barlaam and ioasaph-第19节
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nd 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 alluring！' The chief counsellor seized the happy moment and said； ‘But to thee； O king； how seemeth their life？' ‘Of all that I have ever seen；' quoth the king； ‘the most hateful and wretched； the most loathsome and abhorrent。' Then spake the chief counsellor unto him； 〃Such； know thou well； O king； and even more unendurable is our life reckoned by those who are initiated into the sight of the mysteries of yonder everlasting glory； and the blessings that pass all understanding。 Your palaces glittering with gold； and these splendid garments； and all the delights of this life are more loathsome than dung and filth in the eyes of those that know the unspeakable beauties of the tabernacles in heaven made without hands； and the apparel woven by God； and the incorruptible diadems which God； the Creator and Lord of all； hath prepared for them that love him。 For like as this couple were accounted fools by us； so much the more are we； who go astray in this world and please ourselves in this false glory and senseless pleasure； worthy of lamentation and tears in the eyes of those who have tasted o
