangled by many evils, inasmuch as he held to the side of the Gentiles and was greatly addicted to the superstitious error of idols. ^C Furthermore, as the king lived in great delights and the pleasures and amusements of life, and there was not a thing that did not turn out according to his will and desire, there was this one thing alone that interrupted his joy and struck his soul with cares, namely, the evil of sterility. For since he was lacking in children, this [was a constant source of] care to him, how,

he might be loosed from these bonds and, by having children, obtain the title of father, which among the majority of people is the most desirable thing. Such was this king, and of such a mind and intention.

But the most glorious nation of the Christians and the multitudes of the monks, holding the king’s worship in no account and fearing his threats not at all, advanced through the grace of Christ, increasing into a multitude greater than any speech can describe, and making very little account of the king’s ^B decree, but being devoted in a singular manner to those things which pertain to the worship of God. And for this reason, very many of those who had undertaken the monastic order despised all the delights that are here on earth equally, and were held by love of piety alone, and were burning with a thirst to undergo death for Christ, and were reaching out for the blessedness of the life to come. Therefore, they preached not with any fear or hesitation, but most boldly, the saving name of God, and there was nothing on their lips but Christ; and they openly showed to all the fleeting and easily-fading nature of present things and the stability and immortality of the life to come, and provided as it were the means and seeds for them to become belonging to God and to be deemed worthy of the life hidden in Christ (Coloss. III). Hence, many, partaking of that sweetest teaching, departed from the bitter darkness of error and attached themselves to the sweet light of the truth, insomuch that some even of the illustrious men and of the senate laid aside all the burdens of life and henceforth became monks.

The king, however, when he heard these things, being filled with the greatest ^C wrath and boiling over with rage, immediately issued a decree that every Christian be forced to abjure piety. Wherefore he devised and practiced new forms of torture against them and threatened new modes of death. And letters were sent out throughout every land subject to him to the governors and rulers, declaring punishments and unjust slaughters against the pious. Especially, however, raging against the chosen ones of the monastic order, he raised an implacable and undeclared war against them. By reason of this, many of the faithful were shaken in their resolve, and ^D others, being unable to bear the tortures, yielded to his impious command. But the leaders and chiefs of the monastic order, some condemning his iniquity, endured the end through martyrdom and attained to everlasting blessedness; others hid themselves in deserts and mountains, not from fear of the threatened tortures, but by some more divine dispensation.

^A CAP. II. — When such darkness had invaded the region of the Indians, and the faithful were being harassed on every side, while the champions of impiety flourished in wealth and power, and the very air was polluted with the blood and the stench of sacrifices, one of the king's princely satraps surpassed all others in strength of soul, stature, and beauty of body, and in all those other qualities by which elegance of body and generosity of soul are wont to be marked as by certain signs. When he heard that impious edict, bidding men farewell to this vain and groveling glory and luxury, he associated himself with the company of the monks; and, dwelling in solitary places, he cleansed his senses most thoroughly by fasts and vigils and the diligent meditation of divine oracles. Having thus freed and detached his soul from every vicious affection, he illuminated it with that light which tranquility begets from the absence of vices. ^B But the king, who loved him greatly and held him in honor and esteem, when he heard this, was pained in soul at the loss of his friend, and burned all the more with anger against the monks. And having sent men everywhere to search for him, and, as the saying goes, having left no stone unturned to find him, those who had been sent to track him down, after a considerable time, perceived that he was dwelling in the deserts. They searched him out and, having seized him, brought him before the king's tribunal.

When the king saw him — him who once used to wear splendid garments and live in great luxury — clothed so vilely and abjectly, afflicted by the harshness of religious discipline, and clearly bearing the signs of a solitary life, he was filled with both grief and anger. Tempering his speech from both emotions, he addressed him thus: ^C

"O senseless and madman, what has brought you to exchange honor for ignominy, and illustrious glory for this shameful attire? You, who presided over my kingdom and held military command over my forces, have you made yourself a laughingstock for boys? Not only have you cast the memory of my friendship far from your mind, but you have even waged war against nature itself; and without being moved by compassion even for your own children, you have counted as nothing both wealth and all the splendor of life, and have preferred such ignominy to such brilliant glory. What has driven you to this? What hope of gain has induced you to prefer him who is called Jesus to all gods and men, and to prefer this harsh and superstitious way of life to the most sweet and delightful pleasures of this life?"

When the man of God ^D had heard these words, he answered with grace and composure:

^A "If you desire, O king, to hold discourse with me, banish your enemies from the midst of the tribunal, and then I will answer you concerning those things you wish to learn; for while they are present with you, I can have no discourse with you. Aside from my words, torment me, slaughter me, do whatever you will; for the world has been crucified to me, and I to the world, as my divine teacher says. When the king asked, 'And who are these enemies whom you command me to banish?' the man of God said, 'Anger and desire. For these were produced by the Creator from the beginning to be fellow-workers of nature, and now, too, they have the same function for those who live not according to the flesh but according to the spirit. But in you, who are wholly flesh ^B and possess nothing of the spirit, they have become adversaries, and they perform the works of enemies and foes. For desire, when active within you, stirs up pleasure, but when repressed, it stirs up anger. Let these, therefore, be absent from you this day, and let prudence and justice sit in judgment and hearing of what is said. For if you remove anger and desire from the midst, and introduce prudence and justice in their place, I will tell you everything in all sincerity.' To this the king said: 'Behold, I conform to your request; I will cast desire and anger out of the council, and I will see to it that prudence and justice take their place. Tell me then, without fear, whence this great error arose in you, and this preference for things in vain expectations over things held in the hands.' ^C The hermit answered and said:

'If you seek the beginning, O king, of how it happened that I came to despise temporary things and to surrender my whole self to eternal hopes, listen. In days of old, while I was still quite young, I heard a good and saving word, and its power captivated me completely; and like some divine seed, the memory of it was planted in my heart and kept inseparable forever, so that it took root, sprouted, and in me bore the fruit you see. The power of the word was such as this: "It seems," it says, "to the foolish that things which are, are to be despised as if they were not, while things which are not are to be grasped and held as if they were; he, therefore, who has not tasted the sweetness of things that are will not be able to discern the nature of things that are not; and not having discerned it, ^D how shall he despise them or account them as nothing?" The word called things which are the eternal and unshakable things, but not-being, this present life, luxury, and the false prosperity to which, O king—alas!—your heart is tethered. I, too, at one time held onto these things.'"

^A But the power of the Word, pricking my soul without ceasing, roused my governing mind to choose what is better; but the law of sin, warring against the law of my mind, and holding me, as it were, in certain iron shackles 35, kept me captive through the attachment to present things 36. ^B But when the kindness and goodness of our Savior God 37 was pleased to deliver me from that bitter captivity, He strengthened my mind to prevail over the law of sin, and opened my eyes to distinguish the base from the better. Then, indeed, then I perceived and saw 38, and behold, all present things are vanity and a striving of spirit, just as Solomon the most wise also said in his own writings 39; then the veil of sin was removed from my heart 40, and the darkness imposed upon my soul from the thickness of the body was dispersed and dissipated, and I knew for what I was created, and that I must ascend to the creator of all things through the practice of the commandments. Wherefore, leaving all things behind, I followed Him, and I give thanks to God through Jesus Christ our Lord, that He delivered me 41 from the clay and the brickmaking 42, and from the cruel and pestiferous prince of the darkness of this age 43, and showed me a short and easy path, by which I shall be able in this earthen body 44 to embrace the angelic way of life. Desiring to reach this, I deemed that I should walk the narrow and restricted way [Matth. VII], being firmly resolved in my mind to vehemently disapprove of the vanity of present things and their unstable tossing and turning 45, and refusing to be persuaded to call anything else good before the truly Good, from which you, O king, have miserably broken away and separated yourself 46. For this reason we too have been separated and estranged from you, since you are rushing into a manifest and indubitable destruction, and are forcing us also to be carried off into the same danger 47. For as long as we were enrolled only in the service of the world, we left out none of our duties; you will bear me witness.

^A And you too as a witness of the best sort will testify that we have never been noted or reproached for negligence or sloth. But seeing that you have striven even to snatch from us the very head of all good things—that is, piety—and to afflict us with a loss to God (which is the extreme and most grievous of all losses), while in the meantime you recall to our memory the honors conferred upon us and the most ample benefits, how could I not in all justice say that you are ill-acquainted with what is truly good, since you compare these things to one another at all—I mean piety toward God with human friendship and glory that flows away like water? And how, pray, shall we be your fellows in this, and not, on the contrary, reject both friendship and honor and the love of children, and if there be any greater thing, when we behold you, O King, acting wickedly toward God, who has provided even your very being and your breath, who is Christ Jesus, the Lord of all? He who, being ^B co-eternal and co-existent with the Father, and having established the heavens and the earth by His Word, fashioned man with His own hands and honored him with immortality, and set him as king over the things upon the earth, assigning unto him the most beautiful of all things as a certain royal palace: Paradise. But he, being stolen away by envy and beguiled by pleasure (woe is me!) (49), miserably fell from all these; and he who before was enviable was seen to be wretched and worthy of tears for his disaster. He, therefore, who fashioned and created us, beholding again with philanthropic eyes the work of His own hands, without undergoing any change in His divinity, becoming for our sakes what we are, yet without sin (50), and voluntarily enduring the cross and death, cast down that enemy who from the beginning envied our race, and having delivered us from that bitter captivity, ^C restored our former liberty out of His love for goodness, and from where we had fallen because of disobedience, He led us back again because of His philanthropy, deeming us worthy of greater honor than before.

This one, then, who suffered such things for our sake and deemed us worthy of such benefits again, do you yourself reject and mock his cross? And being wholly intent upon the pampering of the body and destructive passions, do you proclaim as gods the idols of dishonor and shame? Not only have you made yourself a stranger to the union of heavenly blessings, but you have also dragged down all those who obey your commands into the same perdition ^D and destruction.

^A Know, therefore, that I will neither be persuaded by you, nor will I share in such ingratitude toward God, nor will I deny my Benefactor and Savior, even if you deliver me to be torn apart and consumed by wild beasts, or consign me to the sword and to fire—things which are indeed within your power. For I neither fear death, nor do I crave the things present, having condemned their weakness and vanity as great. For what is useful, or permanent, or lasting in them? And not only this, but even in their very existence there resides much misery, much grief, and much inseparable anxiety. For with their delights and enjoyments, every kind of sorrow and pain is linked; their wealth is poverty, and their height is extreme dejection. And who could count their evils? These, my Theologian has displayed to me in a few words (52). For he says: "The whole world lies in wickedness"; and, "Do not love the world, nor the things in the world, because all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life"; and, "The world is passing away, and its lust; but he who does the will of God remains forever." Seeking this good will of God, I have left all things, and have clung to those who possess the same desire and who seek the same God (53); among whom there is neither strife nor envy (54), nor griefs and anxieties, but all run the same course, that they may reach the eternal mansions ^B which the Father of lights has prepared for those who love him (54*). These I have gained as parents, these as brothers, these as friends and acquaintances; but from those who were once my friends and brothers I have distanced myself, fleeing away, and I have dwelt in the wilderness, waiting for God, who has saved me from the faint-heartedness of spirit and from the storm (55).

When these things had been spoken by the man of God in such a fitting and pleasant manner, the king was indeed moved by anger, and desired to torment the holy man with bitter punishments; but again he checked himself, and hesitated to undertake that, fearing his venerable dignity and splendor. Taking up the discourse, he addressed him with these words: ^D "From every direction, wretch, you have studied your own destruction, so that, driven by fortune as it seems, you have sharpened both your mind and your tongue, and consequently have poured forth an obscure and empty babble of words. And if I had not at the beginning of the discourse promised you that I would cast anger from the midst of the council, now..."

I would have delivered your flesh to the fire. But since you have forestalled me and taken precautions for yourself with such words as these, I endure your boldness for the sake of my former friendship for you. Rise up, therefore, and flee from my sight; I shall see you no more, but I shall destroy you utterly.

The man of God went out and withdrew into the desert, sorrowing indeed that he had not suffered martyrdom, yet daily bearing witness in his conscience ^B and struggling against the principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness, as the blessed Paul says (Ephes. VI). After he had departed, the king, stirred to greater wrath, devised a more severe persecution against the monastic order, but accorded greater honor to the worshippers and temple-wardens of the idols.

CAP. III.

On the very day of the child’s birthday celebration, there came to the king fifty chosen men who had devoted their study and labor to the star-gazing wisdom of the Chaldeans. The king ^D had them brought near and asked each of them what the child who had been born to him would become. They, after much deliberation, said that he would be great in wealth and power, and would surpass all who had ruled before him. One of the

astrologers, the most distinguished of all those with him, said: "From what the courses of the stars teach me, O king, the progress of the child who has now been born to you will not be in your own kingdom, but in another better and incomparably more excellent one. I believe that he will also lay hold of the Christian religion that you are persecuting, and I do not think he will be disappointed in that goal and hope." The astrologer said these things, just as Balaam did of old (Num. xxii), not because astrology is rooted in truth, but because God, through his very adversaries, reveals the truth, so that every excuse may be taken away from the impious.

When the king heard these things, he received this report with a heavy and troubled mind, and felt his pleasure interrupted by grief. Nevertheless, having built a very beautiful palace and crafted a splendid house in a secluded city, he placed his son there to live, and after the completion of his early childhood, commanded that he should not go out, and appointing for him tutors and servants in the flower of their youth and of the most handsome appearance, he charged them that they should make nothing of the troubles of this life manifest to him—neither death, nor old age, nor sickness, nor poverty, nor anything else painful that could interrupt his pleasure; but that they should proffer all things pleasant and joined with sweet fruit, so that his mind, dwelling in these things with pleasure and delight, might be entirely unable to consider anything of future matters, or even to hear so much as a bare word concerning Christ and his doctrines. For this was what he had in mind to conceal from him above all things, fearing the astrologer’s prediction. If it happened that any of those serving him fell ill, he ordered that he be cast out from there immediately and replaced with another who was vibrant and in good health, so that his son's eyes might never witness anything at all jarring or bitter. In this manner the king conducted himself, and these were the things he thought and did. For seeing, he did not see, and hearing, he did not understand (Isa. vi, 9; Matt. xiii, 13).

When he learned that some of the monks—of whom he had thought not even a trace remained—still survived, he was consumed with rage and moved most fiercely against them, and commanded heralds to run throughout the whole city and country, proclaiming that no one of the monastic order should be found anywhere after three days. "If any are found after the appointed days," he said, "let them be delivered to death by fire and sword; for these are the ones," he said, "who persuade the people to pay heed to the one who was crucified as God." In the meantime, it happened that something occurred which stirred up greater indignation in him and made him yet more hostile toward the monks.

Chapter IV

practiced salvation in every way he could, though he remained hidden for fear of the king. ^A For this reason, some who envied the influence he held with the king studied how to slander him, and this became their constant preoccupation. And so it happened one day that the king had gone out for a hunt with his customary bodyguard, and this good man was among those in the hunting party. While the king was walking alone—by divine providence, I believe—he chanced upon a man lying on the ground in a thicket, his foot severely crushed by some wild beast. The man, seeing him passing by, implored him not to pass him by but to be moved to pity by his calamity ^B and to see to his being carried to his own house, adding that he would not find his services to be altogether useless or unproductive. That noble man said to him: "I will take you in for the sake of virtue and love, and I will care for you as much as I am able. But what is this utility that you claim will return to me from you?" The poor and infirm man said, "I, sir, am a healer of words; for if ever in speech or conversation any wound or affliction is found, I heal these with appropriate remedies, so as to prevent the harm from spreading further." The pious man, although he deemed what had been said to be of no consequence, nevertheless, for the sake of the divine commandment, ordered him to be carried to his house and ensured the proper care was provided for him.

However, those envious and malicious men mentioned before, bringing to light the wickedness they had long been harboring, slandered the man to the king, claiming that not only had he forgotten the king’s friendship and neglected the worship of the gods to incline toward Christianity, ^C but that he was also plotting serious things against the king's majesty, subverting the crowd and winning everyone over to himself. "But," they said, "if you wish to be assured that we are telling no lies, summon him privately and say—as if testing him—that you wish to leave behind your ancestral religion and the glory of the kingdom, to become a Christian, and to put on the monastic habit which you once persecuted as having been improperly adopted." For those who were wickedly scheming against the man in this way knew the deeply repentant disposition of his mind, and that if he were to hear such things from the king, he would counsel the king to follow the better path and not to delay in what had been well-advised; and thus, they thought, they would be found to be telling the truth.

The king, ^D not unaware of the goodwill the man bore toward him, considered what was said to be improbable and false, and he decided that he ought not to accept these things without investigation, but to test the matter and the accusation. And so, having summoned him privately, he said, testing him: "You know, my friend, how much I showed against those who are called monks and all the Christians. But now, having become repentant over this and...

weary of present things, I desire to transfer myself to those hopes which I heard them mention, namely, of a certain immortal kingdom that is to be in another life (for the present kingdom is entirely cut short by death). I do not think that this can be achieved by me in any other way, and that I would not fail my goal, unless I become a Christian. And having bid farewell to the glory of my kingdom and the other pleasures and delights of life, I would seek out those ascetics and monks, wherever they might be, whom I unjustly drove away, and mingle myself with them. What do you yourself say to this, and what counsel do you give? Speak, I beseech you, by the truth itself. For I know that you are a seeker of truth and possessed of integrity of soul beyond all men."

The good man, when he heard these things, discerning no hidden guile, was pricked in his soul, and pouring forth tears, replied with a simple heart: "O King, live forever ^B. You have formed a good and saving plan. For even if the kingdom of heaven is hard to find, yet it must be sought with all one's strength. 'For he who seeks,' he says, 'will find it' (Luke xi). But the enjoyment of present things, even if it pleases and brings pleasure in appearance, it is good to push it away and cast it off; for it does not exist in itself, and it torments again sevenfold those whom it delights. For the goods of this present life, as well as its sorrows, are weaker than a shadow, and like the tracks of a ship traveling the sea, or a bird passing through the air, they vanish more quickly (Wisd. v). But the hope of future things, which the Christians preach, is firm and most secure, even though it has tribulation in the world (John xvi). And the pleasures which we enjoy now are brief, but those others bring nothing at all except punishment and never-ending torments. For the sweetness of these present things is fleeting and temporary, but the bitterness is eternal: on the other hand, the labor of the Christians is indeed temporary, but the pleasure and profit is immortal. Wherefore, may your good counsel happily ^C be successful; for it is good, very good, to exchange things that are subject to corruption for those which are eternal."

When the king heard these words, he was vehemently indignant; yet he suppressed his anger, and for the time being said nothing to the man. But he, being prudent and shrewd, perceived that the king had taken his words heavily and that it was in guile that he was testing him. Returning home, he was in sorrow and distress, doubting in what way he might appease the king and escape the danger hanging over him. As he spent the whole night sleepless, there came to his memory ^D the one who whose foot was crushed...

and bringing him to himself, he said: "I remember your saying that you are a healer of grievous words." He replied, "Yes, and if you wish, I will show you proof of my skill." The senator then began to relate to him his long-standing goodwill toward the king, the influence he had enjoyed, the treacherous conversation recently leveled against him, and how he himself had responded with good words, but the king, receiving his speech with difficulty, had shown the anger lurking within by ^A a change in the expression of his face.

The poor and infirm man, having deliberated within himself, said, "You must know, most illustrious one, that the king has conceived an evil and perverse opinion of you, as if you were seeking to seize his kingdom, and it was in order to test you that he said what he said. Arise, therefore, shave your head, cast off these splendid garments, and putting on haircloth, go to the king as soon as it is dawn. When he asks what this attire means for you, reply: 'O king, regarding those things of which you spoke to me yesterday, behold I am here, ready to follow you on the path upon which you have chosen to walk. For although delights and ^B pleasures are pleasant, far be it from me to relinquish them behind you. But the path of virtue which you are preparing to enter, even if it is difficult and rough, yet if I am with you, it will be easy, simple, and desirable for me; for as you have had me as a partner in the good things of this life, so also shall you have me in the sorrows, that I may also share with you in the blessings of the future.'"

That illustrious man, approving the words of the infirm one, did as he had told him. The king, seeing and hearing this, was pleased, wondering greatly at his goodwill toward him, and realizing that the things reported against him were false, he ^C honored him even more and allowed him to enjoy even greater influence with him. Yet he was filled once again with anger against the monks, saying that theirs were the teachings which compel men to abstain from the pleasures of life and to be deluded by uncertain hopes as if in a dream.

Going out again to hunt, he saw two monks traveling through the desert, whom he ordered to be seized and brought to his chariot. Looking at them with angry eyes and breathing out fire, as the saying goes, he said: "Did you not hear, O impostors and deceivers, the heralds ^D clearly crying out not to...

let anyone of your diabolical sect be found after three days in the city or in any region of my kingdom, or else he shall surely be burned by fire?" The monks said: "Behold, as you have commanded, we are departing from your cities and regions. But since we have a long journey before us to reach our brethren, and we lack food, we are securing this for the journey that we might have supplies and not be consumed by famine." The king said: "He who fears the threat of death has no leisure to procure food." The monks replied: "You have spoken rightly, O king; those who fear death are anxious about how they might escape it. And who are these, if not those who pine away for fleeting things and marvel at them with awe—those who, hoping to find no good in the life to come, cannot be torn away from present things, and for this reason fear death? But we, who have long since hated the world and the things in the world, and walk the narrow and constricted path for Christ's sake, are affected neither by the fear of death nor by any desire for present things, but are occupied solely with the desire for things to come. Since, therefore, the death which you bring upon us becomes a passage to an eternal and better life, it is to us a matter of desire rather than of terror."

^B Upon this, the king, ostensibly with shrewdness wishing to catch the monks, said: "What is this? Did you not a little while ago say that you were departing so as to obey my command? And if you do not fear death, why did you have recourse to flight? Behold, in this too you have lied, boasting in vain." The monks answered: "We are not fleeing because we fear the death threatened by you, but because we pity you. That we might not become the cause of a heavier condemnation for you, we purposed to depart; for, as far as we are concerned, we are not in the least terrified by your threats." At this the king was moved to anger and commanded that they be burned by fire; and thus the servants of Christ fulfilled their life's end, and through fire obtained the crown of martyrdom. An edict was immediately promulgated that if any monk could be found, he should be put to death without any trial. And so no one of that order was left in that region, except those who had hidden themselves in mountains and caves and dens of the earth. But this is enough on this matter.

CHAP. V.

as he ^A was driven, so that even they marveled at the boy's quick-wittedness and intelligence, and the king himself was struck by the grace of his countenance and the state of his soul. He gave instructions to those who were with him that they must not let him know anything at all of the troubles of life, nor even that death altogether succeeds the present pleasures. But he relied on empty hopes, and, as the saying goes, he was trying to shoot arrows into the sky. For how could death remain unknown to human nature? Indeed, it did not escape the boy either. For he, possessing a mind perfected in all intelligence, pondered within himself for what reason the father had condemned him to be inaccessible and did not grant entry to himself to anyone who wished it. He knew within himself that this did not happen without the father's command. Yet he was reluctant to ask him; for he said that it was incredible that his father would not be considering what was expedient for him, and on the other hand he considered that, if the matter were ^B according to the father's mind, even if he were to ask, he would not learn the truth from him. Whence he decided to learn these things from others, and not from his father. Having one of the tutors who was most beloved and most familiar to him compared to the rest, and having endeared him to himself even more and treated him with generous gifts, he inquired of him what could be the king's wish in keeping him confined in that enclosure, and [said] that "If you will clearly teach me this, you shall be preferred by me above all, and I will strike a covenant of perpetual friendship with you." The tutor, being himself prudent and sensible, and knowing the boy's intelligent and perfect discernment, and [knowing] that he would not be the cause of any danger to him, described everything to him in detail: the persecution against the Christians established by the king, and especially against the ascetics, and how they were driven away and cast out of that region, and how, as he was being born, the astrologers had predicted it. "In order, therefore," he said, "that you, upon hearing their teaching, might not prefer this to our religion, the king has taken pains, having given us orders, that you should not know any of the troubles of life, so that many would not have companionship with you, but only a few. And he has commanded us again and again to endeavor that you do not learn through us of any of the troubles of this life."

When the youth heard these things, he added no other word. But the saving discourse touched his heart, and the grace of the Paraclete began to open his intellectual eyes, leading him by the hand, as it were, to the true God, as the discourse ^C as it proceeds will reveal. When his father, the king, came repeatedly to see the boy (for he loved him with an exceeding love), one day ^D the son said to him: "I have desired to learn something from you, O master and king,

^A by reason of which constant grief and incessant anxiety consume my soul." The father, his inmost bowels pained by these very words, said: "Tell me, most beloved son, what is the grief that besets you, and I shall hasten to change it into joy at once." The boy says: "What, then, is the cause of my confinement here, that you have shut me up within walls and gates, and made me accessible to no one and visible to none?" And the father said: "I do not wish, O son, to see you behold anything that might bring trouble to your heart or interrupt your pleasure. For I intend that you should live your entire life in perpetual delights, and in all joy and gladness." "But know well, O master," says the son to his father, "that in this way I do not live in joy and gladness, but rather in affliction and great distress, to such a degree that even food and drink appear distasteful and bitter to me. For my soul longs to see those things which are outside these gates. If, therefore, you desire that I not live in pain, ^B command that I go forth as I wish, and delight my soul with the spectacle of those things which have hitherto been hidden from me."

The king was saddened when he heard these things, and he reasoned that if he denied his request, it would cause him even greater grief and anxiety. Therefore, he said that he would do what was pleasing to him. And immediately he ordered excellent horses and a retinue of attendants suitable to royal dignity to be made ready, and gave him leave to go forth as often as he wished. Moreover, he strictly charged those who accompanied him to see to it that he did not encounter anything unpleasant; but rather that they should point out to the boy everything beautiful, pleasant, and delightful; that they should organize harmonious dances in the streets, playing songs, and prepare various spectacles, so that his mind might be occupied and entertained by these things.

As the king's son went forth frequently in this manner, one day it happened owing to the negligence of his attendants that he perceived two men, one of whom was suffering from leprosy, and the other from blindness. ^C When he saw them, and was troubled in soul, he asked those who were with him: "Who are these, and what is this miserable sight?" And they, being unable to hide what had come into his view, said: "These are human afflictions, which are accustomed to befall mortals owing to corrupted matter and a body full of vitiated humors." The boy says: "Is it customary for these things to befall all men?" They say: "Not to all, but to those whose health has been corrupted by the depravity of the humors." Again, therefore, the youth continued to inquire: "If it is not customary for these things to befall all men, but only some, is it known who those are whom the bitterness of these evils is likely to seize; or does it occur without distinction and unexpectedly?" ^D They say: "And who among men can foresee the future and know it accurately? For this is beyond human nature."

The king's son hereby ended his questioning; but he took ^A grief into his soul from such a spectacle, and was so affected by the strangeness of the matter that the very form of his countenance was changed.

Some days later, going out again, he encountered an old man, wasted by many days, with a wrinkled face, legs broken and weak, stooped over, entirely gray-headed, bereft of teeth, and speaking in fragmented, interrupted words. Struck with astonishment, he ordered the man to be brought closer to him, and asked to learn the meaning of this strange sight. Those who were with him said: "This man is now of very great years; and as his strength little by little diminished, and his limbs grew feeble, he reached the misery you see." "And what," he asked, "is the outcome for him?" They answered him: "Nothing other than that death will take him." "But," he said, "is this the lot of all men, or does it happen only to some?" They replied: "Unless death should forestall and remove one from here, ^B it is impossible, as time goes on, not to experience this course." The youth says: "In how many years, then, does this come upon a person? And if death is absolutely inevitable, is there no way to escape it, and not to fall into this misery?" They say to him: "In eighty or even a hundred years men reach this old age, and then they die, for it cannot be otherwise. For death is a natural debt, laid upon men from the beginning, and its arrival is unavoidable."

When that wise and prudent youth had seen and heard all these things, he groaned from the depth of his heart and said: "Bitter is this life, and full of every pain and unpleasantness, if this is how things stand. And how can anyone be free of care in the expectation of an uncertain death, whose arrival is not only unavoidable but, as you say, is also uncertain?" And he went away, turning these things over in himself, and incessantly pondering them, bringing to mind frequent thoughts of death, living in pain and despondency therefrom, and having unceasing sorrow. For he said ^C to himself: "Will death one day seize me? And who will be the one to keep my memory after death, when time consigns everything to oblivion? And if I die, shall I be dissolved into nothingness? Or is there another life and a different world?" Perpetually reflecting on these things and the like, he grew pale and wasted away. But in the presence of his father, whenever he happened to come to him, he would feign a cheerful and untroubled spirit, not wanting his thoughts to come to his father's knowledge. He desired with an irresistible longing and craved to encounter someone who could satisfy his heart and instill a good word into his ears. Therefore, concerning the aforementioned pedagogue, ^D whose mention he [had made] before...

he asked if he knew anyone who could assist him toward his desire and steady his mind, which was terribly reeling with reasonings and unable to cast off anxiety regarding these things. He, recalling again what had been said earlier, said, "I told you even before how your father has always killed those wise men and ascetics who philosophize about such things—some he destroyed, others he drove away with anger—and I do not currently know anyone like that in this entire region." Filled with great distress at this and suffering a severe wound to his soul, he was like a man who has lost a great treasure and has his whole mind occupied and fixed on searching for it. Consequently, he lived in perpetual languor and anxiety, and all the pleasures and delights of the world were in his eyes like a curse and an abomination. ^A While the young man was in this state and groaning 77 in his soul to find the good, the eye that sees all things beheld him, and He who wills all men to be saved and to come to the knowledge of the truth 78 did not overlook him, but showing his accustomed philanthropy also in this matter, He made known the way in which he ought to walk 79 in this manner: first, by asking if he knew anyone who could assist him toward his desire and steady his mind, which was terribly reeling with reasonings and unable to cast off the concern regarding these things.

Chapter VI

^B There was at that time a certain monk, skilled in divine matters, adorned in life and speech, and highly experienced in every monastic way of life. Whence he originated or from what stock I cannot say, but he had his dwelling in a certain utter wilderness of the land of Sennaaritis 80, and was endowed with the dignity of the priesthood. Barlaam was the name of this elder. Having learned by a certain divine revelation of the state of the king's son, he went out of the desert and descended to the inhabited world. Having changed his habit and put on worldly garments, and having boarded a ship, he arrived at the kingdoms of the Indians, and feigning the guise of a merchant, he entered the city where the king's son had his palace. After spending many days there, he diligently inquired what the state of his affairs was and who those were who were accustomed to approach him. Having learned, therefore, that the pedagogue mentioned above was the most intimate of all to him, approaching him in private, he said: "I would have you know, my lord, that I am a merchant ^C and have come from a far country, and I possess a stone of exceeding value, to which nothing similar has ever been found."

^A I now make this clear to you, for I see that you are a prudent and sensible man, so that you may introduce me to the king’s son, and I may bestow it upon him. For it excels all good things beyond comparison; it has the power to grant the light of wisdom to those whose hearts are blind, to open the ears of the deaf, to give speech to the mute, and to provide health to the sick. It makes the foolish wise, drives out demons, and provides all that is good and desirable in abundance to its possessor. The tutor said to him, “I see that you are a man of grave and steady character, but your words suggest a certain immoderate boasting. For how could I recount how many excellent and precious pearls and stones I have seen? Yet I have never seen nor heard of any that possess the powers you have described. Nevertheless, show it to me, and if it is as you say, I will quickly introduce you to the king’s son, and you will receive the greatest honors and gifts from him. But before I can be assured by the unerring vision of my own eyes, it is impossible for me to report such extravagant claims to my lord and king regarding an unseen thing.” Barlaam said, “You have spoken well in saying that you have neither seen nor heard of such powers and effects; for my speech to you is not about any common thing, but about something wondrous and great. But since you have ^B asked to see it, listen to my words.

This precious stone, in addition to the previously mentioned effects and powers, also possesses this virtue: he who does not have strong and healthy vision, and whose body is not pure and entirely undefiled, cannot readily look upon it. For if anyone who does not possess these two virtues should rashly and insolently cast his eyes upon this precious stone, he would naturally forfeit even the visual power ^C and the wits he currently possesses. Now, being myself not unskilled in the common knowledge, I observe that your eyes are not altogether healthy, and I fear that I might cause you the loss of even the sight you do have. But I have heard that the king’s son leads a temperate life and possesses beautiful and healthy eyes; for this reason, I am emboldened to show this treasure to him. Do not, therefore, be negligent in this matter, nor deprive your master of such a thing of great moment.” The other said to him, “If these things are so, do not show me the stone; for my life is defiled by many sins, and furthermore, I do not have sufficiently healthy eyesight, as you have said. But I shall not hesitate to make these things known to my lord and king, relying on your words.” Having said this, he went in and reported everything in detail to the king’s son. ^D When he heard the tutor's words, he felt a certain spiritual joy and delight, as if his heart had been breathed upon, and becoming as one possessed by the divine, he ordered that the man be brought in immediately.

^A As soon as Barlaam had entered and offered him the customary peace, he bade him sit; and when his tutor had withdrawn, Josaphat said to the elder: "Show me that precious stone of which my tutor told me, saying that you had recounted great and marvelous things concerning it." Barlaam began his discourse to him in this manner: "It is not right, O King, that I should speak anything false or inconsiderate to your illustrious excellence; for all that has been reported to you of me is true and beyond any doubt. Yet, unless I first make a trial of your prudence, it is not lawful for me to reveal this mystery to you. For my Lord says: 'A sower went out to sow his seed; and as he sowed, some fell by the wayside, and the birds of the air came and devoured it. Others fell upon rocky ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth, and when the sun rose, it was scorched; and because it had no root, it withered away. And others fell among thorns, and the thorns grew up and choked them. And others fell into good ground, and yielded fruit an hundredfold' (Matt. XIII). If, therefore, I find in your heart a fruitful and good soil, I shall not hesitate to sow the divine seed in you and to reveal the great mystery; but if it be rocky and thorny, and a path trodden by any passerby, it is better not to cast this saving seed at all, and so hand it over to be plundered by the birds and beasts, before whom I am strictly forbidden to cast pearls (84). But I am persuaded of better things concerning you, and things that belong to salvation: namely, that you shall see the stone which surpasses all value, and by the splendor of its light, you yourself shall be deemed worthy to become light, and shall bring forth fruit a hundredfold (85). For your sake I have undertaken a task and traveled a long road, to show you what you have never seen, and to teach you what you have never heard."

^D Josaphat said to him: "Indeed, venerable elder, I am held by an incredible desire, and one that cannot be repressed in any way, to hear some new and good discourse. A fire is kindled within my heart which burns fiercely and impels me to learn of certain necessary questions; yet until now I have not happened upon a man able to satisfy me concerning these things. But if I should chance upon a wise man endowed with learning, and should hear a word of salvation, I shall not, I think, deliver it to birds or beasts, nor, to use your words, shall I prove rocky or thorny, but I will receive it with a candid and sincere heart, and I will guard it wisely and diligently. As for you, if you know anything of this, do not hide it from me, but tell it to me. For I have heard that you have arrived from a far country."

^A My soul rejoiced, and I became full of good hope that I might attain the object of my desire. For this reason, I hastened to bring you before me and received you kindly, as if you were one of my acquaintances and peers, if only I shall not be disappointed in my hope." And Barlaam said: "You have done this well and worthily of your royal magnificence, in that you did not fix your attention upon the outward appearance of lowliness, but betook yourself to the hope that is hidden."

For there was ^B a certain great and illustrious king; and it came to pass that, as he was passing by on a chariot inlaid with gold, surrounded by the retinue befitting a king, he encountered two men, clad in tattered and soiled garments, with their faces wasted away and grown exceedingly pallid; and the king was aware that they had worn away their flesh through the mortification of the body and the labors of a life consecrated to God. As soon as he saw them, he leaped down from his chariot at once and falling upon the ground, did them obeisance, and rising, embraced them most affectionately and greeted them. But his nobles and princes were offended at this, thinking he had committed an act unworthy of royal glory. However, not daring to rebuke him to his face, they spoke to his own brother, that he might admonish the king not to bring the height of the diadem to such a level of dishonor and insult. When he had said these things to his brother and had complained of his untimely pettiness, the king gave him an answer which his brother did not understand. ^C

For it was the custom of that king, whenever he passed a sentence of death upon someone, to send a herald to his door with a trumpet designated for this purpose; and by the sound of that trumpet, all understood that he was liable to death. When evening therefore came on, the king sent the trumpet of death to sound at the door of his brother's house. As soon as he heard the trumpet of death, he despaired of his own salvation and disposed of his affairs throughout the whole night; and at daybreak, having dressed himself in black and mourning clothes, he went with his wife and children to the door of the palace, weeping and wailing. And the king, having brought him within and seeing him thus lamenting, said: "O senseless and foolish one, if you so feared the herald of your peer and brother, towards whom you are conscious of having committed no sin at all, how have you brought a reproach upon me for having humbly greeted the heralds of my God, who proclaim to me the death and the fearful presence of the Lord, against whom I know myself to have committed many and great sins, more clearly and loudly than any trumpet? ^D Behold then, to convict you of your folly, I have used this method, just as I shall also at once refute those who incited you to rebuke me, whose names we may readily do without."

And having thus healed his brother and brought him benefit, he sent him home.

He then commanded that four chests be made of wood. Two of these he covered over with gold on every side and, having placed therein the foul-smelling bones of the dead, he fastened them with golden clasps. The other two he smeared with pitch and bitumen, and filled them with precious stones and costly pearls and every sort of fragrant perfume. Having bound these about with coarse hair ropes, he called the magnates who had rebuked him for meeting those men, and set the four chests before them, that they might appraise how much the ones and how much the others were worth. They declared that the two that were gilded were of the greatest value, saying that it was impossible it should be otherwise since royal crowns and girdles must be stored within them; but as to ^B those smeared with pitch and bitumen, they said they were altogether vile and of no value. The king said to them: "I knew well that you would say this; for you look upon what falls under the senses with the eyes of sense. But that is not how one ought to act; rather, one must look with the inner eyes at the worth or utility—or the foulness—that is stored within." He then commanded the gilded chests to be opened; and when they were opened, a terrible stench exhaled, and a most disagreeable sight was presented to the eyes.

The king said therefore: "This is the type of those who wear splendid and illustrious garments and grow insolent on account of their great glory and power, yet within are full of foul corpses and wicked deeds." ^C Then, having ordered those that were smeared with pitch and bitumen to be revealed, he delighted all who were present with the brightness and fragrance of what was stored within them. He said to them: "Do you know what these are like? They are like those humble and abject men clothed in vile garments, whose outward appearance you, beholding, reckoned as an insult and a disgrace that I should prostrate myself before them on the ground. But I, considering with my spiritual eyes the precious and exceeding beauty of their souls, was glorified by contact with them, and counted them worth more than any crown or any royal purple." ^D Thus he put them to shame and taught them not to be deceived by what is apparent, but to attend to what is perceived by the mind. To that pious and wise king, therefore, you too have drawn near, having received me with good hope, in which, as I suppose, you shall not be disappointed."

Joasaph said to him: "All these things you have spoken well and fittingly; but I desire to know this: who is your Master, of whom you said at the beginning of the discourse that you were speaking about that sower?"

CHAP. VII. — Again, therefore, taking up the word, Barlaam,

^A dixit: If you desire to know who my Master is, the Lord is Jesus Christ, I say, the only-begotten Son of God, the blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, and dwells in light unapproachable (1 Tim. vi). For I am not of the number of those who proclaim these many and unruly gods, and worship these soulless and deaf idols; but I acknowledge and confess one God, glorified in three persons—I say, in the Father, and in the Son, and in the Holy Spirit—but in one nature and essence, in one glory and kingdom, undivided. This God, therefore, who is one in three persons, is without beginning and without end, eternal and everlasting, uncreated, immutable, incorporeal, invisible, uncircumscribed, incomprehensible, ^B good and just alone; who brought all things from nothing into being, both those that are seen and those that are not seen. First, He creates the heavenly and invisible powers, an innumerable multitude of spiritual beings, immaterial and incorporeal, the ministers of the majesty of God; and then this visible world, the heaven, and the earth, and the sea, which He also adorned with light: the heaven with the sun and moon and stars, the earth with all kinds of plants and various animals, and the sea, in turn, with the vast multitude of the race of fishes. All these, He himself spoke, and they were generated; He himself commanded, and they were created (Psal. cxlviii). ^C Thereafter, He fashions man with His own hands, having taken dust from the earth for the composition of the body, and having bestowed upon him, by His own inbreathing, a soul partaking of reason and intelligence, which is written to have been created according to the image and likeness of God (Gen. i): according to the image, that is, on account of the faculty of understanding and the freedom of the will; but according to the likeness, on account of the imitation of virtue itself, as far as is possible. This man, then, having endowed him with freedom of will and immortality, He appointed king of those things that are on the earth; and from him He made the female, as a help-mate to him, ^D similar to himself. And having planted a paradise in Eden towards the East, full of all pleasure and delight, He placed in it the man whom He had fashioned, commanding him to partake of all the divine plants that were there without hindrance, but prohibiting him from the tasting of one alone (which indeed is called the tree of the knowledge of good and evil), having said to him:

"On whatever day you eat of it, you shall surely die." ^B Now one of the aforementioned angelic hosts, a leader of one of the ranks, having received in himself not the slightest trace of natural evil from the Creator, but having been created for good, turned by the free motion of his mind from good to evil, and was lifted up by pride, wishing to rebel against the Lord and God. Therefore he was cast out from his order and dignity, and instead of that blessed glory and angelic name, he was called devil and surnamed Satan. For God cast him down as unworthy of the glory from above; and together with him, there was torn away and cast out a great multitude of the order of angels under him, who, having become evil in their will and having followed the apostasy of their prince instead of the good, were named demons, as impostors and deceivers.

The devil, therefore, having completely renounced the good and having assumed an evil nature, conceived envy against man (Wis. 2:24), because he saw that he himself had been cast out from such great glory, while that one was being raised to such honor; and he strove to cast him out from that blessed way of life. Having therefore taken the serpent as a workshop for his own deceit, through it he spoke to the woman, and having persuaded her to eat from that forbidden tree by the hope of divinity, through her he deceived also Adam (for this was the name of the first man) into transgression. But when the first man had eaten of the plant of disobedience against the divine command, he was cast out from the paradise of delight ^C by the Creator, and instead of that blessed life and immortal existence, he fell into this wretched and miserable (woe is me!) life, and was finally condemned to death. From that point, the devil, having gained strength and being elated by his victory, as the race of men increased, suggested to them every path of wickedness. So that, wishing to check the great surge of sin, God brought a flood upon the earth, and destroyed every living soul; but having found one just man alone in that generation, He saved him with his wife and children in an ark, and established him as the only one on the earth. But when the race of men began again to multiply, they forgot God and progressed to a worse state of impiety, ^D becoming enslaved to various sins, and corrupted by terrible transgressions, and divided into many-sided error.

For some thought that all things were carried along by chance and fortuity, and dogmatized that they were without providence, as if there were no Master to rule and govern them. Others suggested fate, turning everything over to generation. Others introduced many evil and suffering-prone gods...

that they might have them as defenders and patrons of their own passions and wicked deeds. Modeling their forms, they erected lifeless and senseless idols, and enclosing them in temples, they worshipped them, rendering service to the creation rather than the Creator ^A (5); some to the sun and the moon and the stars, which God placed to provide light to this terrestrial world (6)—beings which are soulless and senseless, illuminated and sustained by the providence of the Creator, but having no power of their own. Others worshipped fire and water and the rest of the elements of the earth, being soulless and senseless; and those who possess souls and reason were not ashamed to worship such things. Others assigned worship to wild beasts, and reptiles, and four-footed cattle, showing themselves to be more brutish than the things worshipped by them. Others modeled the shapes of certain shameful and base men, and called these gods, and named some of them male and some female; those whom they themselves explained were adulterers, and murderers, and ^B irascible, and jealous, and passionate, and parricides, and fratricides, and thieves, and robbers, and lame, and maimed, and poisoners, and madmen—and some of them dead, and some struck by lightning, and beaten, and mourned, and having served as slaves to men, and become fugitives, and transformed into animals for the sake of evil and shameful unions. Hence, men taking grounds from their gods, fearlessly defiled themselves with every kind of impurity. And a terrible darkness held our race in those times, and there was no one who understood, there was no one who sought after God (7). ^C

There was, however, one man in that generation, Abraham, who was found to have the senses of his soul strengthened, for by the contemplation of created things he recognized the Creator. For having contemplated heaven and earth and sea, the sun and the moon and the rest, he marveled at this harmonious order. And seeing the world and all that is in it, he did not consider that it had come into being and was sustained by chance, nor did he attribute the cause of such an order to the elements of the earth or to lifeless idols; but rather, through these things he recognized the true God, and understood Him to be the Creator and sustainer of the universe. ^D Because God approved of this gratitude and right judgment in him, He revealed Himself to him, not as He is in nature (for it is impossible for a created nature to see God), but through certain dispensational theophanies, as He Himself knows. And, having instilled a more perfect knowledge into his soul, He glorified him and made him His own servant, who, having transmitted piety to his descendants in succession, taught them to acknowledge the true God. Therefore, even to an infinite multitude

^A of his seed, the Master was pleased that they should come, and He called them a peculiar people for Himself; and when they were enslaved to the Egyptian nation and to a certain tyrant, Pharaoh, He led them out from there by signs and terrible and wondrous miracles through Moses and Aaron, holy men glorified by the gift of prophecy. Through whom He also punished the Egyptians, as their wickedness deserved, and led the Israelites (for so was that people, who traced their origin to Abraham, called) on dry land through the Red Sea, the waters having been divided, and a wall on the right and a wall on the left having been formed. But when Pharaoh and the Egyptians followed in their footsteps, the waters, returning, utterly destroyed them. ^B Thereafter, through most great miracles and divine manifestations, having led the people for a space of forty years in the desert and nourished them with heavenly bread, He gave the Law, written by God on stone tablets, which He entrusted to Moses upon the mount—a pattern and a shadowing forth of things to come, leading them away from idols and all wicked deeds, and teaching them only to worship the God who truly is and to cleave to good works. By such wondrous acts, therefore, He led them into a certain good land, which long ago He had promised to that patriarch Abraham to give to his seed. And it would be a long task to recount how many, and how great, wondrous, glorious, and excellent benefits, which exceed all number, He conferred upon them. By all of which the end ^C sought was this: to lead the human race away from every lawless worship and act, and to restore it to its ancient state. Yet our nature still served the liberty of error, and death reigned over men, sending everyone to hell by the tyranny of the devil and the judgment.

Since, therefore, we had fallen into such calamity and misery, He who fashioned us and brought us from not being into being did not despise us, nor did He allow the work of His own hands to perish utterly; but by the benevolent will of God and the Father, and with the cooperation of the Holy Spirit, the only-begotten Son and Word of God, who is in the bosom of the Father, He who is co-essential with the Father and the Holy Spirit, He who is before all ages, ^D who is without beginning, who was in the beginning, and who was with God and the Father, and was God, descends graciously to His own servants—a descent ineffable and incomprehensible—and, being perfect God, He becomes perfect man of the Holy Spirit and Mary the holy Virgin and Theotokos, not from the seed of man, or by the will of

^A flesh, or by the confluence of the sexes, but was conceived in the immaculate womb of the Virgin, by the Holy Spirit. Just as also, prior to the conception, one of the archangels was sent bringing to the Virgin the message of that strange conception and the ineffable birth. For without seed was the Son of God conceived of the Holy Spirit; and having fashioned for Himself in the womb of the Virgin flesh animated by a rational and intellectual soul, He came forth in one hypostasis, yet in two natures, perfect God and perfect man, preserving the virginity of the Mother uncorrupted even after the birth. And, having become in all things like us, sin excepted, He took upon Himself our infirmities and bore our diseases. For since by sin death entered into the world, it was necessary that He who was to be the Redeemer should be sinless and not liable to death through sin.

^B After living among men for thirty years, He was baptized in the river Jordan by John, a holy man and pre-eminent among all the prophets. And when He had been baptized, a voice came from heaven from God the Father, saying: "This is my beloved Son, in whom I am well pleased." And the Holy Spirit descended upon Him in the form of a dove. And from that time He began to work great and wonderful signs: raising the dead, giving sight to the blind, casting out demons, healing the deaf and the maimed, cleansing lepers, and renewing our nature, which had grown old, from every side. By deed and word He instructed and taught the way of virtue, drawing us away from corruption and guiding us toward eternal life. Whence He also chose twelve disciples, whom He called apostles, and commissioned them to preach the heavenly manner of life which He had come to show upon the earth, and to make us—humble and earthly as we are—celestial through His own dispensation.

But the high priests and leaders of the Jews, moved by envy and rage at His wonderful and god-befitting manner of life and His infinite miracles, in whose presence He was staying and for whose benefit He had performed the aforementioned wonderful signs and wonders, ^C unmindful of all these things, sentenced Him to death, having even seized one of His disciples for the purpose of betrayal. And having laid hold of Him, they delivered to the Gentiles the Life of all, while He, of His own will, accepted these things. For He came ^D to suffer all things for our sake, so that He might deliver us from our passions. And after having shown many things to them, on the cross…

And He endured all things in the nature of the flesh which He assumed from us, while His divine nature remained free from all suffering. For being endowed with a double nature, that is, the divine and that which He assumed from us, the human nature indeed suffered, but the divinity remained impassible and immortal. Our innocent Lord Jesus Christ was therefore affixed to the cross in the flesh, being sinless. For He committed no sin, nor was guile found in His mouth (Isa. LIII, 9; Rom. V), and therefore He was not subject to death; for through sin, as I have also said before, death entered into the world; but for our sake He died in the flesh, so that He might deliver us from the tyranny of death. He descended into Hades, and having crushed it, He liberated the souls that had been enclosed there from the beginning of time. Being placed in the sepulcher, He rose again on the third day, having overcome death and gifted us the victory over it; and as the bestower of immortality, He reconciled immortality to the flesh, and appeared to the disciples, granting them peace (John XX; Acts 1), and through them to the whole race of human beings.

After forty days He departed into the heavens, ^B and thus sits at the right hand of the Father, and is again to come to judge the living and the dead, and to render to each according to his works (Ps. LXII, 12). After His glorious ascension into heaven, He sent the all-holy Spirit upon His holy disciples in the form of fire, and they began to speak in strange tongues, just as the Spirit gave them to utter (Acts II, 4). From there, therefore, by His grace, they were dispersed into all nations, and preached the orthodox faith, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, and teaching them to observe all the commandments of the Savior (Matth. XXVIII, 19, 20). ^C They enlightened, therefore, the nations that had been led astray, and abolished the superstitious error of the idols. And although the enemy, bearing his defeat most indignantly, even now stirs up wars against us the faithful, ^D for the foolish and stupid.

yet his power has become weak, and his swords have utterly failed ^A by the power of Christ. Behold, I have made known to you my Master, and God, and Savior, in a few words; but you shall know him more perfectly if you receive his grace into your soul and be accounted worthy to become his servant.

CHAPTER VIII.

Again, therefore, Barlaam answered: "Yes, indeed, my lord and king, this is that great mystery which has been hidden from ages and from generations, but in the last times has been manifested to the race of men ^C (Colossians 1), the revelation of which many prophets and righteous men foretold long ago by the grace of the divine Spirit, having been instructed in many parts and in many ways (Hebrews 11), and proclaiming it with a loud voice. And while all were looking forward to the salvation that was to be, and were held by the desire of beholding it, they did not behold it; but this last generation has been accounted worthy to receive the Author of salvation. Whosoever, therefore, believes and is baptized shall be saved, but he who does not believe shall be condemned ^D (Mark 16)."

Joasaph then said: "All the things said by you I believe without doubt, and I glorify the God whom you proclaim. Only explain these things to me without error, and teach me exactly what I must do; and also what baptism is, which you said those who are possessed of faith receive, and in sequence make all these things known to me."

^A He replied to him: The grace of divine baptism stands as the root and secure foundation of this holy and immaculate faith of the Christians, having the power of purification for all sins contracted from birth, and a complete cleansing of the defilements that have entered through vice. For thus the Savior commanded: that we should be regenerated through water and the Spirit, and be restored to our ancient dignity—that is, through prayer and the salutary invocation, with the Holy Spirit descending upon the water. We are baptized, therefore, according to the word of the Lord, in the name of the Father, and of the Son, and of the Holy Spirit; and thus the grace of the Holy Spirit dwells in the soul of the one baptized, illuminating it and rendering it godlike, and restoring in it [the soul] that image and likeness ^B of God according to which it was created. And subsequently, having cast off all the old works of vice, we enter into a covenant with God for a second life and the beginning of a purer way of conduct, so that we may also become co-heirs with those who have been regenerated unto immortality and have attained eternal salvation. For without baptism, it is impossible for anyone to attain that noble hope, even if he should excel all pious people in piety. For thus God the Word, who took on humanity to bring salvation to our race, said: "Amen I say to you, unless one is born again of water and the Spirit, he shall not enter into the kingdom of heaven." Wherefore, above all things, I entreat you to receive the faith in your soul, and to come quickly also to baptism with the most fervent desire, and not to delay in this at all. For delay ^C is dangerous, because the appointed day of death is uncertain. ^D Josaphat said to him: And what is that noble hope, which you said no one can attain without baptism? And what is that which you call the kingdom of heaven? And whence have you heard the words of God who took on humanity? And what is that uncertain appointed day of death, regarding which great anxiety has invaded my heart, consuming my flesh with sorrows and pains, and eating away at the very strength of my bones? Finally, do we, upon dying, dissolve into nothingness, or is there, on the contrary, another life that remains after the present pilgrimage? These things, and those that follow from them, I desired to learn from you. Barlaam gave this response to these questions with these words: The noble hope of which I spoke is that of the kingdom of heaven; and this is [index: entries preserved]

altogether exceeds the power of language. For Scripture says: ^A “What eye has not seen, and ear has not heard, and into the heart of man has not ascended, God has prepared for those who love Him” (Isa. LXIV; I Cor. II). When, however, we have been deemed worthy, after laying aside this thick flesh, to attain to that blessedness, then He Himself, having counted us worthy not to fall short of our hope, will teach us and make known to us the glory of those good things which surpasses all human understanding, that inexpressible light, the life which is not interrupted by death 48, the manner of life with the angels. For if we are deemed worthy to be united with God so far as it is possible for human nature, we shall know everything from Him which we do not know now. For I, instructed by the teaching of the divinely inspired Scriptures, consider it most of all to be the kingdom of heaven 49, to approach near to the contemplation of the holy and life-giving Trinity, and to be illuminated by its inaccessible light 50, and with a clearer 51 and purer 52 and unveiled face to behold its ineffable glory 53. And if it is not possible to express that glory and that light and those ineffable good things in words, it is no wonder; for they would not be great and extraordinary if they could be grasped by the intellect and expressed in words by us, who are earthly and mortal and encumbered with this heavy and impassioned flesh. Thus, then, knowing these things by faith alone, receive them without hesitation, believing there is nothing fabricated in them, and strive through good works to lay hold of that immortal kingdom, which, when you attain it, you shall know perfectly.

Regarding what you asked, how we have heard the words of the incarnate God, know that we have learned everything pertaining to the theandric dispensation through the holy Gospels. For that holy book is so called because it brings good news of immortality and incorruptibility and eternal life and the forgiveness of sins and the kingdom of heaven to us who are mortal and corruptible and earthly; which those who were eyewitnesses 54 and ministers of the Word have written down, whom I have mentioned above, that our Saviour Christ chose them as disciples and apostles; and they handed them down to us in writing, along with

^A the glorious ascension of the Lord into heaven, His life on earth, His teachings, and His miracles, to the extent that it was possible to commit them to writing. For thus, at the end of his book, that preeminent one among the divine evangelists said: "There are also many other things which Jesus did, which if they were written one by one, I suppose that even the world itself could not contain the books that would be written" (John xxi).

In this divine Gospel, therefore, is contained the history of His incarnation, of His manifestation, of His miracles, and of His precepts, all recorded by the Spirit of God. Then, too, mention is made of that passion, removed from all stain, which the Lord underwent for our sake, and of His holy resurrection on the third day, and of His ascension into heaven, and finally of His glorious and fearful second coming. For the Son of God is to come again to the earth with glory that surpasses all description and with a vast multitude of the heavenly host, to judge our race and to render to each according to his deeds (Luke xxi). For when God had fashioned man from the earth in the beginning, as I have already explained to you, He breathed into him the breath of life (Gen. ii), which is called a rational and intelligent soul. But since we were condemned to death, we must all die, and it is not possible for this cup to pass by any man. ^B For death is nothing other than the separation of the soul from the body. Now that body which had been fashioned from the earth, once it has been separated from the soul, returns to the earth from which it had been taken, and is corrupted and dissolved (Gen. iii, Eccli. x). But the soul, being immortal, goes where the Creator commands, or rather, as it has prepared a lodging for itself while it was still dwelling in the flesh. For as each one has lived here, so shall he receive his portion there.

Finally, when the long courses of time have been completed, our God shall come to judge the world with fearful glory that surpasses the power of speech. At His fear, the powers of the heavens shall be shaken, and all the host of the angels shall stand before Him seized with trembling (Luke xxi): then, evidently, ^D when, at the voice of the archangel and the divine trumpet, the dead shall return to life and shall be stationed at His fearful throne. And the resurrection is the reuniting of soul and body.

Therefore, this very body, which perishes and dissolves, will rise again incorruptible. And let no thought of disbelief concerning this enter your mind ^A (I Thess. iv). For it is not impossible for the One who fashioned it from the earth in the beginning, and [then] it returned to the earth from which it was taken, according to the Creator's decree, to raise it up again. For if you reflect upon how God made all things from things that did not exist, this will be a sufficient proof for you. For He took earth and made man—earth that did not exist before. How, then, did the earth become man? And how was it, not existing, brought forth? And what foundation does it have? And how were the infinite species of animals, of seeds, and of plants produced from it? But now consider also our own generation: is not a tiny seed inserted into the receiving womb? From where, then, comes all this formation of a living creature? To the One who created all these things from nothing, and who is still creating them, it is not impossible to raise up from the earth bodies that have died and decayed, so that each may receive according to his deeds. ^B For, He says, the present time is for labor, but the future is for retribution. Otherwise, where would be the justice of God if there were no resurrection? For many who were righteous endured many calamities and severe punishments in the present life, and were violently put to death; while others, being impious and lawless, spent their present life in luxury and prosperity. But God, since He is good and just, has appointed a day of resurrection and examination, so that, when each soul has received its own body, the wicked one, having received good things here, may be punished there for the sins he committed; and the good one, having been punished here for the sins he committed, may there become an heir of good things. ^C For the Lord says, "They shall hear... in the tombs, the voice of the Son of God, and they shall come forth: those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment" (John v). At which time thrones also shall be set, and the Ancient of Days and Creator of all shall preside ^D; and books shall be opened, having the actions, words, and thoughts of us all inscribed; and a river of fire shall be drawn, and all hidden things shall be revealed. No advocate will be there—neither the persuasiveness of words, nor a false defense, nor the power of wealth, nor the bulk of honors, nor lavish gifts—that can prevail to steal the righteous judgment; but that impartial One [and true Judge will judge all things by the scales of justice, both action and word...]

and true Judge will judge all things by the scales of justice, both action, and word, and thought. And they who have applied themselves to virtue shall depart into eternal life, and into light exceeding all power of speech, to rejoice with the angels and enjoy those unutterable good things, and to stand purely before the holy Trinity; but they who have done evil, and all the impious and sinners, shall go into eternal punishment, which is called Gehenna and outer darkness, and the worm that sleepeth not, and the gnashing of teeth, and ten thousand other torments; ^A or rather, which is the most grievous of all, to be alienated from God and cast away from His sweetest face, and to be deprived of that ineffable glory, and to be brought as a public example before the whole universe, and to be marked with a shame that shall have no end. For after that dreadful sentence has been passed, all things shall remain unchangeable and fixed, neither shall the bright life of the righteous have an end, nor shall the misery and punishment of the sinners find a termination; for neither is there any judge higher than He after that, nor room for defense through second deeds, nor a time for repentance, nor any other method for those being punished, since their torment endures with them throughout eternity.

^B Since these things are so, what kind of people ought we to be in holy conversation and pious deeds, that we may be accounted worthy to escape the coming threat and to stand on the right hand of the Son of God? For this is the station of the righteous; but for sinners, the most miserable portion on the left is allotted. From there, however, the Master, calling the righteous blessed, shall introduce them into the everlasting kingdom; but the sinners, casting them forth with anger and cursing from His gentle and tranquil face—than which nothing more grievous and bitter can be conceived—He shall send away into eternal punishment.

CHAP. IX

^A etc. ...What is the proof of these things? And how, having learned of things not yet seen, have you believed so firmly and indubitably? For as to things already done and manifested by deeds, even if you yourselves did not see them, you heard those who recorded them; but how is it that, concerning future things, while proclaiming such great and extraordinary matters, you possess a sure conviction about them?

Barlaam says: From the things that have already come to pass, I have acquired conviction even regarding future things. For they who preached these things did not fail in the truth in any respect, but confirming what was said by signs and wonders and various powers, they themselves also instructed us concerning future things. ^B Just as, therefore, they taught nothing perverse or fictitious here, but all that they said and did shone more brightly than the sun, so also did they declare truth there; which things our Lord himself and Master Jesus Christ confirmed both by word and by deed. For, "Amen, amen," He says, "I say to you that the hour is coming in which all who are in the graves will hear the voice of the Son of God, and those who hear will live." And again: "The hour is coming in which the dead will hear the voice of Him," and "those who have done good will come forth to the resurrection of life, but those who have done evil to the resurrection of judgment." And again, concerning the resurrection of the dead, He says: "Have you not read what was spoken to you by God, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? God is not the God of the dead, but of the living." For just as the tares are gathered and burned in the fire, so will it be at the consummation of this age. The Son of God will send His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be weeping and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. ^C Having said these things, He added: "He who has ears to hear, let him hear." With such words and many others, the Lord manifested the resurrection of our bodies. And He confirmed His words by deed, raising up many dead; and at the very end of His life on earth, He called from the grave a certain Lazarus, a friend of His, who was already four days dead and decaying, and presented him living, though once breathless. ^D Moreover, the Lord Himself became the beginning of the perfect resurrection, no longer subject to death, having tasted death in the flesh, and having risen on the third day as the first-born of the dead,

^A becoming the first-born. For others were indeed raised from the dead, but they died again and could not reach the image of the future true resurrection; but He alone became the author of that resurrection, being the first to rise into an immortal resurrection. These things were also proclaimed by those who were from the beginning eyewitnesses and ministers of the Word. For blessed Paul, whose calling was not from men, but from heaven, says: "I make known ^B to you, brethren, the Gospel which I preached to you; for I delivered to you first of all that which I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again according to the Scriptures." (1 Cor. xv). If, however, Christ is preached, that He is risen from the dead, how say some that there is no resurrection? For if the dead do not rise, neither is Christ risen; and if Christ is not risen, our faith is vain, you are yet in your sins. If in this life only we have hope in Christ, we are more wretched than all men. But now Christ is risen from the dead, becoming the firstfruits of those who sleep. For since by man came death, and by man came the resurrection of the dead; for as in Adam all die, even so in Christ shall all be made alive (1 Cor. xv). And after a few words: "For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be fulfilled the saying that is written: Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?" The power of death shall then be utterly destroyed and abolished, exerting its force no longer at all, but henceforth immortality and eternal incorruption shall be given to men. There shall be, therefore, there shall be ^C, I say, without any doubt, the resurrection of the dead, and we believe this most certainly. Furthermore, we know that there shall be an examination of the things done in this life, and that rewards and punishments shall be given on the terrible day of the coming of Christ, through which the heavens shall be dissolved by fire and the elements shall melt with fervent heat, as one of the theologians says, and according to His promise, we look for new heavens and a new earth. For that there are rewards and punishments for deeds there, and that nothing at all of our good or evil thoughts is overlooked, but that a recompense is laid up for works and words and reflections, is clear. For the Lord says: ^D "Whoever shall give to one of these little ones a cup of cold water only in the name of a disciple, he shall not lose his reward." And again He says: "When the Son of Man shall come in the

^A glory of His Father, and all His holy angels with Him, then shall He sit upon the throne of His majesty, and all nations shall be gathered together before Him, and He shall separate them one from another, as the shepherd separateth the sheep from the goats, and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say to them that are on His right hand: Come, ye blessed of My Father, possess the kingdom prepared for you from the foundation of the world. For I was hungry and you gave Me to eat, I was thirsty and you gave Me to drink, I was a stranger and you took Me in, I was naked and you covered Me, I was sick and you visited Me, I was in prison and you came to Me." What does He mean by saying this? He makes the charitable deeds performed by us for those in need His own. And in another place He says: "Whosoever shall confess Me before men, I will also confess him before My Father who is in heaven" (Luke XII). ^B

Behold, through all these things and many others, He clearly showed that the rewards of good works are firm and secure; but He also foretold that penalties for the contrary actions are laid up there, through marvelous and extraordinary parables, which that fountain of wisdom interpreted with all wisdom. At one time He introduces a certain rich man dressed in purple and fine linen, and feasting magnificently every day, yet being ungenerous and pitiless toward those in need, to such a degree that he overlooked a certain poor man named Lazarus lying at his gate, and would not even share with him the crumbs from his own table. When both died, that poor and ulcerous man was carried, He says, into Abraham’s bosom, thus revealing the dwelling-place of the righteous; but the rich man was delivered over to the flame of bitter torment in Hades. To him Abraham said: "Thou didst receive good things in thy life, and Lazarus likewise evil; but now he is comforted, and thou art tormented." ^C

Elsewhere, likening the kingdom of heaven to a human king who made a marriage feast for his son (Matt. XXII), He thus declares the future joy and splendor. For since He was speaking to humble men who were intent upon earthly things, He fashioned His parables from things that were familiar and well-known to them. He did not indeed show that there are marriages and tables in that life to come; but, stooping to their density, He used such terms, desiring to make known to them things that are to come. Therefore, he says, the king invited all with a loud proclamation to come to the marriage and be filled with those unspeakable good things. But many of those who were invited neglected it and did not go; instead, occupying themselves, some with fields, some with trade, and some with newly wedded wives, they deprived themselves of the splendor of the bridal chamber. ^D Those having voluntarily alienated themselves from that delightful joy, others were called, and the feast was filled with guests. And the king, having entered to see the guests,

^A saw there a man not wearing a wedding garment, and said to him: "Friend, how did you come in here without a wedding garment?" And he was speechless. Then the king said to the attendants: "Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth." Now by those who refused to attend the wedding, and in no way yielded to Him who called them, are signified those who did not run to the faith of Christ, but persisted either in the worship of idols or in some heresy. But by him who lacked the garment appropriate for the wedding, it is finally understood to be one who was indeed possessed of faith, but had stained the spiritual garment with impure vices, and therefore was justly removed from the joy of the bridal chamber.

Moreover, he brought forward another parable pertaining to the same thing, proposing the case of ten virgins, of whom five were wise and five foolish (Matt. xxv). Which foolish ones, having taken their lamps, did not take oil with them, but the wise ones did take oil. In this passage, by the oil, he signified the possession of good works.

"At midnight," he says, "a cry was made: Behold, the bridegroom is coming; go out to meet him." By the midnight, he indicated the uncertainty of that day. Then all those virgins arose. Those who were prepared went out to meet the bridegroom and entered with him into the wedding, and the door was shut. But those who were unprepared (whom he therefore did not call foolish without reason), when they perceived their lamps were being extinguished, betook themselves to buy oil. And ^B having arrived when the doors were already shut, they cried out, saying: "Lord, Lord, open to us." But he, responding, said: "Amen, I say to you, I do not know you." From all these things, it is clearly evident that their reward is determined not only for contrary actions, but also for words and for the very thoughts themselves.

For the Savior said: "I tell you that every idle word that men may speak, they will give an account of it in the day of judgment" (Matt. xii). And again: "But even the hairs of your head are all numbered" (Matt. x); in which passage, surely, by the hairs he signified even the most minute considerations and thoughts of the mind.

Agreeable to these things also, the blessed Paul teaches: "For the word of God is living and effective, and sharper than any two-edged sword, and reaching even to the division of soul and spirit, and of joints and marrow, and is a discerner of ^C thoughts and ^D

^A intentions of the heart. And there is no creature invisible in his sight, but all things are naked and opened unto the eyes of him with whom we have to do (Hebr. iv).

These things the prophets also, long before these times, enlightened by the grace of the Spirit, most clearly proclaimed. For Isaiah says: "I know their works and their thoughts, and I will recompense them. Behold, I come to gather all nations and tongues; and they shall come and shall see my glory; and there shall be a new heaven and a new earth, which I make to remain before me. And all flesh shall come to worship before me, saith the Lord; and they shall go forth, and shall see the carcasses of the men who have transgressed against me; for their worm shall not die, and their fire shall not be quenched; and they shall be a sight unto all flesh" (Isa. lxvi). And again he says concerning that day: "And the heaven shall be rolled together as a scroll, and all the stars shall fall as leaves from a vine. For behold, the day of the Lord cometh, full of fury and anger, to lay the whole earth desert and to destroy the sinners out of it. For the stars of heaven and the ^B constellations of the sky shall not give their light, and the sun shall be darkened in its rising, and the moon shall not give her light; and I will cause the pride of the ungodly to cease, and will humble the arrogance of the proud" (Isa. xiii). And again he says: "Woe unto them that draw iniquity with a long rope, and their sins as it were with a heifer's cart-rope. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. Woe unto them that are mighty among you, ye princes, who mingle strong drink, who justify the ungodly for gifts and take away the righteousness of the righteous from him, who pervert the judgment of the poor and plunder the substance of the needy, so that the widow may be to them for a prey and the orphan for a spoil. And what will ye do in the day of visitation? And to whom will ye flee for help? And where will ye leave your glory, that ye may not fall into captivity? Therefore, as the tongue of fire devoureth the stubble, and the heat of the flame consumeth, so their root shall be as ashes, and their blossom shall go up as dust; for they would not have the law of the Lord of Sabaoth, but provoked the utterance of the Holy One of Israel" (Isa. v).

Agreeing with this, another prophet also says: ^D "The day of the Lord is near, great and very swift. The voice of the day of the Lord is bitter; the mighty man shall be troubled. That day is a day of wrath, a day of tribulation and distress, a day of misery and desolation, a day of darkness and gloom, a day of cloud and thick darkness, a day of trumpet and alarm over the fortified cities and

a day of cloud and thick darkness, a day of trumpet and alarm over the fortified cities. ^A And I will distress the wicked, and they shall walk as blind men, because they have sinned against the Lord; and their silver and their gold shall not be able to deliver them in the day of the Lord's wrath; for the whole earth shall be devoured in the fire of His jealousy, because He shall make a speedy riddance of all them that dwell on the earth (Soph. 1). Moreover, David the king and prophet also cries out after this manner: God shall come manifestly, our God, and shall not keep silence; a fire shall blaze before Him, and round about Him a mighty tempest. He shall call the heaven from above, and the earth, to judge His people (Psal. XLIX). And again: Arise, O God, He says, and judge the earth, for the thought of man shall make confession to Thee; and Thou shalt render to every man according to his works (Psalm LXXVII). Many other things of this kind did both the Psalmist and all the prophets, instructed by the divine Spirit, announce concerning the future judgment and reward; whose words the Savior also, most surely confirming, taught us to believe in the resurrection of the dead and the recompense of things done in life, and the immortal life of the world to come.

CHAP. X.

Barlaam answered: It is recorded in the Holy Scriptures (Act. 11), that when Peter, who was called the prince of the apostles, was instructing the people with his doctrine, they were pricked in their heart, just as you are this day. And when they said: "What shall we do?" Peter said unto them: "Repent, and be baptized every one of you in the remission of sins, and you shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." ^C Therefore, He himself has poured out the riches of His mercy upon you, and has called you, who were in mind and will far distant from Him, and were paying worship—I will not say to gods, but—to pestilential demons and to deaf and senseless idols. Wherefore, before all else, approach Him who has called you, from whom you will obtain the true knowledge of things which are seen by the eyes, and of those which are removed from the sense of the eyes. But if, after you have been called, you refuse to approach, or weave delays, by the just judgment of God you shall be disinherited, and shall be rejected, because you yourself have rejected Him. For after this manner the apostle Peter himself also spoke to one of his disciples: "I believe that you have both obeyed the call, and further

as one who obeys more sincerely, you will take up your cross and follow God and the Master who calls you, who invites you from death to life and from darkness to light." For in truth, ignorance of God is darkness and the death of the soul, and to serve idols to the destruction of one's whole nature seems to me to be beyond all lack of feeling and folly. ^A

To what shall I compare such men, and by what image shall I set before you the foolishness of these people? But I will set before you an example told to me by a man of the greatest wisdom. He used to say that those who worship idols are like a birdcatcher who had caught one of the smallest of birds; they call it a nightingale. ^B And having taken a knife to slaughter and eat it, the nightingale was given an articulate voice. And it says to the birdcatcher, "What profit is it to you, O man, to slaughter me? For you will not be able to fill your belly through me. But if you release me from my bonds, I will give you three commandments, by keeping which you will be greatly benefited throughout your life." And he, struck with amazement at the bird's speech, promised, if he should hear something novel from it, to release it from captivity immediately. But the nightingale, having turned, says to the man, "Never attempt to attain things that are impossible, and do not repent ^C over a matter that has passed, and never believe an incredible statement." Keep these three commandments, and it will go well with you. And the man, admiring the conciseness and wisdom of the words, having freed it from its bonds, sent it off into the air. The nightingale, therefore, wanting to learn if the man had grasped the power of the words he had heard and if he had reaped any benefit, says to him while flying in the air, "Woe to your lack of counsel, O man! What a treasure you have lost today! For there is in my entrails a pearl, exceeding the size of an ostrich egg." As the birdcatcher heard this, he was confounded with grief ^D, repenting that the nightingale had escaped from his hands; and, trying to catch it again, he said, "Come into my house, and, having been treated kindly and hospitably by me, I will send you away with honor." But the nightingale said to him, "Now I truly know you to be foolish and witless. For after you have heard what was said to you with a ready mind and have listened gladly, you have derived no benefit from them."

^A I warned you not to be penitent over a past matter; and lo, you are disturbed with sorrow because I slipped away from your hands, affected with penitence, forsooth, over a past matter. I enjoined you not to attempt to reach things that you cannot attain, and yet you try to seize me, when you cannot follow my path. Furthermore, I instructed you not to believe an incredible word; but lo, you believed that a pearl exceeding the measure of my stature existed in my entrails; and you did not have the sense to understand that I, in my entirety, do not even approach the size of an ostrich egg, so how could I contain such a pearl within me?

In this way, therefore, they also act foolishly who trust in idols. For they made them with their own hands, and they worship the works of their own fingers ^B, saying: "These are our craftsmen." How then do they deem those to be craftsmen who were created and fashioned by them? Moreover, although they guard them with great care so that they are not stolen by thieves, they call them the guardians of their own salvation. Yet what folly this is, not to understand that it is impossible for those who cannot bring aid to themselves or protect themselves to be able to protect and save others! Furthermore, they pour out their wealth while they raise statues and images for demons, and they prattle that they are the givers of good things, asking to receive from them those things which they never had, nor ever will have. And on this account it is written: Let those who make them be like them, and all who trust in them (Ps. CXIII). Who indeed, having hired a goldsmith for money, made an image by hand, and bowing down, worshipped it. They carry it on their shoulders and travel; but if they set it down in a place, it remains there, and it cannot move. And however much one may cry out to it, it will not hear, nor will it rescue him from calamities. For this reason, let those be confounded who trust in sculptured things: and those who say to things that are cast: You are our gods. For they sacrificed to demons, and not to God, to gods whom they did not know. New and recent ones have come, whom their fathers did not worship. For it is a perverse generation, and there is no faith in them (Deut. XXXII). ^C

From this perverse and incredulous generation, therefore, the Lord calls you, using these words: Go out from their midst and separate yourselves, and do not touch the unclean, but rescue yourself from this perverse generation (Num. XVI). Arise and walk, because you have no rest here (Mich. II). For indeed, the polyarchy of the gods that are worshiped by you ^D

^A is a preposterous principality, and joined with discord, and of such a kind that it can in no way subsist. But with us there are not many gods and many lords, but one God the Father, from whom are all things, and we unto him; and one Lord Jesus Christ, through whom are all things, and we through him, who is the image of the invisible God, the firstborn of all creation and of all ages, because in him all things were created, things in heaven and things on earth, things visible and things invisible, whether thrones, or dominions, or principalities, or powers; all things were made through him, and without him not one thing was made that has been made; and one Holy Spirit, in whom are all things, who is Lord and life-giving, God and making-god, a good Spirit, a right Spirit, a Paraclete Spirit, a Spirit of adoption of sons. Each of these is God, if considered separately: as the Father, so the Son; as the Son, so the Holy Spirit. But there is one God in three persons, one nature, one kingdom, one power, one glory, one substance—which is divided according to the persons, but in respect to the Godhead is one. For there is one Father, whose property is being unbegotten; and one only-begotten Son, whose property is to be begotten; and one Holy Spirit, whose property is procession. For ^B thus we, shining with light in the Son—who is light from the Father (the light)—in the Holy Spirit, glorify one Godhead in three persons; and he himself is the true and only God, who is known in the Trinity, because from him and through him and in him are all things (Rom. XI).

^C By the benefit and grace of this One, I too, when I was made certain of your state, was sent that I might teach you those things which I have learned and have kept from my youth even unto this gray hair. If therefore you believe and are baptized, you shall be saved; but if you do not believe, you shall be condemned (Mark XVI). For those things which you see today and in which you exult—this glory, and delicacies, and riches, and all the imposture of this life—are already passing away, and they will cast you out from hence, even against your will and while you resist. And your body will be enclosed in a very small sepulcher, left alone and destitute of every company of friends and kinsmen; and the pleasant things of the world will depart, and instead of the present beauty and fragrance, an intense disagreeableness and fetid corruption will be poured around; and your soul they will cast into the subterranean places of the

^A earth, in the condemnation of Hades, until the last resurrection, when the soul, having again received its own body, shall be cast out from the face of the Lord and be delivered to the fire of Gehenna which burns with an unending flame. These things shall happen to you, and things much worse than these, if you persist in unbelief.

If, however, you willingly obey Him who calls you to salvation, and run to Him with desire and joy, and are marked by His light ^B (Ps. IV), and follow Him without looking back, having renounced all things and clinging to Him alone, hear what manner of safety and joy you shall obtain: If you sit down, you shall be secure; and if you sleep, you shall rest pleasantly, and you shall not fear any sudden alarm nor the onsets of the impious demons (Prov. III), but you shall walk confidently as a lion (Prov. XXVII), and live with joy and eternal exultation. For exultation and praise and joy shall embrace you upon your head. Pain, sorrow, and sighing shall flee away (Isa. XXXV, 10). Then your light shall break forth as the morning, and your health shall spring forth speedily, and your righteousness shall go before your face, and the glory of the Lord shall surround you. Then you shall call, and the Lord shall hear you; you shall cry out, and He shall say: Behold, I am present (Isa. LVIII, 9). For I am He who blots out your iniquities and will not remember. But do you remember, and let us be judged; tell your iniquities, that you may be justified (Isa. XLIII, 25-26). And if your sins be as crimson, I will make them white as snow; and if they be red as scarlet, they shall be as white wool (Isa. I, 18). For the mouth of the Lord has spoken these things.

CAP. XI.

^A but will forgive me everything, being as you teach, a lover of humanity and compassionate, and will deem me worthy to become His servant. I am therefore ready to receive baptism, and to observe everything you may tell me. But what must I do after baptism? And is it sufficient for salvation merely to believe and be baptized, or must I also add other things?

And Barlaam said to him: Hear what you must do after baptism: you must abstain from every sin and every vicious affection, and upon the foundation of the orthodox faith, you must superstruct the practice of the virtues; since faith without works is dead (Jas. 2), even as works are without faith. For the Apostle says (Gal. 5): Walk in the Spirit, and you shall not fulfill the lust of the flesh. Now the works of the flesh are manifest, which are: adulteries, fornications, ^B uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envying, murders, avarice, railings, love of pleasures, drunkenness, revellings, and such like; of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, the sanctification of the soul and body, contrition and humility of heart, almsgiving, the forgetting of injuries, philanthropy, wakefulness, accurate repentance for all previous transgressions, tears of compunction, mourning both for one's own sins and for those of one's neighbor, and things ^C similar to these, which, like certain steps and ladders connected to one another and supported by one another, raise the soul to heaven. Behold, we are commanded to embrace these after baptism, and to abstain from the contrary things.

But if, after receiving the knowledge of the truth, we grasp again at former dead works (Heb. 6), and return like a dog to our own vomit (II Pet. 2), it will happen to us as said by the Lord. For when, He says (Luke 11), the unclean spirit is gone out of a man (by the grace, that is, of baptism), he walks through dry places, seeking rest, and finds none. But not bearing to wander for long in a place housing no one and having no home, he says: I will return to my house from whence I came out. And coming, ^D he finds it swept and garnished, but empty and idle, having not received the cultivation of grace, nor filled itself with the wealth of the virtues. Then he goes and takes with him seven other spirits more wicked than himself; and entering in, he dwells there. And

the last state of that man becomes worse than the first. For baptism indeed buries the records of all prior sins in the water and consigns them to complete obliteration, and henceforth it is a firm wall for us, a tower, and a strong weapon for joining battle with the enemy. Yet it does not remove the freedom of the will, nor does it grant remission for sins committed after baptism, nor does it contain a second immersion in the pool. For we confess one baptism; and therefore we must take the greatest care not to fall into new filth, but to lay hold of the commandments of the Lord. For when He said to the Apostles, "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit," He did not stop there, but added, "Teaching them to observe all things whatsoever I have commanded you" (Matt. xxviii). ^B

Furthermore, He commanded that we be poor in spirit (Matt. v) (for He declares such people blessed and worthy of the kingdom of heaven). Then He admonishes us to mourn in this present life, so that we may be comforted in the future. Next, that we be meek, and held fast by hunger and thirst for righteousness. Then, that we be merciful and liberal, and inclined toward compassion. Endowed also with purity of heart, and abstaining from all defilement of flesh and spirit. Peaceable also, both toward others and toward our own souls; that is to say, subjecting that which is worse to that which is better, and suppressing our internal and perpetual war with sound judgment. Finally, that we sustain every persecution and affliction and reproach brought upon us for the sake of justice and for His name, that we may attain eternal joy in that glorious distribution of gifts. Moreover, when He was still living in the world, He exhorted His own in this manner: "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven" (Matt. v). For the law of Moses, given of old to the Israelites, said: "Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness." But Christ says that "everyone ^C who is angry with his brother without cause shall be in danger of the judgment. And whoever shall say, 'Fool,' shall be guilty of hellfire; and further, if you offer your gift..."

shall be answerable to the hell of fire. And again: ^A If thou bring thy gift to the altar, and there shalt remember that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother. And further, every one that looketh on a woman to lust after her, hath already committed adultery with her in his heart; calling the pollution of the soul and the consent of the passion adultery. But also, while the law forbids perjury, Christ forbids swearing altogether, nor permits anything else save "Yes, yes; No, no." Eye for eye, and tooth for tooth, there; but here: Whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Judge not, ^B that ye be not judged; forgive, and it shall be forgiven you. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your 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 these things. He therefore who gave the soul and the body will surely also give food and clothing; he, I say, who feedeth the birds of the air, and adorneth the lilies of the field with such beauty. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. All things whatsoever ye would that men should do to you, do ye even so to them. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat; because strait is the gate, and narrow is the way, ^C which leadeth unto life, and few there be that find it. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. He that loveth father or mother more than

me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me; and he that taketh not his cross, and followeth after me, is not worthy of me. ^A Behold, these and things similar to these the Savior commanded the apostles to teach the faithful; and we are bound to observe all these things, if indeed we wish to attain to perfection and be deemed worthy of the incorruptible crowns of righteousness, which the Lord, the righteous judge, will render in that day to all those who have loved his appearing.

Joasaph said to the elder: ^B Since such strictness of doctrine requires a most pure life, tell me, I pray, if it should happen that I deviate from one or two of these commandments, shall I therefore swerve from the entire goal, and will all my hope be in vain?

Barlaam answered: Do not think so. For God the Word, who took upon Himself our humanity for the sake of our salvation, knowing the great weakness and misery of our nature, did not suffer us to labor under an incurable disease even in this respect; but, as a most wise physician, He mixed the medicine of repentance for our slippery and sin-loving will, proclaiming it for the remission of sins. ^C For after we have received the knowledge of the truth, and have been sanctified by water and the Spirit, and have been cleansed from every sin and every defilement without any labor, if it happens that we fall into certain sins, there does not indeed remain a second regeneration through baptism (Heb. vi), which is accomplished in the water of the pool by the Spirit and restores us perfectly (for this benefit is granted only once); but through rigorous repentance and hot tears, and labors and sweat, on account of the bowels of the mercy of our God, we obtain purification and the remission of sins. ^D For the fountain of tears is also called a baptism, by the grace of the Master, though it requires labor and time. And it has delivered many from many sins, since there is no sin that overcomes the kindness of God, provided that we first repent and wash away the stains of our transgressions with tears, lest otherwise death, coming before, cast us out from here defiled with the stains of our crimes. For there is no repentance or confession in Hell (Psal. vi). But as long as we enjoy the span of life, provided that the foundation of the orthodox faith remains firm, even if something of the beams

has been loosened, it is permitted to repair and renovate by repentance what has been corrupted by sins. ^A For it is impossible to number the multitude of God's mercies or to measure the magnitude of His compassion; but sins, whatever they may be, are subject to measure and happen to be numerable. Therefore, our sins, which are subject to measure and number, cannot conquer the immeasurable mercy and the innumerable compassions of God.

And for this reason, we are not commanded to despair on account of our sins, but to recognize the goodness of God and to condemn our sins, for the forgiveness of which hope is set before us through the philanthropy of Christ, who poured out His own blood for our transgressions. We learn the power of repentance from many places in Scripture, and most especially from the commands and parables of our Lord Jesus Christ. For ^B "from that time," it says, "Jesus began to preach and to say: Repent, for the kingdom of heaven is at hand" (Matth. iii). Furthermore, in a parable, He introduces a certain son (Luc. xv), who having taken his father’s wealth and traveled into a far country, and having there wasted everything in riotous living, afterwards, when a famine occurred in that country, went and joined himself to one of the wicked citizens of that sin-laden land. He—as it says—sent him into his fields to feed swine; thus calling sin, most harsh and detestable. Having therefore suffered many things and having been driven to the ultimate wretchedness, so that he was not even able to fill his stomach with the husks of the swine's food, he finally came to a realization ^C of such ignominy, and mourning his life, he said: "How many of my father’s hired servants have bread enough to spare, and I perish with hunger! I will arise and go to my father, and will say to him: Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son; make me like one of your hired servants." And he arose and came to his father. But when he was yet a great way off, his father saw him, was moved with compassion, and ran and fell on his neck and kissed him tenderly; and, having restored him to his former honor, he held a joyful feast upon his recovery, sacrificing the fatted calf. Lo, He recounted this parable to us concerning those who turn back from sins and fall down in repentance. ^D But He also shows us again a certain good shepherd (Luc. xv) who, having a hundred sheep and having lost one, left the ninety-nine and went forth in search of the one that was lost, until he found it; and having taken it upon his shoulders, he joined it with those that had not strayed, having called together his friends and neighbors for a banquet because of its recovery.

^A Thus, says the Savior, there shall be joy in heaven over one sinner who repents, rather than over ninety-nine righteous persons who have no need of repentance.

Indeed, even the prince of the disciples, Peter, that rock of the faith, at the very time of the saving passion, was for a little while abandoned by God according to a certain providential allowance, so that he might know the lowliness and misery of human weakness; he fell into the crime of denial. But he immediately, remembering the words of the Lord, went out and wept bitterly (Luc. xxii, 62). And, by those warm tears, he repaired the damage he had sustained and turned the defeat into a victory in the other direction. For since he was a veteran in conflict, even if he had fallen, he was not broken, nor did he cast away the hope of his salvation; but rebounding, he poured forth most bitter tears from a constrained breast, and the enemy, immediately having caught sight of them, as if burnt in the eyes by the heat of the most intense flame, retreated, fleeing far away and howling dreadfully. But the prince again held his place; just as he had been established as the teacher of the whole world, so also did he become a pattern of repentance. Moreover, after the divine resurrection, when Christ said to him a third time, "Peter, do you love me?" he corrected the triple denial, the apostle answering, "Yes, Lord, you know that I love you."

^D From all these things, then, and from very many other examples that surpass all counting, we learn the power of tears and of repentance. Only let care be taken that it be done as is consistent with reason, that is, from a disposition that execrates sin, hates and condemns it, and sheds tears, as the prophet David says (Ps. vi): "I have laboured in my groaning, I will wash my bed every night, I will water my couch with my tears." And then the cleansing of sins will come about through the blood of Christ, in the greatness of His mercy and in the multitude of the compassions of God, who said (Isa. i, 18): "If your sins be as scarlet, I will make them white as snow; and if they be as crimson, they shall be as white wool."

These things, indeed, are so, and such is our faith. It is therefore worth the effort that, after we have received the knowledge of the truth and have attained to regeneration and the adoption of sons, and have partaken of the divine mysteries, we should provide with all zeal and diligence so as not to fall. For it is not fitting for an athlete to fall, since many, when they had fallen, were not able to rise again; some of them, having surrendered themselves ^C to the passions.

^B or having opened the door to vicious affections and become bound to them in a very tight knot, were no longer able to turn themselves back to repentance; others, having been snatched away by death before they had washed away with repentance the filth of the sins they had contracted, were condemned. And for this reason, it is dangerous to fall into any passion whatsoever; but if it should happen that one falls, one must immediately leap up and stand again for the noble struggle; and as often as this may happen, let that very same moment be for you one of rising and standing until the end of life. "Turn to me, and I will turn to you," says the Lord God (Zachar. 1).

CHAPTER XII

Barlaam replied: "You have said these things well, my lord king; this is also pleasing to me. But it is difficult, and indeed entirely impossible, for someone to be involved with fire and not be smoked. In the same way, then, it is difficult and extremely arduous for one who is bound ^C with the affairs of this life as if by certain chains, ^D and is occupied with its cares and tumults, and lives in wealth and luxury, to walk unswervingly on the path of the Lord’s commandments and to preserve oneself pure and unharmed from these things. For the Lord says (Matth. 6): 'No one can serve two masters; for either he will hate the one and love the other, or he will hold to the one and despise the other: you cannot serve God and mammon.'

And his beloved disciple also writes (26), John the evangelist and Theologian, in his epistle, as follows: 'Do not love the world, nor the things in the world. If anyone loves the world, the love of the Father is not in him; because 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 passes away and the lust of it; but he who does the will of God abides forever' (1 Joan. 2).

^A These things, therefore, our divine and God-inspired Fathers having considered, and having heard the Apostle saying that 'through many tribulations we must enter into the kingdom of heaven' (Act. xiv), they strove with all the intentness of their soul to preserve, after holy baptism, the garment of incorruptibility unspotted and undefiled. And hence some of them went so far as to take upon themselves a second baptism, I mean that of blood and martyrdom; for this, too, is named a baptism, and it is most precious and most venerable, for it is not stained by subsequent pollutions of sin. Which, indeed, our Lord himself also, having embraced it for our sake, reasonably called a baptism. ^B From thence, having become his imitators and zealots, first his own eyewitnesses, disciples, and apostles, and afterwards the whole chorus of the holy martyrs, delivering themselves up for the name of Christ to the kings and tyrants who served idols, they endured every kind of torture, exposed to wild beasts, and burned by fire, and cut down by swords. And when they had made a noble confession, and had finished their course, and kept the faith, they attained the palms of justice, becoming the messmates of the angels and co-heirs of Christ. Their virtue shone so brightly that their sound has gone out into all the earth, and their brightness has flashed to the ends of the world (Psal. xvii), illustrating the things they rightly accomplished with virtue. Of them, not only their words and deeds, but even their blood and bones are full of all holiness, putting demons to flight by force, and granting healings of otherwise incurable diseases to those who approach them with faith; and their garments, and anything else which has come into closer contact with their precious bodies, are forever venerable to all creation. Concerning whom, a long speech would be needed for me to recount their feats in detail. ^C But after those cruel and beastly tyrants had perished miserably, as their wickedness deserved, and the persecution had ceased, and pious emperors held the empire throughout all the inhabited world, others succeeding them, and setting before themselves to imitate that zeal and divine passion—I speak of the martyrs—and being wounded by the same love, they considered and watched how they might best present their soul and body to the Lord pure and unstained, having pruned away all the activities of the passions, and cleansed themselves from every defilement of flesh and spirit.

^A Since they realized that this could not be achieved otherwise than through the observance of Christ’s commandments, and perceived that it was difficult to maintain the observance of the commandments and the practice of the virtues in the midst of the tumults of the world, they chose for themselves a different and transformed manner of life. Following the divine voice, they left everything behind—parents, children, friends, kinsfolk, wealth, and luxury—and, having despised all things in the world, they departed to the wilderness like exiles, 34 needy, 35 afflicted, tormented, wandering in deserts and mountains and in dens and caves of the earth, 36 having distanced themselves from all the delights and pleasures of the earth, and even lacking bread and clothing in great measure. They undertook these two things: first, that by not seeing the objects of the passions, they might uproot their desires from their soul and, by erasing the memory of them, might implant within themselves a love and longing for divine and heavenly things; ^B and second, that through affliction they might consume the flesh and, becoming martyrs by deliberate choice, might not miss the glory of those who were perfected through blood, but rather, as imitators of Christ’s own sufferings—as far as it lay within them—they might also be participants in the unending kingdom. Having reflected upon this in the best way, they embraced the solitary and quiet life.

^C Some, enduring in the open air, were afflicted by the scorching heat, and by harsh frosts and rains and turbulent winds. 35 Others, having built huts or hiding themselves in caves and dens, passed their lives. Thus pursuing virtue, they renounced every carnal comfort and rest unto the end, content with a diet of raw vegetables and herbs, or fruits, or bread that was dry and very hard; and they renounced not only the quality of tasty foods, but through an excess of self-restraint, they extended their ambition to the quantity as well. For they partook even of these cheap and most necessary foods only in such quantity as was sufficient to sustain life. For some of them, passing the whole of the week without food, partook of sustenance on the Lord's Day; ^D others, mindful of this, did so twice in the week; 36 others again every other day, or at least in the evening, ate only enough to taste food. Through prayers and vigils they almost rivaled the life of the angels, saying farewell to the possession of gold and silver entirely,

^A and having entirely forgotten sales and purchases, they were as if not among men at all.

Envy and pride, which usually are the most constant companions of good deeds, had no place among them. For neither did he who held an inferior place in the struggles of asceticism harbor in his mind any thought of jealousy toward the one who shone more brightly; nor again did arrogance or haughtiness puff up the one who excelled in virtues against the weaker ones, so as to deceive him into despising his neighbor, or boasting of his asceticism, or feeling high-minded about his achievements. For he who had an advantage in virtue, attributing everything not to his own efforts but to the power of God, used to persuade himself with a humble mind that he was accomplishing nothing at all, but rather that he was a debtor for even more, as the Lord says: "When ^B you have done all that is commanded you, say: We are unprofitable servants; we have done what we ought to have done" (Luke XVII:10). Others, again, would not even persuade themselves that they had ever done what was commanded, but that what was lacking was more than what had already been accomplished. And he who was inferior in asceticism, perhaps because of bodily weakness, would count himself as nothing and call himself wretched, attributing his own deficiency to the sloth of his mind, not to the weakness of his nature. Thus, one was more modest than another, and all were more modest than all.

Where, then, was the passion of vainglory or the desire to please men among them? For those who had fled the world, they occupied the desert for this very reason: because they wished to display their achievements not to men, but to God, from whom they also hoped for the rewards of their achievements; for they knew well that the ascetic practices performed for the sake of vainglory are without reward, for they are done for the praise of men, and not for God. Hence such people are doubly wronged: they wear out their bodies, yet receive no reward. But those who yearn for the glory above and hasten toward it have scorned all that is earthly and human.

^C As for these men: some live in total withdrawal and solitude, completing their struggle and keeping themselves far from the company of men for the whole time of their life, and drawing near to God; ^D others, having built their dwellings far from one another, on the Lord's days go to one and the same church and partake of the divine mysteries, I mean the bloodless sacrifice, the immaculate body and precious blood of Christ, which the Lord gave to the faithful for the remission of sins and for the illumination and sanctification of soul and body. And by feeding one another with the exercise of the divine oracles and with moral exhortations, and by revealing the hidden wars of the adversaries—so that no one, being ignorant of the method of the struggle, might be overcome by them—each returns home again, eagerly storing the honey of virtue in the hives of their hearts,

^A cultivating a most sweet fruit, worthy of the heavenly table.

Others pursue the cenobitic life. These, gathering in great multitudes into one place, submit themselves to one commander and superior, who is preeminent over all in virtue, having slaughtered their own every will with the sword of obedience. Reckoning themselves as purchased slaves, they no longer live for themselves, but for Him to whom they have submitted themselves for the love of Christ; or, to speak more aptly, they no longer live for themselves, but Christ lives in them (Gal. II), whom they have followed, having renounced all things. For this is what reclusion is: a voluntary hatred of the world and a renunciation of nature out of a yearning for things above nature. These, therefore, live on earth like angels, singing psalms and hymns with one accord to the Lord, and gaining the name of confessors through the struggles of obedience. In them is fulfilled that saying of the Master, for He says: "Where two or three are gathered together in my name, there am I in the midst of them" (Matth. XVIII). By these words, He did not enclose the gathering in His name within this measure, but by "two or three" He indicated an indefinite number. For whether few or ^B many be gathered because of His holy name, serving Him with burning love, we believe that He is present there in the midst of His servants.

By these examples and such ways of life, those who are of the earth and earthly have emulated the life of the heavenly beings, completing the course of the present life—and in their manners becoming angels—in fastings, prayers, and vigils; in warm tears and undistracted mourning; in sojourning and the remembrance of death; in gentleness and freedom from anger; in the silence of their lips; in lack of possessions and poverty; in chastity and temperance; in a humble mind and tranquility; and in perfect love toward God and their neighbor. Whence God adorned them with miracles, signs, and varied powers, and caused the report of their wondrous manner of life to resound even to the ends of the inhabited world. And if I were to relate to you in detail the life of one of them—he who is said to have become the founder of the monastic life, that is, Anthony by name—you would certainly understand, from the one tree, the sweetness of the fruits of those of the same race and species; and what kind of foundation for asceticism he laid, what kind of summit he built, and what graces he was deemed worthy to receive from the Savior. Many others also, after him, having struggled in the same contest, attained to the same crowns and the same rewards.

Blessed and thrice-blessed are they who loved God and, for the sake of His love, counted all things as nothing. For they shed tears as they mourned, and for a long time

^A by night, that they might attain everlasting consolation; they humbled themselves voluntarily, that there they might be exalted. They wasted away their own flesh with hunger, thirst, and vigils, that there the delight and exultation of paradise might receive them. By the purity of their hearts, they became a tabernacle of the Holy Spirit, as it is written: “I will dwell in them and walk among them” (II Cor. vi). They have crucified themselves to the world (Ephes. vi), that they might stand at the right hand of the One crucified; they have girded their loins with truth (46), and have ever kept their lamps in readiness, awaiting the coming of the immortal bridegroom (Matt. xxv). For, possessing eyes of the mind, they continuously foresaw that fearful day, and kept the contemplation of both future blessings and future punishment fixed within their body, so that they might never be torn away from it. And they strove to labor here, that they might be partakers of eternal glory. Free from perturbations, they were just like the angels; and now they dance in the chorus with those whose lives they imitated. Blessed and thrice-blessed are those men who, with the unwavering eyes of the mind, perceived the vanity of present things and the instability and inconstancy of human prosperity (49), and, having rejected these, they stored up eternal blessings for themselves (50), and laid hold of the life that never falls away nor is interrupted by death (51).

^B We, therefore, being vile and unworthy, strive to imitate these admirable and holy men, but we do not attain the heights of their heavenly conduct; yet, according to the measure of our own weak and wretched strength, we characterize our lives and wear their habit, even if we fall short of their deeds. For we understand this divine profession to be a means of repelling sin, and a companion and helper to the incorruption granted to us through divine baptism. And being led by the words of those blessed men, we greatly condemn these corruptible and ephemeral things of this life, in which there is nothing to be found that is firm, nor stable, nor remaining in the same state (52); but all things are vanity and a striving of spirit (53), bringing many changes in a moment (54). For they are weaker than dreams and shadows and wind blowing through the air; small and for a short time is the pleasure—nay, not pleasure, but a certain fraud and imposture of the wickedness of the world, which we ought not to love at all, but rather to hate from the heart and pursue with…

^A detestation. For whatever it gives to its friends as a gift, it snatches away again with an angry spirit; and those whom it has stripped of every good and clothed with ignominy, and burdened with heavy loads, it sends off to eternal calamity. And those whom it lifts up on high, it straightway renders subject to extreme humiliation and affliction, and exposes them to the mockery of their enemies. Such, then, are its favors; such are its gifts. For it is an enemy to its own friends, and plots against all who perform its will, and dreadfully strikes down those who lean upon it, and unnerves those who have placed their trust in it. It makes agreements with the foolish and offers false promises, only that it may drag them to itself; but when they have acted thoughtlessly, it proves itself ungrateful and false, fulfilling nothing of what it had covenanted.

For today it gratifies their throat with pleasant foods ^B and tomorrow it throws them as a whole carcass to be devoured by their enemies. Today it shows a man to be a king, and tomorrow it surrenders him to some miserable servitude; today it makes him flourish with countless goods, and tomorrow he is a beggar and a slave of slaves. Today it places a crown of glory upon his head, tomorrow it dashes his face against the ground. Today it adorns his neck with the bright honors of rank, and tomorrow it subjects him to be bound in iron collars. It makes him an object of longing to all for a little while, but after a short time, it renders him an object of intense hatred and detestation. Today it delights him, and tomorrow it consumes him with wailings and lamentations. But hear what end it imposes upon these things: it makes those who have loved it pitiable inhabitants ^C of hell. This is always its mind, its intention, and its set purpose. It neither mourns for those who have passed away, nor does it pity those who have been left behind. For having dreadfully deceived the former and shut them up in its nets, it tries to transfer its art again to these, wishing that no one might escape its dangerous snares.

^A Wherefore, those who serve so cruel and wicked a master, and who through profound madness withdraw themselves from the good and philanthropic one, and who gape after present things and are consumed within them, and who without any intermission betake themselves to bodily pleasures, while they allow their souls to be wasted by famine and to be afflicted by ten thousand evils—I deem them similar to a man fleeing from the face of a raging unicorn, who, not bearing the sound of its voice and its terrible bellowing, but fleeing strongly so as not to become its prey, has in his rapid flight fallen into a great pit. And as he fell ^B he extended his hands, and having grasped a certain plant, he held it firmly, and having planted his feet upon a certain base, he thought himself thenceforth to be at peace and in safety. But looking down, he saw two mice, one white and the other black, incessantly gnawing at the root of the plant from which he was hanging, and which was well-nigh cut through. And peering into the bottom of the pit, he saw a dragon, terrible to behold, breathing fire and eyeing him with grim, fierce eyes, its mouth dreadfully gaping wide and eager to swallow him up. And again, having focused his gaze upon that base where he had his feet pressed, he saw four heads of asps protruding from the wall upon which he was braced. But having lifted up his eyes, he saw a little honey dripping from the branches of that plant. Wherefore, ^C neglecting to consider the calamities with which he was beset and pressured on all sides—namely, how the unicorn from without, provoked by violent fury, was seeking to devour him, while from below the bitter dragon was gaping to swallow him up, and the plant by which he held fast was about to be cut through, and his feet were resting upon a slippery and treacherous base—forgetting, I say, so many and such terrible spectacles, he became, with his whole mind, hanging upon the sweetness of that little honey. This is a representation of those who are consumed by the mockeries of the present life, the explanation of which I shall immediately set forth to you. The unicorn, then, bears the type of death, which always pursues the race of mortals and strives to seize it. ^D The pit is the world, which abounds with all kinds of evils and deadly snares. The tree which we hold with compressed hands, and which is incessantly gnawed by the two mice, is the course of every man's life: which is consumed and worn away through the hours of the day and night, and gradually approaches excision. The four asps designate the constitution of the human body upon four slippery and unstable elements: which when they behave immoderately and are disturbed, the frame of the body is dissolved. In addition to these, that fiery and cruel dragon shadows forth the terrible belly of hell,

^A which desires to receive those who prefer the pleasures of the present over future goods. The drop of honey trickling down signifies the pleasantness and sweetness of the world, by which he deceives his friends, not allowing them to provide for their own salvation.

CHAPTER XIII.

The elder replied: "Again, those who are captivated by the love of the pleasures of this life, and are sweetened by its delight, preferring the fleeting and weak things—which are subject to agitation—to the future goods that are not subject to shaking, are like a man who had three friends. Of these, he used to honor two with intense affection, and was vehemently attached to their love, to the point that he was willing to fight ^B even unto death for them and chose to face danger for their sake. But toward the third, he was carried on with great contempt, never deeming him worthy of the proper honor or love, but pretending toward him only a small and insignificant friendship.

"Now, it happened on a certain day that some terrible and extraordinary soldiers arrived, speeding in great haste to drag him to the king, so that he might render an account for a debt of ten thousand talents. Being in great straits, he sought a helper who could assist him in that fearful reckoning before the king. Running, therefore, to his first and most genuine friend of all, he said: 'You know, friend, how I have always laid down my life for you; but now I am in need of help on this day of necessity that has overtaken me. How many, then, do you promise to help me with now? And what hope is established for me from you, my dearest friend?' The other replied and said: 'I am not your friend, man; I do not know who you are. For I have other dear friends with whom I must amuse myself today, and whom I intend to possess as friends in the future. I offer you, however, look, two rags, so that you may have these on the road upon which you are traveling, which will not help you in any way whatsoever. And expect no other hope from me.'

"Listening to these things and despairing of the help he had hoped for from him, he went to the second friend ^C and said: 'Remember, O comrade, how much honor and benevolence you have enjoyed from me. But today, having fallen into affliction and a very great calamity, I need a coworker. How much, then, are you able to labor with me? Let me know from the start.' He replied: 'I do not have the leisure today to join the struggle with you; for I also have fallen into cares and circumstances, and I am in affliction. Nevertheless, I will walk with you a little way, even if I provide no help to you at all; and, having quickly returned home, I will be occupied with my own cares.' Having returned from there with empty hands, the man, perplexed on all sides, lamented himself for the vain hope in his ungrateful friends, and ^D

for the useless labors which he had undertaken for the sake of his love for them. He proceeds, however, also to the third friend, whom he had never at any time honored, nor had he invited him to be a companion of his joy. And with a ashamed and downcast countenance, he used these words to him: "I have hardly the capacity to speak to you, knowing precisely that you do not remember that I ever benefited you, or was kindly disposed toward you at all. But since the most grievous calamity has overtaken me, and from nowhere among my other friends did I find any hope of salvation, I have come to you, beseeching you, if you have any power, to provide me some small help. Do not, therefore, refuse, having become resentful ^A of my ingratitude." And he says with a cheerful and gracious face: "Truly, I acknowledge you to be my most genuine friend; and, mindful of that small kindness of yours, I will repay it to you today with interest. Therefore, do not fear, nor be alarmed; for I will go before you, I will beseech the King on your behalf, and I will not deliver you into the hands of your enemies. Be confident, therefore, my dearest friend, and be not sorrowful." Then he, affected by compunction and bathed in tears, said: "Woe is me! What shall I first mourn, and what shall I first lament? Shall I condemn my vain affection toward those unmindful, ungrateful, and false friends? Or shall I rather berate that insane ingratitude which I have shown toward this true and genuine friend?"

Josaphat, however, receiving this discourse not without admiration, requested its explanation. ^B And Barlaam says: "The first friend would be the abundance of wealth and the love of money, on account of which man falls into a thousand dangers, and endures many hardships; but when the final limit of death has come, he takes with him nothing at all from all those things, except for useless rags, which are provided for the funeral. But the second friend is called wife and children, and the remaining kinsmen and acquaintances, bound to whose affection and benevolence we are held, so that we can scarcely be torn from them, and because of our love for them, we even neglect our very soul and body. Furthermore, no one of them provides any benefit at the hour of death, ^C except that they follow him only as far as the grave; and then, having immediately returned home, they apply themselves to their own cares and business, abandoning the memory of him who was once dear to them to oblivion no less than they leave his body to the tomb. But the third friend, who was an object of contempt and disgust, whose approach we dread and turn away from, is the chorus of the best works—that is, faith, hope, charity, mercy, ^D kindness, and the rest of the group of virtues, the one that is able to go before us

as we depart from the body, and to plead for us with the Lord, and to redeem us from our enemies and from the terrible tax-gatherers, who stir up against us a bitter accounting in the air and seek sharply to lay hold of us. This, truly, is the grateful and good friend, who keeps even our small success in memory and pays it back to us with interest. ^B

CHAP. XIV.

Taking up the discourse, Barlaam said: "Hear a similitude for this question as well. I have learned that there was a great city, in which the citizens had long held such a custom: that they would take some foreign and unknown man, who was entirely ignorant of the laws and traditions of the city, and establish him as king over them, possessing all power and indulging his choices without hindrance until the completion of a year's time. ^C Then, suddenly, while he was enjoying every security, luxuriating freely, and imagining that the kingdom would be his forever, they would rise up against him, strip him of his royal robes, parade him naked through the whole city, and send him into exile to a great and far-distant island. There, having no abundance of food or clothing, he was miserably consumed by hunger and nakedness, the luxury and pleasure that had been granted to him beyond his expectation having been changed back, beyond all hope and expectation, into sorrow."

"It happened, therefore, according to that established custom of those citizens, that a certain man endowed with great keenness of mind was appointed to the kingdom. ^D He, not being suddenly carried away by the prosperity that had fallen to him, nor imitating the carelessness of those who had reigned before him and been wretchedly cast out, kept his soul anxious and concerned as to how he might manage his affairs well. By frequent meditation he informed himself, through a certain very wise counselor, of the custom of the citizens and the place of their perpetual exile; and he was taught how he ought to secure himself without error. Having learned these things, and that he was shortly to take that island, and that he must eventually leave this acquired and alien kingdom to others, he opened his treasuries—"

of which he hitherto had prompt and free access, and taking a multitude of wealth—a massive weight of gold, silver, and precious stones—he entrusted it to his most faithful servants, and sent it ahead to that island ^A to which he was to be taken. When the appointed year had expired, the citizens, moved by sedition, sent him away into exile stripped bare, just as they had done to those before him. The rest of the foolish and short-lived kings suffered from terrible hunger; but he, having previously deposited that wealth, lived in peace and enjoyed inexhaustible luxury, having completely cast off the fear of the disorderly and wicked citizens, and called himself blessed on account of his most wise counsel.

Understand this vain and deceptive world as the city, and the citizens as the principalities and powers of the demons, the world-rulers of the darkness of this age ^B (68), who entice us with the smoothness of pleasure and suggest that we think of fleeting and perishable things as if they were immortal, as though their enjoyment were to abide with us forever and were to exist eternally with us. Thus, then, when we have been deceived and have taken no thought for those permanent and eternal things, nor have stored up anything for ourselves for the life hereafter, sudden death rushes in upon us (Prov. 1). Then, at that very moment, those wicked and cruel citizens of darkness take us naked and stripped of all the things of this life—as we have spent all our time on them—and lead us away into a dark and gloomy land, into a land of eternal darkness, where there is no light, and where it is not permitted to see the life of mortals (69).

Understand my own humble and lowly self as the good counselor ^C who has truthfully revealed all things and taught the saving practices to that wise and most sagacious king, for I have come to point out to you the good and unerring way, leading you toward the eternal and endless things, advising you to lay up everything there, and leading you away from this deceitful world which I, too, unfortunately used to love, and whose delights and enjoyments I used to cling to. For having observed with the unerring eyes of the mind how the entire life of mortals is worn away in these things—some coming, others departing, and nothing having anything stable or firm; neither those who flourish in wealth, nor the powerful in strength, nor the wise in wisdom, nor those who prosper in prosperity, nor those ^D who surrender themselves to luxury and desires, nor those who seem to live securely in their own vain and most feeble security, nor in any other thing of those that are praised among these things—but the matter is like the passing of mountain torrents flowing into the abyss of the sea (for all present things are thus fleeting (70) and temporary), I understood that all such things are vain and there is no benefit from them; but, just as all previous things have been hidden by forgetfulness, whether you speak of glory, or...

or majesty, or the weight of power, or the audacity of tyrants, or anything of that sort, so too will the things that are now present be obscured in the times that follow and come hereafter. ^A And I myself, since I am among them, am entirely subject to the customary change; and just as it was not granted to those who existed before me to enjoy the pleasures of present things forever, so too shall it not be granted to me. For I have observed how this tyrannical and turbulent world treats men, tossing them hither and thither, some from wealth to poverty, others from poverty to glory, taking the former out of life and introducing others in their stead; disapproving of and rejecting some men who are wise and prudent, rendering those who were of high honor and fame contemptible and lowly, while seating others, unwise and foolish, upon the throne of glory, ^B and showing those who were abject and obscure to all as men of honor.

And one may see that the race of men has no stability at all before its cruel tyranny; but as when a dove, fleeing from an eagle or a hawk, exchanges one place for another, now to this tree, then to that shrub, and straightway dashing itself against the caves of the rocks and all manner of thorns, and finding nowhere a secure refuge, is harassed in perpetual tossing and agitation, so it is with those who are enthralled by present things, toiling wretchedly by an irrational impulse, ^C having nothing at all that is firm or secure, nor knowing toward what end they are coming and where this vain life—to which they have most unhappily and wretchedly subjected themselves, choosing evil things instead of good, and pursuing vice in place of virtue—is leading them, nor who is to receive the cold fruits of their many and miserable labors, whether it be a kinsman or a stranger, and very often not even a friend or one known to them, but an enemy and a foe.

All these things and what follows from them I assessed in the tribunal of my soul, and I conceived a hatred for my whole life, which had been consumed in vain things and which I had passed ^D while worn away by labors pertaining to the earth. And as I cast away from my soul the attachment to these things and threw it off, those things appeared to my eyes which are the things truly good, namely, to fear God and to do His will. For I learned that this is the sum of all good things; this is also called the beginning of wisdom and perfect wisdom. For it is a life devoid of sorrow and immune to attack for those who hold fast to it, and secure for those who lean upon it as upon the Lord. Having therefore applied my mind to the most unerring way of the commandments of the Lord, and knowing accurately that there is nothing in it that is dark—

or serpentine ^A nor filled with ravines, cliffs, thorns, and thistles — but that it is entirely smooth and level, delighting the eyes of those who walk upon it with the clearest contemplations, adorning their feet, and providing the preparation of the gospel of peace so that they may walk securely and swiftly — which I rightly preferred above all things, I began to rebuild the fallen and ruined house of my soul.

^B As I was thus disposing my own affairs and correcting the slipperiness of my mind, I heard the voice of a certain wise teacher crying out these things to me: "Come out," he said, "all you who desire to be saved; withdraw from the vanity of the world; for the form of it passes away (1 Cor. 7), a little while, and lo, it shall not be. Come out without turning back, not empty-handed and without wages, but bearing the provisions for eternal life; for you have a long journey to make, which requires many provisions from here. And you will arrive at the eternal place, which has two regions within it, containing many mansions, one of which God has prepared for those who love Him and keep His commandments, filled with every kind of good; those who are deemed worthy of it shall live forever in incorruption, enjoying an everlasting immortality, whence pain, sorrow, and sighing have fled (Isa. 35). The second, however, being full of darkness, ^C affliction, and pain, has been prepared for the devil and his angels; into this will also be cast those who by wicked deeds have procured it for themselves, who have traded eternal and incorruptible goods for things present, and have made themselves entirely the food of eternal fire."

Having heard this voice, and recognizing its truth, I set myself to the work of reaching that lodging which is devoid of all pain and sorrow, and which abounds with such security and such goods, the knowledge of which is at present in me only in part, as I am still a child in spiritual age, and see the things of the life to come as if through mirrors and enigmas (1 Cor. 13). But when that which is perfect has come, and I shall know face to face, then that which is in part shall be done away. I thank therefore ^D

God through Jesus Christ our Lord. ^A For the law of the spirit of life in Christ Jesus has set me free from the law of sin and death, and has opened my eyes to see clearly that the mindset of the flesh is death, but the mindset of the spirit is life and peace (Rom. VIII). Just as, therefore, I, having recognized the vanity of present things, have hated them with a perfect hatred, in the same way I counsel you to think about these things, and to be disposed toward them as toward things that are foreign and quickly passing away; and having taken everything from them, may you store up for yourself in the immortal age a treasure that cannot be stolen, wealth that cannot be spent, where you must depart without delay, so that when you depart, you may not be lacking, but abounding in wealth, just as I have proposed to you the most fitting image for these things above.

CHAPTER XV.

"Thus, therefore, you will most securely send everything ahead to that place by the hands of those in need; for whatever you do for them, the Lord, claiming it as His own, will repay you many times over; for He always surpasses those who love Him with the returns of His gifts. In this way, therefore, having for the time being plundered the treasures of the darkness of this age ^C in which you have labored... that which is in part shall be done away... when I was an infant, I spoke as an infant... for we see now through a mirror in an enigma, but then face to face; now I know in part, but then I shall fully know even as I have been known." ^D

^A Since you have served for a long time, you will well provide yourself with provisions for the future from these things, and by taking them away from what is alien, you will store them up for yourself in advance, purchasing stable and enduring things through these fleeting and temporary goods. Then, with God's help, you will perceive the instability and irregularity of this world, and saying farewell to all things, you will be translated to the future, passing by the things that pass away, and joining yourself to those things that are hoped for and permanent. Leaving behind the darkness and the shadow of death, hating both the world and the prince of the world, and considering the flesh, which is subject to decay, an enemy to yourself, you will run toward the unapproachable light (1 Tim. vi), and taking up your cross upon your shoulders, you will follow Him without looking back, that you may be glorified with Him and be shown to be an heir to a life that no longer slips away or deceives.

Josaphat said to him: "Then, tell me, is this practice of considering all things as nothing, and embracing such a harsh way of life, as you mentioned above, an ancient tradition flowing down from the teaching of the apostles, or has it been recently devised by the cleverness of your own mind, as if you had considered this to be better and more excellent to embrace?"

The Elder replied: "I am not teaching you a law recently introduced (far from it!), but one delivered to us from of old. For the Lord said to a certain rich man who was asking Him what he must do to inherit eternal life, and who was boasting that he had kept all the things written in the Law: 'One thing you lack: go, sell all that you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross.' He, having heard these things, became sad; for he was very rich. And Jesus, seeing that he had become sad, said: 'How difficult it is for those who have wealth to enter into the kingdom of God! For it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God' (Mark x; Luke xviii). ^C Having heard this command, all the saints were diligent to withdraw themselves from such difficulty of riches, and by squandering all [their] wealth through distribution to the poor, and storing up for themselves eternal riches, they took up the cross and followed Christ—some, as I have already told you, being perfected through martyrdom, others struggling through the exercise of the religious life, and, as far as the principle of this true philosophy is concerned, they were in no way inferior to the others. Therefore, realize that this is a command of our King and God, ^D

^A by which men are made partakers of eternal rewards.

"Since, then," says Josaphat, "such a philosophy is so ancient and necessary, what reason is there that today so few should imitate this life?"

The elder replied: "Many indeed have emulated and do emulate it, but the vast majority hesitate and draw back. For there are few, as the Lord says, who are travelers on the narrow and afflicted way (3), while the majority take the wide and easy one (4). For those who have been totally seized by the love of money and the vices arising from base pleasures, and who have withered away in empty and vain glory, are so ensnared by them that they are with difficulty torn away, having voluntarily sold themselves as slaves to a strange master, ^B standing in opposition to God who commands these things, and held bound by him as if by chains. For the soul, once it has despaired of its own salvation and surrendered its reins to irrational passions, is carried about everywhere. For this reason the Prophet, lamenting the folly poured out upon such souls and mourning the thickness of the darkness pressing upon them, said: 'Sons of men, how long will you be dull of heart? Why do you love vanity and seek falsehood?' To this, one of our wise teachers, a man most skilled in divine things (6), harmonizing with the Prophet and adding something of his own, cries out to all as if from a high and lofty watchtower (7): 'Sons of men, how long will you be dull of heart? Why do you love vanity and seek falsehood?' ^C Falsely imagining that this present life, luxury, a little bit of glory, base power, and deceitful prosperity are something great—things that belong no more to those who possess them than to those who hope for them, or even to those who do not expect them at all—they are like dust being fanned and tossed by a whirlwind from one place to another, or vanishing like smoke, or mocking like a dream, or unable to be grasped like a shadow, neither being seen as hopeless when absent to those who do not possess them, nor as certain and stable to those who happen to have them.

"Since, therefore, such is the command of the Savior, and such is the preaching of the prophets and Apostles, and such the way in which all the saints, by deed and ^D by word, urge us toward the most unerring path of virtue; even if few are they who walk it, while more are those who choose the wide path leading to destruction, the practice of this divine philosophy will not be diminished by this. Rather, just as the sun, rising to enlighten all, bountifully sends forth its rays and encourages everyone to accept the light, if some, with closed eyes, do not wish to look upon its splendor, this does not—

that the sun is to be blamed, nor is it to be overlooked by the rest, nor will the glory of its brilliance be dishonored by their stupidity. But those who have deprived themselves of the light, like blind men, will grope against a wall and fall into many pits, and their eyes will be pierced by many thorns. The sun, however, remaining in its own brilliance, will illuminate those who look upon its light with an uncovered face ^B (8). In the same way, the light of Christ shines upon all abundantly, imparting to us of its splendor; yet everyone partakes of it according to the measure of his desire and zeal; for the Sun of Righteousness (9) denies to none of those wishing to gaze upon it, nor does it force those who willfully choose the darkness; rather, each one is left to his own free choice so long as he is in this present life.

When Josaphat asked7 what free will and what choice are, the old man replied: "Free will is the will of a rational soul, moving without hindrance toward whatever it might wish, whether virtue or vice, as it was made by the Creator. Free will is, furthermore, the autonomous motion of an intelligent soul. Choice is a deliberative appetite for those things which are in our power, or a desiring deliberation for those things which are in our power; for we pursue that which has been chosen by deliberation, making a choice. Deliberation is an investigative appetite concerning those practical matters that are within our power; for a person deliberates whether he ought to undertake the action or not. Then he judges which is better, and a judgment comes to be. Then he is affected ^C and loves that which has been judged by deliberation, and this is called an 'opinion'; for if one judges but is not affected toward what has been judged—that is, does not love it—it is not called an 'opinion.' Then, after the affection, comes 'choice,' which is a selection; for choice is to take one of two things set before one and to select this one in preference to the other. And this is evident, that choice is a deliberation with a judgment, even from the etymology itself; for 'choosable' is that which is choosable, one thing over another (11). No one prefers anything without having deliberated, nor does he choose without having judged. Since, indeed, we do not strive to put into action all the things that seem to us to be good, then choice—and that which is 'choosable'—becomes that which has been decided upon as the result of deliberation, when it has received the appetite. And thus it is gathered that choice is a deliberative appetite for those things which are in our power; for we pursue that which is decided upon as a result of deliberation, making a choice ^D. For every deliberation is for the sake of an action and exists through an action; and thus deliberation leads every choice, and choice leads every action. For this reason, not only our actions, but also those things which are according to the mind, which demonstrate our choices and crowns, are brought about according to power, upward and downward, choosing one thing rather than another; for this is the man's choice."

^A For the beginning of sin and of virtuous action is choice, since it resides in things that are within our own power. For of those things whose operations lie within us, their actions according to that operation also lie within us; and since operations according to virtue are within us, it follows that virtues themselves are within us. For things of the soul, and all matters about which we deliberate, are fundamentally in our own power. Thus, when men deliberate of their own authority and choose of their own authority, in proportion to one’s choosing, to that same extent does one partake of the divine light and progress in the pursuits of philosophy; for there are differences of choice. And just as certain springs of water sent up from the bowels of the earth—some gush forth from the surface of the earth, others from a little deeper, and others from very deep down; and of these waters, some gush forth immediately and are sweet to the taste, while others emerging from the depths are salty or sulfurous ^B, and some are given forth abundantly, while others drip little by little—so too must you conceive of choices: some are swift and very heated, others are sluggish and cold, and some possess an inclination wholly toward the good, while others incline toward the opposite with all their might. According to their dispositions, therefore, follow the impulses toward actions.

CHAP. XVI.

Josaphat said to him: "Has my father, then, learned nothing of these things?"

^A The elder replied: "Clearly, and as was fitting, he has learned nothing; for with his senses closed, he voluntarily rejects the good, possessing a natural inclination toward evil." "But I could wish," said Josaphat, "that even he might be initiated into these teachings." The elder replied: "Things that are impossible among men are all possible with God (Matth. xix). For what do you know? Perhaps you may bring salvation to your father, and in a wondrous way become the parent of your own parent? For I have heard that there was once a certain king who managed his own kingdom very excellently, and treated the people who were under his rule and authority with gentleness and mildness, but in this one thing he was failing: he lacked the light of the knowledge of God and was held fast by the error of idol worship. He had a certain virtuous counselor, adorned in every way with piety toward God and with all other virtuous wisdom; and he, being grieved and annoyed at the king's error, although wishing to rebuke him concerning this, was restrained in his impulse, fearing that he might become the cause of evils to himself and his companions and might cut off the help being produced through him for many. Yet he sought an opportune time to draw him toward the good. ^B It is said, therefore, that one night the king said to him: 'Come, let us go out and walk around the city, to see if we may chance to observe anything of benefit.' As they were walking about the city, they saw a ray of light shining through a crack; and, casting their eyes upon it, they saw an underground, cavernous dwelling, in which a man was sitting, living in extreme poverty and clothed in some mean, tattered rags. His wife was standing by, mixing wine for him. As the man took the cup into his hands, she sang a sweet melody, bringing him pleasure as she danced and charmed her husband with praises. The king and his companions, therefore, for a good while observing these things, were amazed that, being pressed by such poverty that they lacked both a house and clothes, they nevertheless led their life so cheerfully and merrily. And the king said to his chief counselor: 'Oh, what a wonder, my friend, that neither for me nor for you has our own life, though shining on every side with such glory and delights and luxuries, ever been as pleasing as this mean and wretched life delights and exhilarates these simpletons, so that what is otherwise ^C harsh and detestable appears to them easy and alluring!' Having seized an opportune moment, the chief counselor said: 'But to you, O king, how does the life of these people appear?' 'Of all,' says the king, 'that I have ever seen, it is most unpleasant and wretched, loathsome and abominable.' Then the chief counselor says to him . . .

'Believe me, O king, in the same way our life seems far more bitter to those who contemplate and know that eternal glory and those goods which surpass all comprehension of the mind. And these houses gleaming with gold, and these brilliant garments, and the rest of the luxuries of this life, seem more loathsome than dung and mud to the eyes of those who have seen the indescribable beauty of the hand-made not tabernacles in the heavens (20), and the divinely woven robe and the incorruptible crowns which God has prepared for those who love Him (21), the Creator and Lord of all. For just as these men are considered by us to be foolish, much more so are we, wandering in the world and pleasing ourselves in this lying glory and foolish luxury, worthy of lamentation and tears in the eyes of those who have tasted the sweetness of those goods.

^B The king, having heard these things and become as one dumb, said: 'Who, then, are those who possess a life better than ours?' 'All,' says the chief counselor, 'who have preferred the eternal to the transitory.' And again, when the king sought to learn what are the eternal things, the man said: 'A kingdom (22) without successor, a life not subject to death, wealth that never fears poverty, joy and gladness free from all sorrow and distress, and a lasting peace free from all enmity and strife. Those who are accounted worthy to enjoy these are blessed, and that many times over (23); for they will live a life free from pain and toil for ages, enjoying all the sweet and delightful things of the Kingdom of God without effort, and reigning forever with Christ.' And the king said: 'Who is worthy to attain these?' To this the king asked, and he answered: 'All who have seized the road that leads thither; for the entrance is unobstructed for those who only wish it (24).' ^C The king said: 'And what, pray, is the path that leads thither?' To this, the man of brilliant soul said: 'To know the only true God, and Jesus Christ (25) His only-begotten Son, and the Holy and life-giving Spirit.'

The king, therefore, possessing wisdom worthy of the royal purple (26), said to him: 'And what has kept you until now from making these things known to me? For these things do not seem to me worthy of delay or postponement, if indeed they chance to be true; but if they are doubtful, it is necessary to search diligently until I find that which is unquestionable.' 'It is not out of negligence,' says the man, 'or sloth ^D that I have hesitated to make these things known to you.

fearing the excellence of your glory, lest I might appear to you too troublesome. If, therefore, you command your servant to remind you of these things henceforth, I shall be ready to obey your command.' 'Yes,' says the king, 'not only by day, but also at every hour, keep renewing the memory of these things for me. For one should not attend to these things negligently, but with the greatest zeal and fervor.' We have heard, then, says Barlaam, that this king subsequently lived piously and religiously, and having finished the course of his present life peacefully and calmly, attained to eternal blessedness. Therefore, if someone were to admonish even your father about these things at an opportune time, perhaps he ^A would understand and realize in what evils he is caught, and, turning away from them, would choose the good. For as it is, he is blind, blinking, having deprived himself of the true light, and deserting to the darkness of impiety.

Josaphat said to him: 'Concerning my father, let what the Lord commands come to pass. For to Him, as you yourself have said, all things are possible, even those which seem impossible to men. I, however, by your incomparable words, having become weary of the vanity of present things, have decided to withdraw my mind from them entirely, and to spend the remainder of my life with you, so that I may not, on account of these transitory and fleeting things, fall from the enjoyment of eternal and incorruptible goods.'

The old man answered: 'If you do this, you will show yourself like a certain very prudent youth whom I have heard was born of wealthy and illustrious parents. When his father had betrothed to him the daughter of a man who excelled in nobility and riches and was very beautiful, and held a discussion with his son about this marriage, and explained what he had in mind; the youth, upon hearing this, as if it were something discordant and absurd, rejected the matter, and leaving his father, fled. As he was traveling, he found lodging in the house of a certain old poor man, to refresh himself from the heat of the day.

The daughter of that old man, who was his only virgin child, sitting before the doors, was working with her hands, but with her mouth she was praising God without any intermission, giving thanks to Him from the depths of her soul. The youth, hearing her praises, said: "What is your occupation, young woman? And for what reason, being so lowly and poor, do you praise the Giver, as if you had received some great benefits?" She answered him: "Do you not know that just as a small medicine often rescues a man from great ^D diseases, in the same way also for small"

^A thanks returned to God they become the procuring cause of great ones? I, therefore, being the daughter of a poor old man, return thanks for these small things and bless God, knowing that He who gave these can also give greater things. And these indeed concern things external and not our own, from which no profit accrues to those who possess much (not to mention that often it is even a loss), nor does any damage follow those who have received less, for both are traveling the same road and hastening to the same end. But in those things that are most necessary and of greatest importance, I have enjoyed many of the greatest gifts of my Master, which cannot be numbered nor even fall under estimation. For I have been made in the image of God and have been counted worthy of the knowledge of Him; I have been adorned with reason above all living creatures; I have been called back from death to life through the bowels of mercy of our God ^B (31); and I have received the power to partake of His mysteries. Moreover, the gate of Paradise has been opened, offering me free entry if I should so wish. To return thanks worthily for such and so many gifts, in which both poor and rich share alike, is altogether impossible for me; but if I do not offer even this small hymn of praise to Him who bestowed them, what defense shall I have?"

The younger man, having greatly admired her wisdom, called her father to him and said, "Give me your daughter; for I have loved her wisdom and piety." The old man said, "It is not permitted for you, sprung from rich and wealthy parents, to take this poor man's daughter." Again the youth said, "Yes, I will take her if you ^C do not forbid it. For I was betrothed to a daughter of noble and wealthy parents, and having cast her off, I fled; but having fallen in love with your daughter because of her piety toward God and her sensible wisdom, I am eager to be joined to her." The old man said to him, "I cannot give her to you to lead away into your father's house and separate from my embraces; for she is my only child." "But I," said the youth, "will remain with you, and will take upon myself your manner of life." Then, having laid aside his brilliant clothing ^D

he requested the raiment of the old man and put it on. And when the latter had tested him long and much, and examined his mind in various ways, and recognized that he was possessed of a grave disposition—and that he was not seeking his daughter because he was obsessed by a foolish love, but rather had chosen to live in poverty because of a devotion to piety, preferring this to his own glory and nobility—he took him by the hand, led him into his private chamber, and showed him the vast wealth hidden there, and an ^A innumerable heap of riches, such as the youth had never seen before. And he said to him: "My son, I give all these things to you, because you have determined to be the heir of my possessions (32)." Having secured this inheritance, he surpassed all the wealthy and famous men of the earth.

CHAPTER XVII.

The old man replied: "For my part, I have already put you to the test, and I have understood how great is the prudence and constancy of your mind, and how upright and integral your soul truly is; yet the outcome of your action will confirm these things. For this reason (33) I bow my knees to our God, who is glorified in the Trinity, to him, I say, who created all things, both those perceived by sight and those which escape the sense of the eyes; who is truly and eternally, and who never had a beginning of his glorious existence, nor shall have an end: to him, I say, to be feared and powerful over all things, good and inclined to mercy, that he may illuminate the eyes of your heart and give you the spirit of wisdom and revelation in the knowledge of him, so that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, and what is the surpassing greatness of his power toward us who believe (34), that you may no longer be a stranger and a sojourner, but a fellow-citizen of the saints and of the household of God (Ephes. 2), built upon the foundation of the apostles and prophets, with Jesus Christ himself as the chief cornerstone, in whom the whole structure is joined together and grows into a holy temple in the Lord (Ephes. 2)."

And Josaphat, deeply pricked ^D at heart, said: "I also, having experienced these things, long to know..."

the riches of the glory of God and the surpassing greatness of his power."

Barlaam said to him: "I pray to God that he may teach you these things and instill the knowledge of such matters into your soul; for it is utterly impossible for God's glory and power to be recounted among men, even if all the tongues of all the men who have ever existed were to unite as one. For no one, says the evangelist and theologian ^A (John 1), has ever seen God; the only-begotten Son, who is in the bosom of the Father, he has revealed him. Who, then, among those fashioned from the earth, could grasp the glory and majesty of Him who flees the sight of the eyes and is infinite, unless He himself should reveal it as He wills, just as He revealed it to His prophets and apostles? As for us, we learn as much as is granted to us from their preaching and from the very nature of things. For the Scripture says: The heavens 37 declare the glory of God, and the firmament proclaims the work of his hands (Ps. XVII). And again: His invisible attributes from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity (Rom. I).

For just as anyone, upon seeing a house constructed brilliantly and with great skill, or a vessel fashioned with elegance, would immediately perceive the architect or craftsman and marvel at him, so 39 I too, having been formed from nothing and brought into being—even if I cannot see my Creator and Producer—have come, through my own well-fitted and most admirable structure, to a knowledge of His wisdom; not as to what He is in His essence, but insofar as I am able to understand 40 that I was not produced by chance, nor did I come into existence of my own accord, but He himself fashioned me as He willed, having decreed that I should stand at the head of all created things, yet inferior to some, and having broken me down, He fashions me anew with a better restoration, and then, at His divine command, leading me forth from this place and transferring me to another life that is endless and eternal. I am unable to resist the power of His providence in any of these matters, nor can I add to or take away from myself anything, whether regarding my stature 41 or the form of my appearance, nor do I have the power to renew what in me has grown old, nor to repair what has been corrupted. For no man ^D has ever been able to effect any of these things—neither king, nor sage, nor rich man, nor ruler, nor anyone else pursuing human studies. For no one, he says 42, among kings or those in high positions, has had a different beginning of birth; for there is one entrance into life for all, and a like exit (Sap. VII).

Wherefore, from these things that relate to me, I am guided as if by an outstretched hand to the knowledge of the magnificence of that supreme Architect. Furthermore, I have considered the most apt structure and conservation of all created things, namely, that of their own nature all things are subject to change and transformation: those things which are intelligible, in regard to their faculty of choice, and their progress in good or recession from good; those things, however, which fall under the senses, in regard to birth and destruction, accretion and diminution, change in quality, and local motion. And through these they proclaim with silent voices that they have been created by the uncreated, immutable, and unchangeable God, and that they are sustained, preserved, and always governed by Him. For in what other way could natures warring among themselves have come together into one, to complete the adornment of a single world in all its parts, and remained without dissolution, if some omnipotent power had not joined them and always preserved them from dissolution? For how would anything have remained, if His will had not so ordained it? Or how, to use the words of Scripture, could that which was not called by Him have been preserved?

For since a ship cannot hold together with the helmsman removed, but immediately goes to the bottom; and no house, however small, can stand unless there is someone who takes care of it, how then could this whole world, so vast, so glorious, and so admirable, have stood for so long a stretch of time, without some excellent, great, and wonderful governance and all-wise providence? Behold, for how long a time the heavens have existed, and have not dimmed; the power of the earth has not grown weak, having endured for so long a time; the springs have not ceased ^B to gush forth from whence they originated; the sea, receiving so many rivers, has not exceeded its measure; the courses of the sun and moon have not undergone any change; the orders of day and night have not been turned aside. From all these things, the ineffable power and magnificence of God is made apparent to us, witnessed by the prophets and apostles; but no one will be able to conceive of or praise His glory as it deserves. For the divine Apostle, he, I say, who had Christ speaking within himself (II Cor. XIII), when he had considered, with his own soul, all things—both those which are perceived by the intellect and those which are subject to the senses—said: "We know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." Therefore, being struck with wonder at the superabundant wealth of His wisdom and knowledge, he cries out ^D...

^A: "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!" (Rom. xi).

But if he who reached unto the third heaven and heard unspeakable words (II Cor. xii), uttered such cries, who among those like me could at all dare to look into the abyss of such great mysteries, or be able to say anything according to his own judgment, or ponder worthily of the things being said, unless the Giver of wisdom ^B Himself, the corrector of the unwise, should grant it? For in His hand are we and our words, and all understanding, and knowledge of prudence. And it is He who has given us true knowledge of the things that exist, to know the constitution of the world and the operation of the elements, the beginning and the end and the midst of the times, the change of the turnings and the alteration of the seasons, and that He has ordered all things by measure and weight (52). For it is always in His power to prevail mightily, and who shall resist the strength of His arm (53)? For the whole world before Him is as a grain of the balance, and as a drop of the morning dew that comes down upon the earth. But He has mercy upon all, for He can do all things, and He overlooks the sins of men for the sake of repentance (54); for He loathes nothing, nor does He turn away from those who run to Him (55), for He alone is the good and soul-loving Master; blessed be the name of His holy glory, and let it be most praised and exalted unto the ages. Amen (Dan. iii).

CHAPTER XVIII

But tell me, O most blessed one, of what age thou art thyself, and in what places thou dwellest,

^A and who thou hast as companions in philosophy; for my soul is strongly attached to thine, and by no means wishes to depart from thee throughout my whole life."

The elder said: "I am, I suppose, forty-five years of age; and living in the deserts of the land of Sennaar, I have as fellow-soldiers those who labor and strive together with me toward the journey of the upward way."

"How," asks Josaphat, "dost thou tell me these things? For thou seemest to me to be beyond seventy years of age. What, then, is the reason for thee of the forty-five years? For thou dost not seem to me to be speaking the truth in this."

Barlaam said to him: "If thou seekest to know my years from the very beginning of my life, thou hast rightly conjectured them to be beyond seventy. But to me, in no way at all are those years counted among the years of life which have been spent in the vanity ^B of this world. For when I lived enslaved by sins to the flesh, I was dead as to the inner man. Therefore, I could never call the years of my deadness years of life. But from the time the world was crucified to me, and I to the world (Gal. VI), and having put off the old man, who is corrupt according to the desires of deceit (Ephes. IV), I no longer live to the flesh, but Christ lives in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself for me; these I might justly call years of life and days of salvation; and claiming these to be forty-five, I told thee their number with reasonable ground and not without purpose. And I would wish thee also to be always of such a ^C mind and opinion, namely, that thou shouldst by no means consider those to be alive who are dead to every good work, but live by sins and minister to the prince of this world [and] to those who are dragged toward things below, spending their life in pleasures and evil desires; but know well that these are dead and defunct to the operation of life. For a certain wise man not undeservedly termed sin the death of the immortal soul; and the Apostle also uses these words: 'When you were servants of sin, you were free from righteousness. What fruit therefore had you then in those things of which you are now ashamed? For the end of those things is death. But now being made free from sin, and become servants to God, you have your fruit unto sanctification, ^D and the end

eternal life. For the wages of sin is death, but the gift of God is eternal life (Rom. vi).

Josaphat said to him, "Since you do not consider the life led in the flesh to be life, it follows that you should not consider this death, which all men undergo, to be death either."

The elder replied, ^B "I have no doubt at all in this regard, for I do not fear this temporal death in the slightest, nor do I even call it death at all—if indeed it should overtake me as I walk the path of God's commandments—but rather a passage from death to a better and more perfect life, one hidden in Christ (Coloss. iii). It was out of a burning desire to attain this that the holy men of old found their present life so burdensome. Hence the Apostle also says: 'For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life' (II Cor. v). And again: 'O wretched man that I am! who shall deliver me from the body of this death?' (Rom. vii). And in another place: 'Having a desire to depart, and to be with Christ' (Philip. i). And the prophet David says, 'When shall I come and appear before the face of God?' (Psal. xli). That I, who am the least of all, do not in any way dread physical death, you may easily understand from the fact that I held your father's threats in contempt, counting them as nothing, and came to you fearlessly to proclaim the saving word, even though I knew full well that if he learned of these things, he would, if it were possible, subject me to ten thousand deaths. But I, preferring the word of God above all else and desiring to enjoy it, neither dread this temporal death nor do I think it worthy of such a name at all, obeying the Lord's command which says: 'Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell' (Matth. x)."

^C "These, then," said Josaphat, "are the achievements of your true philosophy, which far exceed the nature of earthly men who can hardly be torn away from this present life; and blessed are you, who are endowed with such a most valiant mind. But tell me truthfully, what is the sustenance for you and your companions in such a wilderness, and whence do your garments come, and what sort are they?"

^A Barlaam said: Our sustenance, indeed, comes from the fruits and herbs that the wilderness provides, which are watered by the heavenly dew and are obedient to the command of the Creator. Against these, there is no one to contend with us or to quarrel, nor does anyone seek to seize the greater portion through the greed of avarice; but food is provided most abundantly for all, and a table is set forth without preparation. If, however, some of the faithful brothers who are near us ever bring a blessing of bread, we receive it as sent by divine providence for the blessing of those who offered it in faith. Our garments are made of rough haircloth and sheepskins, all of them ancient and patched together from various rags, galling our weak flesh. For the same garment serves us in both summer and winter, ^B which, once we have put it on, we are not permitted to put off until it is worn out by age and utterly destroyed. For in this way, by afflicting the body with the hardships of cold and heat, we acquire for ourselves the garment of future immortality.

When Josaphat asked him where he had obtained that garment he was wearing, the old man replied: I borrowed this from one of the faithful brothers when I was about to set out toward you; for it was not fitting that I should approach in the clothes that I am accustomed to wearing. For just as someone who has a most beloved kinsman carried off as a captive into a foreign land, and wishing to lead him out from there, casts off his own garment and takes on the guise of the enemy, and betakes himself to their region, and by various arts ^C delivers his kinsman from bitter tyranny into freedom; in the same way, I too, having been informed of your affairs, assumed this habit and came, that I might plant the seed of divine preaching in your heart, and deliver you from the servitude of the cruel prince of this world. And now, behold, by the power of God, to the extent that it was in me, I have fulfilled my ministry. For I have announced to you the knowledge of Him, and I have set forth the preaching of the prophets and apostles, and truly and without any error of present things.

^A I have demonstrated the vanity of present things and with what great evils this world is filled, deceiving in a wretched way those who obey it and ensnaring them in many ways. Henceforth, therefore, I must return to whence I came, and then, having laid aside this outward appearance that is not my own, I shall be clothed in my own.

Josaphat then besought the old man to show himself to him in his customary attire. When Barlaam had therefore laid aside the garment he was wearing, a terrifying spectacle presented itself to Josaphat. For the whole quality of his flesh had been consumed, and his skin was blackened from the burning heat of the sun and stretched tight over his bones, just as if someone had stretched a skin over thin reeds. Furthermore, he was girded from his loins to his knees with a wrinkled and extremely rough haircloth, and he wore the same kind of cloak over his shoulders.

^B Josaphat, marveling at the hardship and severity of this way of life, and struck with amazement at such excessive endurance, wept bitterly and said to the old man: "Since the cause of your coming here was to deliver me from the bitter servitude of the devil, put the finishing touch to your good deed: 'Bring my soul out of prison' (Ps. CXLI), and take me with you as a companion on your journey, so that, having been completely liberated from the imposture of the world, I may then receive the seal of saving baptism, and become a companion to you in this wonderful philosophy and extraordinary asceticism."

Barlaam said to him: "A certain rich man once raised a young gazelle. When it had grown, it was drawn by its natural instinct ^C to yearn for the wilderness. One day, therefore, it went out and found a herd of gazelles busy grazing, and, joining itself to them, it wandered through the fields and woods, returning home in the evening. But in the morning, due to the negligence of the servants, it would go out and mingle with the wild ones. When they wandered further afield to feed, it followed them too. The rich man’s servants, realizing this, mounted horses and pursued them, and having captured their own gazelle alive and brought it back home, they kept it so that no access remained to it for anyone; as for the rest of the herd, they partly slaughtered them and partly dealt with them cruelly. I fear lest the same thing happen to us ^D if you join yourself to me as a companion—that is, lest I be deprived of your company, and bring great calamities upon my associates and eternal condemnation upon your father. Therefore, the Lord wills that you now be marked with the seal of divine baptism and remain where you are, adhering to all piety and applying yourself to the works of Christ’s commandments. When the Giver of all good things provides an opportunity, then at last you shall come to us, and for the remainder of this life...

we shall dwell together. ^A Yet I trust in the Lord that even in the life to come we shall be inseparable.

Josaphat, being again bathed in tears, said to him: If this pleases the Lord, let His will be done. Therefore, when you have initiated me with the divine baptism and received from me money and garments for your own sustenance and that of your companions, depart to the place of your ascetic practice, protected by the peace of God. And do not cease to pray fervently for me, that I may not be disappointed of my hope, but that I may soon be able to reach you and, in deep tranquility, receive benefit from you.

Barlaam said: There is nothing to prevent you from receiving the seal of Christ. Therefore, prepare yourself, and with the Lord’s help, you shall be initiated. But concerning the money which you said you would give to me and my companions, how could it come to pass that you, who are poor, should bestow alms upon the rich? For it is the duty of the rich to treat the poor well, and not the reverse, for the poor to treat the wealthy and affluent. ^B Indeed, the last of all my companions surpasses you in wealth beyond comparison. Yet, trusting in the mercies of God, I am persuaded that before long you will be most wealthy. And when that has come to pass, you will be in no way prompt or inclined to give.

Josaphat said to him: Explain to me, I beseech you, how the last of your companions excels me in wealth, when a little while ago you said that they live in great destitution and struggle with extreme poverty. And what is more, why do you now call me poor, while you say that when I am endowed with most ample wealth, I will by no means be liberal, I who am now prompt and disposed to give?

Barlaam replied: I did not say they were struggling with poverty, but rather that they flourish with inexhaustible riches. For to be always adding wealth to wealth, and not to restrain desire with a bridle, but to crave more without any satiety, ^C is an argument of extreme poverty. But those who despise the things that are present out of desire for eternal things, and count these as refuse 87 that they may gain Christ alone, having cast off all care for food and clothing and cast it upon the Lord, and who rejoice in their poverty—as no one who is a lover of the world could ever rejoice even if he were teeming with wealth and money—and who have gathered for themselves the riches of virtue in abundance, and nourish themselves on the hope of unending goods, these I would rightly call wealthier than you and any earthly king. If, with God favoring you, you too lay hold of such spiritual wealth, you will keep it with the greatest zeal and diligence, and will always, and with good reason, desire to increase it, and will not endure to waste any part of it at all. For in this at last true riches are situated. But the mass of wealth that falls under the senses ^D brings injury rather than...

^A a convenience to those who are friends of them. Wherefore not without reason have I called it extreme poverty; for the lovers of heavenly goods, having dispatched a message renouncing all things, flee from it just as one flees from a serpent. But if, having received back from you alive that enemy whom my companions in pious exercise and fellow-soldiers have already slain and trampled underfoot, I should carry him back to them, and I should become the cause of wars and passions for them, I shall be to them in every way a baleful messenger; which may God forbid that I should do.

The same thing, moreover, you should understand also regarding garments. For as for those who have stripped off the corruption of old age and the garment of disobedience, laying them aside as far as in them lies, and have put on Christ as a garment of salvation and a tunic of gladness, how could I again clothe them in skins and put upon them the mantle of shame? ^B Nay, rather, since I know that my companions lack nothing of these things, but are content with the exercise of the desert, counting this the truest delight, having distributed the money and garments which you said you would give them to the poor, store up for yourself a treasure for the future that cannot be stolen, making God for yourself by their prayers a helper. For thus you would better put wealth to use for good ends.

Then too, having put on the armor of the Spirit, and having girded your loins with truth, and having put on the breastplate of righteousness, and having placed upon your head the helmet of salvation, and having shod your feet with the preparation of the Gospel of peace, and having taken in your hands the shield of faith, ^C and the sword of the Spirit, which is the word of God (Ephes. vi), and having been excellently equipped and fenced about on every side, thus go forth with a confident mind to the war against impiety, so that, having put it to flight and having dashed to the ground its leader, the devil, you may be adorned with the crowns of victory by the life-giving right hand of the Master.

Chap. XIX.

to be marked by the light of the Lord's countenance (Ps. IV, 7), and are hastening to become a son of God and a temple of the holy and life-giving Spirit. ^A Believe, therefore, in the Father, and in the Son, and in the Holy Spirit—the holy and life-creating Trinity, glorified in three persons and one divinity, distinct indeed in persons and in hypostatic properties, but united in essence. Recognize one God unbegotten, the Father; one begotten Lord, the Son, light from light, true God from true God, begotten before all ages (91); for from the good Father the good Son was begotten, and from the unbegotten light the eternal light shone forth, and from the true life the life-making fountain proceeded, and from the power itself the power of the Son flashed forth, who is the brightness of the glory (Heb. I, 3) ^B and the Word truly subsisting, who was in the beginning and was with God (John I), free from beginning and eternal; by whom all things were made, both those which are seen with the eyes and those which cannot be perceived. And acknowledge one Holy Spirit, proceeding from the Father, perfect God, and bringing life, and granting sanctification, endowed with the same will, omnipotent, having the same eternity, truly subsisting. Worship therefore the Father and the Son and the Holy Spirit after this manner, in three persons or properties, and in one divinity. For the divinity is common to these three, and their nature is one, one substance, one glory, one kingdom, one power, one authority. And that which is from the Father is common to the Son and the Holy Spirit, but the unbegottenness is proper to the Father, the generation to the Son, and the procession to the Spirit (96). ^C Believe these things thus; but do not strive to comprehend the manner of the generation or the procession (for it cannot be comprehended), but with an upright heart (97) and without any superfluous investigation, hold that firmly: namely, that the Father and the Son and the Holy Spirit are in every way one, except for the property of the unbegotten, the generation, and the procession; and that the only-begotten Son and Word of God and God, for the sake of our salvation, descended upon the earth by the decree of the Father (98) and the cooperation of the Holy Spirit, conceived without seed in the womb of the holy Virgin and Mother of God Mary through the Holy Spirit, and born of her without corruption, and was made perfect man; and furthermore, that he himself is perfect God and perfect man, being made from two natures, that is, divinity and humanity, and in two natures.

^A intelligent, volitional, active, and possessed of free will, and in all things perfect according to the rule and reason proper to each nature—that is, divine and human—but in one composite Person. Receive these things without over-curiosity, not at all seeking to understand the manner in which the Son of God emptied himself and became man from virgin blood, without seed and incorruptibly, or what the coalescing of the two natures into one Person is. For we are taught to hold fast to these things as they have been divinely spoken to us in the Holy Scripture, but the manner we both are ignorant of and cannot express.

Believe in the Son of God, who through the bowels of his mercy ^B became man, and took upon himself all the natural and blameless passions of humanity—for he hungered, and thirsted, and slept, and was weary, and felt anguish in the nature of humanity, and for our iniquities was led to death, was crucified, and was buried, having tasted death, while the divinity remained impassible and immutable; for we attribute no passion at all to the impassible nature, but we acknowledge that he, in the nature which he assumed, suffered and was buried, and by divine glory was raised from the dead in incorruption, and ascended into heaven, and shall come again with glory to judge the living and the dead, ^C in the manner known to him, with a body more divinely fashioned, and shall render to each the rewards of his own deserts. For the dead shall rise, and they who are in the tombs shall be stirred; and those who have kept the commandments of Christ and departed this life in the true faith shall inherit eternal life, but those who have corrupted themselves in sins and have fallen away from the true faith shall go away into eternal punishment. Believe that there is no essence or kingdom of evil, and do not imagine it to be without beginning, or to have subsisted of itself, or to have been produced by God—away with such absurdity!—but rather that this is our work and the devil's, creeping in upon us through our carelessness because we have been created with free will, and by our own free choice we elect this, whether good or evil. ^D In addition to these things, confess one baptism of water and the Spirit for the remission of sins.

Receive also the participation of the immaculate mysteries of Christ, believing in truth that it is the body and blood of Christ our God, which he has given to the faithful for the remission of sins. For in the night that he was betrayed, he ordained a new covenant for his holy disciples and apos-

- ^A tles, and through them for all who should believe in him, saying: Take, eat, this is my body which is broken for you for the remission of sins. And likewise, having taken the cup, he gave it to them, saying: Drink of it, all of you; this is my blood, of the new covenant, which is shed for you for the remission of sins; do this in remembrance of me. The Word of God himself, therefore, living and active, and accomplishing all things by his power, through the divine and most holy word and the advent of the Holy Spirit, makes and transforms the bread and wine of the offering into his own body and blood, by the visitation of the Holy Spirit, for the sanctification and illumination of those who partake with longing.

Worship faithfully in honor and kissing the venerable impress of the Lord’s character, of the Word of God who for our sake became man, thinking that you are beholding the Creator himself in the image. For the honor of the image, says one of the saints, passes to the prototype; and the prototype is that which is portrayed, from which the derivative is made. ^B For when we see the representation in an image, with the eyes of the mind we pass to the true idea whose image it is, piously worshipping the form of him who for our sake became incarnate, not attributing divinity to the picture itself, but embracing it as the image of the incarnate God, out of longing and love for him who for our sake emptied himself even to the form of a servant. In like manner, embrace also the likenesses of his immaculate Mother and of all the saints, according to the same reasoning; and likewise also adore with faith the object of the life-giving and venerable cross, kissing it on account of Christ, who is God and Savior of the world, who for our salvation was suspended upon it in the flesh, and who gave us this sign for the obtaining of victory over the devil; for he trembles and shudders, not enduring to behold its power. ^C You shall be baptized in such dogmas and with such faith, keeping it unchanged and pure from every heresy until your last breath. But any teaching and any dogmatic utterance that stands against this blameless faith, loathe it and consider it to be an alienation from God. For the Apostle says: "Even if an angel from heaven should preach to you a gospel other than that which we have preached to you, let him be anathema." For there is not another Gospel, nor another faith, except that which was preached through the apostles and through the God-bearing Fathers. ^D

^A confirmed in various councils, and confirmed by the Catholic Church.

Having said these things, Barlaam, and having taught the king's son the symbol of the faith that was set forth in the council at Nicaea, baptized him ^B in the name of the Father, and of the Son, and of the Holy Spirit, in the pool of water that was in his garden. And the grace of the Holy Spirit came upon him. And when he had returned to his chamber, and had celebrated the sacred mystery of the unbloody sacrifice, he imparted to him the immaculate mysteries of Christ. And afterwards he rejoiced in the Spirit, sending up glory to Christ the God.

Barlaam then said to him ^C: "Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated you into a living hope, into an inheritance incorruptible and undefiled, and unfading, reserved in heaven, in Christ Jesus our Lord through the Holy Spirit (1 Pet. 1). For today, having been freed from sin, you have been enslaved to God ^D, having received the pledge of eternal life, and, having left behind the darkness, you have put on the light, having been ordained into the freedom of the glory of the children of God. For as many, he says, as received him, to them he gave power to become children of God, to those who believe in his name (Joan. 1). So that you are no longer a slave, but a son and heir of God through Jesus Christ in the Holy Spirit (Gal. iv). Therefore, beloved, strive to be found by him spotless and blameless, working the good upon the foundation of the faith; for faith without works is dead, just as works are without faith, as I also remember having spoken to you before. Having therefore put away all malice, and having hated all the works of the old man which are corrupted according to the desires of deceit, as a newborn babe desire to drink the rational and guileless milk of the virtues, that you may grow in it, and attain to the knowledge of the commandments of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ, no longer being a child in mind, being tossed about and carried around

by every wind of doctrine. And you, ^A however, while you are a child in malice, you must have a firm and established mind toward the good, and walk worthily of the calling to which you have been called in the custody of the Lord’s commandments, having shaken off and alienated from yourself the vanity of your former conduct, just as the nations walk in the vanity of their mind, being darkened in their understanding and alienated from the glory of God, subject to their own desires and irrational impulses. But you, just as you have approached the living and true God, so also walk as a son of light. For the fruit of the Spirit is in all goodness, and righteousness, and truth; and do not destroy the new man whom you have put on today, with your former oldness of life, but be renewed daily in righteousness, and holiness, and truth. For this is possible for everyone who wills it, just as you have heard that He gave the power to become children of God to those who believe in His name, so that we can no longer say that the acquisition of virtues is impossible for us. For the way is smooth and easy, and even if it is called narrow ^B and straitened because of the affliction of the body, yet it is desirable and divine because of the hope of future goods for those who do not walk foolishly, but accurately understand what the will of God is, and put on His armor for the conflict against the wiles of the adversary, and watch for this very thing in prayer and supplication with all perseverance and hope.

You therefore, just as you have heard from me and been taught, and have laid a firm foundation, abound in it, increasing and progressing, and performing the service of a good soldier, having faith and a good conscience confirmed by the testimony of good works; and pursuing justice, piety, faith, love, patience, and gentleness, laying hold of eternal life to which you have been called. Put away from you every pleasure and desire of the passions, not only ^C as regards action, but even as regards the thoughts of the mind, so that you may present your soul to God unpolluted. For not only our actions, but also our thoughts are numbered before God, and they become the source of crowns or punishments for us. For we know it is clear that Christ, together with the Father and the Holy Spirit, dwells in pure hearts. And again, ^D that... [the remaining fragments of the text on this page are reconstructed from the preceding context].

having wiped away every passionate reasoning from your soul, implant the best of thoughts, making yourself a temple of the Holy Spirit. For from reasonings we come to acts in practice; and every work, advancing from thought and reflection, takes hold of a small beginning, then by gradual increases ends in great things.

For this reason, do not allow an evil habit to master you at all; but while it is still fresh, pluck the wicked root from your heart, lest, having sprouted and fixed its roots in the depths, it later require much time and labor to be uprooted. For this is why greater sins always enter into us and master our souls, because there is no appropriate correction applied to those that seem lesser—such as evil reflections, unseemly words, and bad conversations. ^B For just as in bodies those who neglect small wounds often bring upon themselves festering and death, so too with souls, those who disregard small passions and sins bring in greater ones; and as greater things enter into them, the soul, having become habitualized, becomes contemptuous. For "the wicked one," it says, "when he comes into a depth of evils, becomes contemptuous" (Prov. XVIII, 3), and henceforth, like a sow wallowing in the mire (II Pet. II, 22), so too that soul, buried in evil habits, no longer even perceives the stench of its sins, but rather delights and takes pleasure in them, clinging to vice as to some good. And if at long last it ever looks up and comes to its senses, it is freed with much labor and sweat, from that which it had voluntarily enslaved itself to by ^C an evil habit.

Therefore, with all your strength distance yourself from every evil thought and reflection and every passionate habit; rather, habituate yourself to the virtues, and come to be in a state of practicing these. For if you labor a little in them and are able to attain a state, henceforth you will progress effortlessly with the cooperation of God. For the habit of virtue, once established in the soul—as it has a natural kinship with it and possesses God as a collaborator—becomes difficult to change and extremely secure; just as you see that fortitude and prudence, as well as temperance and justice (49), are difficult to change, being habits of the soul, qualities and operations that have ^D penetrated into the depths. For if the passions of vice, which are not natural to us but have entered from without, are difficult to change when they have become a habit, how much more so is virtue,

^A which is naturally implanted in us by the Creator and which has Him as its helper, if, after we have struggled a little, it has become rooted by habit in the soul, will it not be immutable?

CHAPTER XX

But you, since you have been set free from this through the bowels of the mercy of our God (51), and have put on Christ through the grace of the divine Spirit, ^C strive to transfer your whole self to the Lord, and do not in any way open the door (52) to vicious affections. Rather, having adorned your soul with the sweet fragrance and splendor of the virtues, make it a temple of the holy Trinity (53), and occupy all the faculties of your mind in its contemplation. For since he who lives and converses with an earthly king is pronounced blessed by all, there is no doubt that he to whom it happens, by divine grace, to converse in his mind with God and to have intimacy with Him, is filled with every beatitude. Since these things are so, set Him always before your eyes and converse with Him. ^D By what manner, then, will you converse with God? By drawing near to Him through prayer and supplication. For whoever prays with most ardent desire and a purified heart (54), having withdrawn his mind from all material and earthly things, and standing as though face to face before God (55), bringing his supplications to Him with fear and trembling, such a one speaks

For our good Lord and Master is present everywhere, hearkening to those who approach Him sincerely and purely, just as the Prophet says: “The eyes of the Lord are upon the righteous, and His ears [are open] to their supplication” (57). And for this reason the Fathers define prayer as a union of man with God, and they call it the work of angels and a prelude ^B to the joy that is to come (58). For since they place the closeness to the kingdom of heaven and the contemplation of the holy Trinity above all things, and since the assiduous practice of prayer leads the mind toward this, it is fittingly called a prelude and as it were a pre-figuring of that blessedness. Yet not every prayer is in this state, but only that which is truly worthy of this name, which has God as its teacher—the One who grants prayer to the one praying—and which has risen above all things on earth and holds its conversation ^C directly with the Lord God.

Acquire this for yourself, and strive to progress in it; for it has the power to raise you from earth to heaven. But you will not progress in it haphazardly or without any preparation; rather, it will be only if you first purify your soul from all vicious affections, and cleanse it of every wicked thought like a pure and newly polished mirror, and remove yourself from all remembrance of injuries and wrath—which, more than anything else, hinders our prayers from being lifted up to God—and release from your heart the offenses ^D of all who have sinned against you, and provide your prayer with wings, so to speak, through almsgiving and the compassion of the poor (59), and offer it to God with hot tears. Praying in this way, you will be able to speak as the blessed David; for he, being a king and pulled by countless (60) cares, yet having cleansed his soul of all the passions, said to God: “I hated and abhorred iniquity, but I loved Thy law. Seven times a day I have praised Thee for the judgments of Thy righteousness. My soul has kept Thy testimonies and loved them exceedingly. Let my supplication come before Thee, O Lord; according to Thy word, give me understanding” (61).

^A Thus, as you cry out, God will hear you; and while you are still speaking, He will say: "Behold, I am here" (Isa. 58:9). If, therefore, you attain such prayer, you shall be blessed. For it is impossible that a man who prays and entreats God with such alacrity of soul should not make new progress in virtue every day and overcome all the snares of the enemy. For he who has warmed his mind—to use the words of a certain holy man—and has lifted up his soul and translated himself to heaven, and thus has called upon his Master, and has called to mind his own sins, and has discoursed with God concerning their remission, and has entreated ^B Him with most fervent tears to be propitious and merciful to him in His loving-kindness, by the use and custom of such words and thoughts, attains this: that he lays aside every care of this life, and becomes superior to human passions, and is deemed worthy to be called a companion of God; and what could be more blessed or sublime? May the Lord therefore grant you to attain such blessedness.

Behold, for I have shown you the way of the Lord’s commandments, and I have held back nothing from declaring to you the whole counsel of God. And I, for my part, have now completed my ministry (Acts 20:27). It remains, therefore, that having girded up the loins of your mind, like the Holy One who called you, you also show yourself holy in all your behavior. ^C "Be holy, for I am holy," says the Lord (Lev. 19:2). And the foremost of the apostles also writes, saying: "If you call upon the Father, who judges without partiality according to each one’s work, conduct yourselves in fear during the time of your sojourn, knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood, as of a lamb without blemish and without spot, Christ" (1 Pet. 1:17-19).

Therefore, keeping all these things stored in your heart, remember them without ceasing, having always before your eyes the fear of God and His fearful judgment seat, and the splendor that the righteous are about to receive in the age to come, and [conversely] the gloom of sinners in the darkest ^D darkness; having always before your eyes the weakness and vanity of present things and the eternity of things to come: and this furthermore, that "all flesh is grass, and all the glory of man as the flower of grass. The grass withers, and its flower falls, but the word of the Lord endures forever" (Isa. 40:6-8). Meditate on these things always (1 Tim. 4:15); and may the peace of God be with you, enlightening you and giving you wisdom and leading you on the path of salvation, and driving every evil will far from your mind, and sealing your soul with the sign of the cross, so that nothing of the perverse spirit may approach you, or

^A be granted in all perfection of the virtues to attain the endless and everlasting kingdom of the future, and to be shone upon by the light of the blessed and life-creating Trinity, which is glorified in the Father and the Son and the Holy Spirit.

CHAPTER XXI

The king’s son said to him: "Let us do this first, O Zardan. Stand behind the curtain, and listen to his discourse with me; and then I shall explain to you what must be done."

When Barlaam was about to come to him, ^C he introduced Zardan behind the curtain, and said to the elder: "Recapitulate for me the things of your divine teaching, so that it may be more firmly implanted in my heart." Barlaam, taking this up, spoke much about God and piety toward Him, and how one must love Him alone with all one’s heart, and with all one’s soul, and with all one’s mind (Matt. xxii), and observe His commandments with both fear and desire; and that He Himself is the creator of all things, both visible and invisible. Upon which he also reminded him of the formation of the first man, [and the commandment given to him]

and the transgression of it, and the condemnation pronounced by the Creator upon that transgression. Then he proceeded to enumerate the good things from which we excluded ourselves by neglecting the commandment; and again, he made mention of the painful things which, after we fell from those blessings, miserably took hold of us. Following these things, he brought forward those matters concerning the philanthropy of the Creator, showing how He, being mindful of our salvation, sent teachers and prophets announcing the incarnation of the Only-Begotten; then, also His descent, the incarnation, the benefits, the miracles, the sufferings endured on our behalf when we were laboring under the vice of ingratitude, the Cross, the spear, the voluntary death; and finally, our restoration, our calling back, and our return to the first good. After these things, he spoke of the kingdom of heaven awaiting those who are worthy of it, and the torment reserved for the wicked—the fire which is not quenched, the worm which does not die, the darkness which does not end, and how much other punishment the servants of sin have treasured up for themselves. Having gone through these things and concluded his speech with moral instruction, and having discoursed at length concerning purity of life, and having condemned the vanity of present things, and having rebuked the misery of those who are entirely devoted to them, he ended with a prayer. And praying for him to have an unshaken and firm confession of the orthodox faith, and a life beyond reproach, and a most pure manner of living, he, having put an end to the prayer, departed again to his lodging. ^B

But the king’s son, having summoned Zardan and testing his state of mind, said: "You have heard what this babbler has said to me, trying to lead me into deception with his empty persuasiveness and to deprive me of this pleasant joy and enjoyment, and to lead me to the worship of a foreign God?" But Zardan, "What has seemed good to you, O king," he said, "to test me, your servant? I have clear insight that the man’s words have penetrated your heart most deeply. For if this were not so, you would not so gladly and ceaselessly converse with him. And indeed, we are not ignorant of this kind of preaching; but from the time that your father stirred up an implacable persecution against the Christians, they were driven away from here, and their preaching fell silent. But if now this doctrine is pleasing to you, and you have the strength to undergo its hardness and labor, may that which has settled in your mind be directed ^C toward the good. But what shall I do, who am not able even to look upon such hardness without distress, and whose soul is distracted by pains and torments through fear of the king? What excuse shall I make to him, having neglected his commands and having allowed this man access to you?"

But the king’s son said to him: "I, indeed, acknowledging that there is no other reward sufficient for your great benevolence toward me, [know that] this one [act]… ^D

[1049] I have found ^A something greater, in that I have sought to make clear to you that good which surpasses nature, namely, that you might understand the end for which you were created, and acknowledge the Creator, and, having left the darkness behind, might run to the light. And I was in hope, as soon as you heard of it, that you would follow that light with an insatiable desire. But I have been deceived, as I see, in my hope, seeing you lukewarmly disposed toward the things that have been spoken. Should you divulge these things to the king and my father, you will achieve nothing other than distress to his soul with cares and sorrows. But if you are truly well-disposed toward him, take heed that you do not, before the appropriate time, announce anything of these matters to him. Having spoken these things to him, he seemed to be sowing upon waters; ^B for wisdom will not enter into a senseless soul.

On the following day, Barlaam coming to him, spoke of his departure; but he, unable to endure being parted from him, was tormented in his soul and filled his eyes with tears. The elder, having discoursed with him at length, and urged him to remain steadfast in the good, and having strengthened his heart with words of consolation, entreated him to send him off with a cheerful and glad countenance; and he also foretold that it would not be long before they were united in that indissoluble union. But the king's son, unable to cause further labor to the elder and to hinder him from the desired journey, and at the same time fearing lest that man Zardan should make the matters concerning him known to the king and subject him to punishments, ^C says to him: "Since this seems good to you, O spiritual Father, and best of teachers, and the cause of every good thing for me, that you should leave me to dwell in the vanity of this world and yourself depart to the place of spiritual rest, I no longer dare to hold you back or hinder you. Go, then, protected by the peace of God, and in your precious prayers to the Lord, do not ever forget my wretchedness, so that I might be able to attain to you and see your precious face always. Yet, grant me one request; and, since you were unwilling to accept anything for your fellow-ascetics, accept at least for yourself some small sum for food and a garment for clothing." But he answered him: "If I did not accept anything from you on behalf of my brethren—for they, too, have no need to lay hold of the material things of this world which they have put far away [1050] – how could I dare to do so for myself?"

For if ^A I were to acquire what I have forbidden them? Since if the possession of money were a good thing, I would certainly have bestowed it upon them before myself. But since I know the possession of such things to be destructive, I will not entangle either them or myself in such snares.

When, therefore, he could not persuade him even of this, he turned again to a second petition, and besought him with supplication not to disregard his prayers entirely, nor to plunge him into every kind of sadness, but to leave him that worn and rough mantle, threadbare with age, both as a reminder of his master’s way of life and as a protection against every influence of Satan, and that he himself should receive another from him in its place; for, he said, by looking at what was given by me, you might keep the memory of my humility. ^B But the elder said, "It is not fitting for me to give you my old and tattered mantle and accept a new garment in return, lest I be condemned for having received the reward of my meager labor here. However, so that I may not dampen your eagerness, let the items given to me by you be old, and in no way different from my own." And the king’s son, having sought some rough and old rags, and having given them to the elder, took his garment in return and felt great joy, considering it incomparably more precious than any purple or royal ornament.

The most divine Barlaam, desiring now to depart, spoke of matters pertaining to his departure, and offered him this final teaching: "Dearest ^C brother," he said, "and sweetest son, whom I have begotten through the Gospel (1 Cor. 4), you know to what King you have given your pledge, and with whom you have entered into a covenant. You must, therefore, keep these things firm and execute all the labors of the struggle which you promised in the document of this covenant, before the King of all, while the whole heavenly host is present and testifying, and at the same time recording your vows—and you shall be blessed if you keep them. Do not, therefore, prefer any of the present things above God and His goods. For what among present things could bring as much terror as the fire of eternal punishment, which has no light at all of the burning flame, ^D and which never ceases from punishing? What other [thing could be such]? Let us flee, therefore, from the light that is the offspring of the bitter fire; let us not walk in the light of our own fire, and the flame which we have kindled."

^A [And] what good of this world could so delight one, as God himself, who bestows himself upon those who love him? Whose beauty is indeed ineffable, whose power is irresistible, and whose glory is eternal; whose goods, which are laid up for his friends, incomparably exceed all things seen, which eye has not seen, nor ear heard, nor have they entered into the heart of man (1 Cor. 2:9). Of these may you be declared an heir, guarded by the most mighty hand of God.

^B The king’s son, suffused with tears, was distressed and troubled, not enduring to be left by his most loving father and excellent teacher. "And who, O Father," he said, "will fulfill your role for me? Or what kind of shepherd and guide of spiritual salvation shall I be able to find? With what shall I assuage the longing for you? For behold, you have brought me, the wicked servant and deserter, to God, and placed me in the rank of a son and heir; you have sought me out when I was lost and a captive, prepared as prey for every beast, and you have mingled me with the unerring sheep of God. You have shown me the short path of truth, having led me out of darkness and the shadow of death, and having turned my feet (Ps. 119:105) from the slippery, deadly, most crooked, and winding path (Ps. 18:33). You have become the agent of great and marvelous goods for me, whose excellence no speech could suffice to recount. May you yourself also share in the great gifts of God on behalf of me, the insignificant one; and may the Lord, who alone surpasses those who love him by the return of his gifts, fulfill what is lacking in my thanksgiving." ^C Barlaam, however, cutting short his lamentations, arose and stood for prayer, and lifting his hands to heaven, he said: "O God and Father of our Lord Jesus Christ, who hast enlightened those things previously darkened, and who hast brought forth from nothing this visible and invisible creation; who hast recalled thy creature and not permitted us to walk after our own foolishness: we give thanks to thee, and to thy wisdom and power, our Lord Jesus Christ, through whom thou hast also made the ages (Heb. 1:2), and raised us when we had fallen, and forgiven the sins of those who have transgressed, brought back those who had wandered, redeemed the captives, and brought to life those who were dead by the precious and kingly blood of thy Son. ^D Thee, therefore, I invoke, and thine only-begotten Son, and thine all-holy Spirit. Look upon this thy rational sheep, who has come through me, the unworthy, as an offering to thee, and sanctify his soul by thy power and grace; look upon this vine which...

^A has been planted by thy Holy Spirit, and grant it to bear fruit of righteousness; strengthen him, confirming thy covenant in him, and deliver him from the deceit of the devil; by the wisdom of thy good Spirit teach him to do thy will, and take not thy help away from him, deeming him worthy, together with me, thy useless servant, to become an heir of thy endless good things, for blessed art thou and glorified unto the ages. Amen.

Having finished the prayer and turned, he kissed the child who was now a son of the heavenly Father. Invoking peace and eternal salvation upon him, he left the palace, and departed rejoicing and giving thanks to God, who had brought his way to a good outcome.

Chapter XXII

Josaphat, however, after Barlaam had departed, gave himself over to prayer and, having shed most fervent tears, spoke in this manner: "O God, make speed to save ^B me; O Lord, make haste to help me (Ps. lxix). For to thee the poor man is left; thou wilt be a helper to the orphan (Ps. ix). Look upon me, and have mercy on me (Ps. lxxxv), thou who willest that all men should be saved and come to the knowledge of the truth (1 Tim. ii). Save me, I beseech thee, though I be an unworthy little creature, and strengthen me, that I may walk in the path of thy holy commandments; for I am weak and wretched, and unable to do anything good. But thou art able to save me, thou who containest and holdest together all things, both those which are seen and those which cannot be seen. Suffer me not to walk after the wicked desires of my flesh; but teach me to do thy will (Ps. cxliii), and preserve me for thy eternal and blessed life. O Father, and Son, and divine Spirit, the consubstantial and undivided Divinity, thee I invoke and thee I glorify; for all creation sings thy praise, and the intellectual and incorporeal powers glorify thee unto the ages. Amen."

From that time on he kept himself with all diligence, procuring for himself purity of soul and body, and living in continence, and in all-night prayers and supplications. For ^C since he was frequently interrupted during the day, both by the society of those who were with him, and sometimes by the king’s coming to him or by his own being summoned by him, the night made up to him what was lacking in the day, as he would stand in prayers and tears until dawn, beseeching the help of God. Whence that prophetic saying was fulfilled in him: "In the nights lift up your hands to the holy places, and bless the Lord" (Ps. cxxxiv).

^A Zardan, when he perceived this manner of life in his own charge and was filled with sorrow, his soul being cast into terrible anxieties, knew not what he should do. Finally, worn down by distress, he departed to his own house, feigning illness. When this came to the knowledge of the king, he sent another of those whom he held most faithful to serve the prince in his stead. He himself, meanwhile, being concerned for the health of Zardan, sent him the most renowned physician, requesting that he apply the greatest care to his recovery.

The physician, since he saw that he was in favor with the king, visited him diligently; and when he had most carefully examined his condition, he at once informed the king that he was unable to find any cause for disease in the man; and therefore he surmised that he had fallen into sickness because his soul had been struck by some sorrow. The king, having heard these words, supposed that he had been harshly treated by his son, and that he had withdrawn because of the grief he had conceived on this account. Wishing, however, to learn the matter in its proper order, he signified to Zardan, saying, "Tomorrow I shall come to see you, and to discern the nature of the illness that has befallen you."

Zardan, having been made certain of this promise, as soon as it was dawn, took up his garments and set out to the king; and upon entering, he prostrated himself before him on the ground. The king said, "Why did you compel yourself to come to me? For I myself had intended to visit you, and to declare to all my friendship towards you." He replied, "My infirmity, O King, is not one of the ailments from which men are wont to suffer, but from a sorrowful and anxious soul the heart was contracted, and my body suffered with it. It would have been madness for me, being in such a state, not to come as a servant before your authority, or to let your royal majesty weary itself by coming to me, your servant." When the king inquired what was the cause of his sadness, Zardan replied, "A great danger hangs over me, and I acknowledge myself worthy of great punishments and many kinds of death, because, by neglecting your commands, I have already brought upon you profound sorrow."

^D Again the king asked him what this negligence was into which he had fallen, and what the danger was in which he now stood. "In my stewardship of my lord, your son," he said, "I have shown myself negligent. For a certain wicked man and sorcerer came and spoke to him of the doctrine of the religion of the Christians." Afterward he recounted to the king, point by point, the words spoken by the old man to his son, and with how much joy the prince had received his teaching, and how he had entirely devoted himself to Christ. Furthermore, he revealed to him the name of the old man, saying that he was called Barlaam. For the king had even before this heard many reports concerning Barlaam and the supreme austerity of his religious life. As these things reached the ears of the king, an immediate and terrible sorrow seized him, springing from the anxiety that had fallen upon him.

^A And he was filled with ^A rage, and nearly froze at the news. He immediately summoned a certain man called Araches, who was considered second only to the king, and was his primary advisor in all secret matters; the man was also skilled in the art of astrology. To him, upon his arrival, the king recounted what had happened with much despondency and distress. But he, seeing the king’s turmoil and the confusion of his soul, said, "Let there be no disturbance or sorrow for you, O king; for I do not despair that he might yet be converted. On the contrary, I know most certainly that he will soon abjure the teaching of that impostor and comply with your will."

By these words, Araches turned the king to a state of greater cheerfulness and set his mind to the consideration of this business. "And this, O king," he said, "let us do before all else: let us strive to seize the pestilent Barlaam. If we succeed in this, I know well that we shall not miss our mark, nor shall we be deceived in our hope. For he himself, either persuaded by convincing words or compelled by various instruments of torture, will—even against his will and reluctantly—confess that his words are false and full of error, and he will persuade my lord—your son—to abandon his own resolve and hold fast to the dogmas of his father. But if we should not be able to seize him, I know another old hermit by the name of Nachor, who is in every way so similar to Barlaam that he can hardly be distinguished from him. He professes the same doctrine as we do, and he was my teacher in mathematical studies. ^B I shall go to him by night and explain everything to him in detail. Then, ^C having spread the rumor that Barlaam has indeed been captured, we shall present this man. He, assuming the name of Barlaam for himself, will pretend to observe the rites of the Christians and will make a show of contemplating and defending them. Afterward, having engaged in a long disputation, he will eventually be broken and admit defeat. When your son sees this—that is, that Barlaam has been defeated and that our doctrine has won the palm—there is no doubt that he will join the side of the victors. It is also a matter of great importance in this regard that he fears your majesty and is very eager to obey you. Add to this that the man playing the part of Barlaam will himself repent and affirm that he was living in error."

The king was pleased by this speech and judged the man's counsel to be excellent, for he was leaning upon vain hopes. ^D

^A Since he had recently learned of Barlaam’s departure, he was eager to seize him. Having therefore distributed his soldiers and captains across most of the thoroughfares, he himself, mounting his horses, pursued with all his might along one of the roads, which he suspected more than all the others, determined by every means to anticipate him. Having labored for six whole days, his exertions were in vain. Then, he himself remained in one of the royal palaces situated in the country, while he sent Araches with not a few horsemen as far as the very desert of Sennaar to search for Barlaam. When he reached that place, he disturbed the spirits of all the inhabitants; and since they confirmed that they had never seen the man, the prince went out into the deserts to hunt for the pious ones. Having traveled through a vast distance of the desert, ^B and having circled mountains and traversed pathless and difficult ravines, with the crowds that were with him, he reached a certain summit, and standing upon it, he saw at the foothills a band of hermits walking. And immediately at the prince’s command, they all ran to them breathless, striving to outstrip one another in their course; and having arrived, they surrounded them like many dogs (Ps. XXI), or like some noxious and savage beasts; and they seized the men, who were most venerable in appearance and carriage, and wore on their faces the marks of the eremitical life; and having dragged them, they brought them before the prince, who were not at all troubled, nor did they show or utter anything ignoble or dismal. The one who was leading them and, as it were, guiding them, bore a hair-cloth satchel filled with the relics of certain ^C holy Fathers who had departed this life. When Araches observed them and did not see Barlaam (for he knew him), he was distressed with grief and said to them: "Where is that impostor who led the king’s son into error?" But he who carried the satchel answered: "He is not among us; may it never be! For he flees from us, driven out by the grace of Christ. But he has his dwelling among you." The prince said: "Do you therefore know him?" "Indeed," said the hermit, "I know the one who is called an impostor, which is the devil, who dwells in your midst and is worshiped and served by you." The prince said: "It is about Barlaam that I am making inquiries, and it was about him that I asked you where he is." But the monk said: "And why, pray, did you speak perversely, ^D asking me about the one who deceived the king’s son? For if you were seeking Barlaam, it was absolutely necessary for you to say: 'Where is he who turned the king's son back from error and saved him?' For he is our brother and a companion in religious exercise. For many days have passed since we have not seen him."

^A Araches said: "Show me his dwelling." The monk replied: "If he wished to be seen by you, he would have come out to meet you himself; as for us, it is not permitted for us to reveal his room to you."

The commander was filled with anger at this, and looking upon him with a fierce and bestial countenance, he said to him: "I shall now put you to death with a strange and unusual death, if you do not immediately produce Barlaam for me." ^B "And what," said the monk, "do you see in us, such that by clinging to it we might be so unwillingly torn from this present life and fear the death that is to be brought upon us by you? Rather, we shall give you thanks because you have removed us from this life while we were still cleaving to virtue. For we are not a little afraid of the uncertainty of the end, not knowing in what state death will seize us, lest perhaps the slipperiness of the will or some diabolical assault might turn aside the steadfastness of our resolve, and persuade us to think or do things other than what is agreeable to the covenants we have made with God. Therefore, since you have already despaired of obtaining what you yourselves promised, do without any hesitation whatever you please. For we shall neither point out the dwelling of our God-loving brother, although it is known to us, nor will we betray any other monasteries unknown to you, so that by this means we might basely escape death; but rather, we shall die a noble death, offering to God first the sweats of virtue, and now the blood of our heart's fortitude."

Unable to endure this boldness of their speech, the wicked man ^C was moved to the most grievous wrath by such greatness of soul, and afflicted them with many blows and torments. Yet they endured these in such a way that the vigor and fortitude of their souls moved even the tyrant himself to admiration. But when, after many punishments, he could not persuade them, nor was anyone found among them who could bear to show him Barlaam, he ordered them to be seized and led to the king, and to be struck and treated with contumely while on the way, carrying meanwhile also the bag of relics.

CAP. XXIII. And so, after not a few days, he brought them to the king and informed him of their condition. And then he presented them before his face, which was inflamed with most bitter wrath. ^D Having looked upon them, he seethed with anger and seemed like a madman. Having ordered them to be beaten mercilessly, as he saw them being cruelly struck by the blows...

he barely restrained his great fury and commanded the executioners to cease. And he said to them: "Why do you carry about these bones of the dead? If you bear them out of longing for those to whom the bones belong, at this very hour I shall place you with them, so that, having attained your desire, you may give thanks to me." ^A But the leader and guide of that divine cohort, regarding the king's threats as nothing, as though nothing painful had happened to him, with a free voice and a most radiant countenance, signifying the grace dwelling within his soul, said: "We carry these pure and holy bones, O king, both to assuage our longing for those admirable men to whom they belonged, and to bring to our own remembrance their asceticism and God-beloved manner of life, and to stir ourselves to a similar zeal, beholding as in a mirror the rest ^B and the delight in which they now dwell. And while proclaiming them blessed, we sharpen one another to follow in their footsteps. Furthermore, we acquire for ourselves the remembrance of death, which brings very great profit and renders us prompt and, as it were, winged for the contests of asceticism, and we draw sanctification from the very touching of them."

Again, the king said: "If the remembrance of death is profitable, as you say, why do you not receive this remembrance in the bones that are in your own bodies—bones that are your own and will soon perish—rather than in these foreign and corrupted ones?"

And the monk answered: "Though I have brought forward five reasons for our carrying the relics about, you respond to only one, and treat us with mockery. ^C But believe me, the bones of those who have already departed represent the remembrance of death more clearly than those of the living. But since you judge these things in this way, and the bones that are in your flesh signify death to you, why do you not yourself, mindful of the death that is soon to come, set your affairs in order, but instead have surrendered your soul to every kind of transgression, and violently and pitilessly destroy the worshippers of God and the lovers of piety—men who have harmed you in nothing, and have nothing of the present world in common with you, nor contend to take anything from you?"

The king said: "It is with good reason that I punish you as dangerous men and seducers of the people, ^D because you deceive everyone, urging them to abstain from the delights of life, and in place of a sweet life and most desirable longing and pleasure, you force them to choose this harsh, filthy, and miserable way of life."

^A And you preach that honor should be given to Jesus. Therefore, so that the nations may not, by following your deception, forsake the land and, departing from their ancestral gods, worship a foreign one, I have judged it just to subject you to punishments and death."

The monk says: "If you desire that everyone should share in the good things of this life, why do you not share your delicacies and wealth equally with all? Instead, while the vast majority are afflicted by poverty, you forcibly seize their assets and add them to your own. From this it is clear that you are in no way moved by concern for the salvation of the people, but are fattening your own flesh, essentially preparing food for the worms that will devour it. Consequently, having abjured the God of all, you have called those that are not gods, the inventors of every kind of wickedness, so that while you live lustfully and flagitiously in imitation of them, you may achieve the name of imitator of your gods. For what can be argued, but that whatever your gods have done, men who set their hearts on them will also do? Therefore you are truly in a great error, O King. You fear ^B lest we convince some of your people to agree with our decrees, to depart from your rule, and to cleave to the Hand that holds and sustains all things; for you wish to have many ministers of your avarice, so that they may suffer hardship while the profits from their labors accrue to you. Just as one who rears dogs or birds tamed for the hunt might act kindly toward them before the hunt, but once they have caught something of the prey, he violently snatches the prey from their mouths; just so, you too, desiring to have many who bring you the tributes and taxes from land and sea, say indeed that you care for their salvation, while you are ^C bringing upon them eternal destruction; and above all else you bring it upon yourself, so that you alone might abound in wealth that is more worthless than any dung or mire, unaware that you are embracing darkness in place of light. But I implore you, emerge from this deep sleep, open your closed eyes, and behold the glory of our God, which shines upon all; and at last come to yourself. 'Understand, you senseless among the people, and you fools, be wise at last,' says the prophet. Understand that there is no God except our God, and there is no salvation except in Him."

The king says: "Put an end to these foolish trifles of yours, and immediately show me Barlaam, ^D or else you shall experience instruments of punishment that you have never before tested."

The most courageous monk, possessing an outstanding greatness of soul and being a lover of heavenly philosophy, was in no way moved from his purpose by the king's threats, but standing with an intrepid heart, he said: "We are not commanded, O King, to do what you decree,"

but what has been commanded by our Lord and God, who teaches us to pursue temperance, to keep all pleasures and desires under control, to cultivate fortitude, and to endure every labor and affliction for the sake of justice. Therefore, the more severe the evils you bring upon us for the sake of piety, the more famously you will have served our cause. Do, then, whatever you wish; we shall not endure to do anything outside of duty, nor shall we surrender ourselves to sin. Do not think this a small sin, if we were to deliver our fellow-champion and brother-in-arms into your hands. But in this you shall not mock us with such laughter, even if you overwhelm us with ten thousand deaths; for we are not so unmanly as to betray our philosophy through fear of your tortures, and do something unworthy of the divine law. ^A Against these things, whatever instruments of torture you know, you may prepare; for to us to live is Christ, and to die for Him is ^B the greatest gain" (Philip. 1).

At these words, the king, inflamed with rage, ordered their theological tongues to be cut out, their eyes to be gouged out, and their hands and feet simultaneously severed. When this sentence was pronounced, the lictors and satellites standing by mutilated them inhumanely and cruelly. They drew their tongues out of their mouths with hooks and cut them off with a beastly ferocity, gouged out their eyes with iron claws, and finally, ^C dislocating their hands and feet with certain instruments, they cut them off. But those blessed, modest, and noble-minded men, as if being called to a feast, approached the tortures bravely, inciting each other and proceeding fearlessly toward death for the sake of Christ.

In such diverse tortures, the holy ascetics, seventeen in number, commended their stout and patient souls to the Lord. From this it is clearly evident that a mind endowed with piety rules over corrupt affections, just as one alien to our decrees asserted—referring to the struggles of the aged priest and the seven children with their like-minded mother, who fought for the paternal law—to whose endurance and greatness of soul these wonderful Fathers, citizens and heirs of the Jerusalem above, were in no way inferior. ^D

Chapter XXIV.

^A Arach, therefore, having found his cave in the dead of night (for he dwelt in the wilderness, devoting himself to the arts of divination), and having explained to him all that had been resolved upon, returned to the king at the break of day. And indeed, having again sought out horsemen for himself, he made a pretense of going out on a search for Barlaam. As he went out and was traversing the deserts, a man was seen by him emerging from a certain chasm. Having ordered his men to pursue him, they anticipated his speed ^B and, having seized him, brought him to him. When Arah questioning him as to who he was, of what religion, and what he was called, he professed himself to be a Christian and named himself Barlaam, just as he had been instructed. Filled with joy, as he feigned, Arach took him and returned to the king; and indeed, having reported it, he brought him before him. And the king said, within the hearing of all ^B who were standing by, "Are you that servant of a demon, Barlaam?" But he replied, "I am a servant of God, and not of demons. Do not, therefore, heap insults upon me. For you owe me many thanks, because I have educated your son to fear God, having freed him from every deceit and reconciled him to the true God, and having instructed him in every form of virtue." But the king, again feigning an angry temper, said, "It would have been right to put you to death immediately, without ^C allowing you a single word of apology, or any place for defense. But I bear with your insolence out of my own benevolence until an appointed day, when I shall examine the matters concerning you. And if you are persuaded by me, you shall be deemed worthy of pardon; but if not, you shall die miserably." Having said this, he handed him over to Arach, instructing him to guard him most carefully.

On the following day, having departed from there, he returned to his own palace. And the report was heard that Barlaam had been captured, so that the king's son also, upon hearing of this, was deeply pained ^D in his soul and could in no way restrain his tears, but with groans and lamentations besought God and called upon Him to bring aid to the old man. Nor did the good God look down upon him as he wept; for He is kind to those who wait for His help in the day of tribulation, and He knows those who revere Him. Wherefore He also declared all things to the youth through a nocturnal vision, and gave him strength, and emboldened him for the struggle of piety. Having awakened, and his heart—a moment before full of sadness— [index: entries preserved]

and bathed in the sweetest light, he found it overflowing with joy and confidence. The king, however, having done these things and thinking in this way, rejoiced, ^A considering that he was pursuing a most excellent design and granting the greatest favor to Araches. But iniquity lied to itself, as the divine David said (Ps. XXVI, 12), and justice wins the victory over iniquity, utterly casting it down and destroying its memory with a sound (Ps. IX, 7), as the discourse will show in what follows.

After two days, the king arrived at his son’s palace. ^B And when he came out to meet him, his father did not kiss him as he was accustomed to do, but, appearing vexed and angry, he entered the royal bedchamber and sat down, wearing a gloomy expression. He then summoned his son and said: "What is this rumor, my son, that has reached my ears and is consuming my soul with distress? For I do not believe that any man has ever been filled with such joy at the birth of a son as I experienced for you; nor, on the other hand, do I think that any have ever suffered such grief from a son as I have now drawn from you. You have covered my gray hairs with shame, ^C you have taken away the light of my eyes, and you have cut the strength of my sinews. For the fear which I felt on your account has come upon me, and that which I dreaded has met me (Job III, 25). You have become a reproach to my enemies and a laughingstock to my adversaries (Sirach XVIII, 31). With an uneducated mind and a childish judgment, you have followed the words of impostors, and setting the counsel of wicked men above my own counsel, you have abandoned the worship of our gods and have turned to the worship of an alien God. Why, my son, have you done these things? And as for you, whom I hoped to nourish in all security, whom I expected would be the staff of my old age and my strength, and whom I was to leave as the most excellent successor to my kingdom, did you not hesitate ^D to show yourself an enemy and hostile toward me? Was it not proper for you to obey me rather than to follow my decrees, instead of yielding to the absurd prattlings of a deceitful and rotten old man, who imposed upon you a bitter life instead of a sweet one, and instead of the most desirable delights, led you to follow a hard and rough path?"

^A Or do you not even fear the wrath of the greatest gods, lest they strike you with a thunderbolt, or destroy you with a lightning strike, or sink you into a chasm of the earth, because you have thrust aside and despised those who have bestowed upon us so many and such great benefits, and who have adorned us with the royal diadem, and have subjected to our authority and empire such vast nations, and who, finally, contrary to all expectation, through my prayer and supplication, caused you to be born and to partake of this sweetest light—and instead bound yourself most closely to him who was affixed to a cross, deceived by the empty promises of his worshippers, who invent certain new aeons and utter nonsense about the resurrection of dead bodies, and introduce ten thousand other things to deceive the senseless? ^B But now at least, dearest son, if you think that any obedience is due to me, your father, bid a long farewell to these long-winded trifles, and come and sacrifice to the benevolent gods. Let us appease them with hecatombs and libations, so that they may grant you pardon for your error; for they are powerful and able both to bestow benefits and to inflict punishments. And as a proof of what is said, look at us: we have attained to this sovereignty through them, and we render thanks to them for the benefit, providing both the honors for those who worship them and the punishments to be inflicted upon those who do not obey them.

When the king had gone through many such babblings, ^C mocking and slandering our dogmas, while praising and lauding the worship of idols, the most divine youth, seeing that the matter no longer required a corner and concealment, but rather a lampstand and a high place (Matth. v), so that it might be manifest to all, being filled with freedom and boldness, said:

"What has been done by me, O lord, I would not deny. Regarding the matter of those who cannot be induced to sacrifice to them, I would not—"

^A I would not deny. For having fled from darkness, I ran to the light; and having left error behind, I joined myself to the truth; and having renounced the demons, I enlisted in the ranks of Christ, who is the Son and Word of God the Father, by whose word all things were brought forth from nothing, and who, having fashioned man from the dust, breathed into him the life-giving spirit and placed him in the paradise of delight ^B to dwell there. And when he transgressed His commandment and rendered himself liable to death, and had become subject to the power of the terrible ruler of this world, He did not cease doing all things, desiring to bring him back to his ancient dignity. Therefore, He himself, the Creator of all creation and the Maker of our race, became man for our sake, and coming upon the earth from the holy Virgin, He mingled with men, and for us, His ungrateful servants, the Master accepted death, and that death by the cross, so that the tyranny of sin might be broken, so that the former condemnation might be annulled, and so that the gates of heaven might be opened to us again. For there He raised up our nature and sat it upon the throne of glory, and granted a kingdom without end to those who love Him, and blessings better than both speech and hearing. For He is that mighty and only Potentate, the King of kings and Lord of lords, whose power is invincible and whose sovereignty is ineffable, the only holy One who rests in the saints, who is glorified with the Father and the Holy Spirit, in whose name I have been baptized. And I confess, glorify, and worship one God in three persons, consubstantial and without confusion, uncreated, immortal, eternal, infinite, ^C limitless, bodiless, impassible, immutable, unchangeable, undefinable, the fountain of goodness and justice and eternal light, the Maker of all things visible and invisible, holding all things together and preserving them, providing for all, and ruling and reigning over all. For nothing of the things that exist came to be without Him, nor can anything consist without His providence; for He is the life of all, the constitution of all, the illumination of all, total sweetness and desire without satiety, and the highest of all objects of longing. Therefore, to abandon such a good, such a wise, such a powerful God, and to worship unclean demons, the creators of all passions, and to offer homage to deaf and dumb idols, which are neither anything nor going to be anything—what limit of folly and madness ^D would there not be in this?

^A For when was any utterance or word heard from them? When have they given even a slight answer to those who pray to them? When have they walked about, or perceived anything? For neither have those who stood ever remembered how to sit, nor have those who sat ever been seen to rise. Having learned from a holy man the ugliness, the foulness, and the unconscious state of these—and, what is more, the rottenness and weakness of the demons who work in them and through them deceive you—and having detested their evil and hated them with a perfect hatred, ^B I have aligned myself with the living and true God; and I will serve Him until my last breath, so that my spirit may also depart into His hands. Therefore, as such ineffable blessings have come to me, I was rejoicing to have been delivered from the servitude of the wicked demons and recalled from that dreadful captivity, and enlightened by the light of the countenance of the Lord. Yet it troubled me and distracted my soul that you, my lord and father, were in no way a participant in such blessings. However, fearing the obstinacy of your mind, I kept my grief suppressed in my heart, for I did not wish to disturb you. But I did not cease to pray and beseech God that He might recall you from that distant exile which you brought upon yourself, when you became a fugitive from piety and a minister of all vice and impiety. But since you yourself, O father, have brought my affairs into the open, hear what my whole mind is: I will not break the pacts I have made with my God; no, I say, by Him who redeemed me from servitude with His precious blood. ^C Wherefore, since what I have in my mind is clear to you, cease to trouble yourself by attempting to lead me away from this glorious confession. For just as if you were to resolve in your mind to grasp the heaven with your hand or to dry up the seas, the undertaking would be ^D impossible and ineffectual, so too understand this to be. Either, therefore, having heard my resolve, be reconciled to Christ, and you shall receive blessings beyond human reason, and we shall be sharers with each other, just as [we are] in nature, so also in the faith; or I will depart from your sonship, and I will serve my God with a clean conscience.

^A

When the king heard all these things, he was ^A instantly moved by an impotent fury and possessed by an unbridled rage; he spoke to him in anger, and gnashed his teeth bitterly, like one who is mad. "And who," he said, "is the cause of such evils for me, if not I myself, who have embraced you with such love, and have done for your sake those things which no father in history has ever done? It is for this reason that the perversity and stubbornness of your mind, having gathered strength from my indulgence, has caused you to rave against my own head. Justly, therefore, at your birth did the astrologers say that you would turn out to be a wicked and most depraved man, arrogant and disobedient to your parents. But now, if you again cause my counsel to fail and withdraw from my sonship, I shall behave toward you as an enemy, and I will do to you things such as no one has ever shown even to his enemies."

But he again replied: "Why, O King, are you inflamed with anger, and why are you tortured by the fact that I have been deemed worthy of such great blessings? What father was ever seen to be grieved and vexed at the good fortune of his son? Or in what way should such a one be called a father, and not rather an enemy? Therefore, I will no longer call you my father; but I will withdraw from you, just as one flees from a serpent, if I perceive that you envy my salvation and are forcibly driving me to ruin. For if you should wish to use force against me and act tyrannically, as you have indeed said, know well that you will gain nothing else but to be called a tyrant and an executioner instead of a father. For it would be easier for you to track the footprints of an eagle and to fly through the air itself, than to draw me away from my faith in Christ and the glorious covenant I have entered into with Him. But understand, O father, and having shaken off that blear-eyedness and darkness of the eyes of your mind, look up to see the light of my God which shines upon all, and may you yourself also one day be illumined by His most sweet ^C light; just as the vile demons, hunting for the enjoyment which comes from the blood and the savor of sacrifices, coil around the altars and the statues dedicated to them—for it is there, perhaps, that their airy or fiery bodies are nourished, or ones mixed from both elements." ^D

^A Look up, and behold the light of my God, which illuminates all things from everywhere, and be yourself at last enlightened by his sweetest splendor. For why have you surrendered yourself entirely to the affections and desires of the flesh, and in no way rise up from them? Understand this: that all flesh is grass, and all its glory as the flower of the grass. The grass is dried up, and its flower has fallen; but the Word of my Lord, which is announced to all, remains forever (I Pet. 1:24). ^B Why, then, do you retain and embrace so desperately and insanely that glory which, like the flowers of spring, withers and is destroyed, and the abominable and foul-smelling delights, and the affections of the belly and those things below the belly (65), which for a time indeed delight the senses of the foolish, but later make for bitterer gall when these shadows and dreams of this vain life have passed, and when those who are lovers of these things and workers of iniquity are locked away in the perpetual anguish of unquenchable and dark fire (66), where their sleepless worm consumes them endlessly, and the fire burns them for limitless ages (67)? With whom—alas!—if you are also locked away and grievously tormented, you will greatly regret your wicked schemes, and you will greatly desire these present days and remember my words; but there will be no benefit from repentance. For in Hades there is no confession (68) and no repentance; but the present time has been appointed for work, and the future for retribution (69). ^C For if these present delights were not subject to flux and decay, but were meant to last forever with their masters, even then it would not be right to prefer them to the gifts of Christ and to goods that surpass understanding. For as much as the sun is brighter and more splendid than the deep night, by that much—and indeed much more—are those goods promised to those who love God more glorious and magnificent than any earthly kingdom and glory; and it was entirely necessary to prefer the greater things to the lesser. ^D Since, however, all things here are fleeting and subject to corruption, and pass away and vanish like a dream, and like a shadow and a vision, and it is more to be trusted in breezes that do not stand still or in the tracks of a ship sailing the sea (70) than in the prosperity of men, what folly—or rather, what madness and insanity—it is to prefer the corruptible and mortal, the weak and worthless, to the incorruptible…

and eternal, to that which is inviolate and ^A unending, and for the sake of the temporary enjoyment of these, to be deprived of the enjoyment of those inalienable goods? Will you not understand these things, O father? Will you not pass by the things that pass away, and attach yourself to those that remain? Will you not prefer the homeland to the land of sojourn, the light to the darkness, the spirit to the flesh, eternal life to the shadow of death (71), the things that do not decay to the things that flow away? Will you not escape from the cruel slavery of the terrible ruler of this world—I mean the wicked devil (72)—and be reconciled to the good, tender-hearted, and most merciful Master? Will you not, standing apart from the worship of the many so-called gods, offer worship to the one true and living God? For even if you have sinned against Him, having uttered many blasphemies and ^B put His servants to death with cruel torments, yet, I know well, the Good One will receive you when you turn back, and will forget all your transgressions. For He does not desire the death of the sinner, but rather that he should turn back and live (73); He who descended from the ineffable heights in search of us, who had gone astray, enduring the cross, the scourging, and death for our sake, and who bought us with His precious blood when we were sold under sin. To Him be glory and praise unto the ages. Amen.

The king, seized at once with astonishment and anger—astonishment at the prudence of his son and his irrefutable words, but anger because he did not cease to defame the king’s gods and to mock and ridicule his whole life—did not accept the brilliance of the words, because of the thick darkness within him. But being unable to punish him or treat him ill because of the affection rooted in nature, and having entirely despaired of changing his mind with threats, he feared that if he were to engage him in more discussion, while his son spoke so freely and confidently and mocked and ridiculed the gods, he himself might be inflamed to even greater wrath and do something hostile toward him. He rose up in anger and departed, saying: "Would that you had never been born, and had not come into the light, since you were to be such as this, blasphemous against the gods and an apostate from your father’s friendship and advice! But you shall not mock the invincible gods to the end, nor shall the adversaries long rejoice, neither shall their sorceries prevail. For if you do not become obedient to me and ^D

grateful to the gods, I shall deliver you over to many and varied tortures before putting you to death in a wicked manner, not as a father disposed toward a son, but as to some enemy and rebel, nor shall I act toward you as with a son, but as with some enemy.

CAP. XXV.

Having finished this prayer, he felt divine consolation glide into his breast; and, suffused with confidence, he spent the whole night in prayer. But the King, having conferred with his friend Arachis about the state of the boy, and having declared his rigid independence and the stubbornness of his mind in this opinion, forms a plan to converse with him in as friendly and compliant a manner as possible, hoping clearly to win him over by flatteries. On the following day, therefore, he betakes himself to his son; and, sitting down, ^D more closely

^A he summons him. Then, embracing him, he kissed him tenderly and gently, urging, "Most beloved and cherished son, honor the hoary head of your father, and listen to my request, and approach to offer sacrifice to the gods. For doing so, you will have them as favorable, and you will receive from them length of days, all glory, an unassailable kingdom, and the possession of every good thing; and you will be dear to me, your father, throughout your whole life, and honored and praised by all men. For it is a great matter, worthy of praise, to obey one’s father, and especially concerning what is good and marks piety toward the gods. But tell me, son, what have you concluded? Do you think that I deliberately chose to turn from the good path and enter upon the contrary one, or that through ignorance and inexperience of the good I gave myself over to pernicious dogmas? But if you think I willingly prefer evils to what is advantageous and prefer death to life, you seem to me, my son, to have wandered very far from sound judgment. ^B Or do you not see to what hardships and suffering I often deliver myself in expeditions against enemies, or when occupied with other public charges, so that I do not hesitate to endure even hunger and thirst, and marching on foot, and sleeping on the ground, when necessary? And such is my contempt and disdain for wealth and riches that I sometimes squander all the treasuries of my palace to build the most magnificent temples to the gods and to adorn them with every kind of ornament, or to distribute masses of wealth quite liberally to the soldiers. Since, then, there is in me such a contempt for pleasures and such endurance in dangers, if I had known the religion of the Galileans to be superior to that which we hold in our hands, would I not have acted with the utmost diligence so as to despise all things and secure my own salvation? But if you attribute to me ignorance and inexperience of the good, consider with yourself how many sleepless nights I have spent, when some question has been proposed—and sometimes one not very necessary—granting myself no rest at all until I had found a clear and most fitting solution for it. ^C If, therefore, of these temporal matters I leave not the slightest thing neglected, until all things are accomplished in a way beneficial and advantageous for everyone, and [if] no one else, as I suppose, is considered to investigate the knowledge of esoteric matters across the whole world more accurately than I, as has been testified to me by all, how could I have thought divine matters—which it is right to revere and treat with theology—to be things to be neglected, and not rather have occupied myself with all diligence, with all my strength, with my whole soul, and with my whole mind in the search for these things, so as to find those which are true and most appropriate? And indeed I sought them laboriously, having spent many nights equal to the days upon these things, and having [gathered] many wise and learned men for

consultation, and having held discussions with many of those who are called Christians. And through this diligent inquiry and ardent investigation, the way of truth was found by me, testified to by men who are honored for their wisdom and discernment as being no other faith than that in which we walk today, 224 worshipping the greatest gods and clinging to the sweet and pleasurable life which has been granted to all men by them; a life which is filled with the greatest delight and joy, which the leaders and mystagogues of the Galileans have foolishly rejected, so that they readily cast aside this sweet light and all the delightful things which the gods have granted us for our enjoyment, for the sake of the hope of some other ^B uncertain life, knowing not what they say nor whereof they affirm (1 Tim. 1).

But you, dearest son, obey your father, who has found what is truly good through accurate and most truthful investigation. For lo, it has been demonstrated that I have not swerved from the good either willingly or through ignorance, but rather have found and laid hold of it. But I desire that you also not wander foolishly, but follow in my footsteps; therefore, see that you reverence your father. Do you not know what a great good it is to obey a father and to defer to him in all things, and conversely, how ruinous and execrable it is to provoke a father’s spirit and to hold his commands in no account? For all who have done this have perished by an evil kind of death. May you, my son, not be numbered among them! But by doing the things that are pleasing to your parent, may you attain to all good things, and become an heir of my blessing and kingdom.

The great-souled and truly noble youth, when he had heard his father’s superfluous speech and foolish counsel, and had perceived the wiles of the crooked serpent, namely, that he had prepared a snare for his feet on his right hand, and was striving and laboring to bend his god-like soul and to place an impediment before the prize set before him, set before his eyes the command of the Master saying (89), "I came not to send peace,"

but a sword; for I came to set a man at variance against his father, and the daughter against her mother," and the rest. And that, "He that loveth father or mother more than me is not worthy of me," and, "Whosoever shall deny me before men, him will I also deny before my Father which is in heaven" (Matt. x). Having pondered these things ^A and bound his soul with the fear of God, and strengthened it with longing and love, he applied that saying of Solomon most opportunely: "A time to love, and a time to hate; a time of war, and a time of peace" (Eccles. iii). And first of all, having prayed in his mind, he said, "Have mercy on me, O God, have mercy on me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast. I will cry unto God most high; unto God that performeth all things for me" (Psal. lvi), and the rest of the psalm.

Then he says to the king: "To honor one’s father and to obey his commands, and to serve him with benevolence and love, our common Master teaches us (Exod. xx), having implanted such natural affection within our souls. But when the relationship and affection toward parents bring danger to the soul and remove it far from the Creator, we are commanded to cut off this affection entirely, and in no way to yield to those who separate us from God, but rather to hate and turn away from them, even if it be a father who commands what is abominable, or a mother, or a king, or one who has power over life itself. Because of this, it is impossible for me to suffer the loss of God for the sake of ^B any paternal relationship. Therefore, do not weary yourself or me; but rather be persuaded, and let us both worship the living and true God. For the idols which you now worship are works of men's hands (Ps. cxiii, 4), void of breath and deaf, bringing nothing at all save only destruction and eternal punishment to those who worship them.

"But if you do not wish this, do to me whatever you see fit; for I am a servant of Christ, and I will not depart from his love, neither by flatteries nor by torments, just as I told you the other day, interposing the name of my Master and confirming my speech with an oath. And as for your saying that you do not do evil willingly, nor again do you wander from the good through ignorance, but that through great and laborious investigation you learned that it is truly good to worship idols and to be attached to the pleasures of the passions, ^C surely you of your own accord..."

^A I cannot say, however, that you desire to do evil. But that a dense mist of ignorance encompasses you, and that you walk as if in palpable darkness—so that you do not see even the faintest glimmer of light, wherefore, having lost the straight path, you have wandered into dreadful precipices and chasms—this I know for certain, and I desire you, father, to recognize it as well. And therefore, holding darkness in the place of light, and embracing death as if it were life, you seem to yourself to have devised useful plans and to have conceived profitable thoughts; but it is not so, I tell you, it is not so. For neither are those things which you worship gods, but statues of demons, containing within them all their abominable operation; nor, again, is the life which you call sweet and pleasurable, and which you deem to be full of all delight and gladness, of such a nature. Rather, according to the judgment of truth, it is detestable and to be avoided in every way. For while it may briefly soothe and smooth the throat, ^B yet afterwards, as my master said, it is digested more bitterly than bile, and is sharper than a two-edged sword.

And how, then, could I recount to you the evils of this life? I will number them, and they shall be multiplied beyond the sand (Ps. CXXXVIII). For it is the hook of the devil, covered with the abominable pleasure as with a lure, by which he draws those who are deceived down into the abyss of Hades. But the good things promised by my Lord—those which you have termed the hope of an uncertain life—are alien to all falsehood and change; they know no end, they are not subject to corruption. Finally, there is no speech powerful enough to express the magnitude of that glory and delight, of that ineffable joy, of that perpetual gladness. ^C For we all, as you yourself see, are dying, and there is no man who shall live and not see death (II Reg. XIV; Ps. LXXXVIII); yet we are all to rise again when the Lord Jesus Christ, the Son of God, shall come in ineffable glory and terrible power (Matt. XXV), the sole King of kings and Lord of lords (Apoc. XIX), to whom every knee shall bow, of those in heaven, and of those on earth, and of those under the earth (Philip. II); and He shall cause at that time such an ecstasy that even the heavenly powers themselves shall be struck with fear, and there shall stand before Him with trembling thousands of thousands and ten thousand times ten thousand

^B of angels and archangels, and everything shall be full of fear and trembling. For one of the archangels shall sound with the trumpet of God, and straightway the heaven shall be rolled up like a scroll, and the earth, being broken open, shall send forth the dead bodies of all men who have ever existed, from the time when the first man, Adam, was created, until that day. And then all who have died from the beginning of time shall in the twinkling of an eye stand living before the judgment seat of the immortal Master, and each one shall give an account for what he has done. Then the righteous shall shine forth as the sun, they who have believed in the Father and the Son and the Holy Spirit, and who have completed the present life in good works. But how shall I describe to you the glory that is to receive them then? For even if I were to compare their brightness and beauty to the sun’s light, or even to the most brilliant lightning, I would say nothing worthy of that splendor. For eye has not seen, and ear has not heard, and it has not entered into the heart of man, those things which God has prepared for those who love Him in the kingdom of the heavens, in the unapproachable light, in the ineffable and unending glory.

And the righteous indeed shall attain such good things and such beatitude; but they who have denied the truly existent God, and have ignored the Creator and Maker, and have worshipped impure demons, and have rendered veneration to deaf idols, and have lusted after the pleasures of this vain life, and like swine have wallowed in the mire of passions, and have made their own souls a workshop of every vice, shall stand naked and exposed, covered in shame and dejected, miserable in both appearance and reality, an object of reproach before all creation. And all their deeds in word, in action, in thought, shall come before their face. ^C Then, after that most grievous shame and that intolerable reproach, they shall be condemned to the fire of Gehenna that is never quenched and without light, to the outer darkness, to the gnashing of teeth, and to everything else that is ^D

^B poisoned with the worm. This is their portion, this their inheritance, in which they shall abide for endless ages, suffering punishment, because, having cast aside the goods promised to them, they chose eternal punishment for the sake of a fleeting pleasure of sin. For these reasons, therefore, so that we may attain that joy which is beyond all description, and enjoy that secret glory, and equal the angels in splendor, and stand with boldness before the good and most sweet Lord, and flee from those most bitter and never-ending punishments and that painful shame—what should one not be willing to expend? Wealth, and bodies, and indeed one’s own very soul? Who is of such cowardly spirit, who so senseless, that he would not bring himself to suffer six hundred temporary deaths, so that he might be delivered from eternal and endless death, and possess as an inheritance the life that is blessed and free from all destruction, and be illuminated by the light of the blessed and life-giving Trinity?

CHAPTER XXVI.

^A But the prudent and truly wise youth, by means of the vision that had been divinely manifested to him, having recognized the king’s deceit, said: "The will of the Lord be done, and let it be as you have commanded. For the good God himself and Master will grant us not to stray from the straight path; for in him my soul trusts, and he himself will have mercy on me." Then the king ordered all, both idolaters and Christians, to assemble, letters having been sent everywhere, and heralds shouting throughout all the towns that no Christian should be afraid as if about to suffer some unexpected harm, but that all should come together fearlessly by associations and families for a search for the truth, one that was to be studious and not forced or violent, which was to take place with their leader and commander, Barlaam. In the same way ^B he also summoned the initiates and custodians of the idols, and the sages of the Chaldeans and Indians who were throughout his entire empire, along with certain augurs, sorcerers, and seers, so that they might obtain the victory over the Christians.

And indeed, a vast multitude of his cursed religion gathered before the king; but of the Christians, only one was found to come to the aid of the supposed Barlaam, by name Barachias. For some of the believers had already died, butchered by the madness of the officials in the cities; others were hiding in mountains and caves for fear of the impending dangers. Still others were afraid of the king’s threat and did not dare to bring themselves into the light, but were nocturnal worshippers of God, serving Christ in secret and never speaking with boldness. But he alone, being noble in soul, came forward to contend for the truth.

^C Having then seated himself on a high and lofty throne, the king ordered his son to sit with him. But he, out of reverence and honor for his father, unwilling to do this, sat on the ground near him. Then those men stood by who were learned in the wisdom that has been made foolish by God, whose senseless heart was led astray, just as the Apostle says: "Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into the image of corruptible man, and of birds, and four-footed beasts, and creeping things." These men ^D came together to engage in discussion with the king’s son and those around him, and the proverb was fulfilled in them: that a gazelle had joined battle with a lion. For he had set the Most High as his refuge.

^A, and hoped in the shadow of his wings (Ps. XCI). But they placed their confidence in the princes of this age who are destroyed, and in the prince of the darkness of this world, to whom they wretchedly and miserably subjected themselves (Ps. LVI; Ephes. VI).

Nachor, therefore, who pretended to be Barlaam, was brought forward. Now, the king indeed had this purpose in mind, but the wise providence of God from above was ordaining another outcome. For as they all stood there, the king said to his orators and philosophers, or rather, to those who were seducers of the people and possessed of a foolish heart: "Behold, a contest is set before you, and the greatest of contests at that. For one of two things will befall you: either, by strengthening our cause and convicting Barlaam and his companions of error, you shall obtain the greatest glory and honor from us and from the entire senate, and be crowned with the crowns of victory; or, being defeated and overcome, you shall suffer the most grievous death with all ignominy, and all your property shall be given to the people, so that your very memory may be utterly wiped from the earth. For I shall cast your bodies to the beasts to be devoured, and I shall condemn your children to perpetual slavery."

After this speech had been made by the king, his son said these words: "A righteous judgment have you delivered this day, O king; may the Lord confirm this resolve of yours. I, too, say the same to my teacher." Then, turning to Nachor, who was believed to be Barlaam, he said to him: "It does not escape you, O Barlaam, in what glory and what luxuries you found me. Yet with many words you persuaded me to depart from my ancestral laws and customs and to worship an unknown God, drawing my mind to follow your dogmas and to provoke my father and master by the promise of certain ineffable and eternal goods. Therefore, consider yourself now as standing as if upon a balance. For if, having conquered in the set contest, you demonstrate that the doctrine you have delivered to me is true, and show that those who oppose us this day are walking in error, you shall be glorified as no one who has ever lived has been, and you shall be called a herald of the truth; and I shall persevere in your teaching and worship Christ, just as you have preached, even until my last breath. But if, whether by deceit or in earnest, you are bested and bring ignominy upon me this day, I will immediately avenge my insult; for with my own hands I will tear out your heart and tongue, and deliver them with the rest of your body as prey to the dogs, so that all men may be taught by your example not to practice impositions upon the sons of kings." ^D

When these words were heard, Nachor was seized by great sadness and

^A gloom, seeing himself falling into the pit which he had made and being caught in the snare which he had hidden, and perceiving his own sword piercing into his heart. Having therefore reasoned with himself, he determined to side rather with the king’s son and to strengthen his cause, so as to escape the danger hanging over him, since the latter could reasonably inflict punishment upon him if he were found to be provoking him. But this whole matter was of divine providence, which wisely confirms the decrees of our religion through its very adversaries. For just as the priests of idols and Nachor began to engage in discourse, just as another Balaam who, when he had once intended to curse Israel for Balak, blessed him instead with manifold blessings (Num. xxii), so too did Nachor strongly contend against the foolish and senseless wise men. ^B For when the king was sitting upon his throne, and his son was sitting with him, as we have said, and there stood by the foolish rhetoricians who had sharpened their tongues like a sword (Ps. lxiii) to overthrow the truth, and who, as Isaiah says (Isa. lix), conceive sorrow and bring forth iniquity, and a countless multitude of the common people had flocked together to witness the contest so as to learn which side would carry off the victory, one of the rhetoricians, who was the most distinguished of all those with him, said to Nachor: "Are you that Barlaam who is so audacious and insulting to our gods, and who has cast the king’s most beloved son into such a delusion, and taught him to worship the Crucified?" And Nachor answered: "I am he, I am Barlaam, who despises your gods, just as you have said, but who has not cast the king’s son into a delusion, but rather delivered him from delusion and united him to the true God." And the rhetorician said: "Since great and illustrious men, by whom all knowledge of wisdom has been discovered, call those gods sublime and immortal, and all the kings of the earth and famous men worship and revere them, how can you yourself wag your tongue against them, and dare to be so bold as to speak such things? And what proof do you have that they are not gods, but rather [the one] who was fixed to the cross?" But Nachor, taking up the word, deemed that rhetorician worthy of no answer at all; having, however, signaled to the multitude with his hand to be silent, ^C he opened his mouth, just as the ass of Balaam did, and spoke those things which he had not intended to say.

^A And he said to the king: "I, O king, came into the world by the providence of God; and having beheld the heaven and the earth and the sea, the sun and the moon and the rest, I marvelled at their adornment. Since I saw the world and all things in it, that it is moved by necessity, I understood that He who moves and sustains it is God; for everything that moves is stronger than that which is moved, and that which sustains is stronger than that which is sustained. I say, therefore, that He is God who created all things and sustains them, who is without beginning and eternal, immortal and lacking in nothing, and is higher than all passions and defects—that is, anger, forgetfulness, ignorance, and all other things of this kind. Through Him all things consist (Ps. XV). He has no need of sacrifices and libations, nor of anything that falls under the sight; ^B but on the contrary, all things have need of Him."

Chapter XXVII

These things having been said thus concerning God, as his favor has permitted me to speak of Him, let us come to the human race, that we may see who among them are partakers of the truth and who of error. For it is clear to us, O king, that there are three kinds of men in this world: those who are called by you worshippers of gods, and Jews, and Christians. And again, those who worship many gods are divided into three kinds, namely, the Chaldeans, the Greeks, and the Egyptians; for these have been the leaders and teachers to the other nations in the worship and adoration of gods with many names. Let us see, therefore, who of these partake of the truth and who of error. For the Chaldeans, those who do not know God, ^C went astray after the elements and began to worship the creation instead of the Creator (55), taking some forms which they shaped and calling them images of the heaven and the earth and the sea, of the sun and the moon, and of the rest of the elements or luminaries; and having shut them up in temples, they worship them, calling them gods, whom they also guard carefully lest they be stolen by thieves (56). And it did not enter their minds that whatever guards is greater than that which is guarded, and that the maker is greater than that which is made; for if their gods are of such imbecility that they cannot look after their own safety, how will they grant salvation to others? Therefore, the Chaldeans have slipped into great error, venerating dead and useless statues. And it comes to me to marvel, O king, ^D how they who obtain among them the name of philosophers have not at all perceived that the elements themselves are also subject to destruction. But if the elements are subject to destruction and are subordinate by necessity, how are they gods? And if the elements are not gods, how can the statues, which have been made for their honor, be gods?

^A Let us then, O King, come to the elements themselves, so that we may demonstrate regarding them that they are not gods, but are corruptible and mutable, produced from nothing by the command of the truly existing God, who is himself incorruptible, unchangeable, and invisible. He himself sees all things, and as he wills, he alters and changes them. What then do I say regarding the elements?

Those who think that the heaven is a god are mistaken. For we see it turn and move by necessity, and consist of many things; for this reason it is called *cosmos*. A *cosmos* is the construction of some craftsman; and that which is constructed has a beginning and an end. The heaven moves by necessity together with its luminaries; for the stars, carried in order and by intervals from point to point, some set, and others rise, and at their stated times complete their journey to bring about summers and winters, just as they have been commanded by God, and they do not transgress their own bounds, according to the inevitable necessity of nature, together with the heavenly ^B *cosmos*. Hence it is manifest that the heaven is not God, but the work of God.

Those who think that the earth is a goddess have been mistaken. For we see it insulted by men, and mastered, and stirred up, and becoming useless. For if it is scorched, it becomes dead; for nothing grows from baked clay. Furthermore, if it be soaked too much, both it and its fruits are ruined. It is trodden underfoot by men and the rest of the animals, it is stained by the blood of those who are slain, it is dug up, it becomes a coffin for the corpses of the dead. These things being so, it is not possible that the earth is a goddess, but the work of God for the use of men.

Those who think that water is a god have been mistaken. For it, too, was made for the use ^C of men, and is mastered by them, it is defiled and ruined, and it is altered when boiled and changes its colors, and is frozen by the cold, and is used for the washing of all unclean things. Therefore, it is impossible for water to be a god, but it is the work of God.

Those who think that fire is a god are mistaken. For it, too, was made for the use of men. And it is mastered by them, being carried from place to place for the boiling and roasting of all kinds of meats, and furthermore, even of dead bodies. It is ruined, too, in many ways, being extinguished by men. Therefore, fire cannot be a god, but [is] the work of God.

Those who think that the breath of the winds is a god are mistaken. For it is manifest that it serves another, ^D and has been fashioned for the sake of men

^A for the transport of ships and the gathering of grain, and for their other needs, [and] it grows and wanes at the command of God. Therefore, the breath of the winds is not considered to be a god, but the work of God.

Those who think that the sun is a god are mistaken. For we see it moving by necessity, and turning, and passing from point to point, setting and rising, so as to warm the plants and shoots for the use of men; and furthermore, it shares in the partitions with the rest of the stars, and is much smaller than the heaven, and at times suffers an eclipse of its light, and possesses no self-rule. Therefore, the sun is not considered to be a god, but the work of God.

Those who think that the moon is a goddess are mistaken. For we see it moving by necessity, and turning, and passing from point to point, setting and rising for the need of men, and it is smaller than the sun, and grows and wanes, and suffers eclipses. Therefore, the moon is not considered to be a goddess, but the work of God.

Those who think that man is a god are mistaken. For we see him moving by necessity, and being nourished, and growing old, even against his will. And at one time he rejoices, and at another he is grieved, needing food and drink and clothing. He is prone to anger and jealousy, and is incited by lust, and led to repentance, and labors under many defects. ^B Truly, he is also corrupted in many ways, by the elements and by living things, and lastly by the death that impends over him. From which it results that man cannot be a god, but [is] the work of God. ^C Wherefore the Chaldeans fell into a great error, while they followed the figments of their own opinions. For they worship the corruptible elements and dead statues, and do not perceive that these are being deified.

Let us come, therefore, to the Greeks, that we may see what they think concerning God. The Greeks, therefore, who boast the reputation of wisdom, have become more foolish even than the Chaldeans, introducing many gods as having been born, some male and some female, the architects of all manner of passions and of every kind of transgression. Whence the Greeks have introduced ridiculous, foolish, and impious things, O King, calling those who are not gods [gods] according to their own wicked desires, so that, having these as advocates of their vice, they might commit adultery, rob, murder, and perform the most heinous deeds. ^D For if their gods committed such things, how should they themselves not commit the same? From these pursuits and institutions of error, it has come to pass that men frequently experience wars, slaughters, and bitter captivities. Furthermore, if of each of their gods...

If we wish to pursue this argument in detail, you will perceive a great absurdity. ^A First of all, they introduce as a god among them one called Saturn, and to him they sacrifice their own children; he had many children by Rhea, and in a fit of madness he would devour these same children. They say, moreover, that Jupiter cut off his private parts and threw them into the sea, from which they fable that Venus was born. Jupiter, then, bound his own father and cast him into Tartarus. Do you see the error and the sensuality which they attribute to their god? Can a god really be one who is bound and castrated? O, what folly! Who among those possessed of sense would say such things?

^B A second god introduced is Jupiter, whom they say holds royal power over all their gods, and who changes himself into animals so that he may commit adultery with mortal women. For they introduce him changing himself into a bull for Europa, into gold for Danaë, into a swan for Leda, into a satyr for Antiope, and into a thunderbolt for Semele; and subsequently, many children were born of these, namely: Bacchus, Zethus, Amphion, Hercules, Apollo, Diana, Perseus, Castor and Pollux, Helena, Minos, Rhadamanthus, Sarpedon, and the nine daughters whom they called the Muses.

Then, too, they introduce the story concerning Ganymede. ^C Hence it has come about, O King, that men imitate all these things, and become adulterers, and are consumed by the unnatural love of males, and become perpetrators of other horrific deeds, in imitation of their god. How, therefore, is it possible for a god to be an adulterer, a sodomite, or a parricide?

Along with this they also introduce a certain Vulcan as a god, describing him as a cripple, holding a hammer and tongs, and working at the blacksmith’s trade for the sake of his livelihood. Therefore, he was in need of resources. But it is abhorrent to God to be a cripple and to have need of the help of men.

Next, they introduce Mercury as a god who is covetous, a thief, greedy, a magician, a rogue, and an interpreter of words. This, likewise, cannot be true of the nature of God.

Furthermore, they include Aesculapius in the number of the gods, who was a physician and prepared medicines and concocted mixtures.

^A (for he was needy as to food), yet later they narrate that he was struck by a lightning bolt from Zeus on account of the son of Tyndareus the Lacedaemonian, and that he died. But if Aesculapius, being a god, when struck by a lightning bolt could not help himself, how shall he help others?

Mars also is introduced by them as a god who is fond of war, irascible, and covetous of flocks ^B and other things; and later, when he was committing adultery with Venus, they say he was bound by the child Cupid and by Vulcan. How then is he a god who is covetous, fond of war, a prisoner, and an adulterer?

Again, they number Bacchus among the gods, a celebrant of nocturnal festivals, a master of drunkenness, an abductor of the wives of others, burning with madness, a fugitive, and finally slaughtered by the Titans. But if Bacchus, when being killed, could not help himself, but was driven headlong by madness, and given to drunkenness, and a fugitive, how could he be a god?

Then they introduce Hercules, who submerges himself in wine and falls into madness, and slaughters his own children, and then is consumed by fire and so dies. How can he be a god who submerges himself in wine, and slaughters his own children, and is burned up? Or how indeed will he be able to be an aid to others, who could not bring aid to himself?

Furthermore, they introduce Apollo, suffering from jealousy, and holding a bow and quiver, and sometimes also a cithara and a flute ^C, delivering prophecies to men for the sake of gain. Therefore he was needy. But it is not possible for God to be needy, jealous, and a cithara-player.

In the same way, they introduce Diana, his sister, as a huntress, having a bow and quivers, and wandering alone through the mountains with dogs, in order to hunt a stag or a boar. How then will such a woman be a goddess, being a huntress and wandering with dogs?

Finally, they say that Venus herself is an adulteress goddess. For at one time she lay with Mars, at another with Anchises, and at another with Adonis, whose death she also laments, seeking after her lover; they even say that she descended into Hades ^D to redeem Adonis from Proserpina. Have you seen, O King, how God has shown you beforehand the deadly harm of this appearance, both through the horse and through the beloved son?

^A And what greater madness than this: to introduce a goddess who commits adultery and laments and weeps? They also introduce Adonis as a hunter god, and say that he died a violent death, having been struck by a boar, and was unable to bring help to his own misery. How, therefore, will the adulterer, the hunter, and the one who met a violent death provide care for men?

All these things, and many other things of the same kind, and far more shameful and wicked things, the Greeks have introduced, O King, concerning their gods, which it is not right either to speak of or to keep in memory at all; whence men, taking an occasion from their own gods, committed every (kind of) lawlessness, licentiousness, and impiety, defiling both the earth and the air with their terrible deeds. ^B

The Egyptians, however, being more obtuse and foolish than these, have erred worse than all the nations. For they were not content with the objects of worship of the Chaldeans and Greeks, but they even introduced irrational animals to be gods, both those on land and those in the water, and trees and plants; and they defiled themselves in every madness and licentiousness, worse than all the nations on the earth. For from the beginning they worshipped Isis, who had for her brother and husband Osiris, who was slaughtered by his own brother, Typhon. And for this reason Isis fled with her son Orus to Byblos in Syria, seeking Osiris, bitterly lamenting until Orus grew up and killed Typhon. Therefore neither was Isis able to help her own brother and husband; nor was Osiris, while being slaughtered by Typhon, able to take hold of himself for help; ^C nor did Typhon, the fratricide, when being destroyed by Orus and Isis, find a way to rescue himself from death. And yet, though they were known for such misfortunes, they were deemed gods by the senseless Egyptians.

Who, not even content with these or with the other objects of worship of the nations, introduced irrational animals to be gods. For some of them worshipped a sheep, some a goat, others a calf and a pig, others a raven and a hawk and a vulture and an eagle, and others a crocodile, some a cat and a dog, and a wolf and an ape, and a dragon and an asp, and others onions and garlic and thorns, and the rest of created things. ^D And the wretches do not perceive concerning all these things that they possess no power at all. For seeing their own gods being eaten by other men, and burned with fire, and slaughtered, and rotting, they still do not understand that they are not gods.

^A Therefore, the Egyptians and the Chaldaeans and the Greeks fell into great error in introducing such gods, and making statues of them, and deifying deaf and senseless idols. And I wonder how, seeing their gods being sawn and hewn by the craftsmen, and worn out by time, and dissolving, and being melted down, they did not realize concerning them that they are not gods. For when they have no power at all regarding their own salvation, how will they provide for the salvation of men? But their poets and philosophers—of the Chaldaeans and Greeks and Egyptians alike—wishing to adorn the gods among them with their poems and writings, rather uncovered their shame and set it naked before all. For if the body of a man, although it consists of many parts, discards none of its own limbs, but having a most firm union with them all, is in harmony with itself, how then can there be such great battle and discord in the nature of God? For if there were one nature of the gods, a god ought not to pursue, ^B or slaughter, or do evil to another god; but if the gods were pursued by gods and slaughtered, and plundered, and struck by lightning, there is no longer one nature, but divided wills, all of them destructive, so that not one of them is God. It is clear then, O King, that all natural theology regarding the gods is error.

How, then, did the wise and learned among the Greeks not understand that even those who established the laws are judged by their own laws? For if the laws are just, their gods are entirely unjust, having done things contrary to the law—mutual slaughters, and poisonings, and adulteries, and thefts, and sodomies. But if they did these things rightly, then the laws are unjust, having been framed against the gods. But as it is, the laws are excellent and just, praising the virtues and forbidding the vices; the works of the gods whom they worship, however, are unjust; wherefore their gods are also unjust, and all are impious and worthy of death who introduce such gods. For if the stories about them are mythical, they are nothing but mere speeches; if they are natural, ^C those who did and suffered these things are no longer gods; if they are allegorical, they are myths and nothing else. It has been demonstrated, therefore, O King, that all these polytheistic forms of worship are works of error and destruction (for it is not proper to call those gods who are seen and do not see; but only Him who, though He cannot be seen, sees all things), and that the God who created all things must be worshipped.

Let us come, therefore, O King, also to the Jews, so that we may see what they themselves think about God. For they, being descendants of Abraham and Isaac and Jacob, sojourned in Egypt. From there, God brought them out with a mighty hand and ^D

^A an exalted arm 80 through Moses, their lawgiver, and by many wonders and signs 81 He made His own power known to them. But they, proving themselves ungrateful and useless, often worshipped the idols of the Gentiles and put to death the prophets and righteous men sent to them. Then, when it pleased the Son of God to come upon the earth, they treated Him with insolence, handed Him over to Pilate, the governor of the Romans, and condemned Him to the cross, not respecting His benefits nor the countless miracles which He wrought among them. Therefore, they perished by their own transgression. For even now they worship God, the only Almighty, but not according to knowledge; for they deny Christ, the Son of God, and are like the Gentiles, ^B even if they seem to draw somewhat closer to the truth, from which they have distanced themselves. So much for the Jews.

But the Christians trace their lineage from our Lord Jesus Christ. He is confessed to be the Son of the most high God, having descended from heaven in the Holy Spirit for the salvation of men; and, born of a holy Virgin without seed and without corruption, He took on flesh and appeared to men, so that He might recall them from the error of polytheism. And, having completed His wonderful dispensation, He voluntarily, by a great dispensation, tasted death upon the cross; but after three days He rose again and ascended into heaven. The glory of His presence ^C can be known, O King, if you choose to read the holy Gospel Scripture, which is held by them. He had twelve disciples who, after His ascent into heaven, went out into the provinces of the inhabited world and taught His majesty; just as one of them traversed our own regions, preaching the dogma of the truth. Whence those who still serve the righteousness of their preaching are called Christians. And these are they who, above all nations of the earth, have found the truth; for they know God, the Creator and Maker of all things, in the only-begotten Son and the Holy Spirit, and they worship no other god besides Him. They have the commandments of Him, the Lord Jesus Christ, inscribed ^D upon their hearts, and they keep them, awaiting the resurrection of the dead and the life of the world to come. They do not commit adultery, they do not commit fornication, they do not bear false witness, they do not covet what belongs to others; they honor father and mother, and they love their neighbors; they judge justly, and whatever they do not wish to be done to themselves, they do not do to another; they solicit those who wrong them and make them friends to themselves; they strive to do good to their enemies; they are meek and gentle; they abstain from all unlawful intercourse and from all impurity; they do not disregard the widow, and they do not grieve the orphan; he who has, bountifully gives to him who has not; if they see a stranger, they bring him under

^A a roof, and they rejoice over him as over a true and sincere brother; for they call not each other brothers after the flesh, but after the spirit. They are prepared to lay down their souls for Christ; for they securely keep his precepts, living holily and justly, as the Lord God has commanded them, giving thanks to him at every hour over every food and drink and other blessings (Eph. v). Truly, then, this is the way of truth, which guides those who seek it to the eternal kingdom, which is promised by Christ in the life to come. And that you may know, O king, that I do not invent these things from my own brain, if you turn your eyes to the Scriptures of the Christians, you will find that I speak nothing apart from the truth. Well, then, has your son understood, and with the best of reasons has he learned to render worship to the living God, that he might obtain salvation in the age to come. For great and wondrous are the things that are spoken and done by the Christians; for they do not speak the words of men, but the words of God. But the other nations wander, and lead themselves astray; for, walking in darkness, they stumble against themselves like drunken men. Here let my address to you, O king, come to an end, the address which truth itself has dictated to my mind. Let your foolish wise men, therefore, cease to indulge in vain talk against the Lord; for it is to your advantage to worship God the Creator and to listen to his words that are foreign to destruction, so that, escaping judgment and punishment, you may be shown to be heirs of a life that knows no destruction.

Chapter XXVIII.

The king, however, although he was vehemently enraged at Nachor, was nevertheless unable to do him any harm, because of the law promulgated before everyone, by which he had permitted him to speak freely on behalf of the Christians. But he himself very often, by opposing his speeches, would warn him by certain signs to remit that sharpness of fighting and to give way in the disputation of the rhetoricians. But he would invade more vehemently, refuting all their propositions and arguments, and detecting the fraud and fallacy of the error by which they were held. But when the disputation had been carried on until almost evening, the king ordered the assembly to be dismissed, as if, forsooth, he wished to have this matter discussed again the following day.

The son then addressed the king as follows: "As you commanded in the beginning that all things be done justly, O king, so too bring justice to a just conclusion, by doing one of two things: either allow my teacher to remain with me this night

^A so that we might confer together about the things that must be spoken tomorrow to those who war against us, and you in turn, taking yours with you, may deliberate as you wish; or else, granting your men to me for this night, take mine to yourself. But if both were to be with you, mine in affliction and fear, but yours in joy and ease, this does not seem to me to be a just judgment, but an abuse of power and a violation of our agreement." ^B Overcome by the elegance of this speech, the king, taking his wise men and priests to himself, yielded Nachor to his son, relying, of course, on the hope that he would fulfill the things that he had promised.

The son of the king therefore departs for his own palace, just like some Olympic victor who has overcome his adversaries, having Nachor with him. And when he called him aside, he said: "Do not suppose that I am ignorant of who you are; for I know most certainly that you are by no means the most divine Barlaam, but Nachor the astrologer. And I marvel how it entered your mind to fabricate such a tale, and to persuade yourselves that you could cast such darkness before my eyes in the middle of the day, that I would receive a wolf in place of a sheep. But the proverb is truly sung, that 'The heart of the foolish will ponder empty things' (82). This thought and plan of yours, then, was stale and altogether foolish; but the work that you yourself have done is full of all prudence and sagacity. Therefore rejoice, Nachor, and exult; for I owe you many thanks, because you have become a defender of the truth today, ^C and you did not defile your lips with filthy words and deceitful hypocrisy, but rather you purged them of many stains, having refuted the error of false gods and confirmed the truth of Christian dogmas. I, for my part, labored to bring you with me for two reasons: one, that the king, holding you privately, might not punish you because you did not speak the things that were pleasing to him; and the other, that I might repay you for the favor you performed today. And what is that repayment? It is to urge you to turn aside from the wicked and slippery path in which you have walked until now, and to journey along the straight and saving ^D path, which you, not in ignorance, but willingly doing evil, have avoided, casting yourself into the pits and precipices of iniquity. Understand therefore, O Nachor, since you are prudent and sagacious, and be eager to gain Christ alone and the life hidden with Him, despising these flowing and perishing things. For you shall not live for all eternity; but, since you are mortal, you will depart not long from now, just as all who were before you. And woe to you if you depart bearing the heavy burden of sin to that place where there is just judgment and retribution of works, and have not cast it off, when it is easy to cast it off."

Nachor therefore, his soul pricked by these words, said: "You have spoken well, O king, and...

I also know the true and ^A veracious God, through whom all things have been made, and I am aware of the judgment to come, having heard this from many words of the Holy Scriptures. But evil habit and the malice of the ancient supplanter have blinded the eyes of my heart and have poured deep darkness over my mind. But now, at your word, having cast away the murky veil, I shall run to the light of the countenance of the Lord. Perhaps He will have mercy on me and will open the door of repentance to an evil and rebellious servant, even if it seems impossible to me that forgiveness can be granted for my transgressions, which are heavier than the sand, and which I have committed, both knowingly and in ignorance, from my childhood even to this my age and old age."

When the king’s son heard these words, he straightway rises and becomes warmer in his soul. And he begins to take hold of the mind of Nachor, which was ^B inclining toward despair, and to raise it up, and to dispose it more firmly toward faith in Christ. "Let there be no doubt, O Nachor," he says, "let there be no doubt in you about this. For it is written (Matt. iii, 9) that God is able even from these stones to raise up children to Abraham; which is nothing else, as the father Barlaam said, than that men of deplorable wickedness and contaminated by every kind of iniquity can attain salvation and become children of Christ, who, by the supreme and incredible abundance of His philanthropy, has opened the heavenly gates to all who turn, having closed the way of salvation to none of all, but compassionately receiving those who repent. For this reason, to those who came to the vineyard at the first and third, and sixth and ninth, and eleventh hour, equal reward is apportioned, as the holy Gospel says (Matt. xx). So that, even if you have grown old in sins until this very day, if you come with a fervent soul, you will be deemed worthy of the same rewards as those who have struggled from their youth."

^C When the most divine youth had spoken many other things concerning repentance to Nachor, who had grown old in evils, and had promised that Christ would be propitious and had guaranteed forgiveness, and had assured him that the Good One is always ready to receive repentance, he softened his diseased soul as if with certain medicines and granted it pure health. Straightway Nachor said to him: "You indeed, noble in soul even more than in body, who have been so excellently initiated into these wonderful mysteries, may you remain in this good confession until the end, and let neither time nor any circumstance tear it from your heart. But I shall set out from this hour, seeking my own salvation, and through penance I shall make the God whom I have provoked to wrath propitious and ^D kind to me. For I shall not again see the face of the king, unless it should seem otherwise to you." The king’s son, affected with joy of soul and gladly receiving this speech, embraces and kisses him, and, having poured out earnest prayers to God, sends him forth from the palace.

^A Nachor, having departed, his soul pricked with compunction, bounds away into the deepest wilderness like a deer, and lights upon the cave of a certain monk, who was adorned with the dignity of the priesthood, having hidden himself there on account of the impending fear. He falls down before him most fervently, and washes his feet with tears, imitating the harlot of old (Luke VII), and requests divine baptism. The priest, therefore, being filled with divine grace, was greatly rejoiced, and immediately, as was the custom, after catechizing him for not a few days, perfects him with baptism in the name of the Father and of the Son and of the Holy Spirit (Mark XVI). Nachor remained with him, repenting always for the sins he had committed, and blessing God, who wishes no one to perish, but awaits the conversion of all (Ezek. XVIII) and receives those who repent with love for mankind.

^B The king, however, having learned in the morning of the affairs concerning Nachor, and having despaired of the hope he had in him, and having seen also that his own wise men and foolish orators had been so utterly defeated, was in a state of helplessness. And having inflicted terrible insults and dishonors upon them, and having even scourged some of them severely with ox-hide scourges and smeared their faces with soot, he drove them from his presence. But he himself began to condemn the weakness of his so-called gods, even if he did not yet will to look fully upon the light of Christ. For a thick cloud of the darkness surrounding him still held the eyes of his heart. Yet he no longer honored the temple-wardens, nor did he celebrate feasts and perform libations to the idols; but he had his mind wavering from both sides: on one hand, condemning the weakness of his own gods, and on the other, fearing the strictness of the evangelical life and being held fast by evil habits from which it was difficult to be torn away (88). For he was enslaved to the pleasures of the body, and was entirely led about like a captive towards the passions, and was drunk, as Isaiah says (89), without wine, and was drawn as if by a muzzle of wicked habit.

^C So then, as the king was struggling with these two thoughts, his most noble son, possessed of a soul that was truly most royal, remained quiet in his palace, manifesting to all through his deeds the nobility, modesty, and constancy of his nature. For theaters and horse-races and the practice of hunting, and all the empty pursuits and deceits of youth—those snares of foolish souls—he accounted as nothing; but he hung entirely upon the commandments of Christ, and wounded in his soul by divine love, he longed for Him, longing for Him who is truly to be longed for. ^D

^A And coming into the remembrance of his teacher Barlaam, and setting his life before his eyes, he felt his soul caressed by love for him, and he took the greatest pains to see him. And carrying his words within his heart unceasingly, he was like a tree planted by the streams of waters, perpetually irrigated, and bringing forth timely fruits to the Lord. For he snatched many souls from the snares of the devil and offered them saved to Christ, since many who came to him enjoyed his saving discourses. Of these, not a few, having fled from error, ran to the saving Word; while others, bidding a long farewell to the affairs of this life, took up the monastic struggle. He himself, however, applied himself to prayers and fastings, and frequently sent up this voice to God, saying: O my Lord, and my Lord and King, in whom I have believed, to whom I have fled and by whom I have been delivered from error, pay a worthy reward to your servant Barlaam, for the sake of what he, in my wandering, pointed out to me: You, who are the way, the life, and the truth (John 14). And grant me this: to look again upon that angel in the flesh, of whom the world is not worthy (Heb. 11), and to spend with him what remains of my life, that, walking in the tracks of his way of life, I may be well-pleasing to You, O God and Master.

CHAPTER XXIX.

^A a solace for our calamity have been left, and in you alone have we placed all our hopes.

Theudas therefore sets out upon an expedition with that satanic host which he had with him, and arms himself against the truth, having summoned many of the evil spirits whom he knew would readily and willingly render him an assisting hand for wicked deeds, and whom he had always employed as his ministers; accompanied by these, he comes to the king.

When the arrival of Theudas was announced to the king, and he entered, holding a palm staff in hand and clothed in a sheepskin, ^B the king rose from his throne, went to meet him, and embraced him, and having ordered a chair to be brought, caused him to sit close beside him. Then Theudas says to the king: "O King, live forever, encompassed by the favor and benevolence of the greatest gods. For I have heard that you have fought a great battle against the Galileans and have been crowned with most brilliant garlands of victory. For this reason I have come, so that we may celebrate a thanksgiving festival together, and sacrifice to the immortal gods beautiful youths and fair maidens, and offer them a hundred bulls and very many other animals, so that we may have them also in the future as unconquered allies, smoothing our whole life for us."

To this the king said: "We have not conquered, O elder; we have not conquered, but rather we have been defeated by force. For those who were on our side have suddenly turned against us. Having found our array confused, frantic, and weak, they have completely ^C overthrown it. But now, if you have any power and strength to help our prostrate religion and to raise it up again, tell me."

But Theudas gave such answers to the king: "Do not fear the contentions and vain talk of the Galileans, O king; for what are the things said by them to men of reason and prudence? Which, in my opinion, will be cast down more easily than a leaf shaken by the wind. For they will not even endure to come before my face, let alone to join in discourse and proceed to arguments and counter-arguments with me. But, so that this present struggle and whatever else we might desire may go ^D straight and affairs may proceed for us with a following wind, adorn this public festival and put on the benevolence of the gods as a kind of invincible armor; and it shall be well with you."

Having boasted thus, he who was mighty in wickedness and meditated iniquity all the day (for let David speak with us), and having given his neighbor a turbid subversion to drink, as says Isaiah, with the cooperation of the evil spirits accompanying him, [he leads the king astray].

might utterly cast from his memory those thoughts which were removing him from salvation, and might diligently hold fast to those same pursuits to which he was accustomed. And consequently, when the royal letters had gone round everywhere, by which all were commanded to assemble for the detestable festival of the gods, it was possible to see a huge multitude of men flowing together, bringing with them sheep, and oxen, and diverse kinds of animals.

^B When, therefore, all had assembled, the king, rising up with the impostor Theudas, proceeded to the temple to sacrifice bulls and very many living creatures. And they celebrated their cursed festival, in such a way that the whole city resounded with the lowing of the brute animals, and the very air was defiled by the savor of the sacrifices. When these things had been accomplished in this fashion, and the spirits of wickedness were boasting greatly in the victory of Theudas, and the temple-wardens had rendered him thanks, the king returned again to the palace, and said to Theudas: "Behold, just as you commanded, no effort has been omitted by me, at least as far as pertains to the splendor of the festival and the magnificence of the sacrifices. The time is now, therefore, for you to fulfill what you promised me, and to deliver my son, who has defected from our religion, from the error of the Christians, and to reconcile him to the propitious gods. For I, having set in motion every art and every hand, have found no remedy for the disease, but I have perceived his mind to be superior in all respects. For if I set out to deal with him pleasantly and gently, I found that he would not in any way incline his mind to me; if I used severe and heavy measures, I saw him rather being lifted up into obstinacy. Wherefore, I commit the calamity which has befallen me to your wisdom. And if indeed, liberated by your help and assistance, I see my son again worshipping my gods with me and enjoying the cupidities of this life of pleasure and the delights of the kingdom, I will erect a golden statue for you, and I will ensure that henceforth the same honor is rendered to you by all for all future, unending time."

Theudas, therefore, lending an attentive ear to the devil, and having been taught an evil and pestiferous counsel by him, and ^C bestowing the service of his own tongue and mouth upon him, said to the king: "If you desire to bring your son into your power and to render his obstinacy in resisting empty, an art has been devised by me which he will be unable to oppose in any way, but his hard mind will be softened more easily than wax applied to a great pyre." ^D The king, therefore, seeing that vain man puffed up with empty conceit, immediately turned himself toward pleasure and the joy of his mind, hoping, of course, that that petulant and bold tongue would [prevail over] a mind divinely taught and philosophically minded.

And he asked what this art might be. Then Theudas, like a sharpened razor, weaves his malice and cunningly prepares his drugs. [Ps. LXXII] And behold the wicked artifice and the suggestion of the Evil One. "O King," he says, "command that all those who stand by your son and serve him be removed far away, and order that women of comely and most beautiful form, adorned to be the more enticing, be with him continually, serve him, and share his life and dwelling. I, for my part, having sent to him one of the spirits assigned to me for such things, will kindle within him a fiercer fire of pleasure. And as soon as he has had relations with even one such woman, if everything does not fall out for you according to your wish, then you may hold me henceforth useless, and worthy not of honors, but of the greatest punishments. For nothing is so naturally disposed to allure and charm the minds of men as the sight of women. And listen to a story that bears witness to my statement."

CHAP. XXX

^A more vehemently inflamed and enticed by the desire for this than for any other thing. When, therefore, they had gone through everything and had brought him back to the king, the king asked him what, among all the things he had seen, appeared most pleasing to him. "What," said the boy, "but those demons who lead men into fraud? For my soul was not inflamed to the same degree by the love of any of those things which I saw today as it was by them." And that king marveled at the boy's words, and from this he judged how violent and tyrannical a thing the love of women was. "Therefore," he thought, "you also should believe that there is no other way for you to bring your son into your power."

The king received this counsel, and immediately choice maidens of preeminent and extraordinary beauty were brought to him. ^B And when he had adorned them with elegant attire and had completely prepared them to entice the young man's mind, he cast out all his servants and ministers from the palace and substituted them in their place. These, therefore, clung to him on every side and encompassed him, and urged him to nefariously concubitus, provoking him by all manners of gestures and words to pleasure. He had no one else to look upon, or to speak with, or to dine with, for they themselves were everything to him. And these things the king did. But Theudas, having returned to his pestiferous cave and taken into his hands the books which were able to bring to pass matters of this kind, summoned one of the wicked spirits and sent him out to harass the soldier of Christ’s ranks; not knowing, wretch that he was, what laughter he was about to incur, and how great an infamy he was about to suffer together with all the ^C demonic phalanx under him. The wicked spirit, however, having taken other and worse spirits along, seized the bedchamber of the noble boy and made a most violent assault upon him, kindling the furnace of the flesh. And the wicked one indeed was burning within him; but the maidens, though distinguished by the beauty of their bodies, were nevertheless so deformed in mind that they provided the wicked fuel from without.

But that pure soul, recognizing the assault of the pestiferous spirit and beholding the battle of wayward thoughts which was coming against him with great and vehement force, was disturbed; and he sought to find a release from such a great evil, and to present himself pure to Christ, and not to contaminate with the mud of passions that holy robe with which the grace of holy baptism had clothed him. Immediately—

^A he opposes love to love, the divine to the unchaste, and brings to his memory that beauty and ineffable glory of Christ, the immortal bridegroom of the most pure souls, and that bridal chamber and marriage from which those who have defiled the bridal garment are piteously cast out, bound hand and foot, into the outer darkness (Matt. XXII). Reasoning thus, and becoming tearful, he beat his breast, putting to flight the evil thoughts from within, as if they were base drones. Then, rising and stretching his hands to heaven, with hot tears and groans he called upon God for an alliance, and said: "O omnipotent Lord, who alone art powerful and merciful, the hope of the hopeless, the help of the helpless, ^B be mindful of me, thy useless servant, in this hour; look upon me with a propitious eye, and rescue my soul from the sword of the demonic, and my only one from the hand of the dog (Ps. XXI, 20). And do not let me fall into the hands of my enemies, and do not let those who hate me rejoice over me (Ps. XXXV, 19). And do not abandon me to be corrupted in iniquities, and to defile my body, which I promised to present pure to thee. For I desire thee, and I worship thee, with the Father and the Son and the Holy Spirit, now and always and unto the ages." ^C And having added "Amen," he felt divine consolation coming upon him from heaven, and the evil thoughts withdrew. He himself remained at prayer until morning. And having understood the devices of the deceiver, he began to press his body more heavily with want of food and thirst, and with other hardship, spending the nights in standing, reminding himself of the promises made to God, and depicting in his mind the splendor of the righteous from thence, and describing most vividly the hellfire threatened to the wicked—so that the enemy, finding the soul idle and slack, might not easily sow evil thoughts into it (13) and tarnish the purity of the mind (14). ^D Everywhere, therefore, the enemy being at a loss, and having entirely despaired of capturing the noble one, the dreadful one comes with another more complex deception, being always evil and in no way ceasing to craft and to harm. For to bring into action the things assigned to him by Theudas, he has become exceedingly zealous. And thus again he prepares his drugs.

^A For he approached one of those maidens, who was the most beautiful of all, being the daughter of a king, and a captive having been set apart from her own fatherland, and having been brought to King Abenner as a most excellent gift. The father, because she was of such surpassing beauty, had sent her to cause the fall and stumbling of his son. The impostor enters into her, and suggests words to the maiden that clearly demonstrated the wisdom and prudence of her mind—for the wicked one easily and readily practices all devices accommodated to vice. Afterwards, he approached the king’s son on the right, ^B and instilled in him a love for the maiden, because of her pretended prudence and gravity, and also for this reason: that though she was of such nobility and had sprung from a royal lineage, she was deprived of her fatherland and her glory at the same time. In addition to these things, he also sowed thoughts in him to liberate her from the senseless worship of idols and to make her a Christian.

But all these things were the crafts of the wily dragon. For as the king’s son was so disposed and settled in his mind that he perceived in himself no obscene thought or passionate love toward the wavering maiden, but felt himself moved only by compassion and pity for her calamity and the destruction of her soul, he did not in the least perceive the matter to be a demonic machine. For in truth, ^C that one is darkness, and he disguises himself as light. For as the king’s son began to speak to the maiden and to communicate to her the oracles of the knowledge of God, saying, “Understand, O woman, the God who lives unto the ages, and do not be corrupted by this error of idols, but recognize the Master and Creator of this whole universe, and you shall be blessed, having been betrothed to the immortal bridegroom,”—when he had said many such things, immediately the evil spirit suggests to the woman to spread the snares ^D of deceit and to drag that soul, beloved of God, down into the pit of passion, just as he once did to the progenitor of the human race through Eve, miserably—alas!—exiling him from Paradise and from God, and subjecting him to death.

preparing him to become, in place of it, a sharer in the blessed and immortal life.

For when the maiden heard those words, which were filled with all wisdom, being foolish she did not understand them; but she gave such answers as it was natural for her to give, since she had become the tongue and mouth of the evil one. And she says: “If you are concerned, my lord, for my salvation, and you are eager to bring me ^A to your God and to save my humble soul, grant yourself one request of mine: and having immediately renounced all my ancestral gods, I will join myself to your God, serving Him until my last breath, and you shall receive the reward for my salvation and conversion to God.”

When he asked, “What is this request, O woman?” she, having composed both her demeanor, her gaze, her speech, and her whole self toward alluring his mind, ^B said: “Be joined to me in the communion of marriage, and I will gladly follow your commands.”

But he said: “In vain, O woman, have you proposed to me such a harsh request. For although I am strongly concerned for your salvation, and I desire to pull you out of the abyss of destruction ^C, to pollute my body through a shameful union is a heavy burden to me and altogether impossible.”

But she, smoothing out the whole path for him and enticing him, says: “Why, pray, do you speak such things, you who are filled with all wisdom? Why did you call the act a pollution and a shameful union? For I am not uninitiated in the Christian books; but I have encountered many ^D volumes in my fatherland, and I have heard many Christians speaking to me. Is it not written in one of your books, ‘Marriage is honorable and the bed undefiled’ (Hebr. xiii)? And again, ‘It is better to marry than to burn’ (I Cor. vii)? And again, ‘What God has joined together, let not man put asunder’ (Matth. xix)? Do not your Scriptures teach that all the righteous men of old, patriarchs and prophets alike, were joined in lawful marriage? Is it not written that Peter, whom you proclaim to be the prince of the apostles, had a wife? To whom, then, are you listening, that you call this a pollution?”

^A “You seem to me, master, to be altogether wandering from the truth of your doctrines.” But he said: “Indeed, woman, these things are just as you have stated. For marriage is permitted to those who wish it, but not to those who have once vowed to remain virgins for Christ. For I, ever since I was purified by the laver of divine baptism from the transgressions of my youth and ignorance, promised to present myself pure to Christ; and how shall I dare to dissolve and break what I have pledged to God?”

The woman spoke again: “Let this be your will, as you wish. But fulfill one other small and insignificant desire of mine, if you truly care to save my soul. Be with me this night alone, and grant that you may enjoy my beauty, and that you yourself may be satisfied by the elegance of my form. And I give you my word that at break of day I will become a Christian and flee from all the worship of my gods. And you shall receive not only forgiveness for this arrangement, but also an exchange of rewards from your God for the sake of my salvation. For joy, says your Scripture ^B (Luke 15:7), occurs in heaven over one sinner who repents. If, then, joy occurs in heaven for the conversion of a sinner, does not a great reward await the agent of that conversion? Yes, it is so, and do not doubt it. What? Did not the apostles, the leaders of your religion, also act with deliberate purpose, violating a divine commandment at times for the sake of a greater commandment? Is it not said that Paul circumcised Timothy (Acts 16:3) for the sake of a better dispensation, even though circumcision is considered a crime among Christians? Yet he did not hesitate to do it. And you will find many such things in your Scriptures. If, therefore, you truly wish to save my soul, as you say, fulfill this small desire of mine. And although I was seeking to be joined to you in a perfect bond of marriage, since this is not pleasing to you, I will no longer use force, but will do whatever is in your mind from now on. Do not, therefore, utterly cast me off and treat me with loathing, but by yielding to me in this one thing, bring me salvation, and liberate me from my superstitious error; you, for your part, may do whatever you think right for the rest of your life.”

Using these words (for she had one who prompted her, to whom she secretly lent an ear; and that ^C artificer of vice, the devil, was skilled in the Scriptures), she set about shaking the tower of his soul and loosening the tension of his resolve and making his mind softer, weaving nets and snares for him on the right and on the left. The sower of vice, the enemy of honest men, ^D beholding his wavering soul ...

^A became full of joy and immediately called upon the spirits of wickedness who were present with him. "See you," he cried, "how this girl makes haste to accomplish what we were unable to accomplish? Come then, let us now vigorously attack him; for we shall not find another opportunity so suitable to fulfill the will of him who sent us." Having spoken these things to his own hounds, the insidious one lunges at the soldier of Christ, troubling all the faculties of his soul and suggesting a terrible love for the girl, kindling in him a most intense fire of lust.

But he, seeing himself vehemently burning and being taken captive toward sin, and seeing his own thoughts—which proposed to him the salvation of the girl and her conversion to God—like a hook masked by a bait in the act set before him, and troubling him with the enemy's suggestion that it is not a sin to consort with a woman once for the sake of the salvation of a soul, groaning in the ^B straits of his soul deeply and melting away, immediately stretches himself toward prayer. And pouring forth abundant streams of tears from his eyes, he cried out to Him who is able to save those who trust in Him: "In thee, O Lord, have I hoped; let me not be confounded forever (Ps. XXX), neither let my enemies laugh me to scorn (Ps. XXIV), for I lay hold of thy right hand. But do thou stand by me in this hour, and according to thy will direct my paths, that thy name, which is glorious and terrible, may be glorified in me, thy servant, for thou art blessed unto the ages. Amen."

And having prayed for sufficient hours with tears and having knelt down many times, he let himself rest upon the ground. And having fallen asleep for a little while, he sees himself ^C snatched away by certain terrible men, and after having passed through places he had never seen before, he arrives in a vast plain, adorned with beautiful and very fragrant flowers, where he saw plants of every kind and variety, teeming with strange and wondrous fruits, most sweet to the sight and desirable to take. And the leaves of the trees made a musical sound (36) by means of a very delicate breeze, and as they moved they sent forth an insatiable and most graceful fragrance. Emplacement was also made for thrones constructed of the purest gold and precious stones, giving off a brilliant radiance, and beds adorned with ^D extraordinary coverlets, surpassing in beauty any power of description. Waters also flowed, most limpid, and delighting even the eyes themselves. But those terrible men, having led him through this marvelous and great plain, brought him into a city shining with an indescribable brilliance, having walls of translucent gold, and towers built of stones such as no one had ever seen. O who would

^A be able to describe the beauty and splendor of that city? For light from above, flickering with dense rays, filled all its squares; and certain winged hosts, each one being itself light, dwelt there, singing a song that mortals had never heard. And he heard a voice saying: "This is the rest of the righteous; this is the joy of those who have pleased the Lord." Then those formidable men, having led him out, told him to go backward. But he, being completely enraptured by that sweetness and joy, said: "Do not, I beseech you, do not deprive me of this ineffable joy; but grant me to remain in one corner of this vast city." But they said: "It is impossible for you now to be here ^B. But you shall attain this by much labor and sweat, if indeed you do violence to yourself." Having said this, and having again traversed that vast plain, they led him into dark places, full of every misery, and diametrically opposed to the brightness and joy he had previously seen. For it was a completely dark and gloomy fog, and the whole place was filled with affliction and tumult. There a furnace of fire was kindled, and a kind of tormenting worm crawled there. And certain avenging powers were standing over the furnace, and others were being miserably consumed by the fire. And a voice was heard saying: "This is the place of sinners; this is the punishment of those who have defiled themselves with shameful deeds." After this, they led him out from there, and immediately returning to himself, he trembled in his whole body ^C, and tears flowed from his eyes like a river. And all the beauty of that wanton girl, and of the others, seemed to him more foul than any mire and putrefaction; and recalling to his mind what he had seen, seized by the desire for those good things and the fear of those grievous things, he lay on his bed, so afflicted that he had no power to rise at all.

When the illness of his son was reported to the king, he immediately went to him and asked what had happened to him. He then related what he had seen, and said: "Why have you prepared a snare for my feet, and bowed down my soul (Ps. lvi)? For if the Lord had not helped me, my soul would have almost dwelt in hell (Ps. xxxix). But how good is God to Israel, to those who are upright in heart (Ps. lxxiii), who even delivered my ^D lowliness from the midst of the lions' whelps. I slept troubled (Ps. lxxvii). But my God and Savior visited me from on high, and showed me of what good things those who have turned to him are deprived

^A provoking those who anger him, and to what punishments they render themselves liable.

And now, O father, since you have stopped your ears so as not to hear my voice, which offers you good and useful things, at least do not hinder me from walking the straight path. For this I desire, this I strive for: to be set free from all things and to reach those places where Barlaam, the servant of Christ, dwells, and with him to spend the remainder of my present life. But if you should wish to detain me by force, you shall soon see me dead from sorrow and distress; and thus you will no longer be called father, nor will you have a son anymore.

CHAPTER XXXI

^A Thus did the evil spirits clearly declare to Theudas the things that had occurred.

The king, being at a loss from every quarter and bereft of counsel, summoned Theudas again and said to him: "Most wise man, although we have fully carried out everything you have taught, we have found no benefit. Now, therefore, if any other plan remains for you, let us put it to the test. Perhaps we shall find some way to drive off this evil."

When Theudas had requested to come into conversation with his son, the king took him along in the morning and set out to visit the son. When he had sat down near him, the king began to address him, and to attack him with reproaches, and to accuse him of his disobedience and unyielding frame of mind. But as he confirmed the same things again and proclaimed that nothing is to be held as more ancient than the love of Christ, Theudas, coming forward into the middle, ^B used these words: "What is it, O Joasaph, that you have found in our immortal gods that is deserving of reproach, such that you have withdrawn from their worship and, by so offending the mind of the king your father, have made yourself hateful to the entire people? Did you not receive life from them? Did they not give you as a gift to your father, when his prayers were heard and he was released from the bonds of childlessness?"

But when that man of inveterate wickedness advanced many empty arguments and many useless questions, and wove syllogisms against the preaching of the Gospel, wishing thereby to mock it and to strengthen the cause of the idols, that Son of the heavenly King—and citizen of that city which not man, but God founded (Heb. XI)—after restraining himself for a little while, ^C finally said to Theudas:

"Listen, O abyss of imposture, and you who are darker than palpable darkness (Gen. XI), O Babylonian seed, and offspring of the tower of Chalane, by which the world was confounded, O vain and wretched old man, who have bound yourself with sins weightier than those five cities which were consumed by divine fire. How do you attempt to mock the preaching of salvation, through which those things that were wrapped in darkness have received light, through which the wandering have found the way, and through which those who had perished and were miserably enslaved have been restored to their former state? Tell me, which of these two is more excellent: to worship the omnipotent God with the Only-Begotten Son and the Holy Spirit—God, I say, uncreate and immortal, the fountain of ^D all goods, whose power is invincible (60) and whose glory is incomprehensible, before whom stand thousand thousands and ten thousand times ten thousand of the angelic hosts

whose glory fills heaven and earth, by whom all things were brought out of nothing into being, by whom the universe is held together and sustained, and by whose providence it is governed—is it not better to worship this One, rather than destructive demons and soulless idols, whose glory and praise consist of adultery, the defilement of children, and the other works of lawlessness which are written concerning your gods in the treatises of your superstition? Are you not ashamed, you wretches, fuel for everlasting fire, you who bear the likeness of the Chaldean race—are you not ashamed, I say, to worship dead statues, the work of human hands? For you have carved a stone or fashioned a block of wood, and you have called it God; then, taking the finest bull from the herds, or any other of the most comely animals, you offer it ^B in sacrifice to a dead object of worship, you senseless men! Truly, the victim is more precious than your object of worship; for the image was made by man, but the animal was created by God. And how much more intelligent, even compared to you who are endowed with reason, is the unreasoning beast! For the beast knows the one who feeds it; but you have remained in ignorance of God, by whom you were brought out of nothing into existence, by whom you have been sustained, and yet you call Him God whom a moment ago you saw being struck with iron, burned and refined in a fire, and beaten with hammers ^C—the one upon whom you have laid gold and silver, and having raised it from the ground, you have set it up on high; then, falling to the earth, you lie lower than the lowly stone, worshipping not God, but the dead and soulless works of your own hands. Nay, would it not perhaps be more accurate not even to call the idol "dead"? For how could that be dead which never lived? Rather, it was necessary to invent for it some new name worthy of such great folly. For the stone one is crushed, the earthenware one is shattered, the bronze one is corroded by rust, and the gold and silver ones are melted down. Furthermore, your gods are even sold, some for a low price, others for a very high one. For it is not divinity that gives them value, but the material. Yet who can buy ^D or sell God? And how can that which is motionless be called God? Or do you not see that the one which stands never sits, and the one which is seated never rises?

Be ashamed, you senseless man; lay your hand upon your mouth, you foolish one, for praising such things. For you have turned away from the truth and have been led astray by false forms, fashioning images and bestowing the name of God upon the works of your hands. Come to your senses, you wretch, and understand that

^A you are older than the god made by you. Whose frenzy, pray, is this? Have you persuaded yourself that, being a man, you are able to create a God? And how can this possibly come to pass? You are not making a god, but a likeness of a man or some animal, having neither tongue, nor throat, nor brain, nor any internal part; and consequently, it is not even a likeness of a man or an animal, but a thing entirely useless and full of vanity. Why, then, do you flatter things devoid of sense? Why do you attend to things that are motionless and profitless? If the art of the stonecutter, the builder, or the hammer-smith were not present, you would not have a god. If guards were not at hand, you would have lost your god. For often a populous city of foolish men prays to that which it has deemed a god, that it might be guarded by it, while a few guards keep watch over it so that it might not be stolen. And if it is made of silver or gold, it is diligently guarded; but if it be of stone or clay, or some other such cheaper material, it guards itself; for, in your opinion, the clay one is perhaps stronger than the gold one.

^B Is it not, therefore, with very good reason that we might deride, or rather lament, you as foolish, blind, and stupid men? For your works savor of frenzy rather than piety. For he who strives for military matters, having set up an image modeled after a martial appearance and placed it in a certain spot, calls it Mars. And he who burns with a passion for women to the point of insanity, having impressed the desire of his own soul into a painting, makes his vice into a god, calling it by the name of Venus. Another, again, for the sake of his own drunkenness, having fashioned an image, names it Bacchus himself. And in the same way, those who covet other vices have established images of them, and impose the name of gods upon their own vices. And for that reason, lewd dances exist at their altars, and harlotrous songs and frenzied impulses. Who could ever go on to recount their execrable shameful deeds? Or who, while describing their foulest lust, could endure to defile his own mouth? But these things are clear to everyone, even if we ourselves remain silent. These are your gods, O Theuda, stupider than your own statues! These you urge me to adore, these to venerate! Such counsel is indeed consistent with your own wickedness and foolish opinion; but may you become like them, you and all who trust in them (Ps. cxxxv).

^D But I will worship my God, and I will sacrifice my whole self to Him, to God the Creator and Governor of all things, through our Lord Jesus Christ, our hope, through whom we have also had access to the Father of lights in the Holy Spirit, through whom we have been redeemed from bitter servitude in His blood (Ephes. 2). For unless He Himself even down to...

the form of a servant (Philip. 2), we would by no means have attained this, so as to be adopted as sons. For our sake He humbled Himself, not deeming His divinity a prize to be seized (72), but remained what He was, and assumed what He was not. He had fellowship with men (Baruch 3), in His flesh He ascended the cross, He was laid in a tomb for three days, He descended into Hades, and led out those whom the terrible prince of this world held captive, sold under sin (73). What harm, then, did He suffer from these things, over which you think to mock? Do you not see this sun, to how many useless and filthy places it sends down its ray? How many bodies of the dead, rotting, it looks upon? Does any stain rub off on it? Does it not dry and tighten that which is filthy and rotting, and enlighten that which is in darkness, while it itself remains utterly unharmed and incapable of receiving any filth? What, too, of fire? Does it not take iron that is ^B black and cold within itself, and render it entirely flame-like and incandescent, yet without in any way receiving the properties of the iron? Does the fire suffer anything or undergo any harm at all when the iron is struck with hammers and beaten? If, then, these created and corruptible things are by nature such that they suffer nothing from contact with baser things (74), for what reason, you senseless and stony-hearted man, do you dare mock me for saying that the Son and Word of God, having in no way departed from the glory of the Father, but being the very same God, took on a human body for the salvation of men, in order to make men partakers of the divine and intellectual nature, and, by leading our substance out of the subterranean parts of Hades, to ^C honor it with heavenly glory; in order that He might overcome the ruler of the darkness of this age (75), having baited him with the assumption of flesh (76), and deliver our race from his tyranny? Hence it is that He also undergoes the passion of the cross impassibly, manifesting His two natures: for as man He is crucified, but as God He darkens the sun, shakes the earth, and raises many sleeping bodies from the tombs (77); again, as man He dies, but as God He rises, having despoiled Hades. Therefore the ^D prophet also cries out (78): "Hades was embittered when it met you below." For it was embittered and mocked, thinking it had taken a mere man, whereas it had encountered God, and suddenly found itself empty and a captive. He rises, therefore, as God, and ascends into the heavens, from where

He in no way had departed; and our lowly nature, which is inferior to all things, He has made superior to all things, and has set it upon a throne of glory, a glory radiating ^A immortality. What harm, then, has accrued to God the Word from this, that you do not blush to pursue Him with maledictions and insults? Which, I ask, of these two is more excellent: to confess these things, and to venerate such a God—good and philanthropic, who commands justice, enjoins continence, legislates purity, teaches us to show mercy, provides faith, preaches peace, is named and is Truth itself, Charity itself—to venerate Him, I say; or, on the contrary, to venerate your gods, who are wicked and bound by the most numerous shames, and are foul and obscene both in their deeds and in their names? Woe to you, who are harder than stones and more senseless than brute beasts, sons of destruction, and heirs of the darkness! But blessed am I, and all Christians, who have a good and benign God. For those who offer Him worship, even if they struggle for a short time in this life with adverse circumstances, yet they shall reap the immortal fruit of retribution in the kingdom of unending and divine beatitude. ^B

Chapter XXXII

Theudas said to him: "Behold, it is manifest that many great and wise men, and interpreters, admirable both in virtue and in doctrine, have established our religion, and all the kings and potentates of the earth have received it as excellent and free from all danger; whereas some rustics, poor and abject men—and those very few, numbering no more than twelve—have preached the doctrine of the Galileans. Is the preaching of ignoble and rustic men, therefore, to be preferred to the legislation of many great men who have flourished with such renown for wisdom and institutions? What, then, do you have whereby you can demonstrate that these speak the truth, and those lie?"

Again, therefore, the king’s son replied: "You are an ass, O Theudas, as the saying goes, hearing a lyre ^C and remaining without understanding, or, to speak more correctly, an asp stopping its ears so as not to hear the voice of those charming it (Ps. LVII). Rightly, therefore, was it said of you by the prophet: 'If the Ethiopian can change his skin and the leopard his spots, you also, O foolish and blind one, will be able to do good, having learned evil.' Why does the power of the truth not draw you to perceive this? For this very thing which you say—that your impious cults are praised by many men admired for their wisdom, and confirmed by many kings, while the preaching of the Gospel is preached by a few and obscure men—this itself demonstrates the power of our religion and the ^D

^A weakness and destructiveness of your dogmas; because your doctrines, although they have learned patrons and strong defenders, are nonetheless weakened and extinguished, whereas our religion, though it possesses no human aid, shines brighter than the sun and has taken possession of the expanses of the world. For if it had been set forth by orators and philosophers, and had had kings and potentates as fellow workers, you might, O wicked man, have been able to say that the whole thing was accomplished by human power; but now, seeing that the holy Gospel was composed by humble fishermen, and was persecuted by all tyrants, and yet after this took possession of the inhabited world ("For into all the earth their sound has gone out, and their words to the ends of the world" [Ps. XVIII, 4]), what else could you say but that it is a divine and unconquerable power that confirms its own mystery for the salvation of men? And what proof, O senseless one, do you seek—more excellent than the things just said—that your side lies and ours speaks the truth? For if all your things were not nonsense and deception, they would not, possessing such strength from men, be diminished and fade away. "For I have seen," he says, "the ungodly highly exalted and lifted up like the cedars of Lebanon; and I passed by, and behold, he was not; and I sought him, and his place was not found."

Concerning you, who are the champions of the madness of idols, the Prophet has spoken these things. "For yet a little while," and your place shall not be found; but, "as smoke vanishes, so shall you vanish, and as wax melts before the fire" [Ps. LXVII, 2]. But concerning the evangelic knowledge of God, the Lord said: "Heaven and earth will pass away, but my words will not pass away" [Luc. XXI, 33]. And again, the Psalm says: "You, Lord, in the beginning laid the foundation of the earth, and the heavens are the works of your hands; they shall perish, but you shall remain, and all shall grow old like a garment, and like a cloak you shall wrap them up, and they shall be changed; but you are the same, and your years shall not fail" [Ps. CI, 26-28]. And the divine heralds of the advent of Christ ^C

the wise fishermen of the world ^A, who drew all men from the abyss of error and fraud—whom you, a true slave of sin, despise and hold as nothing—shone forth in the world like the sun 92, by signs 91 and prodigies and various powers, bestowing light upon the blind, hearing upon the deaf, movement upon the lame, and finally bestowing life itself upon the dead. For their very shadows alone 93 healed all the diseases of men (Act. v). The demons, whom you fear as gods, they not only drove from human bodies but also chased from the very world itself, by the sign of the cross 94, by whose aid and assistance they destroyed all magic, and rendered all witchcraft ineffectual. And they, indeed, having been healed of human infirmity by the power of Christ and having renewed all created things, are deservedly praised and held in admiration by all who are endowed with wisdom as the heralds of the truth. But what have you to bring forward regarding your own wise men and ^B orators, whose wisdom God has made foolish 96, those advocates of the devil? Proclaim what they have left behind that is worthy of remembrance by the world. What have you to say of them, except for insanity and turpitude, and a vain art, which hides the filth of their foul religion behind the elegance of words?

Indeed, even among your own poets, whoever were able to emerge even a little from their immense fury and insanity, said what was truer, namely, that those who are called gods were human beings; and that because some of them ruled over countries 98 and cities, while others did some other thing of almost no importance while they lived, men who had fallen into error called them by the name of gods. For in the beginning, that Seruch 99 is reported [(1)] to have invented the making of statues. For those who in olden times had done some work worthy of memory, either through bravery or friendship, or some other virtue,

^A they are said to have adorned with statues. But posterity, ignorant of the intention of their ancestors — namely that it was merely for the sake of memory that they had erected statues and columns for those who had performed some praiseworthy deed — gradually wandering away under the operation of the arch-wicked demon, became attached to men who were subject to the same passions and to corruption as if they were immortal gods, and they devised sacrifices and libations for them; the demons, clearly, having taken up residence in the statues and drawn to themselves the honor and the sacrifices. Those demons, therefore, persuade those who do not see fit to have God in their knowledge to consider them gods, for two reasons: that they themselves might be glorified by this title (for they rejoice, being full of arrogance, to be honored as gods), and that they might drag those whom they have deceived into the eternal fire prepared for them. ^B Whence they taught them every kind of lawlessness and indecency, as those who had once surrendered themselves to their deception. Having arrived, therefore, at the pinnacle of evils, men, being darkened, each one set up a statue of his own passion and his own desire, and named it god, becoming abominable through their error, and more abominable still through the absurdity of the things worshipped. Until the Lord, coming through the compassions of His mercy, ^C delivered us who believe in Him from this wicked and destructive error, and taught true knowledge of God. For there is no salvation except in Him, and there is no other god either in heaven or on earth, save only He who is the Maker of all, who upholds all things by the word of His power. For by the word of the Lord, he says, the heavens were established, and by the spirit of His mouth all their power; and, all things were made through Him, and without Him was not anything made that has been made.

Theudas, having heard these words, and perceiving that the discourse was full of divinely-inspired wisdom, was as if struck by thunder, and was seized by silence. ^D Yet at last, having with difficulty come to a perception of his own wretchedness (for the saving word had touched the darkened eyes of his heart, and a great remorse for his former deeds entered into him), and having condemned the error of the idols, he ran to the light of piety. And from that time forward he so departed from his wicked way of life, and made war against his disgraceful passions and magic arts, just as much as he had previously struck a covenant of friendship with them. For then, standing in the midst of the council, with the king presiding, he cried out with a loud voice: Truly, O king, the Spirit of God dwells in your son; truly we are broken and overcome, and have no excuse left.

^A We have no answer, nor can we even look steadfastly upon what is said by him. Great, then, in very truth is the God of the Christians; great is their faith, and great are their mysteries.

Turning to the king's son, he said: "Tell me, then, O you who have had your soul enlightened: will Christ receive me if I turn from my wicked deeds and convert to him?"

"Yes," says the herald of truth, "he receives both you and all who turn to him. And he does not receive them merely, but—as a father to a son returning from a far country (Luke xv), that is, one who turns from a wicked way of life to a better path—he will go to meet him, and will embrace him and kiss him; and having stripped away the filth of sin, he will immediately clothe him in a garment of salvation, and having arrayed him in the most glorious robe ^B of grace (9), he will celebrate a mystical feast for the heavenly powers, marking the return of the lost sheep (Ibid.). For the Lord himself said that there is great joy in heaven over one sinner who repents (11). And again: I came not to call the righteous, but sinners to repentance (Luke v). And he says also through the prophet (13): As I live, says the Lord, I desire not the death of the sinner and the wicked man, but that he should repent from his way and live. Repent and turn from your evil ways, and why would you die, O house of Israel? For the iniquity of the unjust shall not harm him on whatever day he shall turn ^C from his iniquity and perform justice, and walk in the commandment of life; he shall live and shall not die. All the sins he has committed shall not be remembered, because he has performed judgment and justice; in these he shall live (Ezech. xxxiii). And again, through another prophet he cries out: Wash yourselves, be clean, take away the wickedness from your souls from before my eyes. Cease from your wicked ways; learn to do good. And come, let us reason together; and if your sins be as crimson, I will make them white as snow; and if they be as scarlet, I will make them as white wool (Isa. i). Since, therefore, such promises are offered by God to those who repent, do not delay, O man, nor hesitate, but come to Christ, the compassionate God of ours, and be enlightened, and your face shall not ^D be put to shame (16). For the moment you are immersed in the pool of divine baptism, all the filth of the old man and the entire burden of many sins is buried in the water (17) and fades into nothingness; and you, new and fresh from there and pure from every stain, shall ascend, bearing with you no stain of sin or wreckage of the past. And from that point it will be within your power that the cleansing through the compassion of the mercy of our God—

^A may be maintained and preserved.

Theudas, therefore, instructed by these words, immediately departed from the palace and, proceeding to his wicked cave, burned his magical books as if they were the first-fruits of all wickedness and the treasures of diabolical arcana. He himself, however, betook himself to the cave of that holy man to whom Nachor had also gone; he laid bare the whole state of his affairs to him, sprinkling dust upon his head, uttering heavy groans, bedewing himself with tears, and recounting his nefarious crimes to the old man in order. But he, being most expert in bringing salvation to a soul and in snatching it from the gullet of the deceitful dragon, soothed him with saving words and, as it were, enchanted him, promising forgiveness and declaring that the Judge would be propitious and easy for him. And after he had instructed him in the rudiments of the Christian faith and had enjoined upon him a fast of many days, he laved him in holy baptism. And for the rest of his life that man performed sincere penance for the transgressions he had committed, striving to appease God with tears and groans. ^B

CHAPTER XXXIII.

And so, when the next day had dawned, he called his son and addressed him thus: ^A "This, my son, is the final word I have for you; if you do not obey it immediately, and if you do not at least in this matter soothe the pain of my heart, know well that I shall treat you with further indulgence no longer." When the son asked what was the meaning of his words, the king said: "Since I have labored much and found you persistent and stubborn in all things, so that you would never obey my words, come now, I will divide the kingdom and make you reign over a part of it, and it will be possible for you henceforth to travel the path you desire in peace." ^B That divine soul, though it grasped that the king was proposing this to his own detriment in order to shake his resolve, nevertheless deemed it right to obey, desiring in this way to escape from his hands and journey along the path he craved. Responding therefore, he said to the king: "I for my part was longing to seek that divine man who pointed out to me the way of salvation, and, having bid farewell to all things, to spend the remainder of my life with him. But since, Father, you do not allow me to carry out my heart's desire, I yield to your will in this. For when there is no manifest destruction nor alienation from God involved, it is a noble thing to obey one's father."

The king, filled with the greatest joy, divides all the territory subject to his rule into two parts, creates his son king, adorns him with the diadem, and, having decked him with all royal glory, sends him off to the kingdom allotted to him ^C with a magnificent retinue. He also gives permission to the princes, leaders, commanders, and satraps to go with his son and king, should any of them wish to do so. And he assigns to his kingdom a certain large and populous city in which he might have his royal seat, and grants him all things that are fitting for kings. Having then received royal authority and power, Josaphat, when he reached the city where the things pertaining to his rule had been prepared for him, placed the sign of the Lord’s passion, that is, the venerable cross of Christ, upon each of the city's towers. He besieged the temples and altars of the idols, tore them down, dug up the ground, and exposed the foundations, leaving no vestige of impiety behind.

In the midst of the city he built a large and very beautiful temple to Christ the Lord. And he commanded the multitude to come there frequently and offer worship to God through the adoration of the cross, ^D while he himself went out into the midst before everyone and offered up himself in most fervent prayer. He warned everyone who came under his authority, he entreated them, and he left nothing undone that might draw them away from superstitious error and bring them to Christ. He pointed out the fraud and imposture of idol worship, he unfolded the preaching of the Gospel, he commemorated the full remission offered by the Word of God, he proclaimed the miracles of His coming, he declared the suffering of the cross through which we have gained salvation, the power of the resurrection, and the...

...the resurrection’s force and his ascension into heaven, and finally he announced that ^A terrible day of his fearful second coming, as well as the blessings laid up for the faithful and the torments awaiting the sinful. He recounted all these things in very gentle and mild words; for he did not wish to be an object of reverence and fear so much by the weight of his power and royal magnificence as by his humility and gentleness, by which he rather drew all men to himself, being admirable in his deeds, but also gentle and modest in his disposition. Whence his power, having taken humility and gentleness as a great co-worker, caused all to yield to his words.

Indeed, in so short a space of time, all the people subject to him, both city-dwellers and provincials, were initiated by his divinely spoken words ^B in such a way that they renounced the polytheistic error and were severed from the sacrifices and abominations of the idols, being added to the unerring faith and, transformed by his teachings, were made kin to Christ. All those priests and monks, and a few of the bishops, who had been shut up in mountains and caves for fear of his father, came out of their hiding places and went to him with joy. He, for his part, went out to meet those who had fallen into such miseries and had endured such hardships for the sake of Christ, receiving them with honor and bringing them into his own palace, washing their feet, cleansing their matted hair, and caring for them in every way. ^C Thereafter, he arranged for the church newly built by him to be dedicated, and he appointed as high priest in it one of the bishops who had suffered much for the faith in Christ and had lost his own episcopal throne—a holy man, versed in ecclesiastical canons, and with his soul filled with divine zeal. Having immediately constructed a font, he commanded those who were turning to Christ to be baptized. And indeed, the princes and the magistrates were the first to be baptized, ^D and next those in military service, and then the rest of the populace. And those being baptized not only...

obtained health for their souls, but also as many as were afflicted with bodily diseases and fevers, after casting off all ill health, returned from the pool ^A with sound souls and with bodies entirely whole; that is to say, having harvested the healing of both souls and bodies.

For this reason, a vast multitude of people from everywhere flocked to King Josaphat, asking to be initiated into piety by him. All idolatrous shrines were razed to the ground, and all the wealth ^B and the moneys stored in the idol houses were removed, and in their place, holy temples were built to God. King Josaphat assigned those riches and the garments of great price and the treasures to these temples, thus making that vile and superfluous matter useful and fruitful. Furthermore, the execrable demons who dwelt in those shrines and altars were tormented in the most grievous manner and put to flight, and they cried out in the hearing of many of the calamity that had come upon them. And that entire surrounding region was delivered from their dark deception and imposture, and it was illuminated with the light of the spotless faith of the Christians.

Indeed, the king himself was an exemplar of virtue for all, and he kindled and inflamed many toward the same intention and opinion. For such is the nature of sovereignty and empire; for subjects always compose themselves according to the one who holds power, and they are wont to love and pursue those things in which they perceive their prince to take pleasure. Hence, with God’s help, piety increased and made progress among them. And the king was wholly intent upon the observance of the commandments of Christ, and he hung upon His love. He was a dispenser of the word of grace and a governor of many souls, bringing them to the harbor of God. He knew, in fact, that this was the most primary and excellent of all royal duties: to instruct men to fear God and to observe justice. ^C This, indeed, he did: preparing himself to rule over the passions, and like an excellent captain, holding fast the rudders of good order for those under him. For this is the definition of true kingship: to rule and master one’s pleasures—which is what he did. Nor was he in any way puffed up by the nobility of ancestors or by the royal glory in which he lived, knowing that we all have a clay-born forefather ^D and that we are of the same lump, both rich and poor; and he was always casting his mind into the abyss of humility, and of the blessedness from thence...

^A in mind and thought, he deemed himself a sojourner here; but he determined those things to be his own which he might enjoy after his departure from hence. When he had performed these things most excellently, and had freed all those over whom he ruled from the error inherited from their fathers, and had made them the servants of Him who bought us back from evil slavery with His own precious blood, he began afterwards to turn his mind to cultivating the virtue of beneficence and generosity. For he had already perfected temperance and justice in every detail, as one who had been crowned with the garland of temperance and clothed in the purple of justice. He perceived, therefore, that the instability of earthly wealth follows the course of flowing waters: ^B wherefore he was eager to store it up there where neither moth nor rust consumes, and where thieves do not break in and steal. And so he began to distribute all his money to the poor, sparing nothing at all. He knew, indeed, that he who has attained to great power ought, as far as he is able, to imitate Him from whom the power was given; and in this especially he would imitate God, in considering nothing to be more preferable than showing mercy. Therefore, he was gathering for himself wealth of beneficence—more than gold and precious stones—which both gladdens the mind here with the hope of the future enjoyment, and there delights the soul with the fruit of the hoped-for beatitude. From that time he was searching out prisons, and those who were condemned to the mines, and those who were being strangled by creditors; and by ^C abundantly providing everything to all, he was a father to all the orphans, and widows, and the poor—a loving and good father, and so disposed that he considered himself to be doing himself a favor whenever he bestowed any benefit upon them. For he was indeed noble-minded and truly most kingly; he gave bountifully to all who were in need, for he hoped to receive in return infinite rewards for these things, when the time of the recompense of works should arrive.

When the fame of him of such a kind in a short time spread everywhere, all, as if moved by some perfume of ointment, kept streaming to him daily, casting off the poverty of both bodies and souls alike, and he was in the mouths of all. For it was not fear and tyrannical power that drew the people, but the desire and sincere love for him, which indeed was implanted ^D in all men's souls by God and by his own most excellent way of life. Then, therefore, even those who were subject to his father were attaching themselves all the more to him, and...

casting aside all error, were preaching the truth. And the house of Joasaph increased and grew strong, while the house of Abenner diminished and grew weak, just as is told regarding David and Saul in the Book of Kings (II Reg. 11).

CHAPTER XXXIV

"King Abenner to his most beloved son Joasaph, greeting.

"Many thoughts, O most beloved son, entering into my mind, most grievously disturb it. For seeing that all our affairs fail and vanish like smoke, while the things of your religion shine brighter than the sun, and having come to a perception of this, I have realized that the things always spoken to me by you are true; and that a deep darkness of sins and impiety was covering us, so that we were unable to look toward the truth and acknowledge the Creator and Architect of all things, but even when such a splendid light was shown to us by you, we, having closed our eyes on purpose, refused to perceive it, and afflicted you with many evils, and (O miserable me!) cruelly slaughtered not a few ^C Christians: who indeed, strengthened by the invincible power bringing them aid, contended even to their latest breath against our cruelty. But now, that thick mist having been taken away from our eyes, we see a certain small ray of truth, and repentance for our former evils enters our soul. But this brightness too another cloud of terrible despair, rising up, tries to darken, setting before my eyes the multitude of my sins, and that I am already an abomination and detestation to Christ, and for that reason cannot be received by Him, as one who has rebelled against Him and declared war upon Him. What then, O sweetest son, do you say to these things? Make it known to me as quickly as you can, and teach me, your father, what I must do, and lead me by the hand, as it were, towards knowledge ^D of what is for my benefit. Farewell."

When Joasaph had received this letter, and had read through the things that were contained in it, his soul was filled with both pleasure and wonder. And entering his chamber straightway, and falling upon his face before the

^A Lord’s image, he watered the earth with his tears, at once giving thanks to the Master and confessing, and moving his lips with rejoicing to the singing of hymns.

"I will exalt you," he said, "my God and my King, and I will bless your name forever and to the age of ages. You are great, O Lord, and highly to be praised, and of your greatness there is no end (Ps. CXLIV). And who shall speak of your mighty acts, and make to be heard all your praises (Ps. CV), who turned the rock into pools of water and the flinty rock into fountains of water (Ps. CXIII)? For behold, this flinty rock, even the heart of my father, which was harder than stone, has been softened like wax by your will. For you are able even from these stones to raise up children unto Abraham (Matth. III). I thank you, O Master, lover of mankind, God of mercy, that you have been long-suffering and are long-suffering in our transgressions, and until now have allowed us to be unpunished (Basil, Lib. Const. c. 1). For we were long since worthy to be cast away from your presence and to be shown as a public example in this life, like the lawless ones living in the Pentapolis (Gen. XIX), who were consumed by fire and brimstone; but your incomparable long-suffering has dealt kindly with us. I, worthless and unworthy, thank you, even though I am not sufficient to praise your goodness. And I beseech your immeasurable compassion, Lord Jesus Christ, Son and Word of the invisible Father, who brought all things into being by your Word and hold them together by your will, who rescued us, your unworthy servants, from the slavery of the arch-evil enemy, who were stretched upon the tree and bound the strong one, and bestowed eternal freedom upon those bound by him (Matth. XII); ^B stretch forth now also your invisible and almighty hand, and deliver completely your servant and my father from that grievous captivity of the devil; and show him most clearly that you are the ever-living, truthful God, and the only eternal and immortal King. Look, Master, upon the contrition of my heart with a merciful and gracious eye; and according to your truthful promise, ^C be with me who acknowledge and confess you as the Creator and Provider of all creation. Let your living water (John IV) fountain forth within me; and let speech be given to me in the opening of my mouth (Ephes. VI), and a mind rightly fixed on you, the cornerstone (56), so that I, your useless servant, may be able to proclaim to my parent, as is fitting, the mystery of your dispensation, and by your power lead him away from the vain error of the wicked demons, and bring him to you, the God and Master, who do not desire the death of us sinners, but await our repentance and conversion (Ezech. XVIII), ^D that I may be able to reconcile him. For you are glorious unto the ages of ages. Amen."

^A Having thus prayed, and having received the assurance that he would not fail in his desire, trusting in the compassion of Christ, he departed from there with the royal guard and made his way to his father’s palace. When the king was informed of his son’s arrival, he immediately went out to meet him, embraced and kissed him, experiencing great joy and celebrating a public festival for the presence of his son. And what happened after this? Being alone, they sat down together. And who could ever recount the words which the son then spoke to the king, and with what great wisdom he reasoned?

What else, indeed, was he speaking of, but those things which were whispered to him by the divine Spirit, through whom the fishermen ensnared the whole world for Christ, ^B and the illiterate were shown to be wiser than the wise? By this grace, he himself, having been instructed and prepared, spoke words to the king and father, illuminating him with the light of knowledge. For previously, despite having labored long and hard to draw his father away from superstitious error—saying and doing everything to win his soul over—he seemed to be singing to the deaf and speaking to those who would not hear. But when the Lord looked upon the affliction of His servant Joasaph and heard his prayers, He opened the closed gates of his father’s heart (for, it is said [Ps. CXLIV, 19], "He will fulfill the desire of them that fear Him, and He will hear their cry"), and then, finally, the king easily understood the things that were being said. ^C Thus, having seized a favorable opportunity, the son, by the grace of Christ, gained the victory over the wicked spirits that dominated his father’s soul, completely liberated him from their error and deception, clearly delivered to him the saving doctrine, and reconciled him to the living God in heaven.

For, beginning from a higher point, he announced to him great and wondrous things which he had neither understood nor heard with the ears of his heart before. He held long discourse with him about God, showing him the pious doctrine (namely, that there is no other God above, save the one God who is known in the Father, the Son, and the Holy Spirit), and he revealed to him many mysteries of theology. Afterwards, he also set forth those things pertaining ^D to the generation of created things, both invisible and visible: namely, in what manner the supreme Parent and Artificer, having brought all things into being from nothing, fashioned man according to His own image and likeness and, having gifted him with free will, made him a partaker of the beautiful things in paradise, commanding him to abstain only from that which was the tree of knowledge, but upon his dishonoring the commandment, He cast him out of paradise—

^A Since the human race slipped from its intimacy with Him, it fell into these many errors, enslaved to sins and subject to death through the tyranny of the devil; who, having once taken mankind into his power, caused them to forget God and Master entirely, and persuaded them to offer him service through the abominable worship of idols. God, therefore, who fashioned us, being moved by compassion, by the good pleasure of the Father and the cooperation of the Holy Spirit, ^B was pleased to be born as we are from the holy Virgin, the Theotokos Mary; and, though impassible, He held converse with our sufferings, and by rising from the dead on the third day, He redeemed us from the previous condemnation and vouchsafed us the previous glory. For, as He ascended, He drew us up with Him into the heavens, whence He had descended; and we believe that He will come again, that He may raise up His own handiwork, and render to each according to his deeds. Beyond this, He offered instruction concerning the kingdom of the heavens that awaits those who are worthy, and the indescribable good things; and He set forth the torment reserved for the wicked: the unquenchable fire, the outer darkness, the unending worm, and whatever other punishment the slaves of sin have garnered for themselves.

These things he expounded with many words, bearing witness to the grace of the Spirit that dwelled in him abundantly, ^C and then he recounted the unsearchable ocean of God’s philanthropy and how ready He is to accept the repentance of those who turn toward Him, and how there is no sin that overcomes His compassion, if we will but resolve to repent. Having demonstrated this through many examples and scriptural testimonies, he brought his discourse to an end.

CHAPTER XXXV

^A became a great partaker in piety; so that therein the saying of Paul was proven in deed, that "where sin abounded, grace did much more abound" (Rom. 5). When, therefore, the most wise Josaphat spoke many words to the generals, satraps, and all the people who had gathered to him then, concerning God and the piety toward him, singing, as it were, with a tongue of fire (75) something beautiful and melodic, the grace of the Holy Spirit descended and moved all to the glorification of God. Thus the whole crowd shouted with one voice: "Great is the God of the Christians; there is no other God, besides our Lord Jesus Christ, who is glorified with the Father and the Holy Spirit."

Filled with divine zeal, King Abenner ^B fiercely attacks the gold and silver idols that were in his palace, and casts them to the ground. Then, having broken them into minute pieces (76), he distributes them to the poor, thus making useful those things which previously lacked all utility and fruit. Furthermore, he, along with his son, surrounding the temples and altars of the idols, tore them down to their very foundations, and built in their place sanctuaries to God. Nor did they do this only in the city, but they applied themselves with diligence to the same work throughout the entire region. The evil spirits who had their dwelling in the altars were driven out howling, and ^C trembling at the unconquerable power of our God, they cried out. And all the surrounding countryside and many of the neighboring nations were led by the hand toward the pious faith (77). Then, when the most divine bishop—of whom we spoke above (78)—arrived (79), King Abenner was catechized and perfected by divine baptism in the name of the Father, and of the Son, and of the Holy Spirit. And Josaphat received him out of the divine font, having been displayed ^D as the father of his own father, a most novel event indeed (80), and having become the mediator of spiritual regeneration to the one who had begotten him according to the flesh (81).

^A For he was a son of the heavenly Father (82), and truly a most divine fruit of that root, of that root which cries out: "I am the vine, you are the branches" (Joan. xv).

In this way, King Abenner, reborn through water and Spirit, rejoiced with an inexpressible joy (84); and together with him the whole city and the surrounding region were accounted worthy of divine baptism, and those who were once darkened were revealed as sons of light (85). ^B And every disease and every demonic affliction was driven far away from those who believed; and all were sound and whole in soul and body (86). And many other miracles were performed for the confirmation of the faith. Churches were rebuilt, and the bishops who had been in hiding for fear appeared and recovered their own churches, and others from among the priests and monks were appointed (87) to shepherd the flock of Christ.

As for King Abenner, having thus turned away from that former wicked way of life and being repentant for what he had done, he handed over the entire royal authority to his son. ^C He himself, remaining in seclusion, constantly sprinkling dust upon his head, breathing out heavy groans, and bathing himself in tears, conversed alone with the One who is present everywhere, begging Him for forgiveness for his own transgressions. He let himself down into such an abyss of compunction and humility that he even refused to take the name of God upon his own lips, and scarcely dared to pronounce it, even when prompted by the counsel of his son. ^D Thus he was transformed by a noble change and travelled the path leading to virtue, such that by his piety he surpassed the ignorance of his former iniquities.

Having lived for four years in this way, in repentance and tears and every virtue, he fell into an illness in which he reached his end. When his end drew near, he began to be afraid and distressed, calling to remembrance the evils he had committed. But Joasaph relieved the burden that had fallen upon him with words of consolation, saying, "Why are you sorrowful, O father, and why do you trouble yourself? Hope in God, and confess to Him (88), who is the hope of all the ends of the earth and of those far away at sea (89), and who cried out through the prophet, saying: 'Wash yourselves, become clean; remove your wickednesses from your souls before my eyes; learn to do good; and if your sins be as scarlet, as snow...' [I shall make them white; if they be as red, I shall make them white as wool. Do not fear, therefore, O father...]"

^A nor be of doubtful mind; for the sins of those who turn to God do not overcome His infinite goodness. For these are under measure and number, however many they may be; but that is immeasurable and innumerable. It is impossible, therefore, for that which is subject to measure to overcome that which can be encompassed by no measure.

With such soothing words, he calmed his soul and brought him back to good hope. Then the father, stretching out his hands, gave thanks to him and prayed well for him, and praised the day on which he himself had been brought into the light, using these words: “Sweetest child—child, I say, not mine, but the heavenly Father’s—what thanks shall I render you? With what blessings shall I bless you? And what thanksgiving shall I send up to God on your behalf? For I was lost, and I have been found through you; I was dead in sin, and I have come to life (Luke xv); I was an enemy and a rebel against God, and I have been reconciled. What, then, shall I render to you (Ps. cxxvi, 12) for all these things? God is the one who can reward you with sufficiently ample ^B recompense.” Speaking thus, he kissed his dearest child many times. Then, having prayed and said, “Into your hands, O loving God, I commend my spirit,” he surrendered his soul to the Lord in repentance.

Joasaph, however, having followed his dead father with tears and paid him his proper funeral rites, laid his body in the sepulcher of pious men. Yet he did not wrap his body in royal apparel, but adorned it with the garments of repentance. And standing at the tomb, and stretching his hands to heaven, and pouring forth tears from his eyes like a river, he cried out to God, saying:

“I thank you, God, King of glory, who alone are powerful and immortal, because you did not despise my prayer, nor did you hold my tears for nothing ^C, but were pleased to turn this your servant and my father from the way of iniquities and to draw him to yourself, the Savior of all, leading him away from the error of idols and counting him worthy to know you, the true God and lover of mankind. And now, O my Lord and God, who have an unsearchable abyss of goodness, place him in a place of pasture, in a place of refreshment, where the light of your countenance shines; and do not remember his ancient iniquities, but, in accordance with your great mercy, blot out

^A his handwriting ^D of his transgressions; tear up the documents of his debts, and reconcile to him your saints whom he destroyed with fire and sword; command them not to be angry with him. For all things are possible to you, Lord of all, except for the fact that you cannot fail to have mercy on those who turn to you; that is the only impossible thing. For your mercy is poured out upon all, and you save those who call upon you, Lord Jesus Christ, for to you belongs glory forever. Amen. Such prayers and supplications he offered to God for seven full days, not departing from the tomb at all, nor mentioning food or drink, nor even partaking of sleep for rest; but he watered the ground with his tears, and continued in prayer with uncontrollable groans. At last, on the eighth day, he returned to the palace and distributed all his wealth and money to the poor, so that none ^B were left in need.

CHAPTER XXXVI

^A and all of you to acknowledge him as the only true God and Lord of all. I did not do this myself, but His grace which is with me, which rescued me from the superstitious error and the worship of idols, and which liberated you, my people, from a grievous and bitter captivity. Therefore, the time has now come at last to fulfill the works promised to God; it is time for me to go wherever He Himself shall lead me and to pay the vows which I have sworn to Him. Now, therefore, consider among yourselves whom you would wish to have rule over you and to hold the kingdom; for you are already perfected in the will of the Lord, and nothing of His commandments is hidden from you. Walk in these; do not turn to the right or to the left; and may the God of peace be with you all.

When that people and the multitude heard these things, ^B a tumult and a crash and a loud shout and confusion immediately arose, with everyone weeping and lamenting their bereavement. Not only in their mournings and wailings, but they also affirmed with oaths that they would by no means let him go, but would keep him, and would not in any way grant him the power to depart. While the people and all the officials were shouting in this way, the king took up the matter, quieted the throng, and commanded silence. And saying that he would yield to their persistence, he sent them home, though they were still mourning and bearing the signs of lamentation upon their cheeks. But he himself took one of the princes, whom he valued more than all others for his piety and the holiness of his life and whom he regarded with admiration—Barachias by name (whom the account ^C mentioned above, when Nachor, pretending to be Barlaam, disputed with the philosophers, and Barachias alone was prepared to stand with him and fight alongside him, having his heart kindled with divine zeal)—taking him aside, the king spoke to him gently and most fervently implored him to take the kingdom and to shepherd his people in the fear of God, so that he himself might set out on the path he so desired.

But when he saw that he was refusing and utterly rejecting this, and using these words: "O King, how unjust is this judgment of yours, and how little does your speech accord with the divine command; for since you are taught to love your neighbor as yourself, by what logic do you hasten to impose upon me the burden which you yourself are eager to cast aside? For if it is a good thing to be king, hold onto that good yourself; but if this is an obstacle

^A and a scandal to the soul, why do you set it before me and wish to trip me up?" When he saw him speaking and asserting such things, he ceased the conversation.

And in the deep of the night, he writes a letter to the people, full of great philosophy and instructing them in all piety, how they ought to hold a godly opinion, what manner of life they should offer to Him, what hymns, and what thanksgiving; then he orders that no one other than Barachias be accepted to the royal authority. And, leaving the paper containing the letter in his own bedchamber, he slips out of the palace without anyone noticing. But he was not able to remain unnoticed to the end. For as soon as this was heard at dawn, it at once caused turmoil and lamentation among the people; and all set out with great speed in search of him, planning in every way to forestall his escape; for which reason their haste did not prove in vain. For as they seized all the roads, and circled around all the mountains, and traversed the pathless ravines, they found him in a certain torrent, having his hands stretched toward heaven and performing the prayer ^B of the sixth hour.

Seeing him, they surrounded him in tears, entreating him and reproaching him for his departure. But he said, "Why do you toil in vain? For no longer are you to expect to have me as king." Notwithstanding, yielding to their persistent entreaty, he returns again to the palace. And, gathering everyone together, he revealed his own intent. Then he also confirmed his word with oaths, that he would not remain with them even for one day longer. "For I," he said, "fulfilled my ministry toward you, and I omitted nothing, nor did I shrink ^C from declaring to you anything profitable and teaching you, testifying to all the faith in our Lord Jesus Christ, and pointing out the ways of repentance. And now, behold, I go the way that I have long desired, and you shall all no longer see my face. Therefore, I testify to you this day, according to the divine Apostle, that I am pure from the blood of you all. For I did not shrink from declaring to you the whole counsel of God."

Hearing these things, and knowing the firmness of his resolution ^D and that nothing could hinder his purpose, they lamented their orphanhood, but were not at all able to persuade him. Then the king

^A led Barachias along, he whom the discourse previously mentioned, and taking him by the hand, said, "O brethren, I create this man king for you." And when he vehemently resisted such a thing, he seated him, unwilling and struggling, upon the royal throne, placed the diadem upon his head, and put the royal ring into his hand. ^B And standing toward the East, he poured out a prayer for King Barachias, asking of God that the faith toward God might be kept in him without turning, and that he might find the path according to the commandments of Christ without swerving. In addition to this, he prayed for the clergy and for the whole flock, begging for help for them from the Lord, and salvation, and that whatever they might ask might be governed for their benefit.

Having finished this prayer, he turned to Barachias and said, "Behold, brother, I instruct you as once the ^C Apostle (Acts xx) bore witness: Take heed to yourself and to all the flock, in which the Holy Spirit has set you as king, to shepherd the church of the Lord which he purchased with his own blood. And just as before me you knew God and served Him with a pure heart and conscience, so now also show greater zeal to please Him. For as you have been deemed worthy of a great authority from God, by that much more you are a debtor to make return to Him. Therefore, pay back to your Benefactor the debt of gratitude by keeping His holy ^D commandments and turning away from every path that leads to destruction. For as with those who are sailing, when some sailor commits an error, he brings small harm to those who are sailing together with him; but when the helmsman does so, he works the ruin of the entire ship; so also it happens in a kingdom, that when one of those who are subject sins, he does not harm another so much as himself; but if the king himself sins, he destabilizes the whole realm and brings it to ruin. Since, therefore, you are to render a great account if you omit any of the things that are required, guard yourself with great zeal and great care in that which is good. Hate all pleasure which draws you toward sin; for the Apostle says (Heb. xii): Pursue peace with all men, and the sanctification, without which no one shall see the Lord. Observe the circle of human affairs, in what way it turns in a round, bearing and twisting them at different times in different ways; and strive for this, that in the varying change of these things you may keep your pious mind constant. For to be changed along with shifting circumstances is a proof of a doubtful and unstable mind. But you be steadfast, being firmly grounded in the good. Do not be puffed up with vain swelling because of temporary and fleeting glory; but with a purified mind, understand the worthlessness of your own nature, the brevity and short-lived quality of this life here and the [entanglement of the flesh]

and death. And if you contemplate these things, you will not be cast into the pit of arrogance, but you will fear God, the true and heavenly King, and truly you will be blessed. For it is said: "Blessed are all who fear the Lord, who walk in His ways"; and: "Blessed is the man who fears the Lord; in His commandments he shall greatly delight" (Ps. cxxvii, 1; cxii, 1).

But which commandments, above all others, ought you to keep? "Blessed are the merciful, for they themselves shall be shown mercy"; and: "Be merciful, as your heavenly Father is merciful" (Luc. vi, 36). For this command is required above all others by those who are in positions of greatest authority. And truly, he who has apprehended great power ought to imitate the Giver of that power to the best of his ability; and in this most of all he will imitate God, by considering nothing more precious than showing mercy.

But also, nothing so draws the subject toward goodwill as the grace of kindness bestowed upon those in need; for the remedy that comes through fear is a feigned flattery, deceiving those who pay heed to it under a false name of honor; and that which is unwillingly subjected rebels when it finds an opportunity. But that which is held by the bonds of goodwill maintains a firm obedience toward the one who rules. Therefore be accessible to those who are in need, and open ^B your ears to the destitute, so that you may find the ear of God opened to you; for as we become toward our fellow servants, such a master will we find toward us; and as we hear, so shall we be heard; and as we see, so shall we be seen by the divine and all-seeing eye. Let us therefore offer mercy to mercy, so that we may receive like for like.

But also hear another commandment, linked to the former. "Forgive, and it shall be forgiven you; and if you do not forgive men their trespasses, neither will your heavenly Father forgive your trespasses" (Matth. vi, 14, 15). Therefore do not bear a grudge against those who offend; but, while asking for forgiveness of your own sins, forgive those who offend against you, because for forgiveness, forgiveness is given in return, and by reconciliation with our fellow servants, the removal of the Master’s wrath is accomplished. And again, our lack of sympathy toward those who offend makes our own offenses unforgivable to us, ^C just as you hear what he who owed the ten thousand talents suffered, who, by his lack of mercy toward his fellow servant, invited the exaction of his own debt upon himself. Therefore be mindful of the day, as you forgive, so hope also to be forgiven by Him; for it is from Him, ^D from God, that you must expect this.

^A Likewise, let us forgive every debt, and cast every resentment from our hearts, that our own many debts may also be forgiven us. But above all things, keep the good deposit—the pious doctrine of the faith in which you have been instructed and educated. And take care that no weed of heresy may spring up among you; but keep the divine seed pure and guileless, that you may show a plenteous harvest to the Master when He shall come to demand an account of what each has done in life, and to render a reward conformable to our actions. For at that time, ^B the just shall shine as the sun (Matth. xiii), but darkness and eternal shame shall cover the wicked (32). And now, brothers (33), I commend you to God, and to the word of His grace, which is able to build you up and to give you an inheritance among all the sanctified (Act. xx).

Having said these things, he knelt down, as it is written (34), and prayed again with tears. Then, turning about, he kissed Barachias, whom he had designated as king, and all who held office. Then, indeed, there occurred a thing truly worthy of tears. For all who stood around him—acting as if they lived only because they were with him, and were about to lose their lives the moment they were separated from him—what did they not say that might move mercy? Or what did they leave undone that could increase their grief? They were kissing and embracing him, ^C and were beside themselves with grief. "Woe to us," they cried, "by what grievous calamity we are oppressed!" They called him Master, Father, Author of their salvation, and their great Benefactor. "Through you," they said (36), "we have known God; we have been redeemed from error; we have found rest from all evils. What is to become of us after your departure? What evils will then seize us?" Saying such things, they beat their breasts and bewailed the calamity that had seized them. But he, check- ^D ing their great wailing with words of consolation, and promising that he would be with them in spirit (since he could no longer stay with them in the body), having said these things, departed from the palace in the sight of all. And immediately all followed after him (37).

forbade their return; they fled the city, for it was no longer possible for them to look upon [him] with their own eyes. ^A But when they had gotten outside the city, it was only with difficulty—when his word cut through and offered perhaps a sharper rebuke—that they were parted from him and returned against their will, their eyes frequently turning back toward him, and their feet stumbling as they walked. ^B Some of the more fervent ones followed him from afar, weeping, until nightfall came and separated them from one another.

CHAPTER XXXVII.

^A Having received in his heart this desire for the ineffable beauty of Christ, the choir of the apostles and the throngs of the martyrs despised all things that are visible, and all the life that is transitory, and chose the myriad forms of torments and deaths, burning with love for the divine beauty and considering the affection of the divine Word toward us. This fire, that beautiful man, noble in body but yet more noble and most kingly in soul, having received into himself, despises all earthly things together; he tramples upon all the pleasures of the body, he holds wealth and glory and the honor that comes from men as nothing; he casts aside the diadem and the purple, considering these to be viler than spiderwebs, and readily gives himself over to all the arduous and painful labors of the monastic life, crying out: O my Christ, *my soul has clung after thee, and thy right hand has upheld me* (Ps. LXII).

And so, having turned without looking back into the depths of the desert, and having cast off the confusion of transitory things as if it were a burden and a most heavy chain, he rejoiced in spirit; and having fixed his gaze upon the longed-for Christ, he cried out to Him, as if He were present and listening to his voice, speaking with Him in these words: Let my eye no longer, I pray, O Lord, see the goods of this present life; let not the current vanity distract my mind from the journey I have undertaken; but, my Lord, fill my eyes with spiritual tears, and direct my steps, and reveal to me your servant Barlaam. Reveal to me, I say, him through whom salvation was wrought for me, that I may learn through him the sincerity of the solitary and monastic life, and may not, through inexperience of the enemy's warfare, be led into deception. Grant me, O Lord, to find my way, by which I may attain to You, since my soul is wounded with desire for You, and it thirsts for You, the fountain of salvation.

These things he constantly pondered with himself, ^B and spoke to God, uniting himself to Him by prayer and most sublime contemplation. And so he traversed his journey with intense focus, hastening to reach the place where Barlaam lived. He was nourished by the herbs growing throughout the desert; for he carried nothing else with him, as I have previously said, except only his own body and the rags with which he was clothed. ^C But while he provided for himself a meager and trivial sustenance from the herbs, he suffered from an absolute lack of water, as that desert was devoid of water. Since, therefore, he was traveling while the sun was burning fiercely toward midday, he was being scorched more violently by the heat in that arid region, and was burning with thirst, and was afflicted with the most extreme and grievous hardship; but his natural longing...

for God, and the thirst which he thirsted after God, mitigated the flame of his thirst for water. ^A But the enemy of good and the envious devil, unable to endure seeing in him such a purpose and such most fervent love toward God, stirred up many temptations against him in the desert, suggesting to his mind the memory of his royal glory and the most brilliant imperial guard that stood around him, and of his friends and kinsmen and contemporaries, and how the souls of all of them depended upon his soul, and the other comforts of life. Then he set before him the ruggedness of virtue and its many sweats, the weakness of his body and his unaccustomed state in such hardship, the length of time, the urgency of the thirst he felt in his hands, and that there was no expectation of consolation or an end to such enormous labor from any quarter. And, in short, he stirred up a great dust of thoughts in his mind, ^B even as it is written in some place concerning the great Antonius.

But when the enemy saw himself weakening against that man’s purpose (for he himself was keeping Christ in mind, and being inflamed with longing for Him, and being well fortified by hope and supported by faith, he did not consider his—that is, the devil's—attempts at all), the enemy was put to shame, having fallen, as the saying goes, at the first assault. He therefore takes another way (for many are the paths of wickedness he has), and he attempted to overthrow him with various phantoms and to cast him into cowardice. Sometimes he appeared to him black, as he is; at other times, holding a drawn sword, he would leap upon him and threaten to strike him unless he turned back with all speed. At other times he would approach with the forms of all sorts of wild beasts, roaring against him and making most terrible bellowing and noise; then he would even transform himself into a dragon and an asp and a basilisk. ^C But that excellent and most noble athlete stood unperturbed in his soul, having made the Highest his refuge. Being watchful in his mind and denouncing the wicked one, he said: "You do not escape me, O impostor, whoever you are, who stir up these things against me, you who from the beginning have been fashioning evil for the human race, and have always been wicked and never cease to do harm. But since this form is becoming and most appropriate for you, to be likened to beasts and reptiles, as you thus manifest the beast-like nature of your mind and your crookedness, and your poisonous and harmful intent, ^D why then do you attempt the impossible, O miserable one? For ever since I knew..."

that these arts and these specters proceeded from your wickedness, I have no longer been anxious about you. The Lord is my helper, and I shall look down upon my enemies (Ps. cxvii, 7). And I shall walk upon the asp and the basilisk, the likeness of which you have expressed, and strengthened by the power of Christ, I shall trample upon the lion and the dragon (Ps. xc). Let all my enemies be confounded and ashamed; let them be confounded and ashamed very speedily (Ps. vi).

Using this prayer, and girding himself with the sign of the cross as an invincible weapon, he rendered all the specters of the devil of no effect. For immediately the beasts and the reptiles vanished like smoke, and as wax melts before the face of the fire (Ps. lxvii). But he, being strengthened by the power of Christ, proceeded on his way rejoicing and giving thanks unto the Lord. Yet that desert also nourished many and various beasts, and snakes of every kind and dragon-like forms, which, encountering him, were shown to him—not now as an empty specter, but in reality—so that from this the path was full of fear and toil; but he overcame both in his mind and contemplation. For charity, to use the words of Scripture, cast out fear (1 Joan. iv), and longing lightened the toil. Thus, therefore, having wrestled with many and various calamities and hardships for not a few days, he reached that desert of the land of Sennaar in which Barlaam dwelt, where, having found water, he extinguished the flame of thirst.

CHAPTER XXXVIII.

^A and invincible spirit, burning with love and desire, endured such vexations more easily than others are wont to endure pleasures. Therefore, he did not lack divine help; but, in accordance with the multitude of his sorrows and labors (Ps. xciii, 19), consolations brought from Christ, for whose sake he burned with desire, exhilarated his soul both by night and by day. When the course of two years was completed, Josaphat wandered about incessantly, seeking the one he desired, and supplicated to God, pouring forth tears as from a river, and crying out: “Show me, Master, show me, I say, him who granted me the knowledge of your name and such great blessings; and do not, because of the multitude of my sins, deprive me of so great a good; but grant this, that I may enjoy his presence, and that I may enter into the same struggle of asceticism with him.”

^B By the favor of God, he found a cave, having traced the path of those who traveled there. He chanced upon a certain monk who was leading a solitary life. He embraced and kissed him with the greatest fervor of spirit, and inquired where Barlaam dwelt, and explained his own circumstances, laying them out to the man. Having thus learned the place of the dwelling of the one he was seeking, he set off as quickly as possible, just as a most experienced hunter might happen upon the tracks of his prey. And reaching certain landmarks that had been taught to him by the other elder, he went on, rejoicing and strengthened by hope, as a boy who hopes soon to see the father he has not seen for a long time. For when divine ^C love has once taken possession of a soul, it is shown to be much keener and more violent than that which arises from nature.

He stood, therefore, at the door of the cave. And knocking, “Bless,” he said, “Father, bless.” But when Barlaam heard the voice and came out of the cave, he recognized by the Spirit him who, by his outward appearance, could not easily have been recognized, because of that wonderful transformation and alteration by which he had been changed from that former countenance and the bloom of flourishing youth. For he had become blackened by the heat of the sun, and was shaggy with hair; his cheeks were wasted, and his eyes were sunken deep within, and his eyelids were inflamed by the streams of his tears and the ^D great hardship of his want. But Josaphat also recognized his spiritual father, since he possessed the same characteristics of face. The elder therefore stood immediately facing the east, and sent up a prayer of thanksgiving to God. And, after the prayer, they immediately rushed into each other’s arms, satisfying their long-standing desire without any satiety.

^A When they had embraced and greeted each other sufficiently, they sat down and began to converse. Barlaam, taking up the discourse, said: "You have done well, beloved son—son, I say, of God and heir of the heavenly kingdom through our Lord Jesus Christ—whom you have loved, and whom you have rightly preferred above perishable and fleeting goods. Like a prudent and wise merchant, you have sold all your possessions, bought the pearl of price that surpasses all things, and, having found the treasure hidden in the field of the commandments of the Lord (Matt. XIII, 44), you have given all, sparing nothing of transitory things, so that you might purchase that field for yourself. May the Lord give you, in place of the fleeting and transitory, things eternal; and in place of that which is prone to corruption, things that are incorruptible and do not grow old.

"Tell me, therefore, dearest one, how you came to be here, and what the state of your affairs has been since my departure, and whether your father has come to know God, or if he is even now being carried away by the same folly as before and led astray as a captive by the deceit and imposture of demons." ^B While Barlaam was asking these things, Josaphat began his narrative, recounting in detail all that had befallen him since his departure, and how prosperous a course the Lord had granted his affairs up to the time they were once again brought together.

The old man, hearing these things, was filled with joy and wonder, and shedding hot tears, said: "Glory be to thee, our God, who art always present to those who are endowed with love for thee, and who dost assist them. Glory to thee, Christ, King of all and most excellent God, because thy benign will has brought it to pass that the seed which thou didst cast into the soul of thy servant Josaphat should bring forth centupled fruit, thou being the husbandman of our souls and Lord worthy of them. Glory to thee, O good Paraclete, O most holy Spirit, because the grace which thou didst bestow upon thy holy apostles, thou hast deemed it worthy to impart unto him also; and through him thou hast freed vast multitudes of men from superstitious error and enlightened them with the true knowledge of God."

^A Thus was God thanked by both. And as they conversed of such things, rejoicing in the grace of God, evening overtook them. Then, rising for prayer, they performed their customary services. Afterward, when they remembered food, Barlaam set before him a magnificent table, filled with spiritual seasoners, but partaking not at all of sensible refreshment. For the food was raw herbs, which the old man himself had planted and cultivated, and a few dates found in that same desert, and wild greens. Having therefore given thanks to God, and partaken of what was set before them, and drunk water from the fountain nearby, they once again gave thanks to God, who openeth his hand and fillest every living thing with blessing (Ps. CXLIV, 16). Rising again, and having fulfilled their nocturnal prayers, they returned to their spiritual conversation after prayer, interweaving salutary words filled with heavenly wisdom throughout the whole night, until the dawn caused them to remember their customary prayers again.

Josaphat remained with Barlaam for a considerable time in this way, pursuing this admirable and superhuman life, following him as a father and teacher with all obedience and humility, ^B and proving himself in every form of virtue, and being most excellently schooled in the struggle against evil and invisible spirits. Thenceforth he utterly mortified his passions, and so subjected the inclination of the flesh to the spirit, just as a slave to his master, that he forgot entirely about luxury and rest, and commanded sleep as an evil servant. And, to put it briefly, so great was his struggle of asceticism that Barlaam himself, who had spent a long time in it, marvelled and would yield to his intensity. For he partook of that hard and uncomforting food only just enough to sustain life, and would not commit the transgression of robbing himself of the rewards of virtuous exertion by bringing about his own death. And so did he subject his nature to vigils ^C as if he consisted of no flesh or body at all. Prayer and intellectual labor were his unceasing work, and all the time of his life was consumed in spiritual and heavenly contemplations, so that he did not lose an hour, nay, not a single moment, from the time he took up residence in this desert. For this is the work of the monastic order: never to be found idle from spiritual work—a thing which the noble and vigorous runner of the heavenly course ^D well accomplished. And he kept his fervor unquenchable

from beginning to end, always setting ascents in his heart ^A (Ps. lxxxiii), and passing from one virtue to a more sublime one, adding desire to desire and zeal to zeal without ceasing, until at last he reached the hoped-for and longed-for blessedness.

Chapter XXXIX

"But you, my son, do not fear the toil of religious exercise, nor grow weary at the length of time and the snares ^C of the demons; rather, being fortified by the power of Christ, boldly mock their weakness. And as to the hardness of the labors and the length of time, be so prepared in mind, as if you were expecting your departure from life daily, and judging that same day to be both the beginning and the end of your monastic life. Thus, always forgetting the things which are behind and reaching forward to those things which are before, press on toward the goal for the prize of the upward call of God in Christ Jesus (Philip. iii), just as the holy Apostle exhorts in these words: 'We do not lose heart; but though our outer man is decaying, yet our inner man is being renewed day by day. For our light and momentary affliction is preparing for us a weight of glory beyond all measure, as we look not to the things that are seen, but to the things that are not ^D seen. For the things that are seen are temporal, but the things that are not seen are eternal' (II Cor. iv). Considering these things in your mind, my dearest man, act manfully and be strong (Ps. xxvi), and as a good soldier, strive for the one who has enlisted you

^A (II Tim. ii); and even if that wicked spirit casts into you thoughts of despondency and makes haste to slacken the intensity of your resolve, do not fear his snares, considering the Lord’s commandment, which says: In the world ye shall have tribulation; but be of good cheer: I have overcome the world (John xvi). Therefore, rejoice always in the Lord, because He has chosen you and separated you from the world, and set you as it were before His face. And He who called you with a holy calling is always near. Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known unto God (Philip. iv). For He Himself has said: I will not leave thee, nor forsake thee (Heb. xiii, 5). Thus, therefore, in the hardship of your way of life and in the humble condition of your asceticism, having attained such thoughts, take comfort, being mindful of the Lord our God: I remembered God, he says (Ps. lxxvi), and was glad. ^B

When, however, the adversary again devises another mode of warfare against you, proposing haughty thoughts and setting before your eyes the glory of the worldly kingdom which you have left behind, and the other things that are in the world, hold up the saving word as a shield, saying: When ye shall have done all those things which are commanded you, say, We are unprofitable servants: for we have done that which we were obliged to do (Luke xvii). And indeed, who among us is able to repay the debt we owe to the Master, for whom He, being rich, became poor for our sakes, that we through His poverty might become rich, and the impassible One suffered, that He might deliver us from our passions? For what grace is it for a servant to suffer the same things as the Master? But we fall far short of His sufferings. ^C Consider these things, casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; and the peace of God, which passeth all understanding, shall keep your heart and your thoughts in Christ Jesus (Philip. iv).

When these things had been spoken by the blessed Barlaam, the stream of Josaphat’s tears had no measure, to such an extent, indeed, that

^A they flowed forth as from a gushing spring, bedewing both him and the ground upon which he sat. Bewailing this separation, he very earnestly implored him to be his companion on this final journey, and no longer to remain in the world after his departure, using these words: “Why, O father, do you consider only yourself, and not also the plight of your neighbor? And in what way do you fulfill the perfect charity in this matter, according to Him who said, ‘You shall love your neighbor as yourself’ (97), seeing that you depart now for rest and life, while you leave me behind in tribulation and misery—and this, before I have been well trained in the struggles of asceticism and have learned the manifold stratagems of the enemy, you thrust me into single combat against their array? What else can come of this, save that I be cast down by their wicked devices and perish—alas!—in the truly spiritual and eternal death, which is the natural outcome for inexperienced and cowardly monks (98)? But I beg and implore you: beseech the Lord that He may take me too as a companion in your departure from this life. Yes, by that very hope which you have of receiving the reward for your labor, I entreat you to pray that I might not live one single day in this life after your departure, nor wander in the sea of this wilderness.”

When Josaphat had said these things with tears, the old man, curbing him gently and calmly, said, “We ought not, my child, to oppose the inscrutable judgments of God. For as for me, having offered many prayers to God regarding this matter, and having attempted to compel the invincible Master not to separate us from one another, I was taught by His own goodness that it is not at all expedient for you to lay down the burden of the flesh now, but that you must remain in the religious exercise until you shall have woven for yourself a more radiant crown. For you have not yet struggled enough for the recompense made ready for you; you must still labor for a little while, so that you may enter rejoicing into the joy of your Lord (99). For I am now nearly a centenarian, having already spent seventy-five years in this wilderness; but for you, even if the time is not to be as extended, it is necessary that you come closer to that period, as the Lord commands, so that you may be shown to be a peer, and in no way falling short of those who ^C have borne the burden and the heat of the day (Matth. xx). Receive, therefore, O friend (2), with a ready and willing mind, the things decreed by God. For what He himself has determined, what mortal can ever overturn? And, preserved by His grace, practice endurance. See to it also that you keep watch in your soul against hostile thoughts, and preserve the purity of your mind—just as a certain treasure of immense value—unharmed and ^D intact, for [the sake of] higher works and contemplation, engaging yourself day by day, that you may be filled…

the Savior promised to his friends, saying: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him" (Joan. xiv, 23). Having said these things, the elder—and many more things worthy of his sanctified spirit and theological tongue—soothed the sorrowing soul of Josaphat. Then he sent him to certain brothers who lived at a great distance, to bring what was necessary for the holy sacrifice. And Josaphat, having girded himself, fulfilled the service with the greatest speed; for he feared lest, in his absence, Barlaam might pay the debt of nature and, by surrendering his spirit to the Lord, bring a grievous loss upon him, should he miss his final words, addresses, prayers, and blessings.

When, therefore, he had finished that long journey with a most stout heart and had brought what was needed for the holy sacrifice, the most divine Barlaam offered the bloodless sacrifice to God. And having himself partaken, and having imparted ^A to Josaphat the immaculate mysteries of Christ, he rejoiced in the Spirit. And having partaken of their customary food, he began to nourish the soul of Josaphat again with soul-benefiting words, saying: "No longer, dearest son, will one house and table unite us in this life; for I am already entering the final way of my fathers. It is necessary, therefore, that you show evidence of your love for me through the keeping of God's commandments, and through your persistence in this place until the end; living just as you have learned and been taught, and remembering at all times my humble and slothful soul. Rejoice therefore with joy, and exult with the exultation in Christ, because you have exchanged the earthly and corruptible for the eternal and incorruptible, and because the reward for your works draws near, and the rewarder is already present, he who will come to see the vineyard which you have cultivated and will richly bestow upon you the wage of that cultivation. For the word is faithful and worthy of all acceptance, as the divine Paul cries out: 'For if we have died together, we shall also live together; if ^B we endure, we shall also reign together' in the kingdom that is eternal and without end, in the light…

^A incomparable and in the illumination of the truly blessed and life-creating Trinity. Thus did Barlaam commune with Joasaph until evening and through the whole night, while he wept uncontrollably and bore the separation with a most heavy heart. But when the day began to dawn, he finished his discourse with him, and lifting his hands and eyes to heaven, and sending up thanks to God, he said:

"Lord my God, who art present everywhere and fillest all things, I thank Thee that Thou hast looked upon my humility and hast deemed me worthy to complete the course of this earthly sojourn of mine in Thy orthodox faith and in the way of Thy commandments. And now, O most good Lord and most merciful, receive me into Thy eternal tabernacles, and do not remember the things wherein I have sinned against Thee, whether in knowledge or in ignorance. Preserve also this Thy faithful servant, over whom Thou hast deemed me, Thine unprofitable slave, worthy to preside. Deliver him from every vanity and from the vexation of the adversary; ^B and bring it about that he may be higher than those knotted snares which the devil spreads for the stumbling of all who desire to be saved. Annihilate, O omnipotent God, all the power of the deceiver from before the face of Thy servant, and give him power to trample upon the death-bearing head of the enemy of our souls. Send down from on high the grace of Thy Holy Spirit. And strengthen him for the invisible hosts, that he may be deemed worthy to receive from Thee the crown of victory, and that Thy name, of the Father, and of the Son, and of the Holy Spirit, may be glorified in him, for to Thee belong glory and praise unto the ages. Amen."

Having prayed this prayer, and having embraced Joasaph with a fatherly affection, and having given him a greeting with a holy kiss, and having fortified himself with the sign of the cross, and having lifted up his feet, filled with immense joy, just as if some friends had arrived, he set out on the blessed journey and toward the receiving of the rewards of that blessed life, being truly an old man and full of the days of the Spirit.

CAP. XL.

and stretching himself out in more fervent prayer, he said:

^A "Lord, my God, hearken to the voice of my supplication with which I have cried out; have mercy on me and hearken to me, for I seek Thee with my heart. My soul has sought Thee; do not turn Thy face from me, and do not decline in wrath from Thy servant. Be my helper; do not reject me, and do not abandon me, O God, my Savior, for my father and my mother have abandoned me; but Thou, O Lord, hast taken me up. Set me a law, O Lord, in Thy way, and lead me in a straight path, because of my enemies. Do not deliver me into the souls of those who afflict me, for upon Thee I have been cast from the womb. From my mother's belly Thou art my God; depart not from me, for besides Thee there is no helper for me. For behold, I have set the hope of my soul into the abyss of Thy mercies; guide my life, Thou who rulest all created things by the unspeakable providence of Thy wisdom, and make known to me the way wherein I shall walk. And save me, as a good God and lover of mankind, by the prayers and intercessions of Thy servant Barlaam, for Thou art my God, and I glorify Thee, the Father, and the Son, and the Holy Spirit, unto the ages of ages. Amen."

Having finished this prayer, he sat down weeping beside the tomb, and while sitting, he fell asleep. And he seemed to see those formidable men whom he had seen before, coming to him and leading him away into that great and wonderful plain, and introducing him into that glorified and most brilliant city. ^B And as he was entering the gate, others met him, suffused with great light, holding in their hands crowns shining with such unspeakable beauty that no speech could describe them, and such as mortal eyes had never seen. And when Josaphat inquired, "Whose are these most brilliant crowns of glory which I see?" they replied, "Yours is the one, prepared for the many souls to whom you have brought salvation, now more studiously and perfectly adorned for the sake of the ascetic life you are pursuing, if indeed you bravely follow it to the end. But the other is also yours; yet you must bestow it upon your father, who, through you, has turned aside from his wicked way of life and has sincerely repented to the Lord."

But Josaphat seemed to be troubled, and said: "How is it possible that my father, for the sake of mere penitence, should receive benefits equal to mine, after I have toiled so much?" As he said this, he immediately seemed to see Barlaam ^C reproaching him, as it were, and saying: "Are these my words, O Josaphat, which I once said to you, 'When you possess superabundant wealth, do not be grudging'? And you yourself were perplexed at the saying. But now, why are you troubled at the equal honor of your father, and not rather...

filled with joy in your soul that your many prayers for him were heard?" But Joasaph, as he was always accustomed to say to him, said, "Forgive me, Father, forgive me. But tell me where you dwell, so that I may know." ^A "In this great and most beautiful city," he said, "I have obtained a dwelling in the very middle of the city's street, shining with immense light." And again it seemed to Joasaph that he was talking with him, so that he might be led by him into his own tabernacle and be greeted kindly as a guest. But he replied that the time had not yet come for him to arrive at those tabernacles, inasmuch as he was still burdened by the weight of the body. "If, then," he said, "you persevere courageously in that holy manner of life, just as I commanded you, you will come a little later, and you will be deemed worthy of the same tabernacles, and you will obtain the same joy and glory, and you will dwell with me forever." Having awakened from these things, Joasaph still had his soul filled with that light and ineffable glory, and with great wonder he sent up an anthem of thanksgiving to the Master.

He remained until the very end, truly leading an angelic life on earth, ^B and using a harsher manner of religious exercise after the departure of the elder. For when, in the twenty-fifth year of his age, he had left the earthly kingdom and had entered upon the struggle of the monastic life, and had exercised himself for thirty-five years in that vast wilderness, as if he were without flesh, he lived a life higher than the human condition, so much so that he first snatched away many souls of men from the soul-destroying serpent and brought them to God, secured and safe, and was deemed worthy of apostolic grace in this; and by his choice he became a martyr, and with boldness confessed Christ before kings and tyrants, and appeared as a most loud-voiced herald of His majesty; and again he wrestled down many spirits of wickedness in the wilderness, and overcame them all by the power of Christ. ^C And having shared richly in the gift and grace from above, he thenceforth kept the eye of his soul pure from all earthly gloom, so that he saw future things as if they were present; and Christ was to him instead of all things; he sought Christ; he beheld Christ just as if He were present; he never ceased gazing upon the beauty of Christ, according to the Prophet who says: "I foresaw the Lord always before my face, for He is at my right hand, that I might not be shaken," and again: "My soul has followed hard after Thee; Thy right hand has upheld me." For in very truth his soul clung to Christ, joined to Him by a most firm bond. ^D Nor did he turn away from that admirable work, nor did he deviate from the rule of his religious discipline from the beginning to the end, having kept his intention constant.

^A Nay, rather, from the beginning to the end, or more correctly, he advanced daily toward a more sublime virtue and was deemed worthy of a purer contemplation through divine grace.

And having lived such a life, and having rendered an account of his works as worthy of his calling to the One who had called him, having crucified the world to himself and himself to the world, he departed in peace to the God of peace, and set out toward the Master whom he had always longed for. He appeared directly and purely before the face of the Lord, and was adorned with the crown of glory that had already been prepared for him; he was accounted worthy to see Christ, to be with Christ, and to rejoice forever in the beauty of Christ, into whose hands he had commended his soul, and so he passed into the land of the living, where there is the sound of those who feast, where the habitation is of those who rejoice.

^B Now his precious body was taken by a certain holy man who dwelt nearby, and who had earlier indicated to him the path to Barlaam. Divinely urged by a revelation at that very hour of his passing, he arrived, and having honored him with holy hymns and shed tears—a token of his longing for him—and having fulfilled all those things which are customary among Christians, he placed him in the tomb of his father Barlaam. For it was fitting that those whose souls were destined to live together forever should have their bodies joined as well.

^C Persuaded by the command of a most formidable man who had strongly urged this in a dream, the hermit who had performed his funeral offices journeyed to the kingdom of the Indians. Upon approaching King Barachias, he made known to him all things concerning Barlaam and the blessed Josaphat. The King, without any delay, set out himself with a great multitude of people, and arrived at the cave. He looked upon the tomb and, having wept most fervently over it, he lifted the cover. He beheld Barlaam and Josaphat with their limbs lying in a composed fashion, their bodies not having changed at all from their former color, but being whole ^D and perfectly sound, along with their garments. These holy tabernacles of the saints’ souls, which emitted a most sweet fragrance and showed no signs of decay, the king placed in precious coffins and carried them away to his own country.

^A As this event reached the ears of the people, an uncountable multitude from all the cities and surrounding regions flocked together to see and venerate those blessed bodies. There, too, after chanting holy hymns for their sake and lighting up numerous lamps (aptly and most fittingly, one might say, the lights were gathered around those who were the sons and heirs of the Light), they laid them to rest with equal splendor and magnificence in the church which had been built from its foundations by Josaphat himself. Furthermore, the Lord worked many miracles and healings through his holy servants, both during the translation and the interment of the bodies, and in the times that followed. King Barachias and all the crowd witnessed the mighty works performed through them, and many of the surrounding nations, ^B suffering from the disease of infidelity and ignorance of God, came to believe through the signs that took place at the tomb. And all who saw and heard of the angel-like life of Josaphat, and his ardent love for God from his tenderest years, were seized with wonder, glorifying God in all things, for He never ceases to bring help and aid to those who love Him, and rewards them with most ample benefits.

^C This is the end of the present book, which I have written to the best of my ability, just as I received it from the excellent men who transmitted these things to me without falsehood. May we, who read and hear this soul-profiting narrative, be deemed worthy of the portion of those who have proved acceptable to the Lord through the prayers and intercessions of the blessed men Barlaam and Josaphat, about whom this history is composed, in Christ Jesus our Lord, to whom is due honor, power, majesty, and magnificence, with the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.

NOTES ON THE LIFE OF BARLAAM AND JOASAPH.

474 Page 1, 5. The formula “as it is written,” which the author uses several times, he may perhaps owe to Paul, among whom it is read frequently: cf. Epist. to Rom. VIII, 36; IX, 33; I Cor. I, 34. Page 3, 1. See Preface. Page 4, 2. To “economy” add Baluz. on Luppus p. 474; Zimmerm. Analect. p. 10, 14, etc. Page 5, 11. Joannes Antioch. in Monum. Cotel. t. I, p. 164: “From Egypt especially did this good (of monastic institution) begin and spread everywhere in the world, as the great Athanasius says.” Page 9, 1. Julian has the proverb “to leave no stone unturned” in ep. 52, where see Heyler. p. 409. I shall treat this epistle off-handedly. The edition shows p. 100: “It seemed good to me, therefore, to proclaim to all the peoples through this decree.” B 15, “of this decree,” is better. Ibid. C, “worn out by hardship.” I preferred rightly “preserved” [te-taricheumenon], as it is more vivid and graphic. Nilus Epist. 1, p. 3: “For by the intelligible oil of the better, the man who is a contender will be fattened, *he* who was previously exhausted and *preserved* by the annoyance of much-suffering.” [The text should be] “worn thin.” Regarding the oil: “After the body has been thoroughly dried out by fasting.” Robertus [suggests] “to be preserved.” Ibid. n. 29. “Having chosen” gave displeasure on account of the faulty placement of the tone. Simeon Sethi Ichnel., p. 362: “A mind in troubles eating bones.” I propose: “moth eating bones.” Page 12, 19. Write “as.” C, “just as.” So page 340, 23, for “as” [read] “and,” [or] “just as.” Page 16, 1. Theophilus Alex. Homilia: “To what is the man like,” p. 14: “For the whole world lies in wickedness.” It concurs in “whole” in codex 1013. Page 18, 11. AC (I have noted nothing from B), “fairest.” So p. 27, 8 AC “very fair.” An ancient error existed in the same word in Achilles Tat.: see Jacobs. p. 856. Page 21, 2. To “thus having happened” add note on Aristaen. p. 736. Page 22, 10. The glossator in A wrote “verse.” Namely, the words “man…of words,” form a political dodecasyllable verse, see p. 363. Page 24, 1. Conf. p. 187. Page 27, 7. Conf. p. 297. Page 31. Symeon Sethi on Ichnel. p. 206: “On one of the days,” and so pp. 316, 382. From this I wish, for “of one of the days” which is read on p. 104, to substitute “on one of the days.” Nor otherwise on p. 278, “on one of the nights.” Andr. de Syntipa p. 74: “On one of the days,” and p. 74: “At any rate, one of the days.” Which two places I offer, not so much for themselves, as for the sake of caution, for the narrative concerning the doves, which is contained therein, is to be compared with the similar story of Simeon Sethi, ibid. p. 362. Page 32, 16. Cf. p. 391. Page 33, 21. Ad verba “this is placed before” is a gloss in A; “or *to* grow old.” It is the first word to be read, *i.e.*. It is a known adverb, *i.e.*, *namely*, *that is*, for the sake of grammatical explanation. Whoever recently cited the words of Eustathius elsewhere, added: “the spoils *namely* the booty,” *i.e.*. Let him correct nothing. The use of the conjunction *namely* is most frequent among the scholiasts. See Bast. in Epp. Pariss. p. 56. Page 38. To the formula “to give peace” add Tollius Insign. itin. p. 159; Valcken. Schol. in N. T. t. II, p. 17. Page 40, 2. Conf. p. 346, n. 3. Page 46, 1. This sentence is recited, and not without variation, by Michael Glycas epist. 2, p. 210: “The most divine Barlaam thus said to Joasaph: ‘Having honored man from the beginning with self-power and immortality, He made him king of all earthly things.’” Conf. ibid. p. 127. – 5. Cyrillus Catech. p. 6: “The good *one* having been constructed, the devil became *such* out of his own free will, receiving his name from his action…” Ibid. It is “he does” of the and in cod. 400. Page 47, 10. Pseudo-Abdias VII, 6: “An angel, who conceived envy from himself, entered the serpent through angelic power.” — N. 1. For “is” [the text has] “Eve” in cod. 400; which is easier indeed, but not better. Page 48, n. 2. Write “rather” *how*. Page 53, n. 2. Concerning “joined signs and prodigies” see Albert. ad Glossar. p. 115. Page 56. It is “to have been harmed” in Libanius codex 3017. Page 63, n. 6. Conf. p. 229, n. 6. Page 65, n. 5. Nilus epist. 130: “It is necessary to know that you are about to stand at a fearful judgment seat, where no one appears to help you or is able to snatch you from the hand of the judge; where the cleverness and dexterity of arguments and of tongue will be able to avail nothing at all…” Page 76. It is also with Isa. X, 18, “of a burning flame.” Page 91, 11. Theophilus Alex. Homil. “To what is the man like” p. 3: “If anyone should force you to go one mile, go two.” 1013, “he will force.” I will substitute...

aggareuē* (to force) or *aggareusē* (he shall force).

Page 93. Regarding the formula *oida’ hoti* (I know that), I have already advised on this, and also on Sophocles, *Antigone* v. 276. When I was pre-reading that fable, I interpreted the rugged opening through a similar parenthesis, following Schäfer's *Meletemata* p. 92: (“Do you know that...?” Zeus, from the evils resulting from Oedipus...).

Page 94, 9. Cf. p. 141, n. 1.

Page 101, 10. Epist. to Rom. viii, 17: “Heirs of God, and joint-heirs with Christ.”

Page 112, 22. Perhaps *anablēpsas de tois ophthalmois* (looking up with the eyes).

Page 106, 17. See, “singing with psalms and hymns together to the Lord.”

Page 122, 10. Symeon Sethi, *Ichnel.* p. 226: “I have been hounded until now by hunters, changing from place to place.”

Page 123. The passage is not complete. The Trapezuntine version offers no assistance and does not seem to have been based on the codex. But Billius had a fuller text, and thus translated thus: “...shod for the preparation of the gospel of peace: and therefore I deemed myself miserable because of my previous error and grievous deception, and I set myself to take this path, which I have rightly preferred above all things....” Indeed, I inspected codices 904, 905, 907, 908, 1126, 1132, when this passage was to be submitted to the press, and I noticed the hiatus of the incoherent words, but I found them to be consistent with my AC codices; except that in some, for “best” (p. 153, 46) it was “in every way (pantōs).”

Page 125. *Kunagia* (hunt) is also in codex Sophocleus 2884.

Page 127. *Skia thanatou* (shadow of death) is a biblical expression, and frequent. See pp. 187, 218, t. II, p. 115, Ps. cv, 10.

Page 131, 16. Jac. Billius aptly advises in the Prolegomena to his *Allatius on John of Damascus* § 44, that all this passage concerning free will is transcribed word for word from the books of Damascus, *De orthodoxa fide*. — 19. In this obscure passage I will show the variation of cod. C. ^A Mox (soon) omits “it is a rational movement of the soul, self-governing, or willful appetitive [movement] of the things within our power.”

Page 132, 8. A, “for no one [prefers]” — 9. C, “for.”

Page 136. I am advised by the most learned Reiskiana, which I have used, that the observation concerning *prōtosumboulō* (prime counselor) can be contradicted.

Page 155, 17. Regarding *muthēis* (initiated), see p. 269. Cf. also p. 363, 14.

Page 156, 3. C, *diakonian mou peplērōka* (I have fulfilled my ministry): cf. pp. 330, 6; 355, 17. He says on p. 177, 20, *tetelēka* (it is finished).

Page 157. Add Pantin, regarding the seal or baptism, to Basil. Seleuc. p. 383.

Page 160, 12. Cf. p. 287.

Page 186. Below, namely, on p. 217. The fire of hell without light is spoken of by the author of certain verses, which, as I deem them unpublished, I shall describe from codex 1630, p. 137, 2. ^B I have suffered heavy things, but things just, my Christ: [I have suffered heavy things, yet less than my evils. [There is no punishment equal to my faults. [Demon, disease, sword, fire, destruction, darkness, [Scourges, insults, famine, mockery, laughter, [All the fearful things of that day [Remaining eternally, fire without light, [Searing darkness, Tartarus, worm, pains, [All these are less than my evils. [Let these things be inscribed on a stele until the end. [Crying out, the stele crying out will sound [a long sound up to the ends, [And even if all this happens, it will pass by. [All this will sound, [And to all those there, as to all [I conquer all with evils, except You, my Christ. [Remaining, a sea of wonders conquers me, [Mercy unmeasured, [Endless pity, infinity of gifts. ^C Those which you received with fear and much reverence, being servants of God and of His Christ. “Holy among the holy is His name, the Highest resting in the holy.”

Page 197, 10. Cf. p. 340.

Page 204, 14. Acts of S. Tarachus p. 290: “Whom you received with fear and much reverence...”

Page 210, 16. I have added the article.

Page 211, 5. Isai. lvii, 15: “Holy among the holy is His name, the Highest resting in the holy.”

Page 219, 8. Cf. p. 290.

Page 223. I think *pistis* (faith) should not be kept.

Page 224, 16. I would prefer “to obey the father.”

Page 226, 3. Write “even if he said another such thing.”

Page 234, 7, A, of the rulers “living in the city.” The dual participle was displeasing, as the first is entirely languid and useless. Libanius t. IV, p. 226: “Even if I see others drunk from wine, I break asunder with envy.” Cod. 3017, and that rightly, I think, “judging them.”

Page 236, 8, C, “condemn.”

Page 250, 5. Ouzelius, using this passage in Minucius pp. 164, 174, notes that the calf is to be taken as the Apis bull; but he errs against the author, who places the pig among the animals worshipped by the Egyptians, and aptly cites Aelian H. A. x, 16. Add Herodotus ii, 47, with Larcher's note.

Page 255, 8. Cf. p. 168, n. 1.

Page 256, 16. Eumath. Hysm. v, p. 161: “Thus I departed, the beautiful one... as an Olympic victor, having conquered the pentathlon.” I wrote thus for the *tōn pent.*, using the reading which Bassus provided on p. 282 of the Gallic version.

Page 257, 17. Cf. p. 152, n. 4.

Page 269, 14. Philotheus, Fabricius *Bibl. Gr.* t. XI, p. 516: “Tyrannical and forced desire.”

Page 277. Plato *Epist.* inter Socraticas 25: “But also the beginning of knowledge has come from us, I think, and now just as if making *another* beginning, urging toward its care.” The codex 1760 reads well, *parakalesai* (to urge) which is good, also before *archēn* (beginning) it exhibits what is written there, which does not displease.

Page 278, 22. Gregory Naz. *orat.* 40, p. 643, 7: “But the robber is also experienced in the scriptures.”

^A They are among the Athanasian *Life of Antony* § 39, those chanting.

Page 279, 10. Athanasius, in Gaulmin, to Psellus, p. 116: “The enemy (the devil), then, has so many ruses with his own dogs.”

Page 282, 7. Thus p. 324, 11: “Pouring forth tears like rivers from his eyes.” Cf. p. 344, 11.

Page 284. Cf. pp. 296, n. 5; 342, 13.

Page 285, 14. Andreopulus on *Syntipas* p. 4: “He besought the divinity that the bonds of ignorance might be loosened.” Cf. *Monum. Cotel.* t. II, p. 202 A.

Page 288. To this name *pharyngx* I shall append, as if with a nail, a note by which I might gratify Bachmann. Since lately, by good fortune, his *Lycophron* fell into my hands, and I turned through the volume, a very long—yet not too long—note on p. 43 caught my eye. From this I understood how grudgingly the most learned man must have dispensed with the unpublished passage of Meletius, wherein *pharyngx* is described and mention of his *Lycophron* is made. Therefore, for his use, I shall append here the words of Meletius from my own transcript, which I made for myself from codex 2227: “This part is also called *pharyngx* (throat), from *phero* (to bear), through which breath is carried, and it is a paronym.” Lycophron says (Alex. 154): “He buried the throat (*pharo*).” But Callimachus (Fragmen. 183): “Not bearing a throat (*aphara phareousi*),” the throat that bears nothing. And Meletius profited from the *Etymologicum M.*

Page 289, 7. For *eikotos*, perhaps *eikos*. C., *mallon e penth.* 22. E, *dela*.

Page 296. Cf. p. 316, 1.

Page 297. Concerning that sense of the name *bios*, add Heyler to Julian's *Epist.* 33. — N. 6. *Istoretai* is in Psellus, *De daem.* pp. 26, 34.

Page 300, 24. C, *dia tou*. It seems to be *dia tou* in A. Page 301, 11, *di’ heterou prophetou*; which seems to confirm the reading *tou*.

Page 311, 10. Cf. 449. ^B

Page 313, 22. I learn from Jac. Billius, in Allatius' *Prolegomena* to Damascenus § 44, that the author clearly drew that speech of Joasaph from the Constitutions of Basil, ch. 1.

Page 316. Lycophron 1453: “I make a hollow sound of the jaw by chanting.”

Page 336, 2. Maximus Tyr. *diss.* p. 41, 178: “How shall we guard against it; how shall we escape notice?” Codex 1962 indeed agrees; yet I would prefer *phylaxometha*, for which *lathomen* will be fittingly appropriate. Six hundred times have *o* and *o* been interchanged; for example, in the *Knights*, v. 218: [The rest are demagogic to you, [A foul voice, you have become bad, a vulgar fellow. Codex 2712, *kakos*, which seems to be superior. To the question, “Are you of the bad things or the good?” Isiciarius responds v. 486: “I am of the bad, yes.” He was therefore *kakos* as one might say: “You have become bad.” I illustrated the locution, *eu*, *kakos genesthai*, in my notes to Eunapius; add Heraldus to Arnobius, p. 110. Incidentally, I shall touch upon another passage of the Comic poet from the *Ecclesiazusae*, which I was just reading, to which I would like to restore the *o*. It is published thus v. 166: “You call women, wretch, men.” But *au* [again] does not seem to fit well, since the orator calls the men women only once. In my edition, if I may call such hasty work an edition, I have proposed, “Women, O wretch,” which reading codex 2712 has just now exhibited to me, p. 319.

Page 342, 8. With *homoiosai* one can compare the similar forms *peirasai*, *kauchasai*, in Andreopulus on *Syntipas*: see the note there, p. 193. From Theophanes, *lytrousas* was cited; see Reiskius on *Const. Cerem.* p. 87. ^C

Page 359, 25. C, *euchais kai hikesiais*: but cf. p. 365, 17.

Page 363. To *mytheis* add p. 393, vv. 521, 526. ^D

INDEX OF ANNOTATIONS

'Anangkaion, 245. Anapodizō, 97. Anapterōtatos, 249. Anatellō, 5. Aneikastos, 286. Anēmmēnos or aneimenos, 76. Anthrōpos Theou, 10. Anōetos or anōnētos, 115. Apo or hypo, 14; or epi, 147. Apoginōskein, 97. Apoptos periōpē, 130. Asygkritōs timiōteros, 185. Atimētos, 346. Atrapos, 187. Au et ā, 479. Aulos, auloteros, 61. Aphneōteros, 14. Baptismus phōtisma, 85, 301; sphragis, 157, 476; abrenuntiatio quae fit in baptismo, 85; baptismi virtutes, 89. Barbarae flexiones verborum, 479. Basilius, 151, 166, 213, 216. Basilius Macedo, 27, 197, 198, 202, 223, 228, 237, 298, 306, 311, 328, 335, 236. Beatitudines septem, 89. Baktēria biou, gērōs, 207. Basileia ouranōn, 60. Bios, 297, 478. Bombon bombein, 208. Bombylios, 207. Callimachus, 478. Cangius, 479. Canis ad vomitum rediens, 88. Chariton, 59. Choricius, 5, 15, 30, 183, 196, 210, 249, 274, 328, 329, 346. Commodianus, 13. Comparativi ac superlativi desinentiae per ō vel o, 60, 240. Constantinus Porphyrogennetus, 61, 140. Cyrillus, 88. Ypsilon et yx (gamma), 475. Gastēr kai ta hypo gastera, 16. Genesthai eu, kakōs, 479. Genomenos or legomenos, 195. Gnōston estō, 25. Gouna, 272. Grapheis or trapheis, 194. Griphoteros, 61. Demetrius Phalereus, 234. Demosthenes, 306. Deus nullius rei eget, 239. Dei in manu est sapere quem velit, 148; Deum imitatur homo beneficus, 333. Dexippus, 140. Diabolus cur sic dictus, 475; Scripturae sacrae peritus, 478; ejus canes, 478. Didymus Caecus, 230. Diogenis Epistola, 274. Dion Cassius, 153, 155. Dion Chrysostomus, 56, 155, 341. Dualis numerus masculini generis, 141. Alpha et theta, 270. D' alla, 47. De or te, 210. Deē, dē, 213. Dein pro deon, 273. Deleazein, 291. Desmoi apaideias, 478, 14. Dēlōtheis, dēloumenos, 320. Dēmotelēs heortē, 262. Dia pantos, 356. Diakonian plēroun, telein, 476. Diaphauma, diaphauein, 357. Doku moi, 99. Doleros or choleros, 265. Drimeois pro drimesi, 110. Ephraemius, 36. Evenus, 311. Eumathius, 182, 212, 477. Euripides, 27. Ei or oi, 20; et u, 150. Eirēnēn didonai, 38, 475. Eitoun, 475. Ex et epi, 62. Ekdōsas, 220. Ekzētein Theon, 16. Ekpempseis, processio, sensu theologico, 83. Elpides kenai, 193. Elpizō cum aoristo, 267. En or epi, 112. Enthronizein, 307. Entychein biblō, 110. Epalxis, 280. Epauthis, 247. Epeisphreō, 165. Epi or hypo, 328. Epistathmasthai, 149. Etoimos, en hetoimō, 26. Eu oida hoti, 193, 475. Eudochein, 12. Eulogia, 154. Eumorphotatos, 474. Heuriskomai, 179. Zēthi eis tous aiōnas, 24, 245. Georgius Acropolita, 278. Georgius Lapitha, 25, 174, 321. Gregorius Cyprius, 316. Gregorius Naz., 61, 97, 125, 186, 230. Gregorius Nyssenus, 85. Haeresium origo, 48. Harpocration, 207, 270. Heliodorus, 266, 286. Hesiodus, 340. Himerius, 355. Hei or ai, 199, 202, 226, 228, 274, 306, 328, 336; ē et ei, 143; ē et i, 234; et oi, 29, 62, 214, 226, 331. Hēdeois pro hēdesi, 110. Hēkon: to eis tina hēkon, 28. Hēmera: en mia, en mia tōn hēmerōn, 31, 474. Hētoi, 475. Thyra metaphorice, 98, 174. Icarus, 294. Ignatius, 63. Inferni ignis, 186, 217, 476. Infinitivus pro imperativo, 74. Inscriptiones, 194. Isaacius Porphyrogennetus, 98, 110, 119, 224, 235, 266, 274. Isaias, 76. Joannes Chrysost., 44, 286. Joannes Climacus, 230. Joannes Euchaitensis, 215. Joannes Gabras, 249. Josephus, 337. Julianus, 474. Imatia in ellipsi, 42. Istoreitai or istoretai, 297, 478. Ischyros, ischyroteros, 61. Kathōs gegraptai, 474. Kainos et kenos, 284. Kakēnkakōs, 220. Kakous kakōs apolesei, 101, 295. Kamilos, 128. Katakomos, 149. Kata tauta, 287. Katautika, 320. Kat' eikona kai homoiōsin, 45. Kenēn psallein, 316, 478. Kloios, 111. Komizein pro agein, 19. Kopos kai ponos, 94. Kosmokratōr, 218. Kynagia, 126, 476. Kōphō homilein, 316. Lacunae ex homoioteleutois, 98, 212, 231, 237, 287. Leo Diaconus, 155, 297. Leopardus, 297. Libanius, 29, 31, 56, 80, 147, 183, 184, 196, 206, 223, 226, 263, 291, 298, 308, 335, 342, 343, 344, 346, 349, 352, 475, 477. Librarii soloecismos faciunt corrigendos, 140, 176; faciunt versus, 206. Longus, 11. Lucianus, 5, 14, 224, 272, 273, 337, 340, 349. Lycophron, 478. Lydus, 195. Lysias, 112. Ligyron ypēchein, 280. Lithon panta kinein, 232, 474. Logopragmoneō, 336. Logos oide kalein, 3; logon brachyn poiesthai tinos, 6; logon legein ac similia, 207. Macarius, 149. Maximus Tyr., 306, 478. Meletius ineditus, 478. Menander historicus, 249. Menander rhetor, 214. Moschopulus, 60, 210. Mysteria divina non scrutanda curiosius, 164. Mallon in ellipsi, 199; Mandyas, 161. Mellnous, 284. Men corruptum, 12. Mēlōtarion, 263. Mēniō, 116. Mikron hoson hoson, 295. Mnasthai sitou, trophēs, 325, 348. Mnēstheis or myētheis, 266. Monachos or monomachos, 353. Monōtatos, 84. Myētheis, 305. Myōpazō, 139. Nicephorus Basilacas, 14. Nicephorus Chumnus ineditus, 28, 194. Nicephorus Gregoras, 93, 294, 297. Nicetas Choniata, 294. Nicolaus Sophista, 14. Nilus, 200, 295, 335, 352. Oratio opus angelorum, 175. Origenes, 192. O et ō, 261, 478. Oid' hoti, 193, 475. Oikonomia, 4, 474. Ois, 172. Homoiosis theō, 46. Onos lyras akouōn, 293. Ostrakinon corpus, 13.