XVIII.

Ioasaph said unto him, "If you hadst for a long time considered, most wise Sir, how you might best declare to me the explanation of the questions that I propounded, methinks you couldest not have done it better than by uttering such words as you hast now spoken unto me. Thou hast taught me that God is the Maker and preserver of all things; and in unanswerable language you hast shown me that the glory of his majesty is incomprehensible to human reasonings, and that no man is able to attain thereto, except those to whom, by his behest, he revealeth it. Wherefore am I lost in amaze at your eloquent wisdom.

"But tell me, good Sir, of what age you art, and in what manner of place is your dwelling, and who are your fellow philosophers; for my soul hangeth fast on your, and fain would I never be parted from you all the days of my life."

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

"What sayest you?" quoth Ioasaph. "Thou seemest to me upwards of seventy years old. How speakest you of forty and five? Herein methinks you tellest not the truth."

Barlaam said unto him, "If it be the number of years from my birth that you askest, you hast well reckoned them at upwards of seventy. But, for myself, I count not amongst the number of my days the years that I wasted in the vanity of the world. When I lived to the flesh in the bondage of sin, I was dead in the inner man; and those years of deadness I can never call years of life. But now the world has been crucified to me, and I to the world, and I have put off the old man, which is corrupt according to the deceitful lusts, and live no longer to the flesh, but Christ liveth in me; and the life that I live, I live by the faith of the Son of God, who loved me and gave himself for me. And the years, that have passed since then, I may rightly call years of life, and days of salvation. And in numbering these at about forty and five, I reckoned by the true tale, and not off the mark. So do you also alway hold by this reckoning; and be sure that there is no true life for them that are dead to all good works, and live in sin, and serve the world-ruler of them that are dragged downward, and waste their time in pleasures and lusts: but rather be well assured that these are dead and defunct in the activity of life. For a wise man has fitly called sin the death of the immortal soul. And the Apostle also says, 'When ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death, but the gift of God is eternal life.'"

Ioasaph said unto him, "Since you reckonest not the life in the flesh in the measure of life, neither canst you reckon that death, which all men undergo, as death."

The elder answered, "Without doubt thus think I of these matters also, and fear this temporal death never a whit, nor do I call it death at all, if only it overtake me walking in the way of the commandments of God, but rather a passage from death to the better and more perfect life, which is hid in Christ, in desire to obtain which the Saints were impatient of the present. Wherefore says the Apostle, 'We know that if our earthly house of this tabernacle be dissolved, we have a building of God, a 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.' And again, 'O wretched man that I am! who shall deliver me from the body of this death?' And once more, 'I desire to depart and be with Christ.' And the prophet says, 'When shall I come and appear before the presence of God?' Now that I the least of all men, choose not to fear bodily death, you mayest learn by this, that I have set at nought your father's threat, and come boldly unto you, and have preached to you the tidings of salvation, though I knew for sure that, if this came to his knowledge, he would, were that possible, put me to a thousand deaths. But I, honouring the word of God afore all things, and longing to win it, dread not temporal death, nor reek on it at all worthy of such an appellation, in obedience to my 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.'"

"These then," said Ioasaph, "are the good deeds of that true philosophy, that far surpass the nature of these earthly men who cleave fast to the present life. Blessed are ye that hold to so noble a purpose! But tell me truly what is your manner of life and that of your companions in the desert, and from whence comes your raiment and of what sort may it be? Tell me as you lovest truth."

Said Barlaam, "Our sustenance consisteth of acorns and herbs that we find in the desert, watered by the dew of heaven, and in obedience to the Creator's command; and for this there is none to fight and quarrel with us, seeking by the rule and law of covetousness to snatch more than his share, but in abundance for all is food provided from unploughed lands, and a ready table spread. But, should any of the faithful brethren in the neighbourhood bring a blessed dole of bread, we receive it as sent by providence, and bless the faith that brought it. Our raiment is of hair, sheepskins or shirts of palm fibre, all thread-bare and much patched, to mortify the frailty of the flesh. We wear the same clothing winter and summer, which, once put on, we may on no account put off until it be old and quite outworn. For by thus afflicting our bodies with the constraints of cold and heat we purvey for ourselves the vesture of our future robes of immortality."

Ioasaph said, "But whence comes this garment that you wearest?" The elder answered, "I received it as a loan from one of our faithful brethren, when about to make my journey unto you; for it behoved me not to arrive in mine ordinary dress. If one had a beloved kinsman carried captive into a foreign land, and wished to recover him thence, one would lay aside one's own clothing, and put on the guise of the enemy, and pass into their country and by divers crafts deliver one's friend from that cruel tyranny. Even so I also, having been made aware of your estate, clad myself in this dress, and came to sow the seed of the divine message in your heart, and ransom you from the slavery of the dread ruler of this world. And now behold by the power of God, as far as in me lay, I have accomplished my ministry, announcing to you the knowledge of him, and making known unto you the preaching of the Prophets and Apostles, and teaching you unerringly and soothly the vanity of the present life, and the evils with which this world teems, which cruelly deceiveth them that trust therein, and takes them in many a gin. Now must I return thither whence I came, and thereupon doff this robe belonging to another, and don mine own again."

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

But Ioasaph, being sore amazed at the hardship of his austere life, and astonished at his excess of endurance, burst into tears, and said to the elder, "Since you are come to deliver me from the slavery of the devil, crown your good service to me, and 'bring my soul out of prison,' and take me with you, and let us go hence, that I may be fully ransomed from this deceitful world and then receive the seal of saving Baptism, and share with you this your marvellous philosophy, and this more than human discipline."

But Barlaam said unto him, "A certain rich man once reared the fawn of a gazelle; which, when grown up, was impelled by natural desire to long for the desert. So on a day she went out and found an herd of gazelles browsing; and, joining them, she would roam through the glades of the forest, returning at evenfall, but issuing forth at dawn, through the heedlessness of her keepers, to herd with her wild companions. When these removed, to graze further afield, she followed them. But the rich man's servants, when they learned thereof, mounted on horseback, and gave chase, and caught the pet fawn, and brought her home again, and set her in captivity for the time to come. But of the residue of the herd, some they killed, and roughly handled others. Even so I fear that it may happen unto us also if you follow me; that I may be deprived of your fellowship, and bring many ills to my comrades, and everlasting damnation to your father. But this is the will of the Lord concerning time; you now indeed must be signed with the seal of holy Baptism, and abide in this country, cleaving to all righteousness, and the fulfilling of the commandments of Christ; but when the Giver of all good things shall give you opportunity, then shalt you come to us, and for the remainder of this present life we shall dwell together; and I trust in the Lord also that in the world to come we shall not be parted asunder."

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

Barlaam answered, "Nought forbiddeth you to receive the seal of Christ. Make you ready now; and, the Lord working with you, you shalt be perfected. But as concerning the money that you didst promise to bestow on my companions, how shall this be, that you, a poor man, shouldest give alms to the rich? The rich always help the poor, not the needy the wealthy. And the least of all my comrades is incomparably richer than you. But I trust in the mercies of God that you too shalt soon be passing rich as never afore: and then you wilt not be ready to distribute."

Ioasaph said unto him, "Make plain to me this saying; how the least of all your companions surpasseth me in riches--you saidest but now that they lived in utter penury, and were pinched by extreme poverty and why you callest me a poor man, but sayest that, when I shall be passing rich, I, who am ready to distribute, shall be ready to distribute no more."

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

"Let the same, I pray you, be your thoughts about raiment. As for them that have put off the corruption of the old man, and, as far as possible, cast away the robe of disobedience, and put on Christ as a coat of salvation and garment of gladness, how shall I again clothe these in their coats of hide, and gird them about with the covering of shame? But be assured that my companions have no need of such things, but are content with their hard life in the desert, and reckon it the truest luxury; and bestow you on the poor the money and garments which you promisedst to give unto our monks, and lay up for thyself, for the time to come, treasure that cannot be stolen, and by the orisons of these poor folk make God your ally; for thus shalt you employ your riches as an help toward noble things. Then also put on the whole armour of the Spirit, having your loins girt about with truth, and having on the breast-plate of righteousness, and wearing the helmet of salvation, and having your feet shod with the preparation of the gospel of peace, and taking in your hands the shield of faith, and the sword of the spirit, which is the word of God. And, being thus excellently armed and guarded on every side, in this confidence go forth to the warfare against ungodliness, until, this put to flight, and its prince, the devil, dashed headlong to the earth, you be adorned with the crowns of victory from the right hand of your master, the Lord of life."

XVIII

Εἶπε δὲ πρὸς αὐτὸν ὁ Ἰωάσαφ: Εἰ πάνυ πολὺν χρόνον ἐσκόπησας, σοφώτατε, πῶς ἂν ἄριστα τὴν λύσιν τῶν προβληθέντων ζητημάτων ἡμῖν σαφηνίσαις, οὐκ ἂν ἄμεινον τοῦτό μοι ποιῆσαι ἐδόκεις, ἢ τοιαῦτά μοι λέγων ὁποῖά μοι νῦν ἐξεῖπας, δημιουργὸν μὲν πάντων καὶ συνοχέα τὸν Θεὸν διδάξας, ἀκατάληπτον δὲ λογισμοῖς ἀνθρωπίνοις τὴν δόξαν τῆς μεγαλωσύνης αὐτοῦ λόγοις ἀναντιρρήτοις ἀποδείξας, καὶ ὅτι οὐκ ἄλλος τις ἰσχύει ταύτης ἐφικέσθαι, ἀλλ' οἷς ἂν αὐτός, καθ' ὅσον κελεύει, ἀποκαλύψειε. διό σου τὴν λογιωτάτην ὑπερτεθαύμακα σοφίαν.

Ἀλλά μοι φράσον, μακαριώτατε, πόσων μὲν χρόνων αὐτὸς ὑπάρχεις, ἐν ποίοις δὲ τόποις τὰς διατριβὰς κέκτησαι, τίνας δὲ τοὺς συμφιλοσοφοῦντάς σοι ἔχεις. κραταιῶς γάρ μου ἡ ψυχὴ τῆς σῆς ἐξήρτηται, καὶ οὐδαμῶς σου τὸν πάντα μου χρόνον τῆς ζωῆς χωρισθῆναι θέλω.

Ὁ δὲ γέρων ἔφη: Χρόνων μὲν εἰμί, ὡς εἰκάζω, τεσσαρακονταπέντε: ἐν ἐρήμοις δὲ τῆς γῆς Σεναὰρ διάγων συναγωνιστὰς κέκτημαι τοὺς πρὸς τὸν δρόμον τῆς ἄνω πορείας συμπονοῦντας καὶ συναμιλλωμένους.

Πῶς, φησὶν ὁ Ἰωάσαφ, ταῦτά μοι λέγεις; ἐπέκεινα γάρ μοι φαίνῃ τῶν ἑβδομήκοντά που ἐνιαυτῶν. τίς οὖν ὁ λόγος σοι τῶν τεσσαρακονταπέντε βούλεται χρόνων; οὐ δοκεῖς γάρ μοι ἐν τούτῳ ἀληθεύειν.

Εἶπε δὲ Βαρλαὰμ πρὸς αὐτόν: Εἰ μὲν τοὺς ἀπὸ γενέσεως χρόνους μου μαθεῖν ζητεῖς, καλῶς τούτους ἀπείκασας ἐπέκεινα τῶν ἑβδομήκοντά που ὑπάρχειν: ἀλλ' ἔμοιγε οὐδόλως εἰς μέτρον ζωῆς ἐλογίσθησαν ὅσοι τῇ ματαιότητι τοῦ κόσμου δεδαπάνηντο. ὅτε γὰρ ἔζων τῷ σαρκίῳ δεδουλωμένος ταῖς ἁμαρτίαις, νεκρὸς ἤμην τὸν ἔσω ἄνθρωπον. τοὺς οὖν τῆς νεκρώσεως χρόνους οὐκ ἄν ποτε ζωῆς ὀνομάσαιμι. ἐξ ὅτου δὲ ὁ κόσμος ἐμοὶ ἐσταύρωται, κἀγὼ τῷ κόσμῳ, καί, ἀποθέμενος τὸν παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, οὐκ ἔτι ζῶ τῇ σαρκί, ἀλλὰ ζῇ ἐν ἐμοὶ ὁ Χριστός, ὃ δὲ ζῶ τῇ πίστει ζῶ τῇ τοῦ Υἱοῦ τοῦ Θεοῦ, τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ, τούτους εἰκότως καὶ ζωῆς χρόνους καὶ ἡμέρας σωτηρίας καλέσαιμι, οὓς περὶ τὰ τεσσαρακονταπέντε συναριθμῶν ἔτη, κατὰ λόγον σοι καὶ οὐκ ἀπὸ σκοποῦ τὴν τούτων ἐξεῖπον ἀρίθμησιν. καὶ σὺ τοίνυν τοῦ τοιούτου ἔχου λογισμοῦ ἑκάστοτε, μηδόλως ζῆν ὑπολαμβάνων τοὺς νενεκρωμένους μὲν πρὸς πᾶσαν ἀγαθοεργίαν, ζῶντας δὲ ταῖς ἁμαρτίαις καὶ τῷ κοσμοκράτορι καθυπουργοῦντας τῶν κάτω συρομένων, ἐν ἡδοναῖς τε καὶ ἐπιθυμίαις πονηραῖς τὸν βίον δαπανῶντας: ἀλλὰ τεθανατωμένους τούτους εὖ ἴσθι τυγχάνειν καὶ νενεκρωμένους τῇ τῆς ζωῆς ἐνεργείᾳ. τὴν γὰρ ἁμαρτίαν θάνατον τῆς ἀθανάτου ψυχῆς σοφός τις ἐκάλεσεν εἰκότως: φησὶ δὲ καὶ ὁ Ἀπόστολος: Ὅτε δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ: τίνα οὖν καρπὸν εἴχετε τότε, ἐφ' οἷς νῦν ἐπαισχύνεσθε; τὸ γὰρ τέλος ἐκείνων θάνατος. νυνὶ δὲ ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. τὰ γὰρ ὀψώνια τῆς ἁμαρτίας θάνατος, τὸ δὲ χάρισμα τοῦ Θεοῦ ζωὴ αἰώνιος.

Εἶπε δὲ ὁ Ἰωάσαφ πρὸς αὐτόν: Ἐπείπερ ἡ ἐν σαρκὶ ζωὴ οὐκ ἐν μέτρῳ ζωῆς σοι λελόγισται, οὐδὲ τὸν θάνατον τοῦτον, ὃν ὑφίστανται πάντες, θάνατόν σοι λογίζεσθαι χρή.

Ὁ δὲ γέρων ἀπεκρίνατο: Ἀναμφιλέκτως καὶ περὶ τούτων οὕτως ἔχω, μηδόλως τὸν πρόσκαιρον τουτονὶ θάνατον τρέμων, μήτε θάνατον αὐτὸν τοπαράπαν ἀποκαλῶν, εἴ γε τὴν ὁδὸν τῶν ἐντολῶν τοῦ Θεοῦ βαδίζοντά με καταλάβῃ, διαβατήριον δὲ μᾶλλον ἐκ θανάτου πρὸς ζωὴν τὴν κρείττονα καὶ τελειοτέραν καὶ ἐν Χριστῷ κρυπτομένην, ἧσπερ ποθοῦντες τυχεῖν οἱ ἅγιοι πάνυ τῇ παρούσῃ ἐδυσχέραινον. διό φησιν ὁ Ἀπόστολος: Οἴδαμεν ὅτι, ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους καταλυθῇ, οἰκοδομὴν ἐκ Θεοῦ ἔχομεν οἰκίαν ἀχειροποίητον, αἰώνιον, ἐν τοῖς οὐρανοῖς: καὶ γὰρ ἐν τούτῳ στενάζομεν, τὸ οἰκητήριον ἡμῶν τὸ ἐξ οὐρανοῦ ἐπενδύσασθαι ἐπιποθοῦντες, εἴ γε καὶ ἐνδυσάμενοι οὐ γυμνοὶ εὑρεθησόμεθα: καὶ γὰρ οἱ ὄντες ἐν τῷ σκήνει στενάζομεν βαρούμενοι, ἐφ' ᾧ οὐ θέλομεν ἐκδύσασθαι, ἀλλ' ἐπενδύσασθαι, ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς. καὶ πάλιν: Ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; καὶ αὖθις: Ἐπιθυμῶ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι. ὁ δὲ Προφήτης, Πότε ἥξω, φησί, καὶ ὀφθήσομαι τῷ προσώπῳ τοῦ Θεοῦ; ὅτι δὲ καὶ ἐμοὶ τῷ πάντων ἐλαχιστοτέρῳ οὐδόλως τὸν αἰσθητὸν θάνατον δεδοικέναι δοκεῖ, ἔξεστί σοι γνῶναι τῷ παρ' οὐδὲν θέμενόν με τὴν τοῦ σοῦ πατρὸς ἀπειλὴν ἀδεῶς παραγενέσθαι πρὸς σὲ καὶ τὸν σωτήριόν σοι καταγγεῖλαι λόγον, ἀκριβῶς περ εἰδότα ὡς, εἰ ἔλθοι αὐτῷ εἰς γνῶσιν ταῦτα, μυρίοις με, εἰ δυνατόν, καθυποβαλεῖ θανάτοις. ἀλλ' ἔγωγε, τὸν τοῦ Θεοῦ λόγον πάντων προκρίνων καὶ αὐτοῦ ποθῶν ἐπιτυχεῖν, οὔτε πτοοῦμαι τὸν πρόσκαιρον θάνατον, οὔτε τῆς τοιαύτης αὐτὸν προσηγορίας ἄξιον ὅλως ἀποκαλῶ, τῇ Δεσποτικῇ πειθόμενος ἐντολῇ, τῇ λεγούσῃ: Μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεινόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι: φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ.

Ταῦτα μὲν οὖν, φησὶν ὁ Ἰωάσαφ, τῆς ἀληθινῆς ὑμῶν φιλοσοφίας τὰ κατορθώματα, ὑπεραναβεβηκότα λίαν τὴν τῶν γηΐνων φύσιν τῶν δυσαποσπάστως τῆς παρούσης ἐχόντων ζωῆς: καὶ μακάριοι ὑμεῖς τοιαύτης ἐχόμενοι ἀνδρειοτάτης γνώμης. τίς δέ σου καὶ τῶν σὺν σοὶ ἐν τῇ τοιαύτῃ ἐρήμῳ ἡ διατροφή, πόθεν δὲ τὰ ἐνδύματα καὶ ποταπά, γνώρισόν μοι φιλαλήθως.

Ὁ δὲ Βαρλαὰμ φησίν. Ἡ μὲν διατροφὴ ἐκ τῶν εὑρισκομένων ἐστὶν ἀκροδρύων καὶ βοτανῶν ὧν ἡ ἔρημος τρέφει, δρόσῳ ποτιζομένη οὐρανίῳ καὶ τῇ προστάξει τοῦ Δημιουργοῦ εἴκουσα, ἐφ' οἷς οὐδείς ἐστιν ὁ μαχόμενος ἡμῖν καὶ φιλονεικῶν καὶ τὸ πλέον ζητῶν ἁρπάζειν τῷ τῆς πλεονεξίας ὅρῳ τε καὶ λόγῳ: ἀλλ' ἀφθόνως πᾶσι πρόκειται ἀνήροτος τροφὴ καὶ αὐτοσχέδιος τράπεζα. εἰ δέ ποτε καὶ τῶν πλησιαζόντων τις πιστῶν ἀδελφῶν ἄρτου ἐνέγκοι εὐλογίαν, ὡς παρὰ τῆς προνοίας πεμφθέντα δεχόμεθα τοῦτον ἐπ' εὐλογίᾳ τῶν πιστῶς προσενεγκόντων. τὰ δὲ ἐνδύματα ἀπὸ ῥακίων εἰσὶ τριχίνων καὶ μηλωταρίων ἢ σεβεννίνων, πεπαλαιωμένα πάντα καὶ πολύρραφα, πάνυ κατατρύχοντα τὸ ἀσθενὲς τοῦτο σαρκίον. τὸ αὐτὸ γὰρ ἡμῖν ἐστι περιβόλαιον θέρους τε καὶ χειμῶνος, ὅπερ οὐδόλως, ἐξ ὅτου ἐνδυσόμεθα, ἐκδύσασθαι θέμις, μέχρις ἂν παλαιωθὲν τέλεον διαφθαρῇ. οὕτω γὰρ ταῖς τοῦ κρύους καὶ φλογώσεως ἀνάγκαις ταλαιπωρούμενοι τὴν τῶν μελλόντων τῆς ἀφθαρσίας ἐνδυμάτων ποριζόμεθα ἑαυτοῖς ἀμφίασιν.

Τοῦ δὲ Ἰωάσαφ εἰπόντος: Πόθεν δέ σου τοῦτο τὸ ἱμάτιον ὃ περιβέβλησαι; ὁ γέρων ἔφη: Ἐν χρήσει τοῦτο παρά τινος τῶν πιστῶν ἀδελφῶν εἴληφα, τὴν πρός σε μέλλων πορείαν ποιήσασθαι: οὐ γὰρ ἔδει με τῷ συνήθει ἐνδύματι παραγενέσθαι. καθάπερ τις ἔχων προσφιλέστατον συγγενῆ αἰχμάλωτον ἐν ἀλλοδαπεῖ ἀπαχθέντα ἔθνει, καὶ τοῦτον βουλόμενος ἐκεῖθεν ἐξαγαγεῖν, ἀποθέμενος αὐτοῦ τὴν ἐσθῆτα καὶ τὸ τῶν ὑπεναντίων ὑποδὺς προσωπεῖον τὴν ἐκείνων καταλάβοι χώραν, καὶ πολυτρόπως τὸν οἰκεῖον τῆς πικρᾶς ἐλευθερώσειε τυραννίδος: τὸν αὐτὸν δὴ τρόπον κἀγὼ τὰ κατά σε μυηθείς, τοῦτο περιθέμενος τὸ σχῆμα, ἦλθον τὸν σπόρον τοῦ θείου κηρύγματος τῇ σῇ καταβαλεῖν καρδίᾳ, καὶ τῆς δουλείας λυτρώσασθαι τοῦ δεινοῦ κοσμοκράτορος. καὶ νῦν ἰδοὺ τῇ τοῦ Θεοῦ δυνάμει, ὅσον τὸ ἐπ' ἐμοί, τὴν διακονίαν μου πεποίηκα, τὴν αὐτοῦ καταγγείλας σοι γνῶσιν καὶ τὸ τῶν προφητῶν καὶ ἀποστόλων γνωρίσας κήρυγμα, διδάξας τε ἀπλανῶς καὶ φιλαλήθως τὴν τῶν παρόντων ματαιότητα καὶ οἵων κακῶν ὁ κόσμος γέμει, χαλεπῶς ἀπατῶν τοὺς αὐτῷ πειθομένους καὶ πολυτρόπως αὐτοὺς παγιδεύων. λοιπὸν πορευθῆναί με δεῖ ὅθεν ἐλήλυθα. καὶ τηνικαῦτα, τὸ ἀλλότριον ἀποθέμενος σχῆμα, τὸ ἴδιον ἔσομαι ἐνδεδυμένος.

Δυσωπεῖ τοίνυν τὸν γέροντα ὁ Ἰωάσαφ ὀφθῆναι αὐτῷ τῷ συνήθει αὐτοῦ ἐνδύματι. τότε ὁ Βαρλαὰμ ἀπεκδυσάμενος ὃ ἦν περιβεβλημένος ἱμάτιον, θέαμα ὤφθη φοβερὸν τῷ Ἰωάσαφ. ἦν γὰρ ἡ πᾶσα μὲν τῆς σαρκὸς ποιότης δεδαπανημένη, μεμελανωμένον δὲ τὸ δέρμα ἐκ τῆς ἡλιακῆς φλογώσεως καὶ περιτεταμένον τοῖς ὀστέοις, ὡς εἴ τις δοράν τινα περιτείνει ἐν λεπτοῖς καλάμοις: τρίχινον δέ τι ῥάκος ἐρρικνωμένον καὶ λίαν τραχὺ περιεζώννυτο ἐξ ὀσφύος μέχρι γονάτων: ὅμοιον δὲ τούτου παλλίον περιεβέβλητο κατὰ τῶν ὤμων.

Ὑπερθαυμάσας δὲ ὁ Ἰωάσαφ τῆς σκληρᾶς ταύτης διαγωγῆς τὸ ἐπίπονον, καὶ τὸ τῆς καρτερίας ὑπερβάλλον ἐκπλαγείς, σφοδρῶς ἐδάκρυε, καί φησι πρὸς τὸν γέροντα: Ἐπεί με τῆς πικρᾶς τοῦ διαβόλου δουλείας ἐλευθερῶσαι ἥκεις, τέλος σου τῇ εὐεργεσίᾳ ἐπιθεὶς Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου, καί, παραλαβών με μετὰ σοῦ, ἄγωμεν ἐντεῦθεν, ἵνα τέλεον λελυτρωμένος τῆς τοῦ κόσμου ἀπάτης τὴν σφραγῖδα τηνικαῦτα δέξωμαι τοῦ σωτηρίου βαπτίσματος, καὶ κοινωνός σοι τῆς θαυμαστῆς ταύτης φιλοσοφίας καὶ ὑπερφυοῦς ἀσκήσεως γένωμαι.

Εἶπε δὲ Βαρλαὰμ πρὸς αὐτόν: Νεβρὸν δορκάδος ἔτρεφέ τις τῶν πλουσίων. αὐξηθεῖσα δὲ αὕτη τὰς ἐρήμους ἐπόθει, τῇ φυσικῇ ἑλκομένη ἕξει. ἐξελθοῦσα τοίνυν ἐν μιᾷ, εὑρίσκει ἀγέλην δορκάδων βοσκομένων καὶ ἐχομένη τούτων περιῆγεν ἐν τοῖς πεδίοις τοῦ δρυμοῦ, ὑποστρέφουσα μὲν τὸ πρὸς ἑσπέραν, ἅμα δὲ πρωΐ, τῇ τῶν ὑπουργούντων ἀμελείᾳ, ἐξερχομένη καὶ τοῖς ἀγρίοις συναγελάζουσα. ἐκείνων δὲ πορρωτέρω μεταθεμένων νέμεσθαι, συνηκολούθησε καὶ αὐτή. οἱ δὲ τοῦ πλουσίου ὑπηρέται, τοῦτο αἰσθόμενοι, ἐφ' ἵππων ἀναβάντες, κατεδίωξαν ὀπίσω αὐτῶν, καὶ τὴν μὲν ἰδίαν δορκάδα ζωγρήσαντες, καὶ ἐπαναστρέψαντες οἴκαδε, ἀπρόϊτον τοῦ λοιποῦ ἔθεντο: τῆς δὲ λοιπῆς ἀγέλης τὰς μὲν ἀπέκτειναν, τὰς δὲ κακῶς διέθεντο. τὸν αὐτὸν δὴ τρόπον δέδοικα γενέσθαι καὶ ἐφ' ἡμᾶς, εἰ συνακολουθήσεις μοι: μήποτε καὶ τῆς σῆς ἀποστερηθῶ συνοικήσεως, καὶ κακῶν πολλῶν τοῖς ἑταίροις μου γένωμαι πρόξενος κρίματός τε αἰωνίου τῷ σῷ γεννήτορι. ἀλλὰ τοῦτό σε βούλεται ὁ Κύριος, νῦν μὲν σημειωθῆναι τῇ σφραγῖδι τοῦ θείου βαπτίσματος, καὶ μένειν ἐπὶ χώρας, πάσης ἀντεχόμενον εὐσεβείας καὶ τῆς τῶν ἐντολῶν τοῦ Χριστοῦ ἐργασίας. ἐπὰν δὲ δῴη καιρὸν ὁ πάντων δοτὴρ τῶν καλῶν, τηνικαῦτα καὶ ἐλεύσῃ πρὸς ἡμᾶς, καὶ τὸ ὑπόλοιπον τῆς παρούσης ζωῆς ἀλλήλοις συνοικήσαιμεν. πέποιθα δὲ τῷ Κυρίῳ καὶ ἐν τῇ μελλούσῃ διαγωγῇ ἀδιαστάτους ἡμᾶς εἶναι.

Αὖθις δὲ ὁ Ἰωάσαφ δακρύων φησὶ πρὸς αὐτόν: Εἰ τῷ Κυρίῳ ταῦτα δοκεῖ, τὸ θέλημα αὐτοῦ γενέσθω. τελειώσας οὖν με λοιπὸν τῷ θείῳ βαπτίσματι, καὶ λαβὼν παρ' ἐμοῦ χρήματα καὶ ἱμάτια εἰς διατροφὴν καὶ ἀμφίασιν σοῦ τε καὶ τῶν ἑταίρων σου, ἄπελθε εἰς τὸν τόπον τῆς ἀσκήσεώς σου, τῇ τοῦ Θεοῦ εἰρήνῃ φρουρούμενος. κἀμοῦ μὴ διαλίπῃς ὑπερευχόμενος, ἵνα μὴ ἐκπέσοιμι τῆς ἐλπίδος μου, ἀλλὰ θᾶττον ἰσχύσω καταλαβεῖν σε καὶ ἐν ἡσυχίᾳ βαθείᾳ τῆς παρὰ σοῦ ἀπολαύειν ὠφελείας.

Ὁ δὲ Βαρλαὰμ ἔφη: Τὴν μὲν τοῦ Χριστοῦ σε λαβεῖν σφραγῖδα τὸ κωλῦον οὐδέν. εὐτρέπισον λοιπὸν σεαυτόν: καί, τοῦ Κυρίου συνεργοῦντος, τελειωθήσῃ. περὶ ὧν δὲ εἶπας χρημάτων τοῖς ἑταίροις μου παρασχεῖν, πῶς ἔσται τοῦτο, σὲ τὸν πένητα τοῖς πλουσίοις ἐλεημοσύνην διδόναι; οἱ πλούσιοι γὰρ ἀεὶ τοὺς πένητας εὐεργετοῦσιν, οὐ μὴν δὲ οἱ ἄποροι τοὺς εὐπόρους. ὁ γὰρ ἔσχατος πάντων τῶν ἑταίρων μου πλουσιώτερός σου ἀσυγκρίτως καθέστηκεν. ἀλλὰ πέποιθα εἰς τοὺς οἰκτιρμοὺς τοῦ Θεοῦ καί σε ὅσον οὔπω ὑπερπλουτῆσαι: καὶ οὐκ εὐμετάδοτος τηνικαῦτα ἔσῃ.

Εἶπε δὲ ὁ Ἰωάσαφ πρὸς αὐτόν: Σαφήνισόν μοι τὸν λόγον, πῶς ὁ πάντων ἔσχατος τῶν σῶν ἑταίρων ὑπέρκειταί μου τῷ πλούτῳ, οὕσπερ πολλῇ συζῆν ἀκτημοσύνῃ καὶ ἐσχάτῃ ταλαιπωρεῖσθαι πτωχείᾳ πρὸ μικροῦ ἔλεγες, πῶς δὲ νῦν μὲν πένητά με ἀποκαλεῖς, ὅταν δὲ ὑπερπλουτήσω οὐκ εὐμετάδοτον γενέσθαι λέγεις τὸν εὐμετάδοτον νῦν καθεστηκότα;

Ὁ δὲ Βαρλαὰμ ἀπεκρίνατο: Οὐ πτωχείᾳ τούτους ἔφην ταλαιπωρεῖσθαι, ἀλλὰ πλούτῳ κομᾶν ἀκενώτῳ. τὸ γὰρ ἀεὶ τοῖς χρήμασι προστιθέναι χρήματα, καὶ μὴ τῆς ὁρμῆς χαλινοῦσθαι, ἀλλὰ καὶ πλειοτέρων ἀκορέστως ὀρέγεσθαι, τοῦτο πενίας ἐσχάτης ἐστί. τοὺς δὲ τῶν παρόντων μὲν ὑπεριδόντας πόθῳ τῶν αἰωνίων, καὶ σκύβαλα ταῦτα ἡγησαμένους, ἵνα Χριστὸν μόνον κερδήσωσι, πᾶσαν δὲ βρωμάτων καὶ ἐνδυμάτων ἀποθεμένους μέριμναν καὶ τῷ Κυρίῳ ταύτην ἐπιρρίψαντας, εὐφραινομένους δὲ τῇ ἀκτησίᾳ, ὡς οὐκ ἄν τις τῶν φιλοκόσμων εὐφρανθείη πλούτῳ καὶ χρήμασι βρίθων, καὶ τὸν πλοῦτον τῆς ἀρετῆς ἀφθόνως ἑαυτοῖς συναγηοχότας, ταῖς ἐλπίσι τε τῶν ἀτελευτήτων τρεφομένους ἀγαθῶν, εἰκότως πλουσιωτέρους σου καὶ πάσης τῆς ἐπιγείου βασιλείας καλέσαιμι. τοῦ δὲ Θεοῦ συνεργοῦντός σοι, ἐπιλήψῃ καὶ αὐτὸς τῆς τοιαύτης πνευματικῆς περιουσίας, ἥνπερ ἐν ἀσφαλείᾳ τηρῶν καὶ τοῦ πλείονος ἀεὶ δικαίως ἐφιέμενος, οὐκ ἂν θελήσειάς τι ταύτης κατακενοῦν ὅλως. αὕτη γάρ ἐστιν ἀληθὴς περιουσία: ὁ δὲ τοῦ αἰσθητοῦ πλούτου ὄγκος βλάψειε μᾶλλον τοὺς αὐτοῦ φίλους ἢ ὠφελήσειεν. εἰκότως οὖν πενίαν ἐσχάτην τοῦτον ἀπεκάλεσα, ὅνπερ οἱ ἐρασταὶ τῶν οὐρανίων ἀγαθῶν πάντη ἀπαρνησάμενοι ἔφυγον ἀπ' αὐτοῦ, ὡς φεύγει τις ἀπὸ ὄφεως. εἰ δέ, ὃν ἀπέκτειναν ἐχθρὸν καὶ τοῖς ποσὶ συνεπάτησαν οἱ συνασκηταί μου καὶ συστρατιῶται, τοῦτον αὖθις ζῶντα παρὰ σοῦ λαβὼν αὐτοῖς ἀπενέγκω, καὶ πρόξενος πολέμων καὶ παθῶν γένωμαι, ἔσομαι αὐτοῖς πάντως ἄγγελος πονηρός: ὅπερ μὴ γένοιτό μοι ποιῆσαι.

Τὰ αὐτὰ δέ μοι νόει καὶ περὶ ἐνδυμάτων. τοῖς γὰρ ἀπεκδυσαμένοις τὴν τῆς παλαιότητος καταφθορὰν καὶ τὸ τῆς παρακοῆς ἔνδυμα, ὅσον τὸ ἐπ' αὐτοῖς, ἀποθεμένοις, τὸν Χριστὸν δὲ ὡς ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης ἐνδεδυμένοις, πῶς αὐτοὺς πάλιν τοὺς δερματίνους ἀμφιάσαιμι χιτῶνας καὶ τὸ τῆς αἰσχύνης περιθήσομαι περιβόλαιον; ἀλλὰ τοὺς μὲν ἐμοὺς ἑταίρους μηδενὸς τῶν τοιούτων ἐπιδεομένους γινώσκων, τῇ τῆς ἐρήμου δὲ ἀρκουμένους ἀσκήσει καὶ τρυφὴν ταύτην λογιζομένους ἀληθεστάτην, τὰ χρήματα καὶ ἱμάτια, ἅπερ τούτοις ἔλεγες παρασχεῖν, τοῖς πένησι διανείμας, θησαυρὸν ἑαυτῷ εἰς τὸ μέλλον ἄσυλον θησαύρισον, τὸν Θεὸν ἑαυτῷ ταῖς ἐκείνων εὐχαῖς ἐπίκουρον θέμενος: οὕτω γὰρ μᾶλλον συνεργῷ τῷ πλούτῳ πρὸς τὰ καλὰ χρήσαιο. εἶτα καὶ τὴν πανοπλίαν τοῦ πνεύματος περιβαλλόμενος, καὶ τὴν μὲν ὀσφὺν ἐν ἀληθείᾳ περιζωσάμενος, ἐνδυσάμενος δὲ καὶ τὸν τῆς δικαιοσύνης θώρακα, περιθέμενός τε καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου, καὶ τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου τῆς εἰρήνης ὑποδησάμενος, μετὰ χεῖράς τε τὸν τῆς πίστεως ἀναλαβὼν θυρεόν, καὶ τὴν τοῦ πνεύματος μάχαιραν, ἥ ἐστι ῥῆμα Θεοῦ, καὶ πάντοθεν ἄριστα καθοπλισθεὶς καὶ περιφραξάμενος, οὕτω πεποιθὼς πρὸς τὸν κατὰ τῆς ἀσεβείας ἔξελθε πόλεμον, ὡς ἄν, ταύτην τροπωσάμενος καὶ τὸν αὐτῆς ἀρχηγὸν διάβολον εἰς γῆν καταρράξας, τοῖς τῆς νίκης στεφάνοις κοσμηθήσῃ ἐκ τῆς ζωαρχικῆς δεξιᾶς τοῦ Δεσπότου.