barlaam and ioasaph- 第17部分

Said　Ioasaph；　〃If；　then；　this　kind　of　philosophy　be　so　ancient　and　so　salutary；　how　cometh　it　that　so　few　folk　now…a…days　follow　it？〃

The　elder　answered；　〃Many　have　followed；　and　do　follow　it；　but　the　greatest　part　hesitate　and　draw　back。　　For　few；　saith　the　Lord；　are　the　travellers　along　the　strait　and　narrow　way；　but　along　the　wide　and　broad　way　many。　　For　they　that　have　once　been　taken　prisoners　by　the　love　of　money；　and　the　evils　that　come　from　the　love　of　pleasure；　and　are　given　up　to　idle　and　vain　glory；　are　hardly　to　be　torn　therefrom；　seeing　that　they　have　of　their　own　free　will　sold　themselves　as　slaves　to　a　strange　master；　and　setting　themselves　on　the　opposite　side　to　God；　who　gave　these　commands；　are　held　in　bondage　to　that　other。　　For　the　soul　that　hath　once　rejected　her　own　salvation；　and　given　the　reins　to　unreasonable　lusts；　is　carried　about　hither　and　thither。　Therefore　saith　the　prophet；　mourning　the　folly　that　encompasseth　such　souls；　and　lamenting　the　thick　darkness　that　lieth　on　them；　'O　ye　sons　of　men；　how　long　will　ye　be　of　heavy　heart？　　Why　love　ye　vanity；　and　seek　after　leasing？'　　And　in　the　same　tone　as　he；　but　adding　thereto　some　thing　of　his　own；　one　of　our　wise　teachers；　a　most　excellent　divine；　crieth　aloud　to　all；　as　from　some　exceeding　high　place　of　vantage；　‘O　ye　sons　of　men；　how　long　will　ye　be　of　heavy　heart？　　Why　love　ye　vanity　and　seek　after　leasing？　　Trow　ye　that　this　present　life；　and　luxury；　and　these　shreds　of　glory；　and　petty　lordship　and　false　prosperity　are　any　great　thing？'　　things　which　no　more　belong　to　those　that　possess　them　than　to　them　that　hope　for　them；　nor　to　these　latter　any　more　than　to　those　who　never　thought　of　them：　things　like　the　dust　carried　and　whirled　about　to　and　fro　by　the　tempest；　or　vanishing　as　the　smoke；　or　delusive　as　a　dream；　or　intangible　as　a　shadow；　which；　when　absent；　need　not　be　despaired　of　by　them　that　have　them　not；　and；　when　present；　cannot　be　trusted　by　their　owners。

〃This　then　was　the　commandment　of　the　Saviour；　this　the　preaching　of　the　Prophets　and　Apostles；　in　such　wise　do　all　the　Saints；　by　word　and　deed；　constrain　us　to　enter　the　unerring　road　of　virtue。　And　though　few　walk　therein　and　more　choose　the　broad　way　that　leadeth　to　destruction；　yet　not　for　this　shall　the　life　of　this　divine　philosophy　be　minished　in　fame。　　But　as　the　sun；　rising　to　shine　on　all；　doth　bounteously　send　forth　his　beams；　inviting　all　to　enjoy　his　light；　even　so　doth　our　true　philosophy；　like　the　sun；　lead　with　her　light　those　that　are　her　lovers；　and　warmeth　and　brighteneth　them。　　But　if　any　shut　their　eyes；　and　will　not　behold　the　light　thereof；　not　for　that　must　the　sun　be　blamed；　or　scorned　by　others：　still　less　shall　the　glory　of　his　brightness　be　dishonoured　through　their　silliness。　　But　while　they；　self…　deprived　of　light；　grope　like　blind　men　along　a　wall；　and　fall　into　many　a　ditch；　and　scratch　out　their　eyes　on　many　a　bramble　bush；　the　sun；　firmly　established　on　his　own　glory；　shall　illuminate　them　that　gaze　upon　his　beams　with　unveiled　face。　　Even　so　shineth　the　light　of　Christ　on　all　men　abundantly；　imparting　to　us　of　his　lustre。　　But　every　man　shareth　thereof　in　proportion　to　his　desire　and　zeal。　　For　the　Sun　of　righteousness　disappointeth　none　of　them　that　would　fix　their　gaze　on　him；　yet　doth　he　not　compel　those　who　willingly　choose　darkness；　but　every　man；　so　long　as　he　is　in　this　present　life；　is　committed　to　his　own　free　will　and　choice。〃

Ioasaph　asked；　〃What　is　free　will　and　what　is　choice？〃　　The　elder　answered；　〃Free　will　is　the　willing　of　a　reasonable　soul；　moving　without　hindrance　toward　whatever　it　wisheth；　whether　to　virtue　or　to　vice；　the　soul　being　thus　constituted　by　the　Creator。　　Free　will　again　is　the　sovran　motion　of　an　intelligent　soul。　　Choice　is　desire　accompanied　by　deliberation；　or　deliberation　accompanied　by　desire　for　things　that　lie　in　our　power；　for　in　choosing　we　desire　that　which　we　have　deliberately　preferred。　Deliberation　is　a　motion　towards　enquiry　about　actions　possible　to　us；　a　man　deliberateth　whether　he　ought　to　pursue　an　object　or　no。　　Then　he　judgeth　which　is　the　better；　and　so　ariseth　judgement。　　Then　he　is　inclined　towards　it；　and　loveth　that　which　was　so　judged　by　the　deliberative　faculty；　and　this　is　called　resolve；　for；　if　he　judge　a　thing；　and　yet　be　not　inclined　toward　the　thing　that　he　hath　judged；　and　love　it　not；　it　is　not　called　resolve。　　Then；　after　inclination　toward　it；　there　ariseth　choice　or　rather　selection。　　For　choice　is　to　choose　one　or　other　of　two　things　in　view；　and　to　select　this　rather　than　that。　　And　it　is　manifest　that　choice　is　deliberation　plus　discrimination；　and　this　from　the　very　etymology。　　For　that　which　is　the　‘object　of　choice'　is　the　thing　chosen　before　the　other　thing。　　And　no　man　preferreth　a　thing　without　deliberation；　nor　makeeth　a　choice　without　having　conceived　a　preference。　　For；　since　we　are　not　zealous　to　carry　into　action　all　that　seemeth　good　to　us；　choice　only　ariseth　and　the　deliberately　preferred　only　becometh　the　chosen；　when　desire　is　added　thereto。　　Thus　we　conclude　that　choice　is　desire　accompanied　by　deliberation　for　things　that　lie　in　our　power；　in　choosing　we　desire　that　which　we　have　deliberately　preferred。　　All　deliberation　aimeth　at　action　and　dependeth　on　action；　and　thus　deliberation　goeth　before　all　choice；　and　choice　before　all　action。　　For　this　reason　not　only　our　actions；　but　also　our　thoughts；　inasmuch　as　they　give　occasion　for　choice；　bring　in　their　train　crowns　or　punishments。　For　the　beginning　of　sin　and　righteous　dealing　is　choice；　exercised　in　action　possible　to　us。　　Where　the　power　of　activity　is　ours；　there　too　are　the　actions　that　follow　that　activity　in　our　power。　　Virtuous　activities　are　in　our　power；　therefore　in　our　power　are　virtues　also；　for　we　are　absolute　masters　over　all　our　souls'　affairs　and　all　our　deliberations。　　Since　then　it　is　of　free　will　that　men　deliberate；　and　of　free　will　that　men　choose；　a　man　partaketh　of　the　light　divine；　and　advanceth　in　the　practice　of　this　philosophy　in　exact　measure　of　his　choice；　for　there　are　differences　of　choice。　　And　even　as　water…springs；　issuing　from　the　hollows　of　the　earth；　sometimes　gush　forth　from　the　surface　soil；　and　sometimes　from　a　lower　source；　and　at　other　times　from　a　great　depth；　and　even　as　some　of　these　waters　bubble　forth　continuously；　and　their　taste　is　sweet；　while　others　that　come　from　deep　wells　are　brackish　or　sulphurous；　even　as　some　pour　forth　in　abundance　while　others　flow　drop　by　drop；　thus；　understand　thou；　is　it　also　with　our　choices。　　Some　choices　are　swift　and　exceeding　fervent；　others　languid　and　cold：　some　have　a　bias　entirely　toward　virtue；　while　others　incline　with　all　their　force　to　its　opposite。　　And　like　in　nature　to　these　choices　are　the　ensuing　impulses　to　action。〃


XVI。

Ioasaph　said　unto　the　elder；　〃Are　there　now　others；　too；　who　preach　the　same　doctrines　as　thou？　　Or　art　thou　to…day　the　only　one　that　teacheth　this　hatred　of　the　present　world？〃

The　other　answered　and　said；　〃In　this　your　most　unhappy　country　I　know　of　none：　the　tyranny　of　thy　father　hath　netted　all　such　in　a　thousand　forms　of　death；　and　he　hath　made　it　his　aim　that　the　preaching　of　the　knowledge　of　God　be　not　once　heard　in　your　midst。　　But　in　all　other　tongues　these　doctrines　are　sung　and　glorified；　by　some　in　perfect　truth；　but　by　others　perversely；　for　the　enemy　of　our　souls　hath　made　them　decline　from　the　straight　road；　and　divided　them　by　strange　teachings；　and　taught　them　to　interpret　certain　sayings　of　the　Scriptures　falsely；　and　not　after　the　sense　contained　therein。　　But　the　truth　is　one；　even　that　which　was　preached　by　the　glorious　Apostles　and　inspired　Fathers；　and　shineth　in　the　Catholick　Church　above　the　brightness　of　the　sun　from　the　one　end　of　the　world　unto　the　other；　and　as　an　herald　and　teacher　of　that　truth　have　I　been　sent　to　thee。〃

Ioasaph　said　unto　him；　〃Hath　my　father　then；　learned　naught　of　these　things？〃

The　elder　answered；　〃Clearly　and　duly　he　hath　learned　naught；　for　he　stoppeth　up　his　senses；　and　will　not　admit　that　which　is　good；　being　of　his　own　free　choice　inclined　to　evil。〃

〃Would　God；〃　said　Ioasaph；　〃that　he　too　were　instructed　in　these　mysteries？〃　　The　elder　answered；　〃The　things　that　are　impossible　with　men　are　possible　with　God。　　For　how　knowest　thou　whether　thou　shalt　save　thy　sire；　and　in　wondrous　fashion　be　styled　the　spiritual　father　of　thy　father？

〃I　have　heard　that；　once　upon　a　time；　there　was　a　king　who　governed　his　kingdom　right　well；　and　dealt　kindly　and　gently　with　his　subjects；　only　failing　in　this　point；　that　he　was　not　rich　in　the　light　of　the　knowledge　of　God；　but　held　fast　to　the　errors　of　idolatry。　　Now　he　had　a　counsellor；　which　was　a　good　man　and　endued　with　righteousness　toward　God　and　with　all　other　virtuous　wisdom。　　Grieved　and　vexed　though　he　was　at　the　error　of　the　king；　and　willing　to　convince　him　thereof；　he　nevertheless　drew　back　from　the　attempt；　for　fear　that　he　might　earn　trouble　for　himself　and　his　friends；　and　cut　short　those　services　which　he　rendered　to　others。　　Yet　sought　he　a　convenient　season　to　draw　his　sovereign　toward　that　which　was　good。　　One　night　the　king　said　unto　him；　〃Come　now；　let　us　go　forth　and　walk　about　the　city；　if　haply　we　may　see　something　to　edify　us。〃　　Now　while　they　were　walking　about　the　city；　they　saw　a　ray　of　light　shining　through　an　aperture。　　Fixing　their　eyes　thereon；　they　descried　an　underground　cavernous　chamber；　in　the　forefront　of　which　there　sat　a　man；　plunged　in　poverty；　and　clad　in　rags　and　tatters。　Beside　him　stood　his　wife；　mixing　wine。　　When　the　man　took　the　cup　in　his　hands；　she　sung　a　clear　sweet　melody；　and　delighted　him　by　dancing　and　cozening　him　with　flatteries。　　The　king's　companions　observed　this　for　a　time；　and　marvelled　that　people；　pinched　by　such　poverty　as　not　to　afford　house　and　raiment；　yet　passed　their　lives　in　such　good　cheer。　　The　king　said　to　his　chief　counsellor；　‘Friend；　how　marvellous　a　thing　it　is；　that　our　life；　though　bright　with　such　honour　and　luxury；　hath　never　pleased　us　so　well　as　this　poor　and　miserable　life　doth　delight　and　rejoice　these　fools：　and　that　this　life；　which　appeareth　to　us　so　cruel　and　abominable；　is　to　them　sweet　and　allur