【国外英文文学】Barlaam and Ioasaph.doc

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1、【国外英文文学】Barlaam and IoasaphBarlaam and Ioasaphby St. John of DamascusIt is not known where or when this story was written, but it is believed to have been translated into Greek (possibly from a Georgian original) sometime in the 11th Century A.D. Although the ultimate author is usually referred to a

2、s John the Monk, it has been traditionally ascribed to St. John of Damascus.BARLAAM AND IOASAPHAN EDIFYING STORY FROM THE INNER LAND OF THE ETHIOPIANS, CALLED THE LAND OF THE INDIANS, THENCE BROUGHT TO THE HOLY CITY, BY JOHN THE MONK (AN HONOURABLE MAN AND A VIRTUOUS, OF THE MONASTERY OF SAINT SABAS

3、); WHEREIN ARE THE LIVES OF THE FAMOUS AND BLESSED BARLAAM AND IOASAPH.INTRODUCTION As many as are led by the Spirit of God they are sons of God saith the inspired Apostle. Now to have been accounted worthy of the Holy Spirit and to have become sons of God is of all things most to be coveted; and, a

4、s it is written, They that have become his sons find rest from all enquiry. This marvellous, and above all else desirable, blessedness have the Saints from the beginning won by the practice of the virtues, some having striven as Martyrs, and resisted sin unto blood, and others having struggled in se

5、lf-discipline, and having trodden the narrow way, proving Martyrs in will. Now, that one should hand down to memory the prowess and virtuous deeds of these, both of them that were made perfect by blood, and of them that by self-denial did emulate the conversation of Angels, and should deliver to the

6、 generations that follow a pattern of virtue, this hath the Church of Christ received as a tradition from the inspired Apostles, and the blessed Fathers, who did thus enact for the salvation of our race. For the pathway to virtue is rough and steep, especially for such as have not yet wholly turned

7、unto the Lord, but are still at warfare, through the tyranny of their passions. For this reason also we need many encouragements thereto, whether it be exhortations, or the record of the lives of them that have travelled on the road before us; which latter draweth us towards it the less painfully, a

8、nd doth accustom us not to despair on account of the difficulty of the journey. For even as with a man that would tread a hard and difficult path; by exhortation and encouragement one may scarce win him to essay it, but rather by pointing to the many who have already completed the course, and at the

9、 last have arrived safely. So I too, walking by this rule, and heedful of the danger hanging over that servant who, having received of his lord the talent, buried it in the earth, and hid out of use that which was given him to trade withal, will in no wise pass over in silence the edifying story tha

10、t hath come to me, the which devout men from the inner land Of the Ethiopians, whom our tale calleth Indians, delivered unto me, translated from trustworthy records. It readeth thus.I.The country of the Indians, as it is called, is vast and populous, lying far beyond Egypt. On the side of Egypt it i

11、s washed by seas and navigable gulphs, but on the mainland it marcheth with the borders of Persia, a land formerly darkened with the gloom of idolatry, barbarous to the last degree, and wholly given up to unlawful practices. But when the only- begotten Son of God, which is in the bosom of the Father

12、, being grieved to see his own handiwork in bondage unto sin, was moved with compassion for the same, and shewed himself amongst us without sin, and, without leaving his Fathers throne, dwelt for a season in the Virgins womb for our sakes, that we might dwell in heaven, and be re-claimed from the an

13、cient fall, and freed from sin by receiving again the adoption of sons; when he had fulfilled every stage of his life in the flesh for our sake, and endured the death of the Cross, and marvellously united earth and heaven; when he had risen again from the dead, and had been received up into heaven,

14、and was seated at the right hand of the majesty of the Father, whence, according to his promise, he sent down the Comforter, the Holy Ghost, unto his eyewitnesses and disciples, in the shape of fiery tongues, and despatched them unto all nations, for to give light to them that sat in the darkness of

15、 ignorance, and to baptize them in the Name of the Father, and of the Son, and of the Holy Ghost, whereby it fell to the lot of some of the Apostles to travel to the far-off East and to some to journey to the West-ward, while others traversed the regions North and South, fulfilling their appointed t

16、asks then it was, I say, that one of the company of Christs Twelve Apostles, most holy Thomas, was sent out to the land of the Indians, preaching the Gospel of Salvation. The Lord working with him and confirming the word with signs following, the darkness of superstition was banished; and men were d

17、elivered from idolatrous sacrifices and abominations, and added to the true Faith, and being thus transformed by the hands of the Apostle, were made members of Christs household by Baptism, and, waxing ever with fresh increase, made advancement in the blameless Faith and built churches in all their

18、lands. Now when monasteries began to be formed in Egypt, and numbers of monks banded themselves together, and when the fame of their virtues and Angelic conversation was gone out into all the ends of the world and came to the Indians, it stirred them up also to the like zeal, insomuch that many of t

19、hem forsook everything and withdrew to the deserts; and, though but men in mortal bodies, adopted the spiritual life of Angels. While matters were thus prospering and many were soaring upward to heaven on wings of gold, as the saying is, there arose in that country a king named Abenner, mighty in ri

20、ches and power, and in victory over his enemies, brave in warfare, vain of his splendid stature and comeliness of face, and boastful of all worldly honours, that pass so soon away. But his soul was utterly crushed by poverty, and choked with many vices, for he was of the Greek way, and sore distraug

21、ht by the superstitious error of his idol-worship. But, although he lived in luxury, and in the enjoyment of the sweet and pleasant things of life, and was never baulked of any of his wishes and desires, yet one thing there was that marred his happiness, and pierced his soul with care, the curse of

22、childlessness. For being without issue, he took ceaseless thought how he might be rid of this hobble, and be called the father of children, a name greatly coveted by most people. Such was the king, and such his mind.Meanwhile the glorious band of Christians and the companies of monks, paying no rega

23、rd to the kings majesty, and in no wise terrified by his threats, advanced in the grace of Christ, and grew in number beyond measure, making short account of the kings words, but cleaving closely to everything that led to the service of God. For this reason many, who had adopted the monastic rule, a

24、bhorred alike all the sweets of this world, and were enamoured of one thing only, namely godliness, thirsting to lay down their lives for Christ his sake, and yearning for the happiness beyond. Wherefore they preached, not with fear and trembling, but rather even with excess of boldness, the saving

25、Name of God, and naught but Christ was on their lips, as they plainly proclaimed to all men the transitory and fading nature of this present time, and the fixedness and incorruptibility of the life to come, and sowed in men the first seeds, as it were, towards their becoming of the household of God,

26、 and winning that life which is hid in Christ. Wherefore many, profiting by this most pleasant teaching, turned away from the bitter darkness of error, and approached the sweet light of Truth; insomuch that certain of their noblemen and senators laid aside all the burthens of life, and thenceforth b

27、ecame monks.But when the king heard thereof, he was filled with wrath, and, boiling over with indignation, passed a decree forthwith, compelling all Christians to renounce their religion. Thereupon he planned and practised new kinds of torture against them, and threatened new forms of death. So thro

28、ughout all his dominions he sent letters to his rulers and governors ordering penalties against the righteous, and unlawful massacres. But chiefly was his displeasure turned against the ranks of the monastic orders, and against them he waged a truceless and unrelenting warfare. Hence, of a truth, ma

29、ny of the Faithful were shaken in spirit, and others, unable to endure torture, yielded to his ungodly decrees. But of the chiefs and rulers of the monastic order some in rebuking his wickedness ended their lives by suffering martyrdom, and thus attained to everlasting felicity; while others hid the

30、mselves in deserts and mountains, not from dread of the threatened tortures, but by a more divine dispensation.II.Now while the land of the Indians lay under the shroud of this moonless night, and while the Faithful were harried on every side, and the champions of ungodliness prospered, the very air

31、 reeking with the smell of bloody sacrifices, a certain mall of the royal household, chief satrap in rank, in courage, stature, comeliness, and in all those qualities which mark beauty of body and nobility of soul, far above all his Fellows, hearing of this iniquitous decree, bade farewell to all th

32、e grovelling pomps and vanities of the world, joined the ranks of the monks, and retired across the border into the desert. There, by fastings and vigils, and by diligent study of the divine oracles, he throughly purged his senses, and illumined a soul, set free from every passion, with the glorious

33、 light of a perfect calm.But when the king, who loved and esteemed him highly, heard thereof, he was grieved in spirit at the loss of his friend, but his anger was the more hotly kindled against the monks. And so he sent everywhere in search of him, leaving no stone unturned, as the saying is, to fi

34、nd him. After a long while, they that were sent in quest of him, having learnt that he abode in the desert, after diligent search, apprehended him and brought him before the kings judgement seat. When the king saw him in such vile and coarse raiment who before had been clad in rich apparel, - saw hi

35、m, who had lived in the lap of luxury, shrunken and wasted by the severe practice of discipline, and bearing about in his body outward and visible signs of his hermit-life, he was filled with mingled grief and fury, and, in speech blended of these two passions, he spake unto him thus:O thou dullard

36、and mad man, wherefore hast thou exchanged thine honour for shame, and thy glorious estate for this unseemly show? To what end hath the president of my kingdom, and chief commander of my realm made himself the laughingstock of boys, and not only forgotten utterly our friendship and fellowship, but r

37、evolted against nature herself, and had no pity on his own children, and cared naught for riches and all the splendour of the world, and chosen ignominy such as this rather than the glory that men covet? And what shall it profit thee to have chosen above all gods and men him whom they call Jesus, an

38、d to have preferred this rough life of sackcloth to the pleasures and delights of a life of bliss.When the man of God heard these words, he made reply, at once courteous and unruffled: If it be thy pleasure, O king, to converse with me, remove thine enemies out of mid court; which done, I will answe

39、r thee concerning whatsoever thou mayest desire to learn; for while these are here, I cannot speak with thee. But, without speech, torment me, kill me, do as thou wilt, for the world is crucified unto me, and I unto the world, as saith my divine teacher. The king said, And who are these enemies whom

40、 thou biddest me turn out of court? The saintly man answered and said, Anger and Desire. For at the beginning these twain were brought into being by the Creator to be fellow-workers with nature; and such they still are to those who walk not after the flesh but after the Spirit. But in you who are al

41、together carnal, having nothing of the Spirit, they are adversaries, and play the part of enemies and foemen. For Desire, working in you, stirreth up pleasure, but, when made of none effect, Anger. To- day therefore let these be banished from thee, and let Wisdom and Righteousness sit to hear and ju

42、dge that which we say. For if thou put Anger and Desire out of court, and in their room bring in Wisdom and Righteousness, I will truthfully tell thee all. Then spake the king, Lo I yield to thy request, and will banish out of the assembly both Desire and Anger, and make Wisdom and Righteousness to

43、sit between us. So now, tell me without fear, how wast thou so greatly taken with this error, to prefer the bird in the bush to the bird already in the hand?The hermit answered and said, O king, if thou askest the cause how I came to despise things temporal, and to devote my whole self to the hope o

44、f things eternal, hearken unto me. In former days, when I was still but a stripling, I heard a certain good and wholesome saying, which, by its three took my soul by storm; and the remembrance of it, like some divine seed, being planted in my heart, unmoved, was preserved ever until it took root, bl

45、ossomed, and bare that fruit which thou seest in me. Now the meaning of that sentence was this: It seemed good to the foolish to despise the things that are, as though they were not, and to cleave and cling to the things that are not, as though they were. So he, that hath never tasted the sweetness

46、of the things that are, will not be able to understand the nature of the things that are not. And never having understood them, how shall he despise them? Now that saying meant by things that are the things eternal and fixed, but by things that are not earthly life, luxury, the prosperity that decei

47、ves, whereon, O king, thine heart alas! is fixed amiss. Time was when I also clung thereto myself. But the force of that sentence continually goading my heart, stirred my governing power, my mind, to make the better choice. But the law of sin, warring against the law of my mind, and binding me, as w

48、ith iron chains, held me captive to the love of things present.But after that the kindness and love of God our Saviour was pleased to deliver me from that harsh captivity, he enabled my mind to overcome the law of sin, and opened mine eyes to discern good from evil. Thereupon I perceived and looked,

49、 and behold! all things present are vanity and vexation of spirit, as somewhere in his writings saith Solomon the wise. Then was the veil of sin lifted from mine heart, and the dullness, proceeding from the grossness of my body, which pressed upon my soul, was scattered, and I perceived the end for which I was created, and how that it behoved me to move upward to my Creator by the keeping of his Commandment