XXX.

"A certain king was grieved and exceeding sad at heart, because that he had no male issue, deeming this no small misfortune. While he was in this condition, there was born to him a son, and the king's soul was filled with joy thereat. Then they that were learned amongst his physicians told him that, if for the first twelve years the boy saw the sun or fire, he should entirely lose his sight, for this was proved by the condition of his eyes. Hearing this, the king, they say, caused a little house, full of dark chambers, to be hewn out of the rock, and therein enclosed his child together with the men that nursed him, and, until the twelve years were past, never suffered him to see the least ray of light. After the fulfilment of the twelve years, the king brought forth from his little house his son that had never seen a single object, and ordered his waiting men to show the boy everything after his kind; men in one place, women in another; elsewhere gold and silver; in another place, pearls and precious stones, fine and ornamental vestments, splendid chariots with horses from the royal stables, with golden bridles and purple caparisons, mounted by armed soldiers; also droves of oxen and flocks of sheep. In brief, row after row, they showed the boy everything. Now, as he asked what each ox these was called, the king's esquires and guards made known unto him each by name: but, when he desired to learn what women were called, the king's spearman, they say, wittily replied that they were called, "Devils that deceive men." But the boy's heart was smitten with the love of these above all the rest. So, when they had gone round everywhere and brought him again unto the king, the king asked, which of all these sights had pleased him most. "What," answered the boy, "but the Devils that deceive men? Nothing that I have seen to-day has fired my heart with such love as these." The king was astonished at the saying of the boy, to think how masterful a thing the love of women is. Therefore think not to subdue your son in any other way than this."

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

But Ioasaph's pure soul was disturbed to feel the touch of evil, and to see the warlike host of strange thoughts that was charging down upon him. And he sought to find deliverance from this great mischief, and to present himself pure unto Christ, and not defile in the mire of sinful lust that holy apparel, wherein the grace of holy Baptism had clothed him. Immediately he set love against love, the divine against the lascivious; and he called to remembrance the beauty and unspeakable glory of Christ, the immortal bridegroom of virgin souls, and of that bride chamber and marriage, from whence they that have stained their wedding-garment are piteously cast out, bound hand and foot, into outer darkness. When he had thought thereon, and shed bitter tears, he smote upon his breast, driving out evil thoughts, as good-for-nothing drones from the hive. When he rose, and spread out his hands unto heaven, with fervent tears and groans calling upon God to help him, and he said, "Lord Almighty, who alone art powerful and merciful, the hope of the hopeless, and the help of the helpless, remember me your unprofitable servant at this hour, and look upon me with a gracious countenance, and deliver my soul from the sword of the devil, and my darling from the paw of the dog: suffer me not to fall into the hands of mine enemies, and let not them that hate me triumph over me. Leave me not to be destroyed in iniquities, and to dishonour my body which I swore to present unto you chaste. For for you I yearn; you I worship, the Father, and the Son, and the Holy Ghost, now and for evermore, and world without end." When he had added the Amen, he felt heavenly comfort stealing over him from above, and the evil thoughts withdrew, and he continued in prayer until early morn. Being ware of the devices of the crafty foe, he began more and more to afflict his body by abstinence from meat and drink, and by other severities, standing in prayer all the night long, and reminding himself of his covenants made with God, and picturing in his mind the glory of the righteous yonder, and recounting to himself the full terrors of the Gehenna wherewith the wicked are threatened; all this, that the enemy might not find his soul lying fallow and untilled, and thus easily sow therein the seeds of evil thoughts, and befoul the cleanness of his mind. So, when the enemy was in great straits on every side, and altogether in despair of taking this noble youth, like a cunning knave, he proceeded to another more subtil device, he that is for ever wicked, and never stinteth to contrive mischief and hurt. For he made furious endeavour to carry out the orders that Theudas had given him, and once more prepared his drugs, and on this wise.

The devil entered into the heart of one of the young damsels. Of all she was the most seemly, a king's daughter, carried away captive from her own country, given to king Abenner as a great prize, and sent by him, being of ripe beauty, to his own son, for to cause him to slip or to trip. Of her the deceiver took possession, and whispered in her ear suggestions that plainly showed the wisdom and understanding of her mind; for the evil one easily pursueth all devices that make for wickedness. Then the evil spirit attacked the king's son on the right hand, and gave him a potion to make him love the maiden, by reason--so he pretended--of her prudence and discretion and of her nobility and royal blood that yet had not saved her from banishment and loss of glory. Moreover the devil secretly sowed in Ioasaph's heart thoughts that he might recover her from idolatry, and make her a Christian.

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

When the damsel heard Ioasaph's words fulfilled with all wisdom, being without understanding, she understood them not, but made answer thus, becoming the tongue and mouth-piece of the evil one: "If, sir, you takest thought for my salvation, and desirest to bring me to your God, and to save my poor soul, do you also thyself grant me one request, and straightway I will bid good-bye to my fathers' gods, and join your God, serving him until my last breath; and you shalt receive recompense for my salvation, and for my turning to God-ward."

"Lady, and what is your request?" said he. But she, setting her whole self, figure, look and voice in a fashion to charm him, answered, "Be you joined with me in the bonds of wedlock, and I will joyfully follow out your behests."

"In vain, O Lady," said he, "hast you made this hard request. For though I earnestly care for your salvation, and long to heave you from the depth of perdition, yet to pollute my body through unclean union is grievous for me, and utterly impossible."

She, seeking to make the way straight and smooth for him, cried, "Why dost you, who are so wise, talk thus? Wherefore speakest you of it as of defilement and shameful intercourse? I am not unacquainted with the Christian books: nay, I have met with many volumes in mine own country, and have heard the discourses of many Christians. What, is it not written in one of your books, 'Marriage is honourable, and the bed undefiled'? and, 'It is better to marry than to burn'? and again, 'What God has joined together, let not man put asunder'? Do not your Scriptures teach that all the righteous men of old, patriarchs and prophets, were wedded? Is it not written that the mighty Peter, whom ye call Prince of the Apostles, was a married man? Who, then, has persuaded you to call this defilement? Methink, sir, you strayest utterly away from the truth of your doctrines."

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

Again quoth the damsel, "Let this also be your pleasure, as you wilt. But fulfil me one other small and trivial desire of mine, if you are in very truth minded for to save my soul. Keep company with me this one night only, and grant me to revel in your beauty, and do you in turn take your fill of my comeliness. And I give you my word, that, with daybreak, I will become a Christian, and forsake all the worship of my gods. Not only shalt you be pardoned for this dealing, but you shalt receive recompense from your God because of my salvation, for your Scripture says, 'There is joy in heaven over one sinner that repenteth.' If, therefore, there is joy in heaven over the conversion of a sinner, shall not great recompense be due to the causer of that conversion? Yea, so it is: and dispute it not. Did not even the Apostles, the leaders of your religion, do many a thing by dispensation, at times transgressing a commandment on account of a greater one? Is not Paul said to have circumcised Timothy on account of a greater dispensation? And yet circumcision has been reckoned by Christians as unlawful, but yet he did not decline so to do. And many other such things shalt you find in your Scriptures. If then in very sooth, as you sayest, you seekest to save my soul, fulfil me this my small desire. And although I seek to be joined with you in the full estate of matrimony, yet, sith this is contrary to your mind, I will never constrain you again, but will do everything that liketh you. For the rest, do not you utterly abhor me; but hearken to me for the nonce, and you shalt deliver me from superstitious error, and you shalt do whatever seemeth you good hereafter all the days of your life."

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

When Ioasaph saw that he was greatly inflamed, and was being led captive into sin, and perceived that his thoughts about the salvation of the damsel and her conversion to God had been set like bait on hook to hide the deed which she purposed, and were troubling him with the suggestion of the enemy, that, for the salvation of a soul, it was not sin for once to lie with a woman, then in the agony of his soul he drew a deep and lamentable groan, and nerved himself to pray, and, with streams of tears running down his cheeks, he cried aloud to him that is able to save them that trust in him, saying, "On you, O Lord, have I set my trust: let me not be confounded for ever; neither let mine enemies triumph over me, that hold by your right hand. But stand you by me at this hour, and according to your will make straight my path, that your glorious and dreadful name may be glorified in me your servant, because you are blessed for ever. Amen."

Now when he had prayed in tears for many hours, and often bent the knee, he sunk down upon the pavement. After he had slumbered awhile, he saw himself carried off by certain dread men, and passing through places which he had never heretofore beheld. He stood in a mighty plain, all a-bloom with fresh and fragrant flowers, where he descried all manner of plants of divers colours, charged with strange and marvellous fruits, pleasant to the eye and inviting to the touch. The leaves of the trees rustled clearly in a gentle breeze, and, as they shook, sent forth a gracious perfume that cloyed not the sense. Thrones were set there, fashioned of the purest gold and costly stones, throwing out never so bright a lustre, and radiant settles among wondrous couches too beautiful to be described. And beside them there were running waters exceeding clear, and delightful to the eye. When these dread men had led him through this great and wondrous plain, they brought him to a city that glistered with light unspeakable, whose walls were of dazzling gold, with high uprear'd parapets, built of gems such as man has never seen. Ah! who could describe the beauty and brightness of that city? Light, ever shooting from above, filled all her streets with bright rays; and winged squadrons, each of them itself a light, dwelt in this city, making such melody as mortal ear ne'er heard. And Ioasaph heard a voice crying, "This is the rest of the righteous: this the gladness of them that have pleased the Lord." When these dread men had carried him out from thence, they spoke of taking him back to earth. But he, that had lost his heart to that scene of joyaunce and heartsease, exclaimed, "Reave me not, reave me not, I pray you, of this unspeakable joy, but grant me also to dwell in one corner of this mighty city." But they said, "It is impossible for you to be there now; but, with much toil and sweat, you shalt come hither, if you constrain thyself."

Thus spoke they; and again they crossed that mighty plain, and bare him to regions of darkness and utter woe, where sorrow matched the brightness which he had seen above. There was darkness without a ray of light, and utter gloom, and the whole place was full of tribulation and trouble. There blazed a glowing furnace of fire, and there crept the worm of torment. Revengeful powers were set over the furnace, and there were some that were burning piteously in the fire, and a voice was heard, saying, "This is the place of sinners; this the punishment for them that have defiled themselves by foul practices." Hereupon Ioasaph was carried thence by his guides; and, when he came to himself, immediately he trembled from head to foot, and, like a river, his eyes dropped tears, and all the comeliness of that wanton damsel and her fellows was grown more loathsome to him than filth and rottenness. And as he mused in his heart on the memory of the visions, in longing for the good and in terror of the evil, he lay on his bed utterly unable to arise.

Then was the king informed of his son's sickness; and he came and asked what ailed him. And Ioasaph told him his vision, and said, "Wherefore hast you laid a net for my feet, and bowed down my soul? If the Lord had not helped me, my soul had well nigh dwelt in hell. But how loving is God unto Israel, even unto such as are of a true heart! He has delivered me that am lowly from the midst of the dogs. For I was sore troubled and I fell on sleep: but God my Saviour from on high has visited me, and showed me what joy they lose that provoke him and to what punishments they subject themselves. And now, O my father, since you hast stopped your ears not to hear the voice that will charm you to good, at least forbid me not to walk the straight road. For this I desire, this I long for, to forsake all, and reach that place, where Barlaam the servant of Christ has his dwelling, and with him to finish what remaineth of my life. But if you keep me back by force, you shalt quickly see me die of grief and despair, and you shalt be no more called father, nor have me to your son."

XXX

Βασιλεύς τις παιδὸς ἀμοιρῶν ἄρρενος ἠνιᾶτο λίαν τὴν ψυχὴν ἀχθόμενος, καὶ ἀτύχημα τοῦτο οὐ μικρὸν λογιζόμενος. ἐν τούτοις οὖν αὐτῷ ὄντι γεννᾶται υἱός: καὶ χαρᾶς ἐπὶ τούτῳ τὴν καρδίαν ἐπεπλήρωτο ὁ βασιλεύς. εἶπον δὲ αὐτῷ οἱ τῶν ἰατρῶν ἐπιστήμονες, ὡς, εἰ ἐντὸς τῶν δώδεκα χρόνων ἥλιον ἢ πῦρ τὸ παιδίον τοῦτο ἴδοι, στερηθήσεται παντάπασι τοῦ φωτός: τοῦτο γὰρ ἡ τῶν ὀμμάτων αὐτοῦ θέσις δηλοῖ. ταῦτα τὸν βασιλέα ἀκούσαντα λέγεται οἰκίσκον ἀντρῶδες ἐκ πέτρας τινὸς λαξεῦσαι, κἀκεῖσε τὸν παῖδα μετὰ τῶν τιθηνούντων αὐτὸν κατακλείσαντα, μηδόλως, μέχρι συμπληρώσεως τῶν δώδεκα ἐνιαυτῶν, φωτὸς ὑποδεῖξαι μαρμαρυγὴν τὸ παράπαν. μετὰ δὲ τὴν συμπλήρωσιν τῶν δώδεκα ἐτῶν ἐξάγει τοῦ οἰκίσκου τὸν παῖδα μηδὲν ὅλως τοῦ κόσμου θεασάμενον, καὶ κελεύει ὁ βασιλεὺς πάντα κατὰ γένος παραστήσαντας ὑποδεῖξαι αὐτῷ, ἄνδρας μὲν ἐν ἑνὶ τόπῳ, ἀλλαχοῦ δὲ γυναῖκας, ἑτέρωθι χρυσόν, ἄργυρον, ἀλλαχόθεν μαργαρίτας τε καὶ λίθους πολυτελεῖς, ἱμάτια λαμπρὰ καὶ κόσμια, ἅρματα περικαλλῆ μετὰ ἵππων βασιλικῶν χρυσοχαλίνων σὺν τάπησιν ἁλουργοῖς, καὶ ἀναβάτας ἐπ' αὐτοῖς ὁπλοφόρους, βουκόλιά τε βοῶν καὶ ποίμνια προβάτων. καί, ἁπλῶς εἰπεῖν, πάντα στοιχηδὸν ὑπεδείκνυον τῷ παιδί. πυνθανομένου δὲ αὐτοῦ τί τούτων ἕκαστον καλεῖται, οἱ τοῦ βασιλέως ὑπασπισταὶ καὶ δορυφόροι τὴν ἑκάστου κλῆσιν ἐδήλουν ὡς δὲ τὴν κλῆσιν τῶν γυναικῶν ἤρετο μαθεῖν, τὸν σπαθάριον τοῦ βασιλέως χαριέντως εἰπεῖν, δαίμονας αὐτὰς καλεῖσθαι, αἳ τοὺς ἀνθρώπους πλανῶσιν. ἡ δὲ τοῦ παιδὸς καρδία τῷ ἐκείνων πόθῳ πλέον τῶν λοιπῶν ἐθέλχθη. ὡς οὖν, πάντα περιελθόντες, πρὸς τὸν βασιλέα ἐπανήγαγον αὐτόν, ἐπηρώτα ὁ βασιλεὺς τί ἀρεστὸν αὐτῷ τῶν ὁραθέντων ἐφάνη. Τί, φησὶν ὁ παῖς, ἀλλ' ἢ οἱ δαίμονες ἐκεῖνοι, οἱ τοὺς ἀνθρώπους πλανῶντες; οὐδενὸς γὰρ τῶν ὀφθέντων μοι σήμερον, ἢ τῇ ἐκείνων φιλίᾳ ἐξεκαύθη μου ἡ ψυχή. καὶ ἐθαύμασεν ὁ βασιλεὺς ἐκεῖνος ἐπὶ τῷ ῥήματι τοῦ παιδός, καὶ οἷόν ἐστι τυραννικὸν χρῆμα γυναικῶν ἔρως. καὶ σὺ τοίνυν μὴ ἄλλως οἴου ὑποτάξαι σου τὸν υἱόν, ἢ τούτῳ δὴ τῷ τρόπῳ.

Δέχεται τὸν λόγον ἀσμένως ὁ βασιλεύς. καὶ παράγονται αὐτῷ ἐξ ἐπιλογῆς κόραι ὡραῖαι καὶ περικαλλεῖς, ἃς καὶ κόσμῳ λαμπρύνας διαυγεῖ καὶ ὅλως πρὸς τὸ ἐπαγωγὸν εὐτρεπίσας, τοὺς μὲν θεράποντας καὶ ὑπηρέτας τοῦ υἱοῦ πάντας ἐκβάλλει τοῦ παλατίου, ἐκείνας δὲ ἀντικαθίστησιν. αὗται οὖν περιεφύοντο αὐτῷ, συνεπλέκοντο, πρὸς τὴν μυσαρὰν αὐτὸν συνουσίαν ἠρέθιζον, διὰ πάντων σχημάτων τε καὶ ῥημάτων ἐκκαλούμεναι πρὸς ἡδονήν. οὐκ εἶχεν ἑτέρῳ τινὶ προσβλέψαι ἢ ὁμιλῆσαι, ἢ συναριστῆσαι: αὗται γὰρ ἦσαν αὐτῷ πάντα. καὶ ταῦτα μὲν ὁ βασιλεὺς ἐποίει. Θευδᾶς δὲ πάλιν τὸ πονηρὸν ἐκεῖνο καταλαβὼν σπήλαιον, καὶ εἰς τὰς βίβλους ἐγκύψας τὰς ταῦτα ἐνεργεῖν δυναμένας, καὶ ἓν τῶν πονηρῶν πνευμάτων καλέσας, εἰς πόλεμον ἐκπέμπει τοῦ στρατιώτου τῆς Χριστοῦ παρατάξεως: οὐκ εἰδὼς ὁ ἄθλιος οἷον ἔμελλε γέλωτα ὑποστῆναι καὶ αἰσχύνης πληροῦσθαι σὺν πάσῃ τῇ ὑπ' αὐτὸν δαιμονικῇ φάλαγγι. τὸ δὲ πονηρὸν πνεῦμα, ἄλλα τε πονηρότερα συμπαραλαβὸν πνεύματα, τὸν κοιτῶνα καταλαμβάνει τοῦ γενναίου παιδός, καὶ ἐπιπίπτει αὐτῷ λαβρότατον ἀνάψαν τῆς σαρκὸς τὴν κάμινον. καὶ ὁ μὲν πονηρὸς ἔνδον ἀνέφλεγεν: αἱ δὲ τὴν ὄψιν εὐπρεπεῖς, τὴν δὲ ψυχὴν καὶ λίαν δυσειδεῖς, κόραι ἔξωθεν τὴν πονηρὰν ἐχορήγουν ὕλην.

Ἡ δὲ καθαρὰ ἐκείνη ψυχὴ τῆς προσβολῆς αἰσθομένη τοῦ πονηροῦ, καὶ τὸν πόλεμον ὁρῶσα τῶν ἀτόπων λογισμῶν ἐπ' αὐτὴν σφοδρῶς ἐρχόμενον, διεταράττετο: καὶ λύσιν εὑρεῖν τοῦ τοσούτου κακοῦ ἐπεζήτει, καθαρόν τε ἑαυτὸν παραστῆσαι τῷ Χριστῷ, καὶ μὴ τῷ βορβόρῳ τῶν παθῶν καταχρᾶναι τὴν ἁγίαν ἐκείνην στολήν, ἣν αὐτὸν ἡ τοῦ ἁγίου βαπτίσματος ἠμφιάσατο χάρις. εὐθὺς οὖν ἔρωτι ἀνθίστησιν ἔρωτα, τῷ ἀκολάστῳ τὸν θεϊκόν, καὶ εἰς μνήμην ἄγει ἑαυτὸν τῆς ὡραιότητος ἐκείνης καὶ ἀνεκλαλήτου δόξης Χριστοῦ τοῦ ἀθανάτου νυμφίου τῶν καθαρωτάτων ψυχῶν, καὶ τοῦ νυμφῶνος ἐκείνου καὶ γάμου, οὗπερ ἐλεεινῶς ἐκβάλλονται οἱ τὸν νυμφικὸν σπιλώσαντες χιτῶνα, δεδεμένοι χεῖρας καὶ πόδας, εἰς τὸ ἐξώτερον σκότος. ταῦτα λογισάμενος καὶ σύνδακρυς γενόμενος, ἔτυπτε τὸ στῆθος, οἷα κακοὺς κηφῆνας τοὺς πονηροὺς ἐκεῖθεν λογισμοὺς φυγαδεύων. εἶτα διαναστὰς καὶ χεῖρας εἰς οὐρανὸν διάρας, θερμοῖς δάκρυσι καὶ στεναγμοῖς τὸν Θεὸν ἐπεκαλεῖτο πρὸς συμμαχίαν, καὶ ἔλεγε: Κύριε παντοκράτορ, ὁ μόνος δυνατὸς καὶ οἰκτίρμων, ἡ ἐλπὶς τῶν ἀπηλπισμένων, ἡ τῶν ἀβοηθήτων βοήθεια, μνήσθητί μου τοῦ ἀχρείου σου δούλου ἐν τῇ ὥρᾳ ταύτῃ, καὶ ἱλέῳ μοι ἐπίβλεψον ὄμματι, καὶ ῥῦσαι ἀπὸ ῥομφαίας δαιμονικῆς τὴν ψυχήν μου καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου: καὶ μὴ ἐάσῃς ἐμπεσεῖν με εἰς χεῖρας ἐχθρῶν μου, μηδὲ ἐπιχαρείησάν μοι οἱ μισοῦντές με: καὶ μὴ ἐγκαταλίπῃς με καταφθαρῆναι ἐν ἀνομίαις, καὶ καθυβρίσαι μου τὸ σῶμα ὅπερ ἁγνόν σοι παραστῆσαι ἐπηγγειλάμην. σὲ γὰρ ποθῶ, καὶ σοὶ προσκυνῶ τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ Ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας. καὶ ἐπειπὼν τὸ ἀμήν, θείας ᾔσθετο παρακλήσεως οὐρανόθεν αὐτῷ ἐπιφοιτησάσης, καὶ οἱ πονηροὶ ὑπεχώρουν λογισμοί: αὐτὸς δὲ μέχρι πρωΐας εὐχόμενος διετέλεσε. καὶ γνοὺς τὰ μηχανήματα τοῦ δολίου, ἤρξατο ἐπὶ πλεῖον πιέζειν τὸ σῶμα τροφῆς ἐνδείᾳ καὶ δίψῃ, καὶ τῇ ἄλλῃ ταλαιπωρίᾳ, ὁλονύκτους μὲν ἐπιτελῶν στάσεις, ἑαυτὸν δὲ ἀναμιμνήσκων τῶν πρὸς τὸν Θεὸν ὁμολογιῶν, καὶ ὑπογράφων τῷ λογισμῷ τὴν ἐκεῖθεν τῶν δικαίων λαμπρότητα, τὴν ἠπειλημένην τε τοῖς φαύλοις γέενναν ἀνιστορῶν ἐναργέστατα: ὅπως μή, ἀργὴν καὶ ἄνετον ὁ ἐχθρὸς εὑρὼν τὴν ψυχήν, λογισμοὺς αὐτῇ πονηροὺς ῥᾳδίως ὑποσπείρῃ, καὶ τὸ καθαρὸν ἐπιθολώσῃ τῆς διανοίας. πάντοθεν τοίνυν ὁ ἐχθρὸς ἐξαπορηθείς, καὶ παντελῶς ἀπαγορεύσας ἑλεῖν τὸν γενναῖον, ἑτέραν ἔρχεται ὁ δεινὸς ἀπάτην ποικιλωτέραν, ὁ ἀεί ποτε πονηρὸς ὢν καὶ τὸ τεχνάζεσθαι καὶ βλάπτειν οὐδαμῶς ἀπολείπων. εἰς ἔργον γὰρ ἀγαγεῖν τὰ ἐντεταλμένα αὐτῷ παρὰ τοῦ Θευδᾶ μυρία γέγονε σπουδή. καὶ οὕτω πάλιν τὰ φάρμακα ἀρτύει.

Μίαν γὰρ ὑπεισελθὼν τῶν νεανίδων ἐκείνων, ἥτις πασῶν ἦν εὐμορφοτάτη, θυγάτηρ οὖσα βασιλέως, καὶ αἰχμάλωτος τῆς ἰδίας ἀλλοτριωθεῖσα πατρίδος, τῷ βασιλεῖ δὲ Ἀβενὴρ ὡς μέγιστόν τι προσαχθεῖσα δῶρον, ἥν, ὡς πάνυ ὡραιοτάτην οὖσαν, εἰς ὄλισθον καὶ ὑποσκελισμὸν τοῦ υἱοῦ ὁ πατὴρ ἦν ἀποστείλας, ταύτην ὁ ἀπατεὼν ὑπεισέρχεται, καὶ λόγους αὐτῇ ὑποτίθησι, πάνυ τὸ σοφὸν καὶ συνετὸν ἐμφαίνοντας τοῦ ταύτης λογισμοῦ. πάντα γὰρ τὰ πρὸς κακίαν μηχανήματα ῥᾳδίως ὁ πονηρὸς μετέρχεται. εἶτα, τῷ τοῦ βασιλέως υἱῷ ἐκ δεξιᾶς προσπεσών, φίλτρον ἐντίθησιν αὐτῷ τῆς κόρης, διὰ τὸ νουνεχὲς δῆθεν αὐτῆς καὶ κόσμιον, καὶ διὰ τὸ εὐγενῆ οὕτω καὶ βασιλικῆς οὖσαν σειρᾶς τῆς πατρίδος ἅμα καὶ δόξης ἐστερῆσθαι. πρὸς τούτοις καὶ λογισμοὺς ὑποσπείρει τοῦ ἀπαλλάξαι αὐτὴν τῆς εἰδωλομανίας καὶ Χριστιανὴν ποιῆσαι.

Ταῦτα δὲ πάντα μηχαναὶ ἦσαν τοῦ δολίου δράκοντος. οὕτω γὰρ τὴν ψυχὴν διατεθεὶς ὁ τοῦ βασιλέως υἱὸς καὶ μηδένα λογισμὸν ῥυπαρὸν ἢ ἔρωτα ἐμπαθῆ βλέπων ἐν ἑαυτῷ πρὸς τὴν κόρην σαλευόμενον, ἀλλ' ἢ μόνον συμπάθειαν καὶ ἔλεος τῆς τε συμφορᾶς καὶ τῆς ψυχικῆς ἀπολείας, οὐκ ᾔδει δαιμονικὴν εἶναι μηχανὴν τὸ πρᾶγμα: ὄντως γὰρ σκότος ἐστὶν ἐκεῖνος καὶ τὸ φῶς ὑποκρίνεται. ὡς γὰρ ὁμιλεῖν ἤρξατο τῇ κόρῃ ὁ τοῦ βασιλέως υἱὸς καὶ τὰ τῆς θεογνωσίας αὐτῇ προσλαλεῖν λόγια, Σύνες, λέγων, ὦ γύναι, τὸν ζῶντα εἰς τοὺς αἰῶνας Θεόν, καὶ μὴ τῇ πλάνῃ ταύτῃ τῶν εἰδώλων καταφθαρῇς, ἀλλὰ τὸν Δεσπότην ἐπίγνωθι καὶ δημιουργὸν τοῦδε τοῦ παντός, καὶ μακαρία ἔσῃ νυμφευθεῖσα τῷ ἀθανάτῳ νυμφίῳ: πολλὰ δὲ τοιαῦτα νουθετοῦντος αὐτοῦ, εὐθὺς τὸ πονηρὸν πνεῦμα ὑπαγορεύει τῇ γυναικὶ τὰ τῆς ἀπάτης ὑφαπλῶσαι θήρατρα καὶ πρὸς τὸν τῆς ἐμπαθείας κατασῦραι βόθρον τὴν θεοφιλῆ ψυχὴν ἐκείνην, καθά ποτε καὶ τῷ γενάρχῃ πεποίηκε διὰ τῆς Εὔας, τοῦ παραδείσου καὶ τοῦ Θεοῦ ταλαιπώρως φεῦ ἐξορίσας, καὶ θανάτῳ ὑπόδικον αὐτὸν ἀντὶ τῆς μακαρίας καὶ ἀθανάτου ζωῆς γενέσθαι παρασκευάσας.

Ὡς γὰρ ἤκουσεν ἡ κόρη τὰ ῥήματα ἐκεῖνα τὰ πάσης πεπληρωμένα σοφίας, ἀσύνετος οὖσα οὐ συνῆκεν: ἀλλὰ τοιαύτας ἐδίδου τὰς ἀποκρίσεις, ὡς ἅτε γλῶσσα καὶ στόμα τῷ πονηρῷ γενομένη, καί φησιν: Εἰ τῆς ἐμῆς, ὦ δέσποτα, σωτηρίας φροντίζεις, καὶ προθυμῇ τῷ Θεῷ σου προσαγαγεῖν με καὶ τὴν ταπεινὴν ψυχήν μου σῶσαι, ποίησον καὶ αὐτὸς μίαν μου αἴτησιν, καί, πᾶσιν εὐθὺς τοῖς πατρῴοις μου θεοῖς ἀποταξαμένη, τῷ σῷ συντάξομαι Θεῷ, μέχρι τελευταίας αὐτῷ λατρεύουσα ἀναπνοῆς, καὶ μισθὸν λήψῃ τῆς ἐμῆς σωτηρίας καὶ πρὸς τὸν Θεὸν ἐπιστροφῆς.

Τοῦ δέ, Τίς ἡ ἀξίωσις, ὦ γύναι; εἰπόντος, ἐκείνη καὶ σχῆμα καὶ βλέμμα καὶ φθέγμα καὶ ὅλην ἑαυτὴν πρὸς τὸ θέλγειν καταστήσασα, Συνάφθητί μοι, ἔφη, γάμου κοινωνίᾳ, κἀγώ σου τοῖς προστάγμασι χαίρουσα ἐξακολουθήσω.

Ὁ δέ, Μάτην, φησίν, ὦ γύναι, τοιαύτην μοι προέτεινας σκληρὰν ἀξίωσιν: τῆς μὲν γὰρ σῆς ἰσχυρῶς κήδομαι σωτηρίας, καὶ τοῦ βυθοῦ τῆς ἀπωλείας ποθῶ σε ἀνελκῦσαι: μολῦναι δὲ τὸ σῶμά μου δι' αἰσχρᾶς μίξεως βαρύ μοι καὶ πάντη ἀδύνατον.

Ἡ δέ, ὅλην ὁμαλίζουσα τὴν ὁδὸν αὐτῷ καὶ διαλεαίνουσα, Ἱνατί, φησί, τοιαῦτα φθέγγῃ σύ, ὁ πάσης πεπληρωμένος σοφίας; ἱνατί μολυσμὸν τὸ πρᾶγμα καὶ αἰσχρὰν ἐκάλεσας μῖξιν; οὐκ ἀμύητος γάρ εἰμι κἀγὼ τῶν Χριστιανικῶν βιβλίων: ἀλλὰ πολλαῖς μὲν δέλτοις ἐν τῇ πατρίδι μου ἐνέτυχον, πολλῶν δὲ ὁμιλούντων μοι Χριστιανῶν ἀκήκοα. οὐ γέγραπται τοίνυν ἔν τινι τῶν καθ' ὑμᾶς βιβλίων, Τίμιος ὁ γάμος καὶ ἡ κοίτη ἀμίαντος; καί, Κρεῖσσον γαμεῖν ἢ πυροῦσθαι; καί, Ἃ ὁ Θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω; οὐ πάντας τοὺς πάλαι δικαίους, πατριάρχας τε καὶ προφήτας, γάμῳ συναφθῆναι αἱ Γραφαὶ διδάσκουσιν ὑμῶν; οὐ Πέτρον ἐκεῖνον, ὃν καὶ κορυφαῖον τῶν ἀποστόλων φατὲ γεγονέναι, γαμετὴν γέγραπται ἐσχηκέναι; τίσιν οὖν αὐτὸς πειθόμενος μολυσμὸν τοῦτο καλεῖς; πάνυ μοι δοκεῖς, δέσποτα, τῆς ἀληθείας τῶν δογμάτων ὑμῶν ἀποπλανᾶσθαι.

Ὁ δέ, Ναί, φησίν, ὦ γύναι: οὕτως ἔχει ταῦτα πάντα καθὼς εἴρηκας. ἐφεῖται γὰρ τοῖς βουλομένοις γάμῳ κοινωνεῖν: ἀλλ' οὐ τοῖς ἅπαξ ἐπαγγελλομένοις τῷ Χριστῷ παρθενεύειν. ἐγὼ γάρ, ἐξότε τῷ λουτρῷ ἐκαθαρίσθην τοῦ θείου βαπτίσματος, τῶν τῆς νεότητος καὶ ἀγνοίας μου πταισμάτων καθαρὸν ἐμαυτὸν παραστῆσαι τῷ Χριστῷ συνεταξάμην: καὶ πῶς τὰ ὡμολογημένα Θεῷ διαλῦσαι τολμήσω;

Ἔφη δὲ αὖθις ἡ γυνή: Ἔστω καὶ τοῦτό σου τὸ θέλημα, καθὼς βούλοιο. ἄλλην δὲ μικράν τινα καὶ οὐδαμινὴν πλήρωσον ἐπιθυμίαν μου, εἴπερ ὄντως ἐν ἀληθείᾳ τὴν ψυχήν μου θέλεις σῶσαι. συγγενοῦ μοι ταύτῃ τῇ νυκτὶ καὶ μόνον, καὶ τοῦ σοῦ κατατρυφῆσαί με κάλλους ποίησον, τῆς ἐμῆς τε αὐτὸς ἐμπλήσθητι ὡραιότητος. καὶ λόγον σοι δίδωμι, ἅμα πρωῒ Χριστιανὴν γενέσθαι καὶ πᾶσαν ἐκφυγεῖν τὴν τῶν θεῶν μου λατρείαν. καὶ ἔσται σοι οὐ μόνον συγγνώμη ἕνεκεν τῆς οἰκονομίας ταύτης, ἀλλὰ καὶ δωρεῶν ἀντάμειψις παρὰ τῷ Θεῷ σου ἕνεκα τῆς ἐμῆς σωτηρίας: Χαρὰ γάρ, φησὶν ἡ Γραφή σου, γίνεται ἐν οὐρανῷ ἐφ' ἑνὶ ἁμαρτωλῷ μετανοοῦντι. εἰ οὖν χαρὰ γίνεται ἐν οὐρανῷ δι' ἐπιστροφὴν ἁμαρτωλοῦ, τῷ προξένῳ τῆς ἐπιστροφῆς οὐ μέγας ἐποφείλεται μισθός; ναί, οὕτως ἔχει, καὶ μὴ ἀμφίβαλλε. οὐ πολλὰ δὲ καὶ οἱ ἀρχηγοὶ τῆς θρησκείας ὑμῶν ἀπόστολοι κατ' οἰκονομίαν ἐποίουν, παραβαίνοντες ἔσθ' ὅτε ἐντολὴν ἕνεκα μείζονος ἐντολῆς; οὐ τὸν Παῦλον λέγεται περιτεμεῖν τὸν Τιμόθεον, ἕνεκα κρείττονος οἰκονομίας; καίτοι παράνομον Χριστιανοῖς ἡ περιτομὴ λελόγισται: ἀλλ' ὅμως ἐκεῖνος οὐ παρῃτήσατο τοῦτο ποιῆσαι. καὶ πολλὰ τοιαῦτα ἐν ταῖς Γραφαῖς σου εὑρήσεις. εἰ οὖν κατὰ ἀλήθειαν, καθὼς λέγεις, σῶσαί μου τὴν ψυχὴν ζητεῖς, τὴν μικράν μου ταύτην ἐπιθυμίαν πλήρωσον. καὶ ἐγὼ μὲν τελείᾳ σοι κοινωνίᾳ γάμου συναφθῆναι ζητοῦσα, ἐπεί σοι οὐ καταθύμιόν ἐστι τοῦτο, οὐκ ἔτι σε καταναγκάζω, τὰ ἀρεστά σοι πάντα ποιοῦσα: λοιπὸν καὶ αὐτὸς μὴ πάντη βδελύξῃ: ἀλλ', ὑπακούσας μου τὸ ἅπαξ τοῦτο, σώσεις με, τῆς δεισιδαίμονος πλάνης ῥυσάμενος, τὰ δεδογμένα δέ σοι εἰς τὸ ἑξῆς ποιήσεις διὰ βίου παντός.

Οὕτω λέγουσα (καὶ γὰρ εἶχε τὸν εἰσηγούμενον, ᾧ καὶ τὰ ὦτα ὑπεῖχεν αὕτη κρυφίως: καὶ Γραφῶν ἔμπειρος ὁ λῃστὴς ἦν, ὁ τῆς κακίας ὄντως δημιουργὸς καὶ διδάσκαλος), τοιαῦτα τοιγαροῦν λέγουσα καὶ ὑποσαίνουσα, δίκτυά τε καὶ παγίδας ἐκ δεξιῶν τε καὶ ἐξ εὐωνύμων αὐτῷ περιπλέκουσα, τὸν πύργον αὐτοῦ τῆς ψυχῆς διασαλεύειν ἤρχετο, τὸν τόνον τε ὑποχαλᾶν αὐτοῦ τῆς προθέσεως, καὶ τὴν γνώμην μαλακωτέραν ποιεῖν. ὁ δὲ σπορεὺς τῆς κακίας καὶ τῶν δικαίων ἐχθρός, σαλευομένην αὐτοῦ τὴν καρδίαν ἰδὼν χαρᾶς ἔμπλεως γεγονὼς φωνεῖ παρευθὺ τὰ σὺν αὐτῷ παραγενόμενα τῆς πονηρίας πνεύματα, Ὁρᾶτε, κράζων, ὅπως ἡ κόρη αὕτη διανῦσαι ἐπείγεται ἃ οὐκ ἠδυνήθημεν ἡμεῖς ἀνῦσαι. δεῦτε οὖν, ἰσχυρῶς νῦν ἐπιπέσωμεν αὐτῷ: οὐχ εὑρήσομεν γὰρ ἄλλον καιρὸν οὑτωσὶ ἐπιτήδειον τὸ θέλημα πληρῶσαι τοῦ πέμψαντος ἡμᾶς. ταῦτα συλλαλήσας ὁ δολιόφρων τοῖς ἑαυτοῦ κυσίν, ἐπεμβαίνουσι τῷ Χριστοῦ στρατιώτῃ, πάσας αὐτοῦ τῆς ψυχῆς τὰς δυνάμεις ταράξαντες, καὶ δεινὸν ἔρωτα τῆς κόρης ὑποθέμενοι, πῦρ τε σφοδρότατον ἐπιθυμίας ἐκκαύσαντες ἐν αὐτῷ.

Ὁρῶν δὲ ἑαυτὸν ἐκεῖνος ἰσχυρῶς φλεγόμενον καὶ πρὸς τὴν ἁμαρτίαν αἰχμαλωτιζόμενον, καὶ τοὺς λογισμοὺς αὐτοῦ τὴν σωτηρίαν τῆς κόρης καὶ πρὸς Θεὸν ἐπιστροφήν, ὡς ἀγκίστρῳ δέλεαρ, τῇ προκειμένῃ πράξει περιτιθεμένους, καὶ ὀχλοῦντας αὐτῷ τῇ τοῦ ἐχθροῦ ὑποβολῇ μὴ ἁμαρτίαν εἶναι τὸ ἐπὶ σωτηρία ψυχῆς ἅπαξ γυναικὶ συγγενέσθαι, στενάξας ἐν ἀπορίᾳ ψυχῆς βύθιον τι καὶ τετηκός, ἑαυτὸν εὐθὺς πρὸς εὐχὴν συντείνει, καὶ ὀχετοὺς δακρύων ἐξ ὀφθαλμῶν δαψιλῶς προχέων ἐβόα πρὸς τὸν δυνάμενον σώζειν τοὺς ἐπ' αὐτῷ πεποιθότας: Ἐπὶ σοί, Κύριε, ἤλπισα: μὴ καταισχυνθείην εἰς τὸν αἰῶνα, μηδὲ καταγελασάτωσάν με οἱ ἐχθροί μου, τὸν τῆς σῆς ἐχόμενον δεξιᾶς: ἀλλὰ παράστηθί μοι ἐν τῇ ὥρᾳ ταύτῃ, καὶ κατὰ τὸ σὸν θέλημα εὔθυνον τὰς ὁδούς μου, ἵνα δοξασθῇ τὸ ὄνομά σου τὸ ἔνδοξον καὶ φοβερὸν ἐπ' ἐμοὶ τῷ οἰκέτῃ σου, ὅτι εὐλογητὸς εἶ εἰς τοὺς αἰῶνας. ἀμήν.

Ἐφ' ἱκανὰς δὲ ὥρας μετὰ δακρύων εὐξάμενος καὶ πολλὰ γονυκλιτήσας, καθῆκεν ἑαυτὸν ἐπὶ τοῦ ἐδάφους. καὶ ὑπνώσας μικρόν, ὁρᾷ ἑαυτὸν ὑπό τινων φοβερῶν ἁρπαγέντα, καὶ τόπους οὓς οὐδέποτε ἑωράκει διελθόντα, καὶ ἔν τινι γενόμενον μεγίστῃ πεδιάδι ὡραίοις ἄνθεσι καὶ λίαν εὐώδεσι κομώσῃ, ἔνθα φυτὰ μὲν ἑώρα παντοδαπὰ καὶ ποικίλα, καρποῖς ξένοις τισὶ καὶ θαυμασίοις βρίθοντα, ἰδεῖν τε ἡδίστοις καὶ ἅψασθαι ποθεινοῖς. τά τε φύλλα τῶν δένδρων λιγυρὸν ὑπήχει αὔρᾳ τινὶ λεπτοτάτῃ, καὶ ἀκόρεστον καὶ χαριεστάτην ἐκπέμποντα εὐωδίαν κινούμενα, θρόνοι τε ἀνέκειντο ἐκ καθαρωτάτου χρυσίου καὶ λίθων τιμίων κατεσκευασμένοι, λαμπρὰν οἵαν αἴγλην ἀφιέντες, καὶ κλῖναι ἐν ἐξάλλοις τισὶ στρωμναῖς καὶ τῷ κάλλει τὴν διήγησιν νικώσαις κατηγλαϊσμέναι. ὕδατά τε παρέρρει διαυγῆ λίαν καὶ αὐτὰς εὐφραίνοντα τὰς ὁράσεις. τὴν δὲ θαυμαστὴν ταύτην καὶ μεγάλην πεδιάδα οἱ φοβεροὶ ἐκεῖνοι διαγαγόντες αὐτὸν εἰς πόλιν εἰσήγαγον ἀρρήτῳ τινὶ λαμπρότητι ἀποστίλβουσαν, ἐκ χρυσίου μὲν διαυγοῦς τὰ τείχη, λίθων δὲ ὧν οὐδεὶς πώποτε ἑώρακε τὰς ἐπάλξεις ἔχουσαν ἀνεγηγερμένας. ὦ τίς ἂν ἐκείνης εἴποι τὸ κάλλος τῆς πόλεως καὶ τὴν φαιδρότητα; φῶς ἄνωθεν πυκνὰ ταῖς ἀκτῖσι διᾷττον πάσας αὐτῆς τὰς πλατείας ἐπλήρου: καὶ ὑπόπτεροί τινες στρατιαί, αὐτὴ ἑκάστη φῶς οὖσαι, ταύτῃ ἐπεδήμουν, μέλος ᾄδουσαι ἀκοῇ βροτείᾳ μηδέποτε ἀκουσθέν. καὶ φωνῆς ἤκουσε λεγούσης: Αὕτη ἡ ἀνάπαυσις τῶν δικαίων: αὕτη ἡ εὐφροσύνη τῶν εὐαρεστησάντων τῷ Κυρίῳ. ἐκεῖθεν οὖν ἐξαγαγόντες οἱ φρικωδέστατοι ἄνδρες ἐκεῖνοι, εἰς τοὐπίσω ἄγειν ἔλεγον. ὁ δέ, τῆς τερπνότητος ἐκείνης καὶ θυμηδίας ὅλος γενόμενος, Μὴ στερήσητέ με, ἔλεγε, μὴ στερήσητε, δυσωπῶ, τῆς ἀρρήτου χαρᾶς ταύτης: ἀλλὰ δότε κἀμοὶ ἐν μιᾷ τῆς μεγίστης ταύτης πόλεως γωνίᾳ διαιτᾶσθαι. οἱ δέ, Ἀδύνατόν ἐστι νῦν, ἔλεγον, εἶναί σε ἐνταῦθα. ἀλλὰ κόπῳ πολλῷ καὶ ἱδρῶτι ἐλεύσῃ ὧδε, εἴπερ ἑαυτὸν βιάσῃ.

Ταῦτα εἶπον: καί, τὴν μεγίστην αὖθις πεδιάδα διελθόντες, εἰς τόπους ἀπήνεγκαν σκοτεινοὺς καὶ πάσης ἀηδίας πεπληρωμένους, ἰσόρροπον τῆς ὁραθείσης φαιδρότητος τὸ λυπηρὸν κεκτημένους. σκότος γὰρ ἦν ἀφεγγὲς καὶ ζοφερὸν παντελῶς: θλίψεως δὲ καὶ ταραχῆς τὸ πᾶν ἐπεπλήρωτο. ἔνθα κάμινος ἐξῆπτε πυρὸς ἀναφλεγομένη: καὶ σκωλήκων γένος ἦν κολαστικῶν ἕρπον ἐκεῖσε. δυνάμεις δὲ τιμωρητικαὶ ἐφεστῶσαι τῇ καμίνῳ, καί τινες ἐλεεινῶς τῷ πυρὶ κατακαιόμενοι. καὶ φωνὴ ἠκούετο λέγουσα: Οὗτος ὁ τόπος τῶν ἁμαρτωλῶν: αὕτη ἡ κόλασις τῶν πράξεσιν αἰσχραῖς ἑαυτοὺς μολυνάντων: ἐπὶ τούτοις ἐξήγαγον αὐτὸν ἐκεῖθεν οἱ καὶ εἰσαγαγόντες. καὶ εἰς ἑαυτὸν εὐθὺς ἐλθὼν ἔντρομος ἦν ὅλος: δάκρυα δὲ ποταμηδὸν κατέδυον οἱ ὀφθαλμοὶ αὐτοῦ. πᾶσα δὲ ἡ ὡραιότης τῆς ἀκολάστου κόρης ἐκείνης καὶ τῶν λοιπῶν δυσωδεστέρα βορβόρου καὶ σαπρίας αὐτῷ λελόγιστο. στρέφων δὲ ἐν τῇ ψυχῇ τῶν ὁραθέντων τὴν μνήμην, τῷ πόθῳ τῶν ἀγαθῶν καὶ τῷ φόβῳ τῶν ἀνιαρῶν ἐκείνων ἐπὶ τῆς κλίνης κατέκειτο ἥκιστα ἐγερθῆναι δυνάμενος.

Ἀνηγγέλθη δὲ τῷ βασιλεῖ ἡ τοῦ υἱοῦ ἀρρωστία. καὶ ὃς ἐλθὼν ἐπηρώτα τί τὸ συμβάν. ὁ δὲ τὰ ὁραθέντα αὐτῷ διηγεῖται, καί φησιν: Ἱνατί παγίδα ἡτοίμασας τοῖς ποσί μου, καὶ κατέκαμψας τὴν ψυχήν μου; εἰ μὴ γὰρ Κύριος ἐβοήθησέ μοι, παραβραχὺ παρῴκησεν ἂν τῷ ᾅδῃ ἡ ψυχή μου. ἀλλ' ὡς ἀγαθὸς ὁ Θεὸς τῷ Ἰσραήλ, τοῖς εὐθέσι τῇ καρδίᾳ: ὃς καὶ τὴν ἐμὴν ἐρρύσατο ταπείνωσιν ἐκ μέσου σκύμνων. ἐκοιμήθην γὰρ τεταραγμένος. ἀλλ' ἐπεσκέψατό με ἐξ ὕψους ὁ Θεός μου καὶ Σωτήρ μου, καὶ ἔδειξέ μοι οἵων ἀγαθῶν ἀπεστέρησαν ἑαυτοὺς οἱ παροργίζοντες αὐτόν, οἵων δὲ κολάσεων ὑπευθύνους εἰργάσαντο. καὶ νῦν, ὦ πάτερ, ἐπεί σου τὰ ὦτα ἔβυσας τοῦ μὴ ἀκοῦσαί μου τῆς φωνῆς τῆς τὰ ἀγαθά σοι ἐπᾳδούσης, κἂν ἐμὲ μὴ κώλυε τὴν εὐθεῖαν βαδίσαι ὁδόν. τοῦτο γὰρ ποθῶ, τούτου ἐφίεμαι, τοῦ πάντων ἀπαλλαγῆναι, καὶ τόπους καταλαβεῖν ἔνθα Βαρλαὰμ ὁ τοῦ Χριστοῦ θεράπων τὰς οἰκήσεις ἔχει, καὶ σὺν αὐτῷ τὸ λοιπὸν τῆς παρούσης μου διανῦσαι ζωῆς. εἰ δὲ βίᾳ κατασχεῖν με θελήσειας, ὄψει με θᾶττον τῇ λύπῃ καὶ ἀδημονίᾳ νεκρόν: καὶ οὔτε σὺ τὸ λοιπὸν πατὴρ κληθήσῃ, οὔτε υἱόν με ἔτι ἕξεις.