XXIV.

After the monks had made this godly end, the king bade Araches, his chief councillor, now that they had failed of their first plan, to look to the second and summon the man Nachor. At dead of night Araches repaired to his cave (he dwelt in the desert practising the arts of divination), and told him of their plans, and returned to the king at day-break. Again he demanded horsemen, and made as though he went in quest of Barlaam. When he was gone forth, and was walking the desert, a man was seen to issue from a ravine. Araches gave command to his men to pursue him. They took and brought him before their master. When asked who he was, what his religion and what his name, the man declared himself a Christian and gave his name as Barlaam, even as he had been instructed. Araches made great show of joy, apprehended him and returned quickly to the king, and told his tale and produced his man. Then said the king in the hearing of all present, "Art you the devil's workman, Barlaam?" But he denied it, saying, "I am God's workman, not the devil's. Revile me not; for I am your debtor to render me much thanks, because I have taught your son to serve God, and have turned him from error to the true God, and have schooled him in all manner of virtue." Feigning anger, again spoke the king, "Though I ought to allow you never a word, and give you no room for defence, but rather do you to death without question, yet such is my humanity that I will bear with your effrontery until on a set day I try your cause. If you be persuaded by me, you shalt receive pardon: if not, you shalt die the death." With these words he delivered him to Araches, commanding that he should be most strictly guarded.

On the morrow the king removed thence, and came back to his own palace, and it was blazoned abroad that Barlaam was captured, so that the king's son heard thereof and was exceeding sad at heart, and could in no wise refrain from weeping. With groans and lamentations he importuned God, and called upon him to succour the aged man. Nor did the good God despise his complaint, for he is loving with them that abide him in the day of trouble, and knoweth them that fear him. Wherefore in a night-vision he made known the whole plot to the young prince, and strengthened and cheered him for the trial of his righteousness. So, when the prince awoke from sleep, he found that his heart, erstwhile so sore and heavy, was now full of joyaunce, courage and pleasant light. But the king rejoiced at that which he had done and planned, imagining that he was well advised, and showering thanks on Araches. But wickedness lied to itself, to use the words of holy David, and righteousness overcame iniquity, completely overthrowing it, and causing the memorial thereof to perish with sound, as our tale in its sequel shall show.

After two days the king visited his son's palace. When his son came forth for to meet him, instead of kissing him, as was his wont, the father put on a show of distress and anger, and entered the royal chamber, and there sat down frowning. Then calling to his son, he said, "Child, what is this report that soundeth in mine ears, and weareth away my soul with despondency? Never, I ween, was man more filled with gladness of heart at the birth of a son than was I at your; and, I trow, never was man so distressed and cruelly treated by child as I have now been by you. Thou hast dishonoured my grey hairs, and taken away the light of mine eyes, and loosed the strength of my sinews; 'for the thing which I greatly feared concerning you is come upon me, and that which I was afraid of has come unto me.' Thou art become a joy to mine enemies, and a laughing-stock to mine adversaries. With untutored mind and childish judgement you hast followed the teaching of the deceivers and esteemed the counsel of the malicious above mine; you hast forsaken the worship of our gods and become the servant of a strange God. Child, wherefore hast you done this? I hoped to bring you up in all safety, and have you for the staff and support of mine old age, and leave you, as is most meet, to succeed me in my kingdom, but you wast not ashamed to play against me the part of a relentless foe. And shouldst you not rather have listened to me, and followed my injunctions, than have obeyed the idle and foolish pratings of that crafty old knave, who taught you to choose a sour life instead of a sweet, and abandon the charms of dalliance, to tread the hard and rough road, which the Son of Mary ordereth men to go? Dost you not fear the displeasure of the most puissant gods, lest they strike you with lightning, or quell you with thunderbolt, or overwhelm you in the yawning earth, because you hast rejected and scorned those deities that have so richly blessed us, and adorned our brow with the kingly diadem, and made populous nations to be our servants, that, beyond my hope, in answer to my prayer and supplication, allowed you to be born, and see the sweet life of day, and hast joined thyself unto the Crucified, duped by the hopes of his servants who tell you fables of worlds to come, and drivel about the resurrection of dead bodies, and bring in a thousand more absurdities to catch fools? But now, dearest son, if you hast any regard for me your father, bid a long farewell to these longwinded follies, and come sacrifice to the gracious gods, and let us propitiate them with hecatombs and drink-offerings, that they may grant you pardon for your fall; for they be able and strong to bless and to punish. And wouldst you have an example of that which I say? Behold us, who by them have been advanced to this honour, repaying them for their kindness by honouring their worshippers and chastising the runagates."

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

"That which I have done, sir, I will not deny. I have fled from darkness and run to the light: I have left error and joined the household of truth: I have deserted the service of devils, and joined the service of Christ, the Son and Word of God the Father, at whose decree the world was brought out of nothing; who, after forming man out of clay, breathed into him the breath of life, and set him to live in a paradise of delight, and, when he had broken his commandment and was become subject unto death, and had fallen into the power of the dread ruler of this world, did not fail him, but wrought diligently to bring him back to his former honour. Wherefore he, the framer of all Creation and maker of our race, became man for our sake, and, coming from a holy Virgin's womb; on earth conversed with men: for us ungrateful servants did the master endure death, even the death of the Cross, that the tyranny of sin might be destroyed, that the former condemnation might be abolished, that the gates of heaven might be open to us again. Thither he has exalted our nature, and set it on the throne of glory, and granted to them that love him an everlasting kingdom and joys beyond all that tongue can tell, or ear can hear. He is the mighty and only potentate, King of kings and Lord of lords, whose might is invincible, and whose lordship is beyond compare, who only is holy and dwelleth in holiness, who with the Father and with the Holy Ghost is glorified; into this faith I have been baptized. And I acknowledge and glorify and worship One God in Three persons, of one substance, and not to be confounded, increate and immortal, eternal, infinite, boundless, without body, without passions, immutable, unchangeable, undefinable, the fountain of goodness, righteousness and everlasting light, maker of all things visible and invisible, containing and sustaining all things, provident for all, ruler and King of all. Without him was there nothing made, nor without his providence can aught subsist. He is the life of all, the support of all, the light of all, being wholly sweetness and insatiable desire, the summit of aspiration. To leave God, then, who is so good, so wise, so mighty, and to serve impure devils, makers of all sinful lusts, and to assign worship to deaf and dumb images, that are not, and never shall be, were not that the extreme of folly and madness? When was there ever heard utterance or language from their lips? When have they given even the smallest answer to their bedesmen? When have they walked, or received any impression of sense? Those of them that stand have never thought of sitting down; and those that sit have never been seen to rise. From an holy man have I learned the ugliness, ill savour and insensibility of these idols, and, moreover, the rottenness and weakness of the devils that operate in them and by them deceive you; and I loathe their wickednesses and, hating them with a perfect hatred, have joined myself to the living and true God, and him will I serve until my latest breath, that my spirit also may return into his hands. When these unspeakable blessings came in my path I rejoiced to be freed from the bondage of evil devils, and to be reclaimed from dire captivity and to be illumined with the light of the countenance of the Lord. But my soul was distressed and divided asunder, that you, my lord and father, didst not share in my blessings. Yet I feared the stubbornness of your mind, and kept my grief to myself, not wishing to anger you; but, without ceasing, I prayed God to draw you to himself, and call you back from the long exile that you hast imposed upon thyself, a runagate alas! from righteousness, and a servant of all sin and wickedness. But sith you thyself, O my father, hast brought mine affairs to light, hear the sum of my resolve: I will not be false to my covenant with Christ; no, I swear it by him that bought me out of slavery with his own precious blood; even if I must needs die a thousand deaths for his sake, die I will. Knowing then how matters now stand with me, prithee, no longer trouble thyself in endeavouring to persuade me to change my good confession. For as it were a thankless and never ending task for you to try to grasp the heavens with your hand, or to dry up the waters of the sea, so hard were it for you to change me. Either then now listen to my counsel, and join the household of Christ, and so you shalt gain blessings past man's understanding, and we shall be fellows with one another by faith, even as by nature; or else, be well assured, I shall depart your sonship, and serve my God with a clear conscience."

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

Again said Ioasaph, "Why, O king, hast you been kindled to wrath? Art you grieved that I have gained such bliss? Why, what father was ever seen to be sorrowful in the prosperity of his son? Would not such an one be called an enemy rather than a father? Therefore will I no more call you my father, but will withdraw from you, as a man fleeth from a snake, if I know that you grudgest me my salvation, and with violent hand forcest me to destruction. If you wilt force me, and play the tyrant, as you hast threatened, be assured that you shalt gain nought thereby save to exchange the name of father for that of tyrant and murderer. It were easier for you to attain to the ways Of the eagle, and, like him, cleave the air, than to alter my loyalty to Christ, and that good confession that I have confessed in him. But be wise, O my father, and shake off the rheum and mist from the eyes of your mind, lift them aloft and look upward to view the light of my God that enlighteneth all around, and be thyself, at last, enlightened with this light most sweet. Why art you wholly given up to the passions and desires of the flesh, and why is there no looking upward? Know you that all flesh is grass and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away; but the word of my Lord, which by the gospel is preached unto all, shall endure for ever. Why then dost you thus madly cling to and embrace that glory, which, like spring flowers, fadeth and perisheth, and to beastly unsavoury wantonness, and to the abominable passions of the belly and the members thereunder, which for a season please the senses of fools, but afterwards make returns more bitter than gall, when the shadows and dreams of this vain life are passed away, and the lovers thereof, and workers of iniquity are imprisoned in the perpetual pain of dark and unquenchable fire, where the worm that sleepeth not gnaweth for ever, and where the fire burneth without ceasing and without quenching through endless ages? And with these sinners alas! you too shalt be imprisoned and grievously tormented, and shalt bitterly rue your wicked counsels, and bitterly regret your days that now are, and think upon my words, but there shall be no advantage in repentance; for in death there is no confession and repentance. But the present is the set time for work: the future for reward. Even if the pleasures of the present world were not evanescent and fleeting, but were to endure for ever with their owners, not even thus should any man choose them before the gifts of Christ, and the good things that pass man's understanding. Soothly, as the sun surpasseth in radiance and brightness the dead of night, even so, and much more so, doth the happiness promised to those that love God excel in glory and magnificence all earthly kinship and glory; and there is utter need for a man to choose the more excellent before the more worthless. And forasmuch as everything here is fleeting and subject to decay, and passes and vanisheth as a dream, and as a shadow and vision of sleep; and as one may sooner trust the unstable breezes, or the tracks of a ship passing over the waves, than the prosperity of men, what simplicity, nay, what folly and madness it is to choose the corruptible and perishable, the weak things of no worth, rather than the incorruptible and everlasting, the imperishable and endless, and, by the temporal enjoyment of these things, to forfeit the eternal fruition of the happiness to come! Wilt you not understand this, my father? Wilt you not haste past the things which haste pass you, and attach thyself to that which endureth? Wilt you not prefer a home land to a foreign land, light to darkness, the spirit to the flesh, eternal life to the shadow of death, the indestructible to the fleeting? Wilt you not escape from the grievous bondage of the cruel prince of this world, I mean the evil one, the devil, and become the servant of the good, tenderhearted, and all merciful Lord? Wilt you not break away from serving your many gods, falsely so called, and serve the one, true and living God? Though you hast sinned against him often times by blaspheming him, and often times by slaying his servants with dread torments, yet, I know well, that if you turn again, he shall in his kindness receive you, and no more remember your offences: because he willeth not the death of a sinner but rather that he may turn and live--he, who came down from the unspeakable heights, to seek us that had gone astray: who endured for us Cross, scourge and death: who bought with his precious blood us who had been sold in bondage under sin. Unto him be glory and praise for ever and ever! Amen."

The king was overwhelmed with astonishment and anger; with astonishment, at his son's wisdom and unanswerable words; with anger, at the persistence with which he denounced his father's gods, and mocked and ridiculed the whole tenour of his life. He could not admit the glory of his discourse because of the grossness of the darkness within, but natural affection forbad him to punish his son, or evilly to entreat him, and he utterly despaired of moving him by threats. Fearing then that, if he argued further with him, his son's boldness and bitter satire of the gods might kindle him to hotter anger, and lead him to do him a mischief, he arose in wrath and withdrew. "Would that you hadst never been born," he cried, "nor hadst come to the light of day, destined as you weft to be such an one, a blasphemer of the gods, and a renegade from your father's love and admonition." But you shalt not alway mock the invincible gods, nor shall their enemies rejoice for long, nor shall these knavish sorceries prevail. For except you become obedient unto me, and right-minded toward the gods, I will first deliver time to sundry tortures, and then put you to the cruellest death, dealing with you not as with a son, but as with an enemy and rebel."

XXIV

Τούτων οὖν εὐσεβῶς τελειωθέντων, ὁ βασιλεὺς τῷ πρωτοσυμβούλῳ ἔλεγεν Ἀραχῇ πρὸς τὴν δευτέραν ἀποβλέψαι βουλήν, τοῦ πρώτου διαμαρτόντος, καὶ τὸν Ναχὼρ ἐκεῖνον προσκαλέσασθαι. ὁ γοῦν Ἀραχὴς νυκτὶ βαθείᾳ τὸ ἐκείνου καταλαβὼν σπήλαιον (τὰς ἐρήμους γὰρ ᾤκει, μαντικαῖς σχολάζων τέχναις), καὶ πάντα αὐτῷ τὰ βεβουλευμένα σαφηνίσας, πρὸς τὸν βασιλέα ἅμα πρωῒ ἐπανέρχεται. καὶ δὴ ἱππεῖς αὐτῷ αὖθις ζητήσας ἐπὶ ἔρευναν τοῦ Βαρλαὰμ ἐξέρχεσθαι προσεποιεῖτο. ἐξελθόντι δὲ καὶ τὰς ἐρήμους ἐμπεριπατοῦντι ὁρᾶται αὐτῷ ἀνήρ τις ἐκ φάραγγός τινος ἐξερχόμενος. τοῦ δὲ καταδιώκειν αὐτὸν κελεύσαντος, φθάνουσι τὸ τάχος, καὶ συλλαβόντες πρὸς αὐτὸν ἄγουσι. τοῦ δὲ πυνθανομένου τίς τε εἴη καὶ ποίας θρησκείας ἢ τί καλούμενος, Χριστιανὸν μὲν ἐκεῖνος ἑαυτὸν ἀπεκάλεσε, Βαρλαὰμ δὲ ὠνόμασε, καθάπερ δεδίδακτο. χαρᾶς δὲ πλησθεὶς ὁ Ἀραχής, ὡς ἐδείκνυε, τάχιστα τοῦτον λαβών, πρὸς τὸν βασιλέα ἐπανέρχεται: καὶ δὴ μηνύσας παρίστησιν αὐτόν. καί φησιν ὁ βασιλεὺς εἰς ἐπήκοον πάντων τῶν παρισταμένων: Σὺ εἶ ὁ τοῦ δαίμονος ἐργάτης Βαρλαάμ; ὁ δὲ ἀντέφησεν: Τοῦ Θεοῦ ἐργάτης εἰμί, καὶ οὐ τῶν δαιμόνων. μὴ οὖν με λοιδόρει. πολλὰς γάρ μοι ὁμολογεῖν χάριτας ὀφειλέτης εἶ, ὅτι τὸν υἱόν σου θεοσεβεῖν ἐδίδαξα, πάσης ἀπαλλάξας ἀπάτης καὶ τῷ ἀληθινῷ καταλλάξας Θεῷ, καὶ πᾶσαν παιδεύσας ἀρετῆς ἰδέαν. αὖθις δὲ ὁ βασιλεύς, ὀργιζόμενος ὥσπερ, ἔφη: Ἔδει μέν σε μηδὲ λόγου τὸ παράπαν ἀξιώσαντα, ἢ τόπον ἀπολογίας δόντα, ἀλλ' ἀνερωτήτως θανατῶσαι. ἀλλ' ἀνέχομαί σου τοῦ θράσους, τῆς προσηκούσης μοι ἕνεκεν φιλανθρωπίας, ἕως τακτῇ ἡμέρᾳ ἐξετάσω τὰ περὶ σοῦ. καὶ εἰ μὲν πεισθείης μοι συγγνώμης ἀξιωθήσῃ: εἰ δὲ μή, κακῶς ἀπολῇ. οὕτως εἰπὼν τῷ Ἀραχῇ τοῦτον παραδίδωσι, φυλάττειν ἀκριβέστατα ἐντειλάμενος.

Τῇ δὲ ἐπαύριον ἀναζεύξας ἐκεῖθεν, πρὸς τὸ ἴδιον ἐπάνεισι παλάτιον. καὶ ἐξηχούετο κρατηθῆναι τὸν Βαρλαάμ, ὥστε καὶ τὸν βασιλέως ἀκούσαντα υἱὸν δεινῶς τὴν ψυχὴν ἀλγῆσαι, καὶ μηδόλως τῶν δακρύων ἐγκρατὴς δύνασθαι εἶναι. στεναγμοῖς δὲ καὶ θρήνοις τὸν Θεὸν ἐδυσώπει, καὶ εἰς βοήθειαν αὐτὸν ἐπεκαλεῖτο τοῦ γέροντος. οὐ παρεῖδεν οὖν αὐτὸν ὀδυρόμενον ὁ ἀγαθός: χρηστὸς γάρ ἐστι τοῖς ὑπομένουσιν αὐτὸν ἐν ἡμέρᾳ θλίψεως, καὶ γινώσκων τοὺς εὐλαβουμένους αὐτόν: ὃς καὶ τῷ νέῳ δι' ὁράματος νυκτερινοῦ πάντα γνωρίζει, καὶ ἰσχὺν αὐτῷ ἐντίθησι, καὶ εἰς τὸν τῆς εὐσεβείας παραθαρρύνει ἀγῶνα. ἔξυπνος δὲ γενόμενος, χαρᾶς τε πλήρη καὶ θάρσους καὶ φωτὸς γλυκυτάτου, τὴν πρὸ μικροῦ λυπουμένην αὐτοῦ καὶ ἀλγοῦσαν εὑρίσκει καρδίαν. ὁ δὲ βασιλεύς, οὕτω ταῦτα δράσας καὶ οὕτω διανοηθείς, ἔχαιρε, καλῶς διασκέπτεσθαι οἰόμενος, καὶ τῷ Ἀραχῇ μεγίστην ἀπονέμων τὴν χάριν. ἀλλ' ἐψεύσατο ἡ ἀδικία ἑαυτῇ, τὸ τοῦ θείου φάναι Δαυΐδ, καὶ ἡ δικαιοσύνη νικᾷ τὴν ἀνομίαν, τέλεον αὐτὴν καταβαλοῦσα καὶ τὸ μνημόσυνον αὐτῆς ἀπολέσασα μετ' ἤχου, ὡς ἐν τοῖς ἑξῆς δηλώσειεν ὁ λόγος.

Μετὰ γοῦν δύο ἡμέρας ὁ βασιλεὺς παραγίνεται πρὸς τὸ τοῦ υἱοῦ παλάτιον. καὶ τούτου εἰς ὑπάντησιν ἐξελθόντος, οὐκ ἠσπάσατο συνήθως ὁ πατήρ: ἀλλ', ἀχθομένῳ ὥσπερ καὶ ὀργιζομένῳ ἐοικώς, εἰσελθὼν ἐν τῷ βασιλικῷ κοιτῶνι, σκυθρωπάζων ἐκαθέσθη. εἶτα, τὸν υἱὸν προσκαλεσάμενος, ἔφη: Τίς ἡ διηχοῦσά μου τὰς ἀκοὰς φήμη, τέκνον, καὶ ἀθυμίαις μου τὴν ψυχὴν κατατήκουσα; οὐδένα γὰρ τῶν ἀνθρώπων τοσαύτης ἐμπιπλᾶσθαι χαρᾶς ποτε οἶμαι ἐπὶ τέκνου γεννήσει, ὅσης ἐγὼ ἐπὶ σοὶ μετέσχον θυμηδίας: οὐδ' αὖ πάλιν λυπηθῆναί τινα καὶ κακῶς παρὰ παιδὸς διατεθῆναι δοκῶ, ὡς σύ με νῦν διέθηκας καὶ τὴν ἐμὴν ἠτίμασας πολιάν, τὸ φῶς τε περιῆρας τῶν ὀφθαλμῶν μου καὶ τὴν τῶν ἐμῶν νεύρων ἐξέκοψας ἰσχύν: φόβος γὰρ ὃν ἐφοβούμην περὶ σοῦ ἦλθέ μοι, καὶ ὃν ἐδεδοίκειν συνήντησέ μοι. καὶ γέγονας τῶν ἐχθρῶν μου ἐπίχαρμα καὶ τῶν ὑπεναντίων μου κατάγελως. ἀπαιδεύτῳ φρενὶ καὶ νηπιώδει γνώμῃ τοῖς τῶν ἀπατεώνων ῥήμασιν ἐξακολουθήσας, καὶ τὴν βουλὴν τῶν κακοφρόνων τῆς ἐμῆς προκρίνας βουλῆς, καὶ τῶν ἡμετέρων θεῶν τὸ σέβας καταλιπών, ἀλλοτρίῳ ἐλάτρευσας Θεῷ. ἵνα τί, τέκνον, ταῦτα πεποίηκας; καὶ ὃν ἤλπιζον ἐν πάσῃ ἐκτρέφειν ἀσφαλείᾳ καὶ τοῦ γήρως ἔχειν βακτηρίαν καὶ ἰσχύν, διάδοχόν τε ἄριστον καταλιμπάνειν τῆς βασιλείας, τὰ τῶν ἐχθρῶν οὐκ ᾐδέσθης καὶ πολεμίων ἐνδείξασθαι εἰς ἐμέ; οὐκ ἔδει σε ἐμοὶ μᾶλλον πείθεσθαι καὶ τοῖς ἐμοῖς ἕπεσθαι δόγμασιν, ἢ τοῦ δολίου καὶ σαπροῦ γέροντος εἴκειν ταῖς φληνάφοις μωρολογίαις, τοῦ πικράν σοι ἀντὶ τῆς γλυκείας ὑποθεμένου ζωήν, καὶ ἀντὶ τῆς ποθεινοτάτης τρυφῆς τὴν σκληρὰν καὶ τραχεῖαν ὁδεύειν ὁδόν, ἣν ὁ τῆς Μαρίας Υἱὸς ἰέναι προτρέπεται, οὐ δέδοικας δὲ τῶν μεγίστων θεῶν τὴν ὀργήν, μὴ κεραυνῷ σε βαλοῦσιν, ἢ σκηπτῷ θανατώσουσιν, ἢ χάσματι γῆς καταποντίσουσιν, ἀνθ' ὧν τοὺς τοσαῦτα ἡμᾶς εὐηργετηκότας καὶ διαδήματι βασιλείας κατακοσμήσαντας, καὶ ἔθνη πολυάνθρωπα ὑποτάξαντας, καὶ σὲ παρ' ἐλπίδα δι' εὐχῆς ἐμῆς καὶ δεήσεως γεννηθῆναι καὶ τοῦ γλυκυτάτου μετέχειν φωτὸς τούτου παρασκευάσαντας, παρωσάμενος καὶ ἐξουθενήσας, τῷ ἐσταυρωμένῳ προσεκολλήθης, ταῖς ματαίαις ἐλπίσι τῶν αὐτοῦ θεραπόντων φενακισθείς, καινούς τινας μυθολογούντων αἰῶνας καὶ νεκρῶν σωμάτων ἀνάστασιν ληρούντων, καὶ ἄλλα μυρία πρὸς ἀπάτην τῶν ἀνοήτων παρεισαγόντων; ἀλλά γε νῦν, φίλτατε υἱέ, εἴ τι μοι πείθῃ τῷ πατρί, μακρὰν τοῖς μακροῖς τούτοις λήροις χαίρειν εἰπών, θῦσον προσελθὼν τοῖς εὐμενέσι θεοῖς, ἑκατόμβαις τε αὐτοὺς καὶ σπονδαῖς ἐκμειλιξώμεθα, ἵνα συγγνώμην σοι τοῦ πταίσματος παράσχοιντο: δυνατοὶ γάρ εἰσι καὶ ἰσχύοντες εὐεργετεῖν τε καὶ τιμωρεῖσθαι, καί σοι παράδειγμα τῶν λεγομένων, ἡμεῖς οἱ δι' αὐτῶν εἰς ταύτην τὴν ἀρχὴν προελθόντες, καὶ χάριτας αὐτοῖς τῆς εὐεργεσίας, τάς τε πρὸς τοὺς σεβομένους τιμὰς καὶ τὰς πρὸς τοὺς μὴ πειθομένους αὐτοῖς θύειν κολάσεις παρέχοντες.

Πολλὰς οὖν τοιαύτας βαττολογίας τοῦ βασιλέως διεξελθόντος, τὰ μὲν ἡμέτερα διακωμῳδοῦντος καὶ διαβάλλοντος, τὰ τῶν εἰδώλων δὲ ἐγκωμιάζοντος καὶ ἐπαινοῦντος, ἰδὼν ὁ θειότατος νεανίας ὡς οὐκ ἔτι δεῖται τὸ πρᾶγμα γωνίας καὶ ἐπικρύψεως, ἀλλὰ λυχνίας καὶ περιωπῆς, μᾶλλον ὥστε φανερὸν ἅπασι καταστῆναι, παρρησίας καὶ θάρσους ὑποπλησθείς, ἔφη.

Ὅ μοι πέπρακται, δέσποτα, οὐκ ἂν ἀρνηθείην. τὸ σκότος ἐξέφυγον, τῷ φωτὶ προσδραμών: καὶ τὴν πλάνην ἀπέλιπον, τῇ ἀληθείᾳ οἰκειωθείς: καὶ τοῖς δαίμοσιν ἀποταξάμενος, Χριστῷ συνεταξάμην, τῷ τοῦ Θεοῦ καὶ Πατρὸς Υἱῷ καὶ Λόγῳ, οὗ τῷ ῥήματι παρήχθη τὸ πᾶν ἐκ μὴ ὄντων, ὃς καί, τὸν ἄνθρωπον ἐκ χοὸς διαπλάσας, ζωτικὴν ἐνεφύσησε πνοήν, ἐν παραδείσῳ τε τῆς τρυφῆς ἔθετο διαιτᾶσθαι, παραβάντα δὲ τὴν ἐντολὴν αὐτοῦ καὶ τῷ θανάτῳ ὑπόδικον γενόμενον, τῇ ἐξουσίᾳ τε τοῦ δεινοῦ κοσμοκράτορος ὑπαχθέντα, οὐκ ἀπέστη πάντα ποιῶν πρὸς τὴν ἀρχαίαν βουλόμενος ἐπαναγαγεῖν τιμήν. διὸ αὐτὸς ὁ πάσης τῆς κτίσεως ποιητὴς καὶ τοῦ ἡμετέρου γένους δημιουργὸς ἄνθρωπος ἐγένετο δι' ἡμᾶς καὶ ἐπὶ γῆς ἐλθὼν ἐκ Παρθένου ἁγίας τοῖς ἀνθρώποις συνανεστρέφετο, καὶ ὑπὲρ ἡμῶν τῶν ἀγνωμόνων οἰκετῶν ὁ Δεσπότης θάνατον κατεδέξατο καὶ θάνατον τὸν διὰ σταυροῦ, ὅπως λυθῇ τῆς ἁμαρτίας ἡ τυραννίς, ὅπως ἡ προτέρα καταδίκη ἀναιρεθῇ, ὅπως ἀνοιγῶσι πάλιν ἡμῖν αἱ οὐρανοῦ πύλαι. ἐκεῖ γὰρ τὴν φύσιν ἡμῶν ἀνήγαγε καὶ ἐπὶ θρόνου δόξης κεκάθικε, βασιλείαν τε τὴν ἀτελεύτητον ἐδωρήσατο τοῖς αὐτὸν ἀγαπῶσι καὶ ἀγαθὰ τὰ κρείττονα καὶ λόγου καὶ ἀκοῆς. αὐτὸς γάρ ἐστιν ὁ κραταιὸς καὶ μόνος δυνάστης, ὁ Βασιλεὺς τῶν βασιλευόντων καὶ Κύριος τῶν κυριευόντων, οὗ τὸ κράτος ἄμαχον καὶ ἡ δυναστεία ἀνείκαστος, ὁ μόνος ἅγιος καὶ ἐν ἁγίοις ἀναπαυόμενος, ὁ σὺν Πατρὶ καὶ Ἁγίῳ Πνεύματι δοξαζόμενος, εἰς ἃ βεβάπτισμαι. καὶ ὁμολογῶ, δοξάζω τε καὶ προσκυνῶ ἕνα Θεὸν ἐν τρισὶν ὑποστάσεσιν ὁμοούσιόν τε καὶ ἀσύγχυτον, ἄκτιστόν τε καὶ ἀθάνατον, αἰώνιον, ἄπειρον, ἀπεριόριστον, ἀσώματον, ἀπαθῆ, ἄτρεπτον, ἀναλλοίωτον, ἀόριστον, πηγὴν ἀγαθότητος καὶ δικαιοσύνης καὶ φωτὸς ἀϊδίου, πάντων κτισμάτων ὁρατῶν τε καὶ ἀοράτων ποιητήν, συνέχοντά τε πάντα καὶ συντηροῦντα, πάντων προνοούμενον, κρατοῦντά τε πάντων καὶ βασιλεύοντα. οὔτε γὰρ ἐγένετό τι τῶν ὄντων χωρὶς αὐτοῦ, οὔτε τῆς αὐτοῦ προνοίας ἄνευ συνίστασθαί τι δύναται: αὐτὸς γάρ ἐστι πάντων ἡ ζωή, πάντων ἡ σύστασις, πάντων ὁ φωτισμός, ὅλος γλυκασμὸς καὶ ἐπιθυμία ἀκόρεστος, καὶ πάντων τῶν ἐφετῶν τὸ ἀκρότατον. τὸ καταλιπεῖν οὖν τὸν οὕτως ἀγαθόν, οὕτω σοφόν, οὕτω δυνατὸν Θεόν, καὶ δαίμοσιν ἀκαθάρτοις, δημιουργοῖς πάντων τῶν παθῶν, λατρεῦσαι, ξοάνοις τε κωφοῖς καὶ ἀλάλοις σέβας ἀπονεῖμαι, τοῖς μήτε οὖσί τι μήτε ἐσομένοις, πόσης οὐκ ἂν εἴη πέρα ἀνοίας καὶ παραφροσύνης; πότε γὰρ ἠκούσθη τις λαλιὰ ἢ λόγος παρ' αὐτῶν; πότε κἂν σμικρὰν ἀπόκρισιν τοῖς εὐχομένοις αὐτοῖς δεδώκασι; πότε περιεπάτησαν ἢ αἴσθησίν τινα ἐδέξαντο; οὔτε γὰρ οἱ ἱστάμενοί ποτε καθέδρας ἐμνήσθησαν, οὔτε οἱ καθήμενοι ἀναστάντες ὤφθησαν. τούτων τὸ εἰδεχθὲς καὶ δυσῶδες καὶ ἀναίσθητον, ἔτι δὲ καὶ τῶν ἐνεργούντων ἐν αὐτοῖς καὶ δι' αὐτῶν ὑμᾶς ἀπατώντων δαιμόνων τὸ σαθρὸν καὶ ἀσθενὲς παρὰ ἀνδρὸς ἁγίου μαθών, καὶ τῆς αὐτῶν κακίας καταπτύσας, καὶ τέλειον μῖσος μισήσας αὐτούς, τῷ ζῶντι καὶ ἀληθινῷ συνεταξάμην Θεῷ: καὶ αὐτῷ δουλεύσω μέχρι τελευταίας ἀναπνοῆς, ἵνα καὶ εἰς τὰς αὐτοῦ χεῖρας ἔλθοι μου τὸ πνεῦμα. τῶν τοιούτων οὖν συναντησάντων μοι ἀνεκδιηγήτων ἀγαθῶν, ἔχαιρον μὲν τῆς δουλείας ἀπαλλαγεὶς τῶν πονηρῶν δαιμόνων καὶ τῆς δεινῆς ἀνακληθεὶς αἰχμαλωσίας, καὶ τῷ φωτὶ περιλαμφθεὶς τοῦ προσώπου Κυρίου: ἠνιώμην δὲ καὶ τὴν ψυχὴν ἐμεριζόμην, ὅτι μὴ καὶ αὐτὸς ὁ δεσπότης μου καὶ πατὴρ τῶν τοιούτων μετεῖχες εὐεργεσιῶν. ἀλλὰ δεδοικώς σου τῆς γνώμης τὸ δυσπειθές, κατεῖχον ἐν ἐμαυτῷ τὴν λύπην, μὴ παροργίσαι σε βουλόμενος, τὸν Θεὸν δὲ ἀπαύστως ἱκέτευον ἑλκῦσαί σε πρὸς ἑαυτὸν καὶ τῆς μακρᾶς ἀνακαλέσασθαι ἐξορίας ἧς αὐτὸς προεξένησας σεαυτῷ, δραπέτης οἴμοι τῆς εὐσεβείας γενόμενος καὶ κακίας ὑπηρέτης πάσης καὶ ἀσεβείας. ἐπεὶ δὲ αὐτός, ὦ πάτερ, εἰς ἐμφανὲς τὰ κατ' ἐμὲ ἤγαγες, τὸ πᾶν τῆς ἐμῆς ἄκουε γνώμης: οὐ ψεύσομαι τὰς πρὸς Χριστόν μου συνθήκας, οὐ, μὰ τὸν ἐξαγοράσαντά με τῆς δουλείας τῷ τιμίῳ αὐτοῦ αἵματι, κἂν μυριάκις με δεῖ ἀποθανεῖν ὑπὲρ αὐτοῦ, θανοῦμαι. τὰ περὶ ἐμοῦ τοίνυν οὕτως εἰδώς, μηκέτι κόπους σεαυτῷ πάρεχε, μεταπείθειν με ἐπιχειρῶν τῆς καλῆς ὁμολογίας. ὡς γάρ σοι τοῦ οὐρανοῦ ἐπιλαβέσθαι δόξαντι τῇ χειρί, ἢ τὰ θαλάττια ξηρᾶναι πελάγη, ἄπρακτον ἂν τὸ ἐγχείρημα ἦν καὶ ἀνήνυτον, οὕτω δὴ καὶ τοῦτο γίνωσκε εἶναι. ἢ τοίνυν αὐτός, τῆς ἐμῆς ἀκούσας βουλῆς, τῷ Χριστῷ οἰκειώθητι, καὶ τῶν ὑπὲρ ἔννοιαν λήψῃ ἀγαθῶν, κοινωνοί τε ἀλλήλοις ἐσόμεθα, ὥσπερ τῆς φύσεως, οὕτω δὴ καὶ τῆς πίστεως: ἢ τῆς σῆς ἀποστήσομαι, εὖ ἴσθι, υἱότητος, καὶ τῷ Θεῷ μου λατρεύσω καθαρῷ συνειδότι.

Ταῦτα οὖν πάντα ὡς ἤκουσεν ὁ βασιλεύς, ὀξύτατα κινηθεὶς καὶ θυμῷ ἀσχέτῳ καταληφθείς, ὀργίλως αὐτῷ ἐλάλει, καὶ πικρῶς τοὺς ὀδόντας ἔβρυχε, μαινομένῳ ἐοικώς: Καὶ τίς, φησίν, ὁ τοιούτων μοι αἴτιος τῶν κακῶν, ἢ αὐτὸς ἐγὼ οὕτως σοι διατεθεὶς καὶ τοιαῦτα ἐπὶ σοὶ ἐργασάμενος ἃ οὐδεὶς πώποτε τῶν πατέρων πεποίηκε; διό σου τῆς γνώμης τὸ σκολιὸν καὶ φιλόνεικον, δύναμιν τῇ ἐξουσίᾳ προσλαβόμενον, κατὰ τῆς ἐμῆς κεφαλῆς μανῆναί σε πεποίηκε. δικαίως οὖν ἐν τῇ σῇ γεννήσει οἱ ἀστρολόγοι δεινὸν εἶπον ἀποβήσεσθαί σε καὶ παμπόνηρον ἄνδρα, ἀλαζόνα τε καὶ γονεῦσιν ἀπειθῆ. ἀλλὰ νῦν, εἰ τὴν ἐμὴν ἀκυρώσεις βουλὴν καὶ τῆς ἐμῆς ἀποστήσῃ υἱότητος, ὡς ἐχθρός σοι διατεθείς, ἐκεῖνα ποιήσω σοι, ἅπερ οὐδὲ πολεμίοις τις ἐνεδείξατο.

Αὖθις δὲ ἐκεῖνος, Τί, φησίν, ὦ βασιλεῦ, εἰς ὀργὴν ἀνήφθης; ὅτι τοιούτων ἐγὼ ἠξίωμαι ἀγαθῶν, λελύπησαι; καὶ τίς ποτε πατὴρ ἐπὶ τῇ τοῦ υἱοῦ εὐτυχίᾳ ἀχθόμενος ὡράθη; ἢ πῶς πατὴρ ὁ τοιοῦτος, καὶ οὐκ ἐχθρός, λογισθείη; οὐκοῦν οὐδὲ ἐγὼ τοῦ λοιποῦ πατέρα μού σε καλέσω: ἀλλ' ἀποστήσομαί σου, ὥσπερ τις φεύγει ἀπὸ ὄφεως, εἰ γνώσομαι φθονεῖν σε τὴν ἐμὴν σωτηρίαν, εἰς ἀπώλειαν δὲ βιαίᾳ συνωθεῖν με χειρί. εἰ γὰρ βιάζειν με καὶ τυραννεῖν θελήσειας, καθὰ δὴ καὶ εἶπας, οὐδὲν ἄλλο κερδανεῖς, εὖ ἴσθι, ἢ τὸ ἀντὶ πατρὸς τύραννος καὶ φονεὺς κληθῆναι μόνον: ἐπεὶ ῥᾷόν σοι ἀετοῦ ἴχνεσιν ἐφικέσθαι καὶ κατ' αὐτὸν τὸν ἀέρα διίπτασθαι, ἢ τὴν ἐμὴν μεταπείσειν εἰς Χριστὸν πίστιν, καὶ ἣν αὐτῷ ὡμολόγησα καλὴν ὁμολογίαν. ἀλλὰ σύνες, ὦ πάτερ, καί, τὴν λήμην καὶ ἀχλὺν ἀποτινάξας τῶν τοῦ νοὸς ὀμμάτων, ἀνάβλεψον ἰδεῖν τὸ πᾶσι περιλάμπον τοῦ Θεοῦ μου φῶς, καὶ αὐτός ποτε περιλάμφθητι τῷ γλυκυτάτῳ τούτου φωτί. ἵνα τί γὰρ ὅλως τοῖς πάθεσι καὶ θελήμασιν ἐξεδόθης τῆς σαρκός, καὶ ἀνάνευσις οὐκ ἔστι; γνῶθι ὅτι πᾶσα σὰρξ χόρτος καὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου: ἐξηράνθη ὁ χόρτος καὶ τὸ ἄνθος αὐτοῦ ἐκπέπτωκε, τὸ δὲ ῥῆμα τοῦ Κυρίου μου, τὸ εὐαγγελισθὲν ἐπὶ πάντας, μενεῖ εἰς τὸν αἰῶνα. τί οὖν οὕτως ἐμμανῶς ἀντέχῃ καὶ περιέχῃ τῆς δίκην τῶν ἐαρινῶν ἀνθέων μαραινομένης καὶ ἀφανιζομένης δόξης, καὶ τῆς βδελυρᾶς καὶ δυσώδους τρυφῆς, καὶ τῶν τῆς γαστρὸς καὶ ὑπὸ γαστέρα μιαρωτάτων παθῶν, ἅτινα πρὸς καιρὸν ἡδύνουσι τὰς αἰσθήσεις τῶν ἀνοήτων, ὕστερον μέντοι πικροτέρας χολῆς ποιοῦνται τὰς ἀναδόσεις, ὅταν αἱ μὲν σκιαὶ αὗται καὶ τὰ ἐνύπνια τοῦ ματαίου τούτου παρέλθωσι βίου, ἐν ὀδύνῃ δὲ διηνεκεῖ πυρὸς ἀσβέστου καὶ σκοτεινοῦ κατακλεισθῶσιν οἱ τούτων ἐρασταί, καὶ τῆς ἀνομίας ἐργάται, ἔνθα ὁ σκώληξ αὐτοὺς ὁ ἀκοίμητος ἀτελεύτητα κατεσθίει, καὶ τὸ πῦρ ἄληκτα καὶ ἀκατάσβεστα εἰς αἰῶνας κατακαίει ἀπεράντους; μεθ' ὧν οἴμοι καὶ αὐτὸς κατακλεισθεὶς καὶ χαλεπῶς ὀδυνώμενος, πολλὰ μὲν μεταγνώσῃ τῶν δεινῶν βουλευμάτων, πολλὰ δὲ ἐπιζητήσεις τὰς νῦν ἡμέρας καὶ τῶν ἐμῶν ἐπιμνησθήσῃ ῥημάτων: ἀλλ' ὄφελος τῆς μεταμελείας οὐκ ἔσται. ἐν γὰρ τῷ ᾅδῃ ἐξομολόγησις καὶ μετάνοια οὐχ ὑπάρχει: ἀλλ' ὁ παρὼν ὡρίσθη καιρὸς τῆς ἐργασίας, ὁ δὲ μέλλων τῆς ἀνταποδόσεως. εἰ μὲν γὰρ τὰ παρόντα τερπνὰ οὐκ ἀφανισμῷ ὑπέκειτο καὶ ῥοῇ, ἀλλὰ συνδιαιωνίζειν ἔμελλε τοῖς αὐτῶν δεσπόταις, οὐδὲ οὕτως ἔδει τῶν τοῦ Χριστοῦ δωρεῶν καὶ ὑπὲρ ἔννοιαν ἀγαθῶν ταῦτα προκρῖναι: καθ' ὅσον γὰρ ὁ ἥλιος τῆς βαθείας ἐστὶ νυκτὸς λαμπρότερος καὶ διαυγέστερος, τοσοῦτον καὶ πολλῷ πλέον τὰ ἐπηγγελμένα ἀγαθὰ τοῖς ἀγαπῶσι τὸν Θεὸν πάσης ἐπιγείου βασιλείας καὶ δόξης ἐνδοξότερά τε ὑπάρχει καὶ μεγαλοπρεπέστερα, καὶ ἔδει πάντως τὰ μείζονα τῶν εὐτελεστέρων προκρῖναι. ἐπεὶ δὲ καὶ ῥευστὰ τὰ τῇδε πάντα καὶ φθορᾷ ὑποκείμενα ὡς ὄναρ τε καὶ ὡς σκιὰ καὶ ἐνύπνιον παρέρχεται καὶ ἀφανίζεται, καὶ αὔραις μᾶλλον ἔστι πιστεύειν οὐχ ἱσταμέναις καὶ νηὸς ποντοπορούσης ἴχνεσιν ἢ ἀνθρώπων εὐημερίᾳ, πόσης εὐηθείας ἤ, μᾶλλον εἰπεῖν, ἀνοίας τε καὶ παραφροσύνης τὰ φθαρτὰ καὶ ἐπίκηρα, ἀσθενῆ τε καὶ οὐδαμινά, τῶν ἀφθάρτων προκρῖναι καὶ αἰωνίων, ἀκηράτων τε καὶ ἀτελευτήτων, καὶ τῇ προσκαίρῳ τούτων ἀπολαύσει τῆς ἀδιαδόχου στερηθῆναι τῶν ἀγαθῶν ἐκείνων ἀπολαύσεως; οὐ συνήσεις ταῦτα, ὦ πάτερ; οὐ παραδραμεῖς τὰ παρατρέχοντα, καὶ προσθήσῃ τοῖς ἐπιμένουσιν; οὐ προτιμήσεις τὴν κατοικίαν τῆς παροικίας, τὸ φῶς τοῦ σκότους, τὸ πνεῦμα τῆς σαρκός, τὴν αἰώνιον ζωὴν τῆς σκιᾶς τοῦ θανάτου, τὰ μὴ λυόμενα τῶν ῥεόντων; οὐκ ἐκφεύξῃ τῆς χαλεπῆς δουλείας τοῦ δεινοῦ κοσμοκράτορος, τοῦ πονηροῦ, φημί, διαβόλου, καὶ τῷ ἀγαθῷ καὶ εὐσπλάγχνῳ καὶ πανοικτίρμονι οἰκειωθήσῃ Δεσπότῃ; οὐ, τῆς τῶν πολλῶν ἀποστὰς καὶ ψευδωνύμων θεῶν λατρείας, τῷ ἑνὶ λατρεύσεις ἀληθινῷ καὶ ζῶντι Θεῷ; εἰ γὰρ καὶ ἥμαρτες αὐτῷ, πολλὰ βλασφημήσας καὶ τοὺς αὐτοῦ θεράποντας δειναῖς ἀνελὼν τιμωρίαις, ἀλλὰ δέξεταί σε, εὖ οἶδα, ὁ ἀγαθὸς ἐπιστρέψαντα καὶ πάντων σου ἀμνημονεύσει τῶν πλημμελημάτων: οὐ βούλεται γὰρ τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτόν, ὁ ἐκ τῶν ἀνεκδιηγήτων κατελθὼν ὑψωμάτων ἐπὶ ζήτησιν τῶν πλανηθέντων ἡμῶν, σταυρόν τε καὶ μάστιγας καὶ θάνατον ὑπομείνας δι' ἡμᾶς, καὶ τῷ τιμίῳ αὐτοῦ αἵματι ἐξαγοράσας ἡμᾶς τοὺς πεπραμένους ὑπὸ τὴν ἁμαρτίαν. αὐτῷ ἡ δόξα καὶ αἴνεσις εἰς τοὺς αἰῶνας. ἀμήν.

Τοῦ δὲ βασιλέως ἐκπλήξει τε ἅμα καὶ ὀργῇ ληφθέντος, τὸ μὲν ἐπὶ τῇ τοῦ παιδὸς συνέσει καὶ τοῖς ἀναντιρρήτοις αὐτοῦ ῥήμασι, τὸ δὲ ἐφ' ᾧ ἐκείνου οὐ διέλιπεν ἐνδιαβάλλων θεοὺς καὶ ὅλον αὐτοῦ μυκτηρίζων καὶ χλευάζων τὸν βίον, τὸ μὲν τοῦ λόγου φαιδρὸν διὰ τὴν ἔνδον οὐκ ἐδέξατο τοῦ σκότους παχύτητα, τιμωρήσασθαι δὲ αὐτὸν ἢ κακῶς τι διαθέσθαι τῇ φυσικῇ μὴ δυνάμενος στοργῇ, τὸ δὲ μεταπείσειν αὐτὸν ἀπειλαῖς πάντη ἀπογνούς, φοβηθεὶς μή, πλείονας κινήσας πρὸς αὐτὸν λόγους, ἐκείνου παρρησιαζομένου καὶ τὰ τῶν θεῶν διακωμῳδοῦντος καὶ χλευάζοντος, εἰς πλείονα θυμὸν ἐξαφθείς, τῶν ἐναντίων εἰς αὐτόν τι διαπράξοιτο, μετ' ὀργῆς ἀναστάς, ὑπεχώρησεν, Εἴθε μηδόλως ἐγεννήθης, εἰπών, μήτ' εἰς φῶς προῆλθες, τοιοῦτος μέλλων ἔσεσθαι, βλάσφημος εἰς τοὺς θεοὺς καὶ τῆς πατρικῆς ἀποστάτης φιλίας τε καὶ νουθεσίας. ἀλλ' οὐκ εἰς τέλος τῶν ἀηττήτων καταμωκήσῃ θεῶν, οὐδ' ἐπὶ πολὺ χαρήσονται οἱ ὑπεναντίοι, οὐδ' αἱ τούτων ἰσχύσουσι γοητεῖαι. εἰ μὴ γὰρ εὐήκοος γενήσῃ μοι καὶ τοῖς θεοῖς εὐγνώμων, πολλαῖς πρότερον ἐκδώσας σε καὶ ποικίλαις τιμωρίαις, κακηγκάκως θανατώσω, οὐχ ὡς υἱῷ σοι διατεθείς, ἀλλ' ὡς ἐχθρῷ τινι καὶ ἀποστάτῃ.