When Barlaam had thus spoken, and taught the king"s son the Creed which was set forth at the Council of Nicaea, he baptized him in the name of the Father, and of the Son, and of the Holy Ghost, in the pool of water which was in his garden. And there came upon him the grace of the Holy Spirit. Then did Barlaam come back to his chamber, and offer the holy Mysteries of the unb.l.o.o.d.y Sacrifice, and communicate him with the undefiled Mysteries of Christ: and Ioasaph rejoiced in spirit, giving thanks to Christ his G.o.d.
Then said Barlaam unto him, "Blessed be the G.o.d and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten thee again unto a lively hope, to an inheritance incorruptible and undefiled, that fadeth not away, reserved in heaven in Christ Jesus our Lord by the Holy Ghost; for to-day thou hast been made free from sin, and hast become the servant of G.o.d, and hast received the earnest of everlasting life: thou hast left darkness and put on light, being enrolled in the glorious liberty of the children of G.o.d. For he saith, "As many as received him, to them gave he power to become the sons of G.o.d, even to them that believe on his name." Wherefore thou art no more a servant, but a son and an heir of G.o.d through Jesus Christ in the Holy Ghost. Wherefore, beloved, give diligence that thou mayest be found of him without spot and blameless, working that which is good upon the foundation of faith: for faith without works is dead, as also are works without faith; even as I remember to have told thee afore.
Put off therefore now all malice, and hate all the works of the old man, which are corrupt according to the deceitful l.u.s.ts; and, as new-born babe, desire to drink the reasonable and sincere milk of the virtues, that thou mayest grow thereby, and attain unto the knowledge of the commandments of the Son of G.o.d, unto a perfect man, unto the measure of the stature of the fulness of Christ: that thou mayest henceforth be no more a child in mind, tossed to and fro, and carried about on the wild and raging waves of thy pa.s.sions: or rather in malice be a child, but have thy mind settled and made steadfast toward that which is good, and walk worthy of the vocation wherewith thou wast called, in the keeping of the commandments of the Lord, casting off and putting far from thee the vanity of thy former conversation, henceforth walking not as the Gentiles walk in the vanity of their mind, having their understanding darkened, alienated from the glory of G.o.d, in subjection to their l.u.s.ts and unreasonable affections. But as for thee, even as thou hast approached the living and true G.o.d, so walk thou as a child of light; for the fruit of the Spirit is in all goodness and righteousness and truth; and no longer destroy by the works of the old man the new man, which thou hast to-day put on. But day by day renew thyself in righteousness and holiness and truth: for this is possible with every man that willeth, as thou hearest that unto them that believe on his name he hath given power to become the sons of G.o.d; so that we can no longer say that the acquiring of virtues is impossible for us, for the road is plain and easy. For, though with respect to the buffeting of the body, it hath been called a strait and narrow way, yet through the hope of future blessings is it desirable and divine for such as walk, not as fools but circ.u.mspectly, understanding what the will of G.o.d is, clad in the whole armour of G.o.d to stand in battle against the wiles of the adversary, and with all prayer and supplication watching thereunto, in all patience and hope.
Therefore, even as thou hast heard from me, and been instructed, and hast laid a sure foundation, do thou abound therein, increasing and advancing, and warring the good warfare, holding faith and a good conscience, witnessed by good works, following after righteousness, G.o.dliness, faith, charity, patience, meekness, laying hold on eternal life whereunto thou wast called. But remove far from thee all pleasure and l.u.s.t of the affections, not only in act and operation, but even in the thoughts of thine heart, that thou mayest present thy soul without blemish to G.o.d. For not our actions only, but our thoughts also are recorded, and procure us crowns or punishments: and we know that Christ, with the Father and the Holy Ghost, dwelleth in pure hearts.
But, just as smoke driveth away bees, so, we learn, do evil imaginations drive out of us the Holy Spirit"s grace. Wherefore take good heed hereto, that thou blot out every imagination of sinful pa.s.sion from thy soul, and plant good thoughts therein, making thyself a temple of the Holy Ghost. For from imaginations we come also to actual deeds, and every work, advancing from thought and reflection, catcheth at small beginnings, and then, by small increases, arriveth at great endings.
"Wherefore on no account suffer any evil habit to master thee; but, while it is yet young, pluck the evil root out of thine heart, lest it fasten on and strike root so deep that time and labour be required to uproot it. And the reason that greater sins a.s.sault us and get the mastery of our souls is that those which appear to be less, such as wicked thoughts, unseemly words and evil communications, fail to receive proper correction. For as in the case of the body, they that neglect small wounds often bring mortification and death upon themselves, so too with the soul: thus they that overlook little pa.s.sions and sins bring on greater ones. And the more those greater sins grow on them, the more cloth the soul become accustomed therto and think light of them. For he saith, "When the wicked cometh to the depth of evil things, he thinketh light of them": and finally, like the hog, that delighteth to wallow in mire, the soul, that hath been buried in evil habits, doth not even perceive the stink of her sin, but rather delighteth and rejoiceth therein, cleaving to wickedness as it were good. And even if at last she issue from the mire and come to herself again, she is delivered only by much labour and sweat from the bondage of those sins, to which she hath by evil custom enslaved herself.
"Wherefore with all thy might remove thyself far from every evil thought and fancy, and every sinful custom; and school thyself the rather in virtuous deeds, and form the habit of practising them. For if thou labour but a little therein, and have strength to form the habit, at the last, G.o.d helping thee, thou shalt advance without labour. For the habit of virtue, taking its quality from the soul, seeing that it hath some natural kinship therewith and claimeth G.o.d for an help-mate, becometh hard to alter and exceeding strong; as thou seest, courage and prudence, temperance and righteousness are hard to alter, being deeply seated habits, qualities and activities of the soul. For if the evil affections, not being natural to us, but attacking us from without, be hard to alter when they become habits, how much harder shall it be to shift virtue, which hath been by nature planted in us by our Maker, and hath him for an help-mate, if so be, through our brief endeavour, it shall have been rooted in habit in the soul?"
XX.
"Wherefore a practician of virtue once spake to me on this wise: "After I had made divine meditation my constant habit, and through the practice of it my soul had received her right quality, I once resolved to make trial of her, and put a check upon her, not allowing her to devote herself to her wonted exercises. I felt that she was chafing and fretting, and yearning for meditation with an ungovernable desire, and was utterly unable to incline to any contrary thought. No sooner had I given her the reins than immediately she ran in hot haste to her own task, as saith the Prophet, "Like as the hart desireth the water brooks, so longeth my soul after the strong, the living G.o.d."
Wherefore from all these proofs it is evident that the acquirement of virtue is within our reach, and that we are lords over it, whether we will embrace or else the rather choose sin. They then, that are in the thraldom of wickedness, can hardly be torn away therefrom, as I have already said.
"But thou, who hast been delivered therefrom, through the tender mercy of our G.o.d, and hast put on Christ by the grace of the Holy Ghost, now transfer thyself wholly to the Lord"s side, and never open a door to thy pa.s.sions, but adorn thy soul with the sweet savour and splendour of virtue, and make her a temple of the Holy Trinity, and to his contemplation see thou devote all the powers of thy mind. He that liveth and converseth with an earthly king is pointed out by all as a right happy man: what happiness then must be his who is privileged to converse and be in spirit with G.o.d! Behold thou then his likeness alway, and converse with him. How shalt thou converse with G.o.d? By drawing near him in prayer and supplication. He that prayeth with exceeding fervent desire and pure heart, his mind estranged from all that is earthly and grovelling, and standeth before G.o.d, eye to eye, and presenteth his prayers to him in fear and trembling, such an one hath converse and speaketh with him face to face.
"Our good Master is present everywhere, hearkening to them that approach him in purity and truth, as saith the Prophet, "The eyes of the Lord are over the righteous, and his ears are open unto their cry."
For this reason the Fathers define Prayer as "the union of man with G.o.d," and call it "Angels" work," and "the prelude of gladness to come." For since they lay down before all things that "the kingdom of heaven" consisteth in nearness to and contemplation of the Holy Trinity, and since all the importunity of prayer leadeth the mind thither, prayer is rightly called "the prelude" and, as it were, the "fore-glimpse" of that blessedness. But not all prayer is of this nature, but only such prayer as is worthy of the name, which hath G.o.d for its teacher, who giveth prayer to him that prayeth; prayer which soareth above all things on earth and entreateth directly with G.o.d.
"This acquire thou for thyself, and strive to advance thereto, for it is able to exalt thee from earth to heaven. But without preparation and at hap-hazard thou shalt not advance therein. But first purify thy soul from all pa.s.sion, and cleanse it like a bright and newly cleansed mirrour from every evil thought, and banish far all remembrance of injury and anger, which most of all hindereth our prayers from ascending to G.o.d-ward: and from the heart forgive all those that have trespa.s.sed against thee, and with alms and charities to the poor lend wings to thy prayer, and so bring it before G.o.d with fervent tears.
Thus praying thou shalt be able to say with blessed David, who, for all that he was king, and distraught with ten thousand cares, yet cleansed his soul from all pa.s.sions, and could say unto G.o.d, "As for iniquity, I hate and abhor it, but thy law do I love. Seven times a day do I praise thee, because of thy righteous judgements. My soul hath kept thy testimonies, and loved them exceedingly. Let my complaint come before thee, O Lord: give me understanding according to thy word."
"While thou art calling thus, the Lord hear thee: while thou art yet speaking, he shall say, "Behold I am here." If then thou attain to such prayer, blessed shalt thou be; for it is impossible for a man praying and calling upon G.o.d with such purpose not to advance daily in that which is good, and soar over all the snares of the enemy. For, as saith one of the Saints, "He that hath made fervent his understanding, and hath lift up his soul and migrated to heaven, and hath thus called upon his Master, and remembered his own sins, and spoken concerning the forgiveness of the same, and with hot tears hath besought the Lover of mankind to be merciful to him: such an one, I say, by his continuance in such words and considerations, layeth aside every care of this life, and waxeth superior to human pa.s.sions, and meriteth to be called an a.s.sociate of G.o.d." Than which state what can be more blessed and higher? May the Lord vouchsafe thee to attain to this blessedness!
"Lo I have shown thee the way of the commandments of the Lord, and have not shunned to declare unto thee all the counsel of G.o.d. And now I, have fulfilled my ministry unto thee. It remaineth that thou gird up the loins of thy mind, obedient to the Holy One that hath called thee, and be thou thyself holy in all manner of conversation: for, "Be ye holy: for I am holy," saith the Lord. And the chief prince of the Apostles also writeth, saying, "If ye call on the Father, who without respect of persons judgeth according to every man"s work, pa.s.s the time of your sojourning here in fear; knowing that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot."
"All these things therefore store thou up in thine heart, and remember them unceasingly, ever keeping before thine eyes the fear of G.o.d, and his terrible judgement seat, and the splendour of the righteous which they shall receive in the world to come, and the shame of sinners in the depths of darkness, and the frailty and vanity of things present, and the eternity of things hereafter; for, "All flesh is gra.s.s, and all the glory of man as the flower of gra.s.s. The gra.s.s withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever." Meditate upon these things alway and the peace of G.o.d be with thee, enlightening and informing thee, and leading thee into the way of salvation, chasing afar out of thy mind every evil wish, and sealing thy soul with the sign of the Cross, that no stumbling block of the evil one come nigh thee, but that thou mayest merit, in all fulness of virtue, to obtain the kingdom that is to come, without end or successor, and be illumined with the light of the blessed life-giving Trinity, which, in the Father, and in the Son, and in the Holy Ghost, is glorified."
XXI.
With such moral words did the reverend elder exhort the king"s son, and then withdrew to his own hospice. But the young prince"s servants and tutors marvelled to see the frequency of Barlaam"s visits to the palace; and one of the chiefest among them, whom, for his fidelity and prudence, the king had set over his son"s palace, named Zardan, said to the prince, "Thou knowest well, sir, how much I dread thy father, and how great is my faith toward him: wherefore he ordered me, for my faithfulness, to wait upon thee. Now, when I see this stranger constantly conversing with thee, I fear he may be of the Christian religion, toward which thy father hath a deadly hate; and I shall be found subject to the penalty of death. Either then make known to thy father this man"s business, or in future cease to converse with him.
Else cast me forth from thy presence, that I be not blameable, and ask thy father to appoint another in my room."
The king"s son said unto him, "This do, Zardan, first of all. Sit thou down behind the curtain, and hear his communication with me: and then thus will I tell thee what thou oughtest to do."
So when Barlaam was about to enter into his presence, Ioasaph hid Zardan within the curtain, and said to the elder, "Sum me up the matter of thy divine teaching, that it may the more firmly be implanted in my heart." Barlaam took up his parable and uttered many sayings touching G.o.d, and righteousness toward him, and how we must love him alone with all our heart, and with all our soul, and with all our mind, and keep his commandments with fear and love-and how he is the Maker of all things visible and invisible. Thereon he called to remembrance the creation of the first man, the command given unto him, and his transgression thereof, and the sentence p.r.o.nounced by the Creator for this transgression. Then he reckoned up in order the good things wherefrom we excluded ourselves by the disannulling of his commandment.
Again he made mention of the many grievous misfortunes that unhappily overtook man, after the loss of the blessings. Besides this he brought forward G.o.d"s love toward mankind; how our Maker, heedful of our salvation, sent forth teachers and prophets proclaiming the Incarnation of the Only-begotten. Then he spake of the Son, his dwelling among men, his deeds of kindness, his miracles, his sufferings for us thankless creatures, his Cross, his spear, his voluntary death; finally, of our recovery and recall, our return to our first good estate; after this, of the kingdom of heaven awaiting such as are worthy thereof; of the torment in store for the wicked; the fire that is not quenched, the never ending darkness, the undying worm, and all the other tortures which the slaves of sin have laid up in store for themselves. When he had fully related these matters, he ended his speech with moral instruction, and dwelt much upon purity of life, and utterly condemned the vanity of things present, and proved the utter misery of such as cleave thereto, and finally made an end with prayer.
And therewith he prayed for the prince, that he might hold fast the profession of the Catholick Faith without turning and without wavering, and keep his life blameless and his conversation pure, and so ending with prayer again withdrew to his hospice.
But the king"s son called Zardan forth, and, to try his disposition, said unto him, "Thou hast heard what sort of discourses this babbler maketh me, endeavouring to be-j.a.pe me with his specious follies, and rob me of this pleasing happiness and enjoyment, to worship a strange G.o.d." Zardan answered, "Why hath it pleased thee, O prince, to prove me that am thy servant? I wot that the words of that man have sunk deep into thine heart; for, otherwise, thou hadst not listened gladly and unceasingly to his words. Yea, and we also are not ignorant of this preaching. But from the time when thy father stirred up truceless warfare against the Christians, the men have been banished hence, and their teaching is silenced. But if now their doctrine commend itself unto thee, and if thou have the strength to accept its austerity, may thy wishes be guided straight toward the good! But for myself, what shall I do, that am unable to bear the very sight of such austerity, and through fear of the King am divided in soul with pain and anguish?
What excuse shall I make, for neglecting his orders, and giving this fellow access unto thee?"
The King"s son said unto him, "I knew full well that in none other wise could I requite thee worthily for thy much kindness, and therefore have I tasked myself to make known unto thee this more than human good, which doth even exceed the worth of thy good service, that thou mightest know to what end thou wast born, and acknowledge thy Creator, and, leaving darkness, run to the light. And I hoped that when thou heardest thereof thou wouldst follow it with irresistible desire. But, as I perceive, I am disappointed of my hope, seeing that thou art listless to that which hath been spoken. But if thou reveal these secrets to the king my father, thou shalt but distress his mind with sorrows and griefs. If thou be well disposed to him, on no account reveal this matter to him until a convenient season." Speaking thus, he seemed to be only casting seed upon the water; for wisdom shall not enter into a soul void of understanding.
Upon the morrow came Barlaam and spake of his departure: but Ioasaph, unable to bear the separation, was distressed at heart, and his eyes filled with tears. The elder made a long discourse, and adjured him to continue unshaken in good works, and with words of exhortation established his heart, and begged him to send him cheerfully on his way; and at the same time he foretold that they should shortly be at one, never to be parted more. But Ioasaph, unable to impose fresh labours on the elder, and to restrain his desire to be on his way, and suspecting moreover that the man Zardan might make known his case to the King and subject him to punishment, said unto Barlaam, "Since it seemeth thee good, my spiritual father, best of teachers and minister of all good to me, to leave me to live in the vanity of the world, while thou journeyest to thy place of spiritual rest, I dare no longer let and hinder thee. Depart therefore, with the peace of G.o.d for thy guardian, and ever in thy worthy prayers, for the Lord"s sake, think upon my misery, that I may be enabled to overtake thee, and behold thine honoured face for ever. But fulfil this my one request; since thou couldest not receive aught for thy fellow monks, yet for thyself accept a little money for sustenance, and a cloak to cover thee." But Barlaam answered and said unto him, "Seeing that I would not receive aught for my brethren (for they need not grasp at the world"s chattels which they have chosen to forsake), how shall I acquire for myself that which I have denied them? If the possession of money were a good thing, I should have let them share it before me. But, as I understand that the possession thereof is deadly, I will hazard neither them nor myself in such snares."
But when Ioasaph had failed once again to persuade Barlaam, "twas but a sign for a second pet.i.tion, and he made yet another request, that Barlaam should not altogether overlook his prayer, nor plunge him in utter despair, but should leave him that stiff shirt and rough mantle, both to remind him of his teacher"s austerities and to safe-guard him from all the workings of Satan, and should take from him another cloak instead, in order that "When thou seest my gift," said he, "thou mayest bear my lowliness in remembrance."
But the elder said, "It is not lawful for me to give thee my old and worn out vestment, and take one that is new, lest I be condemned to receive here the recompense of my slight labour. But, not to thwart thy willing mind, let the garments given me by thee be old ones, nothing different from mine own." So the king"s son sought for old shirts of hair, which he gave the aged man, rejoicing to receive his in exchange, deeming them beyond compare more precious than any regal purple.
Now saintly Barlaam, all but ready for to start, spake concerning his journey, and delivered Ioasaph his last lesson, saying, "Brother beloved, and dearest son, whom I have begotten through the Gospel, thou knowest of what King thou art the soldier, and with whom thou hast made thy covenant. This thou must keep steadfastly, and readily perform the duties of thy service, even as thou didst promise the Lord of all in the script of thy covenant, with the whole heavenly host present to attest it, and record the terms; which if thou keep, thou shalt be blessed. Esteem therefore nought in the present world above G.o.d and his blessings. For what terror of this life can be so terrible as the Gehenna of eternal fire, that burneth and yet hath no light, that punisheth and never ceaseth? And which of the goodly things of this world can give such gladness as that which the great G.o.d giveth to those that love him? Whose beauty is unspeakable, and power invincible, and glory everlasting; whose good things, prepared for his friends, exceed beyond comparison all that is seen; which eye hath not seen, nor ear heard, neither have entered into the heart of man: whereof mayest thou be shown an inheritor, preserved by the mighty hand of G.o.d!"
Here the king"s son burst into tears of pain and vexation, unable to bear the parting from a loving father and excellent teacher. "And who,"
quoth he, "shall fill thy place, O my father? And whom like unto thee shall I find to be shepherd and guide of my soul"s salvation? What consolation may I find in my loss of thee? Behold thou hast brought me, the wicked and rebellious servant, back to G.o.d, and set me in the place of son and heir! Thou hast sought me that was lost and astray on the mountain, a prey for every evil beast, and folded me amongst the sheep that had never wandered. Thou hast shown me the direct road to truth, bringing me out of darkness and the shadow of death, and, changing the course of my feet from the slippery, deadly, crooked and winding pathway, hast ministered to me great and marvellous blessings, whereof speech would fail to recount the exceeding excellence. Great be the gifts that thou receivest at G.o.d"s hand, on account of me who am small! And may the Lord, who in the rewards of his gifts alone overpa.s.seth them that love him, supply that which is lacking to my grat.i.tude!"
Here Barlaam cut short his lamentation, and rose and stood up to pray, lifting up his either hand, and saying, "O G.o.d and Father of our Lord Jesu Christ, which didst illuminate the things that once were darkened, and bring this visible and invisible creation out of nothing, and didst turn again this thine handiwork, and sufferedst us not to walk after our foolishness, we give thanks to thee and to thy Wisdom and Might, our Lord Jesu Christ, by whom thou didst make the worlds, didst raise us from our fall, didst forgive us our trespa.s.ses, didst restore us from wandering, didst ransom us from captivity, didst quicken us from death by the precious blood of thy Son our Lord. Upon thee I call, and upon thine only begotten Son, and upon the Holy Ghost. Look upon this thy spiritual sheep that hath come to be a sacrifice unto thee through me thine unworthy servant, and do thou sanctify his soul with thy might and grace. Visit this vine, which was planted by thy Holy Spirit, and grant it to bear fruit, the fruit of righteousness. Strengthen him, and confirm in him thy covenant, and rescue him from the deceit of the devil. With the wisdom of thy good Spirit teach him to do thy will, and take not thy succour from him, but grant unto him, with me thine unprofitable servant, to become an inheritor of thine everlasting bliss, because thou art blessed and glorified for ever, Amen."
When that he had ended his prayer, he turned him round and embraced Ioasaph, now a son of his heavenly father, wishing him eternal peace and salvation, and he departed out of the palace, and went his way, rejoicing and giving thanks to G.o.d, who had well ordered his steps for good.
XXII.
After Barlaam was gone forth, Ioasaph gave himself unto prayer and bitter tears, and said, "O G.o.d, haste thee to help me: O Lord, make speed to help me, because the poor hath committed himself unto thee; thou art the helper of the orphan. Look upon me, and have mercy upon me; thou who willest have all men to be saved and to come unto the knowledge of the truth, save me, and strengthen me, unworthy though I be, to walk the way of thy holy commandments, for I am weak and miserable, and not able to do the thing that is good. But thou art mighty to save me, who sustainest and holdest together all things visible and invisible. Suffer me not to walk after the evil will of the flesh, but teach me to do thy will, and preserve me unto thine eternal and blissful life. O Father, Son, and Holy Ghost, the consubstantial and undivided G.o.dhead, I call upon thee and glorify thee. Thou art praised by all creation; thou art glorified by the intelligent powers of the Angels for ever and ever. Amen."
From that time forth he kept himself with all vigilance, seeking to attain purity of soul and body, and living in continency and prayers and intercessions all night long. In the day-time he was often interrupted by the company of his fellows, and at times by a visit from the king, or a call to the king"s presence, but the night would then make good the shortcomings of the day, whilst he stood, in prayer and weeping until daybreak, calling upon G.o.d. Whence in him was fulfilled the saying of the prophet, "In nights raise your hands unto holy things; and bless ye the Lord."
But Zardan observed Ioasaph"s way of life, and was full of sorrow, and his soul was pierced with grievous anxieties; and he knew not what to do. At the last, worn down with pain, he withdrew to his own home, feigning sickness. When this had come to the knowledge of the king he appointed in his place another of his trusty men to minister unto his son, while he himself, being concerned for Zardan"s health, sent a physician of reputation, and took great pains that he should be healed.
The physician, seeing that Zardan was in favour with the king, attended him diligently, and, having right well judged his ease, soon made this report to the king; "I have been unable to discover any root of disease in the man: wherefore I suppose that this weakness is to be ascribed to distress of spirit." But, on hearing his words, the king suspected that his son had been wroth with Zardan, and that this slight had caused his retirement. So, wishing to search the matter, he sent Zardan word, saying "To-morrow I shall come to see thee, and judge of the malady that hath befallen thee."
But Zardan, on hearing this message, at daybreak wrapt his cloak around him and went to the king, and entered and fell in obeisance on the ground. The king spake unto him, "Why hast thou forced thyself to appear? I was minded to visit thee myself, and so make known to all my friendship for thee." He answered, "My sickness, O king, is no malady common to man; but pain of heart, arising from an anxious and careful mind, hath caused my body to suffer in sympathy. It had been folly in me, being as I am, not to attend as a slave before thy might, but to wait for thy Majesty to be troubled to come to me thy servant." Then the king enquired after the cause of his despondency; Zardan answered and said, "Mighty is my peril, and mighty are the penalties that I deserve, and many deaths do I merit, for that I have been guilty of neglect of thy behests, and have brought on thee such sorrow as never before."
Again said the king, "And of what neglect hast thou been guilty? And what is the dread that encompa.s.seth thee?" "I have been guilty," said he, "of negligence in my close care of my lord thy son. There came an evil man and a sorcerer, and communicated to him the precepts of the Christian religion." Then he related to the king, point by point, the words which the old man spake with his son, and how gladly Ioasaph received his word, and how he had altogether become Christ"s. Moreover he gave the old man"s name, saying that it was Barlaam. Even before then the king had heard tell of Barlaam"s ways and his extreme severity of life; but, when this came to the ears of the king, he was straightway astonied by the dismay that fell on him, and was filled with anger, and his blood well-nigh curdled at the tidings. Immediately he bade call one Araches, who held the second rank after the king, and was the chief in all his private councils: besides which the man was learned in star-lore. When he was come, with much despondency and dejection the king told him of that which had happened. He, seeing the king"s trouble and confusion of mind, said, "O king, trouble and distress thyself no more. We are not without hope that the prince will yet change for the better: nay, I know for very certain that he will speedily renounce the teaching of this deceiver, and conform to thy will."
By these words then did Araches set the king in happier frame of mind; and they turned their thoughts to the thorough sifting of the matter.
"This, O king," said Araches, "do we first of all. Make we haste to apprehend that infamous Barlaam. If we take him, I am a.s.sured that we shall not miss the mark, nor be cheated of our hope. Barlaam himself shall be persuaded, either by persuasion or by divers engines of torture, against his will to confess that he hath been talking falsely and at random, and shall persuade my lord, thy son, to cleave to his father"s creed. But if we fail to take Barlaam, I know of an eremite, Nachor by name, in every way like unto him: it is impossible to distinguish the one from the other. He is of our opinion, and was my teacher in studies. I will give him the hint, and go by night, and tell him the full tale. Then will we blazon it abroad that Barlaam hath been caught; but we shall exhibit Nachor, who, calling himself Barlaam, shall feign that he is pleading the cause of the Christians and standing forth as their champion. Then, after much disputation, he shall be worsted and utterly discomfited. The prince, seeing Barlaam worsted, and our side victorious, will doubtless join the victors; the more so that he counteth it a great duty to reverence thy majesty, and do thy pleasure. Also the man who hath played the part of Barlaam shall be converted, and stoutly proclaim that he hath been in error."
Tim king was delighted with his words, and rocked himself on idle hopes, and thought it excellent counsel. Thereupon, learning that Barlaam was but lately departed, he was zealous to take him prisoner.
He therefore occupied most of the pa.s.ses with troops and captains, and, himself, mounting his chariot, gave furious chase along the one road of which he was especially suspicious, being minded to surprise Barlaam at all costs. But though he toiled by the s.p.a.ce of six full days, his labour was but spent in vain. Then he himself remained behind in one of his palaces situate in the country, but sent forward Araches, with hors.e.m.e.n not a few, as far as the wilderness of Senaar, in quest of Barlaam. When Araches arrived in that place, he threw all the neighbour folk into commotion: and when they constantly affirmed that they had never seen the man, he went forth into the desert places, for to hunt out the Faithful. When he had gone through a great tract of desert, and made the circuit of the fells around, and journeyed a-foot over untrodden and pathless ravines, he and his hosts arrived at a plateau. Standing thereon, he descried at the foot of the mountain a company of hermits a-walking. Straightway at their governor"s word of command all his men ran upon them in breathless haste, vying one with another, who should arrive first. When they arrived, they came about the monks like so many dogs, or evil beasts that plague mankind. And they seized these men of reverend mien and mind, that bore on their faces the hall-mark of their hermit life, and haled them before the governor; but the monks showed no sign of alarm, no sign of meanness or sullenness, and spake never a word. Their leader and captain bore a wallet of hair, charged with the relics of some holy Fathers departed this life.
When Araches beheld them, but saw no Barlaam--for he knew him by sight--he was overwhelmed with grief, and said unto them, "Where is that deceiver who hath led the king"s son astray?" The bearer of the wallet answered, "He is not amongst us, G.o.d forbid! For, driven forth by the grace of Christ, he avoideth us; but amongst you he hath his dwelling." The governor said, "Thou knowest him then?" "Yea," said the hermit, "I know him that is called the deceiver, which is the devil, who dwelleth in your midst and is worshipped and served by you."
The governor said, "It is for Barlaam that I make search, and I asked thee of him, to learn where he is." The monk answered, "And wherefore then spakest thou in this ambiguous manner, asking about him that had deceived the king"s son? If thou wast seeking Barlaam, thou shouldest certainly have said, "Where is he that hath turned from error and saved the king"s son?" Barlaam is our brother and fellow-monk. But now for many days past we have not seen his face." Said Araches, "Show me his abode." The monk answered, "Had he wished to see you, he would have come forth to meet you. As for us, it is not lawful to make known to you his hermitage."
Thereupon the governor waxed full of indignation, and, casting a haughty and savage glance upon him, said, "Ye shall die no ordinary death, except ye immediately bring Barlaam before me." "What," said the monk, "seest thou in our case that should by its attractions cause us to cling to life, and be afraid of death at thy hands? Whereas we should the rather feel grateful to thee for removing us from life in the close adherence to virtue. For we dread, not a little, the uncertainty of the end, knowing not in what state death shall overtake us, lest perchance a slip of the inclination, or some despiteful dealing of the devil, may alter the constancy of our choice, and mis-persuade us to think or do contrary to our covenants with G.o.d.
Wherefore abandon all hope of gaining the knowledge that ye desire, and shrink not to work your will. We shall neither reveal the dwelling-place of our brother, whom G.o.d loveth, although we know it, nor shall we betray any other monasteries unbeknown to ye. We will not endure to escape death by such cowardice. Nay, liefer would we die honourably, and offer unto G.o.d, after the sweats of virtue, the life-blood of courage."
That man of sin could not brook this boldness of speech, and was moved to the keenest pa.s.sion against this high and n.o.ble spirit, and afflicted the monks with many stripes and tortures. Their courage and n.o.bility won admiration even from that tyrant. But, when after many punishments he failed to persuade them, and none of them consented to discover Barlaam, he took and ordered them to be led to the king, bearing with them the wallet with the relics, and to be beaten and shamefully entreated as they went.
XXIII.