Bibliotheca Polyglotta

ΒΑΡΛΑΑΜ ΚΑΙ ΙΩΑΣΑΦ ΙΣΤΟΡΙΑ ΨΥΧΩΦΕΛΗΣ ΕΚ ΤΗΣ ΕΝ∆ΟΤΕΡΑΣ ΤΩΝ ΑΙΘΙΟΠΩΝ ΧΩΡΑΣ, ΤΗΣ ΙΝ∆ΩΝ ΛΕΓΟΜΕΝΗΣ, ΠΡΟΣ ΤΗΝ ΑΓΙΑΝ ΠΟΛΙΝ ΜΕΤΕΝΕΧΘΕΙΣΑ ∆ΙΑ ΙΩΑΝΝΟΥ ΜΟΝΑΧΟΥ, ΑΝ∆ΡΟΣ ΤΙΜΙΟΥ ΚΑΙ ΕΝΑΡΕΤΟΥ ΜΟΝΗΣ ΤΟΥ ΑΓΙΟΥ ΣΑΒΑ· ΕΝ ΗΙ Ο ΒΙΟΣ ΒΑΡΛΑΑΜ ΚΑΙ ΙΩΑΣΑΦ ΤΩΝ ΑΟΙ∆ΙΜΩΝ ΚΑΙ ΜΑΚΑΡΙΩΝ.

(443,1) NOVEMRRIS XXVII. VITA SANCTORUM BARLAAM EREMITAE ET JOSAPHAT INDIAE REGIS, AUCTORE SANCTO JOANNE DAMASCENO, INTERPRETE JACOBO BILLIO PRUNAEO.

BARLAAM AND IOASAPH AN 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); WHEREIN ARE THE LIVES OF THE FAMOUS AND BLESSED BARLAAM AND IOASAPH.

(1,1) BARLAAMS OK IOSAPHATS SAGA.

Barlaam og Josaphat.

قصة بلوهر وبوذاسف في الوعظ والامثال

ΠΡΟΟΙΜΙΟΝ

Prologus auctoris.

INTRODUCTION

(3,1)  Ὅσοι Πνεύματι Θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ Θεοῦ, φησὶν ὁ θεῖος Ἀπόστολος·

242 Quicunque spiritu Dei aguntur, hi sunt filii Dei, ut ait Apostolus (Rom. VIII).

“As many as are led by the Spirit of God they are sons of God” saith the inspired Apostle.

τὸ δὲ Πνεύματος ἁγίου ἀξιωθῆναι καὶ υἱοὺς Θεοῦ γενέσθαι τῶν ὀρεκτῶν ὑπάρχει τὸ ἔσχατον, καὶ οὗ γενομένοις πάσης θεωρίας ἀνάπαυσις, καθὼς γέγραπται. τῆς οὖν ὑπερφυοῦς ταύτης καὶ τῶν ἐφετῶν ἀκροτάτης μακαριότητος ἠξιώθησαν ἐπιτυχεῖν οἱ ἀπ' αἰῶνος ἅγιοι διὰ τῆς τῶν ἀρετῶν ἐργασίας· οἱ μὲν μαρτυρικῶς ἀθλήσαντες καὶ μέχρις αἵματος πρὸς τὴν ἁμαρτίαν ἀντικαταστάντες, οἱ δὲ ἀσκητικῶς ἀγωνισάμενοι, καὶ τὴν στενὴν βαδίσαντες ὁδόν, καὶ μάρτυρες τῇ προαιρέσει γενόμενοι. ὧν τὰς ἀριστείας καὶ τὰ κατορθώματα, τῶν τε δι' αἵματος τελειωθέντων καὶ τῶν δι' ἀσκήσεως τὴν ἀγγελικὴν πολιτείαν μιμησαμένων, γραφῇ παραδιδόναι, καὶ ἀρετῆς ὑπόδειγμα ταῖς μετέπειτα (4,1) παραπέμπειν γενεαῖς, ἐκ τῶν θεηγόρων Ἀποστόλων καὶ μακαρίων Πατέρων ἡ τοῦ Χριστοῦ παρείληφεν Ἐκκλησία, ἐπὶ σωτηρίᾳ τοῦ γένους ἡμῶν τοῦτο νομοθετησάντων. ἡ γὰρ πρὸς ἀρετὴν φέρουσα ὁδὸς τραχεῖά τίς ἐστι καὶ ἀνάντης καὶ μάλιστα τοῖς μήπω μεταθεμένοις ὅλους ἑαυτοὺς ἐπὶ τὸν Κύριον, ἀλλ' ἐκ τῆς τῶν παθῶν τυραννίδος ἔτι πολεμουμένοις. διὰ τοῦτο καὶ πολλῶν δεόμεθα τῶν πρὸς αὐτὴν παρακαλούντων ἡμᾶς, τοῦτο μὲν παραινέσεων, τοῦτο δὲ καὶ βίων ἱστορίας τῶν ἐκείνην προωδευκότων, ὃ καὶ μᾶλλον ἀλύπως ἐφέλκεται πρὸς αὐτὴν καὶ μὴ ἀπογινώσκειν παρασκευάζει τῆς πορείας τὸ δύσκολον. ἐπεὶ καὶ τῷ μέλλοντι βαδίζειν ὁδὸν δύσπορον καὶ τραχεῖαν παραινῶν μέν τις καὶ προτρεπόμενος ἧττον πείσειεν· ὑποδεικνύων δὲ πολλοὺς αὐτὴν ἤδη διελθόντας, εἶτα κἀν τῷ τέλει καλῶς καταλύσαντας, οὕτω πείσειε μᾶλλον καὶ αὐτὸν ἂν τῆς πορείας ἅψασθαι. τούτῳ οὖν ἐγὼ στοιχῶν τῷ κανόνι, ἄλλως δὲ καὶ τὸν ἐπηρτημένον τῷ δούλῳ κίνδυνον ὑφορώμενος, ὅς, λαβὼν παρὰ τοῦ δεσπότου τὸ τάλαντον, εἰς γῆν ἐκεῖνο κατώρυξε καὶ τὸ δοθὲν πρὸς ἐργασίαν ἔκρυψεν ἀπραγμάτευτον, ἐξήγησιν ψυχωφελῆ ἕως ἐμοῦ καταντήσασαν οὐδαμῶς σιωπήσομαι· ἥνπερ μοι ἀφηγήσαντο ἄνδρες εὐλαβεῖς τῆς ἐνδοτέρας τῶν Αἰθιόπων χώρας, οὕστινας Ἰνδοὺς οἶδεν ὁ λόγος καλεῖν, ἐξ ὑπομνημάτων ταύτην ἀψευδῶν μεταφράσαντες, ἔχει δὲ οὕτως.

Illud porro Spiritu sancto donari, et filios Dei fieri, expetendorum omnium extremum est (Naziananz., orat. de Athanas.); et quo cum ventum fuerit, conquiescit omnis contemplatio, quemadmodum divinis Litteris proditum est. Hanc igitur excellentem, et expetendarum omnium rerum supremam beatitudinem, sancti omnes, qui ab aevo condito exstiterunt, per virtutum cultum ac studium divino beneficio consecuti sunt; ut qui partim martyrium subierint, atque ad sanguinem usque adversus peccatum in acie steterint, partim religiosae ac Deo devotae vitae certamen exantlarint, actamque viam tenuerint, animique destinatione martyres exstiterint. Quorum luculentas virtutes ac praeclara facinora (hoc est et eorum qui martyrio perfuncti sunt, et eorum qui per religiosam exercitationem angelicum vitae genus imitando expresserunt) litterarum monumentis commendare, atque ob virtutis exemplum ad posteras aetates transmittere, a divinis apostolis, et beatis patribus Christi Ecclesia accepit, hoc videlicet ad nostri generis salutem velut lata lege promulgantibus. Etenim via ea quae ad virtutem ducit, aspera est atque ardua et permolesta, iis praesertim qui nondum sese totos ad Deum transtulerunt, verum adhuc vitiorum animique perturbationum tyrannide conflictantur. Quo fit ut multis ad eam illecebris indigeamus, nimirum et consiliis ac cohortationibus, et exemplis eorum qui hanc viam priores inierunt. Id quod etiam minore cum molestia ad eam attrahit, efficitque ne ob vitae difficultatem animis frangamur ac desperatione afficiamur. Siquidem ei quoque cui ardua et difficilis via ineunda est, non perinde quispiam monendo ac cohortando, ut eam ingrediatur, persuaserit. At cum multos ostendit qui eam confecerint, ac tandem percommodum diversorium nacti sint, tum vero magis eum adducet, ut eamdem quoque viam capessat. Huic igitur ipsae quoque regulae insistens, ac praeterea impendens ignavo illi servo periculum metuens, qui (445,1) talentum a Domino acceptum in terram abdidit, quodque ei quaestus faciendi causa datum erat ita occultavit, ut nihil ex eo lucri faceret (Matth. XXV), historiam animabus utilem, ad me usque allatam silentio minime praeteribo, quam mihi pii quidam viri interioris Aethiopiae (quos Indos vocant) ex veris commentariis translatam narraverunt. Haec porro ad hunc modum se habet.

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, as 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 self-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 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 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, and 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 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 that 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.

(6,1) ι Spread of the Christian faith to India

VITA.

Ἡ τῶν Ἰνδῶν λεγομένη χώρα πόρρω μὲν διάκειται τῆς Αἰγύπτου, μεγάλη οὖσα καὶ πολυάνθρωπος· περικλύζεται δὲ θαλάσσαις καὶ ναυσιπόροις πελάγεσι τῷ κατ' Αἴγυπτον μέρει· ἐκ δὲ τῆς ἠπείρου προσεγγίζει τοῖς ὁρίοις Περσίδος, ἥτις πάλαι μὲν τῷ τῆς εἰδωλομανίας ἐμελαίνετο ζόφῳ, εἰς ἄκρον ἐκβεβαρβαρωμένη καὶ ταῖς ἀθέσμοις ἐκδεδιῃτημένη τῶν πράξεων. ὅτε δὲ ὁ μονογενὴς τοῦ Θεοῦ Υἱός, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρός, τὸ ἑαυτοῦ πλάσμα μὴ φέρων ὁρᾶν ἁμαρτίᾳ δουλούμενον, τοῖς οἰκείοις περὶ τοῦτο σπλάγχνοις ἐπικαμφθείς, ὤφθη καθ' ἡμᾶς ἁμαρτίας χωρίς, καί, τὸν τοῦ Πατρὸς θρόνον μὴ ἀπολιπών, Παρθένον ᾤκησε δι' ἡμᾶς, ἵν' ἡμεῖς κατοικήσωμεν τοὺς οὐρανούς, τοῦ τε παλαιοῦ πτώματος ἀνακληθῶμεν, καὶ τῆς ἁμαρτίας ἀπαλλαγῶμεν, τὴν προτέραν υἱοθεσίαν ἀπολαβόντες, καί, πᾶσαν μὲν τὴν διὰ σαρκὸς ὑπὲρ ἡμῶν τελέσας οἰκονομίαν, σταυρόν τε καὶ θάνατον καταδεξάμενος καὶ τοῖς ἐπουρανίοις παραδόξως ἑνοποιήσας τὰ ἐπίγεια, ἀναστὰς δὲ ἐκ νεκρῶν καὶ μετὰ δόξης εἰς οὐρανοὺς ἀναληφθεὶς καὶ ἐν δεξιᾷ τῆς τοῦ Πατρὸς μεγαλωσύνης καθίσας, τὸ παράκλητον Πνεῦμα τοῖς αὐτόπταις αὐτοῦ καὶ μύσταις, κατὰ τὴν ἐπαγγελίαν, ἐν εἴδει γλωσσῶν πυρίνων ἐξαπέστειλε, καὶ ἔπεμψεν αὐτοὺς εἰς πάντα τὰ ἔθνη φωτίσαι τοὺς ἐν σκότει τῆς ἀγνοίας καθημένους, καὶ βαπτίζειν αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος, (8,1) ὡς ἐντεῦθεν τοὺς μὲν αὐτῶν τὰς ἑῴας λήξεις, τοὺς δὲ τὰς ἑσπερίους λαχόντας περιέρχεσθαι, βόρειά τε καὶ νότια διαθέειν κλίματα, τὸ προστεταγμένον αὐτοῖς πληροῦντας, διάγγελμα τότε καὶ ὁ ἱερώτατος Θωμᾶς, εἷς ὑπάρχων τῆς δωδεκαρίθμου φάλαγγος τῶν μαθητῶν τοῦ Χριστοῦ, πρὸς τὴν τῶν Ἰνδῶν ἐξεπέμπετο, κηρύττων αὐτοῖς τὸ σωτήριον κήρυγμα. τοῦ Κυρίου δὲ συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων, τὸ μὲν τῆς δεισιδαιμονίας ἀπηλάθη σκότος καί, τῶν εἰδωλικῶν σπονδῶν τε καὶ βδελυγμάτων ἀπαλλαγέντες, τῇ ἀπλανεῖ προσετέθησαν πίστει, καί, οὕτω ταῖς ἀποστολικαῖς μεταπλασθέντες χερσί, Χριστῷ διὰ τοῦ βαπτίσματος ᾠκειώθησαν, καί, ταῖς κατὰ μέρος προσθήκαις αὐξανόμενοι, προέκοπτον ἐν τῇ ἀμωμήτῳ πίστει, ἐκκλησίας τε ἀνὰ πάσας ᾠκοδόμουν τὰς χώρας.

(445a,1) CAPUT PRIMUM.---India, quae ingens ac frequentissima est regio, procul ab Aegypto distat, atque undique 243 ab Aegypti parte mari alluitur, a continente autem ad Persidis fines accedit. Ea porro atra idololatriae caligine olim obducebatur, atque extrema barbarie scatebat, nefariisque flagitiis addicta erat. Posteaquam autem unigenitus Dei Filius (Joan. I), qui est in sinu Patris, figmentum suum peccati servitute oppressum indigno animo cernens, misericordia erga ipsum commotus, instar nostri excepto peccato apparuit, ac Patris throno relicto, nostrae salutis causa (hoc est ut nos in coelis habitaremus, atque a veteri lapsu excitaremur, ac peccato liberati priorem adoptionem reciperemus), in Virginis corpore habitavit, atque expletis omnibus carnis propter nos assumptae (445b,1) muneribus, crucem ac mortem suscipiens, ac terrenis mirandum in modum cum coelestibus conjunctis, a morte ad vitam rediens, et cum gloria in coelos ascendens, et in Patris dextra magnifice sedens, Spiritum paraclitum discipulis, a quibus conspectus fuerat, pro eo ac promiserat, in ignearum linguarum forma misit, ipsosque ad omnes gentes legavit, ut eos qui in ignorantiae tenebris sedebant (Luc. I), illuminarent, atque in Patris et Filii et Spiritus sancti nomine baptizarent, adeo ut deinceps illi, partim Orientales sedes, partim Occidentales regiones, quae ipsis obtigerant, circumirent, ac Septentrionalia et Meridionalia climata peragrarent, ut imperatum munus exsequerentur, tum sanctissimus quoque Thomas, unus ex duodecim Christi apostolis, (445c,1) in Indiam, salutiferae doctrinae illic praedicandae causa missus est. Domino autem cooperante, ac sermonem per sequentia signa confirmante (Marci ult.), gentilitiae superstitionis tenebrae depulsae sunt, atque illi simulacrorum sacrificiis et cultu liberati, ad rectam fidem se adjunxerunt. Sicque apostolicis manibus velut reficti, Christo per baptismum conciliati sunt; ac tacitis incrementis augescentes in fide, ab omni labe aliena proficiebant, ecclesiasque per totam regionem exstruebant.

The country of the Indians, as it is called, is vast and populous, lying far beyond Egypt. On the side of Egypt it is 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,” 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 Father’s throne, dwelt for a season in the Virgin’s womb for our sakes, that we might dwell in heaven, and be re-claimed from the ancient 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, 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 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 tasks then it was, I say, that one of the company of Christ’s 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 delivered 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 Christ’s household by Baptism, and, waxing ever with fresh increase, made advancement in the blameless Faith and built churches in all their lands.

At lokenne pinsl vars herra Iesu Crist oc liðnum hans haleita dauða oc eptir hans dyrlega uppstigning. er hann birtti sik sinum ælskandum astvinum (sannan guð) oc sannan mann. oc með þui at hann þolde dauða firir ollu mannkyni. sva komo oc hans hin blæzaðu boðorð viða um verolddena. oc þvi kusu marger af hins hælga anda hending fullkomlega heiminum at hafna oc firirlata hegomlega heimsku heimsins. Skildduzt við verolddena allzkostar oc fra frændom oc fe. fra hegomlegom auð oc sælo þessa liðannda lifs. foro sumir i œyðimarkker sumir til reinlifra klaustra. aðrer at predica retta tru ser oc aðrum til hialppar. aðrer (til) ymissrar guðs þionastu sva sem heilagr annde gaf þeim sina vilia með ymsum hattom at skilia. A þessom dagum er guð lysti heiminn með liose himneskrar dyrðar. kom til Indialanndz frægð oc fagnaðr þessa blæzaðra boðorða. Oc þo at su þioð se miok fiarre vpphave þessa guðs boðorða oc giava. þa toko þo marger i þvi lanndde við guðs tru oc stnerozt til truar fra vtru. guð at gofga oc Iesum Crist hans hinn hælga sun oc hinn sela.

(1,1) Da vor Herres Jesu Christi Lidelse var endt og hans hellige Död fuldkommet og han var opfaren til Himmelen; hvorved han aabenbarede sig for sine hengivne Venner som sand Gud og sandt Menneske: da, ligesom han led Döden for hele Menneskeslægten, saaledes udbredte sig ogsaa hans velsignede Budord vide i Verden. Og derfor besluttede Mange efter den hellige Aands Kald, ganske at forsage Verden og forlade dens faafængelige Daarlighed. De fjernede sig aldeles fra Verden, fra Frænder og Gods og fra dette flygtige Liv’s faafængelige Rigdom og Velvære. En Del drog til Örkener, Nogle til strengt Klosterliv, Andre droge at prædike den rette Tro til Frelse for sig og Andre, Andre tjente Gud paa forskjellige Maader, efter som den hellige Aand gav dem sin Vilje tilkjende paa forskjellig Vis. Cf. previous record I disse Dage, da Gud oplyste Verden med den himmelske Herligheds Lys, naaede disse velsignede Buds Berömmelse og Glæde til Indien. Og skjönt det Land er meget fjernt fra disse Guds Budords og Gavers förste Aabenbarelse, antoge dog Mange i det Land Troen paa Gud og omvendte sig fra vantro til Tro, til at (2,1) ære Gud og Jesus Christns hans hellige og velsignede Son.

Ἐπεὶ δὲ καὶ ἐν Αἰγύπτῳ ἤρξατο μοναστήρια συνίστασθαι καὶ τὰ τῶν μοναχῶν ἀθροίζεσθαι πλήθη, καὶ τῆς ἐκείνων ἀρετῆς καὶ ἀγγελομιμήτου διαγωγῆς ἡ φήμη τὰ πέρατα διελάμβανε τῆς οἰκουμένης, καὶ εἰς Ἰνδοὺς ἧκε, πρὸς τὸν ὅμοιον ζῆλον καὶ τούτους διήγειρεν, ὡς πολλοὺς αὐτῶν, πάντα καταλιπόντας, καταλαβεῖν τὰς ἐρήμους καὶ ἐν σώματι θνητῷ τὴν πολιτείαν ἀνειληφέναι τῶν ἀσωμάτων.

Cum autem etiam in Aegypto monasteria exaedificari, ac monachorum ingentia agmina cumulari coepissent, atque eorum virtutis et vitae rationis, ad angelorum imitationem accedentis, fama orbis terrarum fines pervasisset, atque ad Indos usque pervenisset, (445d,1) ipsos quoque ad ejusdem vitae studium excitavit, adeo ut complures ipsorum, relictis omnibus rebus, in solitudines concederent, atque in mortali corpore eorum qui corporis expertes sunt vitae rationem susciperent.

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 them forsook everything and withdrew to the deserts; and, though but men in mortal bodies, adopted the spiritual life of Angels.

King Abenner of India, his childlessness and persecution of Christian monks

οὕτω καλῶς ἐχόντων τῶν πραγμάτων, καὶ χρυσαῖς πτέρυξι, τὸ δὴ λεγόμενον, εἰς οὐρανοὺς πολλῶν ἀνιπταμένων, ἀνίσταταί τις βασιλεὺς ἐν τῇ αὐτῇ χώρᾳ, Ἀβεννὴρ τοὔνομα, μέγας μὲν γενόμενος πλούτῳ καὶ δυναστείᾳ καὶ τῇ κατὰ τῶν ἀντικειμένων νίκῃ, γενναῖός τε ἐν (10,1) πολέμοις, καὶ μεγέθει σώματος ἅμα δὲ καὶ προσώπου ὡραιότητι σεμνυνόμενος, πᾶσί τε τοῖς κοσμικοῖς καὶ θᾶττον μαραινομένοις προτερήμασιν ἐγκαυχώμενος·

Cum igitur res praeclaro statu essent, atque aureis pennis ut dici solet, in (446a,1) coelum plerique convolarent, exsurgit quidam rex in eadem regione, Abenner nomine, vir opibus quidem ac potentia, victoriisque et bellica fortitudine, corporisque proceritate insignis, ac praeterea vultus elegantia clarus, atque ob mundanos ocissimeque marcescentes rerum successus insolenter se efferens;

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 riches 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.

A þeim tima reð sa konongr firir Indialandde er het Avennir at nafne. mykyll oc mattogr at viti oc vallde. rikr at ollum verlldlegom auðœvom gulli oc silfri oc goðom kleðom. rikum steinum ymissra kraptta. Hann atte allzskonar gessimar dyrlegar oc gnogar með margfallegom hagleik smiðaðar oc sem samde hans kononglegre tign eptir hans matt oc vallde gorvar. Hans rað oc riki styrktu marger kurteisir konongar. er undir hans vallde varo. með trulego trausti af ymsum skattlanndum til hans valldz oc rikis lutande. Honom þionaðu marger hertogar fullkomner til fremdar oc til fagnaðar sins lavarðar. Iarllar hans aller gerðu i ollum lutum eptir matt oc megni allt þat sem honom var mest til sœmdar oc framkœmdar. Barrunar oc riddarar sœmdo i ollum lutom sem þeir motto oc kunnu sinum herra til sœmdar at fremia. raðgiævar aller forsialer til konongs (2,1) sœmda oc bunir til allzskonar hans sœmder at fremia. leto aðer uspart er þeir komo a leið at fullgera hans sœmd eða soma. En ut af þesso allt landzfolkket þorðe engi hans boð at briota. sumir af ast oc goðvilia en sumir af ogn oc otta. engi villdi annat gera en þat sem hann vissi hans vilia til. En konongr sialfr var vitr maðr oc val mannaðr. mykyð at vexti. friðr at asyn með friðu andliti. stniallr maðr. forsiall i raðom. hœgr astuinum. milldr þeim allum er hans vilia gerðu. en allum þeim grimr oc þungr er imote stoðo hans vilia. En með skiotom orðom oc skommu male marga luti af honom at segia. oc til kononglegrar tignar at tala. þa var þat fatt til fremdar eða kononglegrar sœmdar er þesse konongr hefðe eigi nalega alia gnoga. En bæðe var at hann vissi val oc villdi sannlega. oc matte miok sua allt þat sem hann villdi. oc var af þesso ollu bæðe mykyll oc viðfrægr.

2. Paa den Tid herskede en Konge over Indien, som med Navn hed Avennir, stor og vældig i Klogskab og Magt, rig paa alle verdslige Skatte, Guld og Sölv og gode Klæder og kraftige Ædelstene med forskjellige Egenskaber. Han eiede Overflod af alskens kostelige Klenodier, udarbeidede med overordentlig Kunstfærdighed, og, som det sömmede sig for hans kongelige Værdighed, afpassede efter hans Magt og Vælde. Han styrkedes i sin Stilling og Magt af mange höviske Konger, der vare under hans Herredömme, og af forskjellige Skatlande vare hans Magt og Rige med trofast Hjælp underdanige. Ham tjente mange Hærförere, vel skikkede til at fremme sin Herres Gavn og Glæde. Alle hans Jarler gjorde i alle Ting efter Magt og Evne Alt, hvad der var ham mest til Ære og Fordel. Hans Baroner og Riddere satte sin Glæde i, paa alle Maader, som de bedst kunde og vidste, at fremme sin Herres Hæder. Hans Raadgivere, alle omhyggelige om Kongens Ære og beredte til at fremme hans Anseelse paa alle Maader, skyede ingen Möie, naar de saa Leilighed til at befordre hans Hæder eller Anseelse. Saa og hele Landsfolket: Ingen torde overtræde hans Bud, dels paa Grund af Kjærlighed og Hengivenhed, dels af Frygt og Rædsel; Ingen vilde gjöre Andet, end hvad han vidste stemmede med hans Vilje. Men Kongen selv havde god Forstand og god Opdragelse, var stor af Væxt, smuk af Udseende med skjönt Aasyn, en veltalende Mand, klog i Raad, föielig mod sine Venner, mild mod alle dem der rettede (3,1) sig efter hans Bud, men grum og streng mod alle dem, der modstode hans Vilje. For nu med faa Ord og kort Tale at sige mange Ting om ham og at tale om hans kongelige Værdighed, da var der neppe Noget med Hensyn til Storhed eller kongelig Ære, uden at denne Konge jo havde nogetnær Alt i Overflod. Ikke alene havde han god Forstand og Kraftig Vilje, men kunde ogsaa næsten Alt, hvad han vilde. Og paa Grund af alt dette var han baade stor og vidt berömt.

ذكروا ان ملكا من ملوك الهند كان يسمى جنيسر وكان عزيز المملكة كثير الجنود مرزوق الظفر مهيبا في اعين الناس وكان عظيم الملك في الدنيا كثير الرغبة فيها شديد الالحاح عليها لا يجعل رايه ولا قوته الا فيها ولا يستعد الا لها ولا يشتغل الا بها ولا يرى الناصح له الا من اعانه عليها ولا الغاش له الا من اعانه على الدين والزهد في الدنيا وكان يعده عدوا وكان قد اصاب الملك في عنفوان الشباب وعند شرة الشهوات وكان رجلا ذا راي فيما كان فيه وذا شباب يعرف ذلك من نفسه ويعجب به فاجتمع عليه سكر السلطان وسطر الشباب سكر العجب وسكر الشهوات ثم شب ذلك وقواه ما اصاب من الظفر والغلبة والقهر حتى استطال على الناس واحتقرهم وقهرهم ثم استحكم ذلك منه باستماعه من الناس في (101,1) مديحهم اليه نفسه وتزيينهم له رايه وتقريرهم في صدره بانه لا علم الا علمه ولا راي الا رايه

κατὰ ψυχὴν δὲ ἐσχάτῃ πιεζόμενος πτωχείᾳ καὶ πολλοῖς κακοῖς συμπνιγόμενος, τῆς ἑλληνικῆς ὑπάρχων μοίρας, καὶ σφόδρα περὶ τὴν δεισιδαίμονα πλάνην τῶν εἰδώλων ἐπτοημένος. πολλῇ δὲ συζῶν οὗτος τρυφῇ καὶ ἀπολαύσει τῶν ἡδέων καὶ τερπνῶν τοῦ βίου, καὶ ἐν οὐδενὶ τῶν θελημάτων καὶ ἐπιθυμιῶν αὐτοῦ ἀποστερούμενος, ἓν εἶχε τὸ τὴν εὐφροσύνην αὐτῷ ἐγκόπτον καὶ μερίμναις αὐτοῦ βάλλον τὴν ψυχήν, τὸ τῆς ἀτεκνίας κακόν. ἔρημος γὰρ ὑπάρχων παίδων, διὰ φροντίδος εἶχε πολλῆς ὅπως, τοῦ τοιούτου λυθεὶς δεσμοῦ, τέκνων κληθείη πατήρ, πρᾶγμα τοῖς πολλοῖς εὐκταιότατον. τοιοῦτος μὲν ὁ βασιλεύς, καὶ οὕτως ἔχων τῆς γνώμης.

caeterum, quantum ad animam attinebat, extrema paupertate laborans, ac multis malis constrictus et enectus, quippe qui gentilium partes teneret, ac superstitioso idolorum errori magnopere addictus esset. Porro cum rex in magnis deliciis ac vitae oblectamentis et voluptatibus versaretur, nec res ulla esset quae non ex ipsius voluntate ac cupiditate succederet, unum id demum erat, quod ipsi laetitiam interrumperet, animumque ipsius curis pulsaret, nimirum (446b,1) sterilitatis malum. Nam cum filiis careret, haec eum cura sollicitum habebat, quonam pacto his vinculis solveretur, ac susceptis liberis patris nomen obtineret, quo videlicet apud plerosque nihil est optatius. Atque hujusmodi rex hic erat, eaque mente ac sententia.

But his soul was utterly crushed by poverty, and choked with many vices, for he was of the Greek way, and sore distraught 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 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.

En af þui at konongrenn var harðr oc rikr. mykyll oc mattogr. oc hafðe hann enn enga skilning hœyrtt þeirra luta er til salohialppar ero. af þui var sua allr hans vili til veralldar hegoma oc til þeirra luta fullkomenn stnemma. oc framlutr til þess at hans hin mesta tign oc some mætte fremiazt oc fullgerazt sem mest. oc hans lof um heiminn frægeazt. eigi at eins af hegomlego livi nema oc af veslegom atrunaðe falslegra oc flærðsamlegra skurguða er ser mego enga sœmd. helldr gera þau ser oc ollum þeim er eigi hafua þeim mykla skemd. Konongr sœmde sin guð með ollu þui er hann matte þeim til sonia. oc truði þat ser til sœmdar verða. er þeir er a trua gera ser eiliva skemd i. Nu þo at konongrenn þoltezt fullkomenn i ollum veralldlegom lutum þeim sem mannenn fysir þessa heims at hava. þa var þo honom sem ollum þeim sem i þesso livi ero. er æ þykkyr nokkot afatt. þuiat aller gofger menn styrkiazt oc af gleðiazt. er þeir sia arva þa er þeirra ætt oc riki mego með sœmd oc virðing styra oc stiorna. en sa einn lutr skortte hann er margum sinnum fek honom mykyllar hugsottar oc angrsamrar ahyggiu. en þat var at hann atte ekki barnn. þat er til arfs oc rikis stœðe eptir hans daga. en sa lutr er morgum goðom oc gofgum monnum mest til fagnaðar oc fremdar.

Men saasom Kongen var haard og streng, stor og mægtig, og ikke havde hört nogen Besked om de Ting, der tjene til Sjælens Frelse, da var hele hans Vilje tidlig ganske rettet mod Verdens Tant og dens Væsen og begjærlig efter, at fremfor Alt hans Anseelse og Ære kunde saa meget som muligt fremmes og befordres, og hans Ry udbrede sig over Verden ikke alene for hans faafængelige Levnet, men ogsaa for den usle Tro paa falske og bedragelige Afguder, der dog ikke engang kunne give sig selv nogen Ære, men tvertimod bringe stor Skjændsel over sig og alle dem, der ei forsage dem. Kongen ærede sine Guder ved Alt, hvad han formaaede til deres Hæder, og troede at höste Ære af det, som geraader alle dem, der tro derpaa, til evig Skjændsel. Skjönt nu Kongen fandt sig i Besiddlse af alle verdslige Ting, som Mennesket önsker at have i dette Liv, da var det dog med ham som med Alle, der ere i denne Verden, at altid synes, Noget at mangle. Det er nemlig en Tilfredsstillelse og Glæde for alle fornemme Mænd, naar de se Arvinger, der med Ære og Anseelse kunne styre og regjere deres Æt og Rige. Men denne ene Ting (4,1) manglede ham og voldte ham mangen Gang stor Bedrövelse og nagende Bekymring, nemlig at han ikke havde noget Barn, som kunde modlage Arv og Rige efter hans Dage, et Gode, hvori mange anseede og fornemme Mænd væsentligen sætte sin Glæde og Ære.

وكان لا هم له الا الدنيا وكانت الدنيا له مؤاتية لا يريد منها شيئا الا تهيا له وظفر به الا انه كان رجلا مئيناثا لا يولد له ولد ذكر

Τὸ δὲ εὐκλεέστατον γένος τῶν χριστιανῶν καὶ τὰ τῶν μοναχῶν πλήθη παρ' οὐδὲν θέμενοι τὸ τοῦ βασιλέως σέβας, καὶ τὴν αὐτοῦ μὴ δεδοικότες ὅλως ἀπειλήν, προέκοπτον τῇ τοῦ Χριστοῦ χάριτι, εἰς λόγου κρείττονα πληθὺν ἐπιδιδόντες, καὶ βραχὺν μὲν ποιούμενοι τοῦ βασιλέως λόγον, τῶν δὲ πρὸς θεραπείαν φερόντων Θεοῦ διαφερόντως ἐχόμενοι. καὶ διὰ τοῦτο πολλοὶ τῶν τὴν μοναδικὴν ἐπανῃρημένων τάξιν, πάντα μὲν ἐπίσης τὰ ἐνταῦθα τερπνὰ διέπτυον, πρὸς ἓν δὲ μόνον τοῦτο εἶχον ἐρωτικῶς, τὴν εὐσέβειαν, καὶ τὸν ὑπὲρ Χριστοῦ θάνατον ἐδίψων, καὶ τῆς ἐκεῖθεν ὠρέγοντο μακαριότητος. ἐκήρυττον οὖν, οὐ φόβῳ τινὶ καὶ ὑποστολῇ, ἀλλὰ καὶ λίαν εὐπαρρησιάστως τὸ τοῦ Θεοῦ σωτήριον ὄνομα, καὶ οὐδὲν ὅ τι (12,1) μὴ Χριστὸς αὐτοῖς διὰ στόματος ἦν, τήν τε ῥευστὴν καὶ εὐμάραντον φύσιν τῶν παρόντων καὶ τὸ πάγιον καὶ ἄφθαρτον τῆς μελλούσης ζωῆς φανερῶς πᾶσιν ὑπεδείκνυον, καὶ οἱονεὶ ἀφορμὰς (2) παρεῖχον καὶ σπέρματα πρὸς τὸ οἰκείους γενέσθαι Θεῷ καὶ τῆς ἐν Χριστῷ κρυπτομένης ἀξιωθῆναι ζωῆς. ἐντεῦθεν πολλοί, τῆς ἡδίστης ἐκείνης διδασκαλίας ἀπολαύοντες, τοῦ μὲν πικροῦ τῆς ἀπάτης ἀφίσταντο σκότους, τῷ δὲ γλυκεῖ τῆς ἀληθείας φωτὶ προσετίθεντο· ὡς καί τινας τῶν ἐνδόξων καὶ τῆς συγκλήτου βουλῆς πάντα ἀποτίθεσθαι τὰ τοῦ βίου βάρη καὶ λοιπὸν γίνεσθαι μοναχούς.

At illustrissima Christianorum natio, et monachorum catervae, regis cultum ac venerationem pro nihilo ducentes, nec ipsius minas metuentes; per Dei gratiam amplissimos progressus faciebant, ut qui in multitudinem omni sermone majorem excrescerent, ac parvam omnino regis rationem haberent, iis autem rebus quae ad Dei cultum pertinebant singularem in modum dediti essent. Ac propterea permulti ex iis qui ad monasticum ordinem sese contulerant, (446c,1) omnia quidem ea quae in vita jucunda sunt peraeque contemnebant, soliusque pietatis amore tenebantur, ac mortis pro Christo subeundae siti, futuraeque beatitudinis cupiditate flagrabant. Eoque nomine, non timido ac dubitante animo, verum perquam fidenti ac libero salutiferum Christi nomen praedicabant, Christumque unum in ore habebant, atque fluxam et caducam praesentium rerum naturam, futuraeque vitae firmitatem et immortalitatem omnibus palam apteque demonstrabant, ac velut subsidia quaedam, et semina ipsis porrigebant, quorum ope ad Deum sese conferrent, vitamque in Christo absconditam consequerentur (Coloss. III). Ex quo effectum est ut multi, suavissima illa doctrina percepta, ab acerbis erroris tenebris abscederent, atque ad dulcem veritatis (446d,1) lucem sese adjungerent, usque adeo, ut nonnulli etiam illustres viri ac senatores, abjectis hujus vitae sarcinis, in monachorum album sese ascriberent.

Meanwhile the glorious band of Christians and the companies of monks, paying no regard to the king’s 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 king’s words, but cleaving closely to everything that led to the service of God. For this reason many, who had adopted the monastic rule, abhorred 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 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, 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 became monks.

Nu þo at konongrenn være bæðe rikr oc refsingasamr. hafnaðu þo marger hans boðe. þeir sem skilning hafðu fengit af guði oc hans hinum helga andda. er bæðe er skapare oc lausnare allz mannkyns. oc virðu litit veralldlegs konongs boð. er bæðe er haskasamlegt oc hegomlegt til lifs oc sælo. en rœkto þat sem heilagre kirkiu hœfðe oc hœyrði til eins oc eilifs guðs. gerðo allan sinn matt oc vilia stnuande upp a hans vilia oc miskunna. truande trulega. oc hugðu ser hversdaglega oc fystuzt til dauða þess er þa skylldi til eilifs fagnaðar leiða. (3,1) þeir dyrkaðu guð eigi at eins með sialfra sinna sœmelego livi. nema boðaðu tru openberllega ollum þeim er þeirra orð oc rað villdu hœyra. ekki annat gerande nemo þat sem þeir vissu sins skapara hæst lof oc vilia til. at hafna staðfastlega syndum. synande ollum openberllegan veg til eilifrar sælo er þui uilldu fylgia er Iesus Cristr bauð. oc at þeir skylldu taka haleita ambun oc himneskan fagnað með feðr oc syni oc hinum hælga anndda oc guðs englom oc allre himneskre dyrð vttan endda. þeir birtta oc berllega til huerss heimilis þeir atto at vitia. er með þessarrar verallddar vilia liða af heiminum. sua at þeir hava eigi aðr sanna kenning til fullz fagnaðar. annathuart at þiona guði i verolldenne trulega. eða skilia sik við hana með fullkomlegom vilia til einshuers reinlivis. En þeir er annan veg fara or heiminum. þa er þeirra vegr til þeirra þinsla. er alldrigi lykr ellde oc vsla. gratan oc gaulan at froste oc kulda. sott oc sorg af myrkrum oc meinlætom allzskonar vesallda með uendilego angre. Af þessarre heilagre fortalu stnerozt marger tigurleger konongs þionastumenn rikir oc mattoger fra heiminum oc kastaðu a bak ser allum heimsins hegoma. foro i klaustr til reinlifra manna samvistu.

3. Skjönt nu Kongen var baade mægtig og streng, overtraadtes dog hans Bud af Mange, der vare blevne oplyste om Gud og hans hellige Aand, som er hele Menneskeslægtens Skaber og Forlöser; og de agtede lidet en verdslig Konges Bud, der med Hensyn til Liv og Salighed er baade misligt og faafængeligt, men rögtede hvad der stemmede med den hellige Kirke og med Troen paa en eneste og evig Gud, og underkastede med standhaftig Tro hele sin Kraft og Vilje Guds Vilje og Naade, samt forestillede sig dagligen og længtes efter den Död, som skulde före dem til evig Salighed. De ærede Gud ikke alene ved deres egen sædelige Vandel, men forkyndte ogsaa Troen aabenbart for alle dem, der vilde höre deres Ord og Raad, idet de ikke gjorde Andet, end hvad de vidste var overensstemmende med deres Skabers höieste Bifald og Vilje: standhaftig at forsage Synder. Tillige viste de alle dem, der vilde fölge det, som Jesus Christns böd, den aabenbare Vei til evig Salighed, og hvorledes de skulde modtage herlig Lön og himmelsk Glæde hos Fader og Sön og Helligaand og Guds Engle med hele den himmelske Herlighed uden Ende. De forkyndte ogsaa klarligen, til hvilken Bolig de havde at drage, som forlade Livet med denne Verdens Lyst, saa at de ikke forud have sand Kundskab til Salighed, ifölge (5,1) hvilken man enten maa tjene Gud oprigtig i Verden, eller med alvorlig Vilje skille sig fra den for at leve som Munk eller Eneboer. Dersom Nogen paa anden Maade drager ud af Verden, da förer hans Vei til de Pinsler, hvor der aldrig er Ende paa Ild og Hede, Græden og Hylen over Frost og Kulde, Sygdom og Sorg paa Grund af Mörke og alleslags Elendigheders Kvaler og uendelig Smerte. Paa Grund af denne hellige Formaning vendte mange af Kongens anselige, rige og mægtige Tjenere sig fra Verden, kastede dens hele Tant bag sig og droge i Klostre til Munkes Samfund.

وكان النسك فاشيا في ارضه قبل مملكته وبعدما ملك فابتعثته المملكة

Ὁ δὲ βασιλεύς, ὡς ἤκουσε ταῦτα, ὀργῆς ὅτι πλείστης πληρωθεὶς καὶ τῷ θυμῷ ὑπερζέσας, δόγμα αὐτίκα ἐξέθετο, πάντα Χριστιανὸν βιάζεσθαι τοῦ ἐξόμνυσθαι τὴν εὐσέβειαν. ὅθεν καινὰ μὲν κατ' αὐτῶν εἴδη βασάνων ἐπενόει καὶ ἐπετήδευε, καινοὺς δὲ τρόπους θανάτων ἠπείλει. καὶ γράμματα κατὰ πᾶσαν τὴν ὑποτελῆ αὐτῷ χώραν ἐπέμπετο ἄρχουσι καὶ ἡγεμόσι, τιμωρίας κατὰ τῶν εὐσεβῶν καὶ σφαγὰς ἀδίκους ἀποφαινόμενα. ἐξαιρέτως δὲ κατὰ τῶν τοῦ μοναδικοῦ σχήματος λογάδων θυμομαχῶν, ἄσπονδον ἤγειρε τὸν πρὸς αὐτοὺς καὶ ἀκήρυκτον πόλεμον. ταύτῃ τοι καὶ πολλοὶ μὲν τῶν πιστῶν τὴν διάνοιαν ἀνεσαλεύοντο, ἄλλοι δέ, τὰς βασάνους μὴ δυνηθέντες ὑπενεγκεῖν, τῷ ἀθεμίτῳ αὐτοῦ εἶκον προστάγματι. οἱ δὲ τοῦ μοναχικοῦ τάγματος ἡγεμόνες καὶ ἀρχηγοί, οἱ μέν, ἐλέγχοντες αὐτοῦ τὴν ἀνομίαν, τὸ διὰ μαρτυρίου ὑπήνεγκαν τέλος καὶ τῆς ἀλήκτου ἐπέτυχον μακαριότητος· οἱ δὲ ἐν (14,1) ἐρημίαις καὶ ὄρεσιν ἀπεκρύπτοντο, οὐ δέει τῶν ἠπειλημένων βασάνων, ἀλλ' οἰκονομίᾳ τινὶ θειοτέρᾳ.

Rex autem ubi haec intellexit, ingenti 244 iracundia commotus, atque indignatione fervens, statim (447a,1) edicto sanxit ut Christiani omnes pietatem ejurare cogerentur. Ac deinceps nova suppliciorum genera comminiscebatur, atque inusitata mortis genera minabatur; litterasque ad omnes regionis ditioni suae subjectae partes mittebat, quibus et praefectis et ducibus imperabat ut tormentis atque iniquis caedibus in homines pietate praeditos grassarentur. Praesertim autem in praestantissimos quosque monastici ordinis excandescebat, atque implacabile adversum eos bellum excitabat. Ob eamque causam priorum plerique animo vacillabant: alii autem, quia cruciatibus ferendis impares erant, nefario ipsius imperio parebant. At vero monasticae classis duces atque antistites, partim ipsius iniquitatem coarguentes ac refutantes, martyrio vitam finiebant, atque ad sempiternam (447b,1) beatitudinem perveniebant; partim in solitudinibus et montibus sese occultabant, non tormentorum quae ipsis denuntiabantur metu, verum diviniore quodam consilio ac providentia.

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 throughout 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, many 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 themselves in deserts and mountains, not from dread of the threatened tortures, but by a more divine dispensation.

Nu er konongrenn hœyrði at hans menn firirleto hann oc hans tru. þa varð hann akaflega reiðr oc sende iamskiott boð um alltt sitt riki. at hvar sem kristnir menn fynnizt. þa skylldi þeir skiott til hans fara oc til hans miskunnar. oc hans tru fullulega hallda. eða elligar þegar dœya. Hann fann til þess nyar veler. huerssu hann matte grimlegazt þina kristna menn. at þeir skylldu þa ollu at meir hans boðe oc vilia fylgia. Bræf sennde hann um alltt silt riki til sinna manna. ollum kristnum monnum til þinsla oc dauða. er eigi villdu skiott undir hans boðskap ganga. en allra hellzt til reinlifra munkka oc klaustramanna. þeim hinn grimasta oc hinn harðasta dauða dœmannde. þvi at honom virðizt sva sem þeir være þessa allz eggiannde. er honom þotte imote skape. Af þesso stnerozt marger vstaðfaster menn eptir hans vilia. En þeir er fastlega truðu a sannan guð. gengo diarflega oc openberllega oc birttu firir konongenom rettan veg sœmelegrar truar. þolddo glaðlega firir guðs saker allar þinslir oc hverskonar dauða. þeir oc sem þvi komo við sumir lœynduzt undan. aðrer skoga oc marger aðrer i fioll oc holor eða hella. eigi af þvi at þeir ræddezt veralldlegan dauða. nemo helldr venntande guðs doms til kristinna manna lausnar oc frelsiss.

Da nu Kongen hörte, at hans Mænd forlode ham og hans Tro, blev han heftig vred og sendte öieblikkelig Bud over hele sit Rige, at hvorsomhelst Christne Mænd fandtes, skulde de strax ty til ham og hans Naade og i alle Dele holde hans Tro eller i andet Fald strax dö. Han opfandt i den Hensigt nye Redskaber, hvormed han paa det grusomste kunde pine de Christne, forat de saa meget desto mere skulde fölge hans Bud og Vilje. Han sendte Breve til sine Mænd over hele sit Rige til Pinsler og Död for alle de Christne, der ikke strax vilde adlyde hans Bud, men især med Hensyn til strengt levende Munke og Klostermænd, hvem han bestemte den grummeste og smerteligste Död, fordi han antog, at de vare Ophavsmænd til alt dette, som tyktes ham saa mishageligt. Paa Grund heraf rettede mange ubefæstede Mænd sig efter hans Vilje. Men de, som standhaftig troede paa den sande Gud, gik modigen og aabenlyst hen og forkyndte Kongen den rette Vei til en sömmelig Tro og taalte gladelig for Guds Skyld alle (6,1) Pinsler og hvilkensomhelst Dödsmaade. En Del ogsaa, som var i Stand dertil, gjemte sig bort, Nogle i Skove og mange Andre i Fjelde og Jordhuler og Klippehuler, ikke fordi de frygtede deri timelige Död, men derimod for at oppebie Guds Dom til de Christnes Forlösning og Frelse.

ιι One of the King’s servents become Christian and the King upbraids him in a dialogue

CAP. II.

II.

Τῆς τοιαύτης οὖν σκοτομήνης τὴν τῶν Ἰνδῶν καταλαβούσης, καὶ τῶν μὲν πιστῶν πάντοθεν ἐλαυνομένων, τῶν δὲ τῆς ἀσεβείας ὑπασπιστῶν κρατυνομένων, αἵμασί τε καὶ κνίσαις τῶν θυσιῶν καὶ αὐτοῦ δὴ τοῦ ἀέρος μολυνομένου, εἷς τῶν τοῦ βασιλέως, ἀρχισατράπης τὴν ἀξίαν, ψυχῆς παραστήματι, μεγέθει τε καὶ κάλλει, καὶ πᾶσιν ἄλλοις, οἷς ὥρα σώματος καὶ γενναιότης ψυχῆς ἀνδρείας χαρακτηρίζεσθαι πέφυκε, τῶν ἄλλων ἐτύγχανε διαφέρων. τὸ ἀσεβὲς οὖν ἐκεῖνο πρόσταγμα ἀκούσας οὗτος, χαίρειν εἰπὼν τῇ ματαίᾳ ταύτῃ καὶ κάτω συρομένῃ δόξῃ τε καὶ τρυφῇ, ταῖς τῶν μοναχῶν λογάσιν ἑαυτὸν ἐγκατέμιξεν, ὑπερόριος γενόμενος ἐν ἐρήμοις τόποις, νηστείαις τε καὶ ἀγρυπνίαις καὶ τῇ τῶν θείων λογίων ἐπιμελεῖ μελέτῃ τὰς αἰσθήσεις ἄριστα ἐκκαθάρας, καὶ τὴν ψυχήν, πάσης ἀπαλλάξας ἐμπαθοῦς σχέσεως, τῷ τῆς ἀπαθείας φωτὶ κατελάμπρυνεν.

---Cum itaque hujusmodi caligo Indorum regionem invasisset, ac pii et sancti viri undique vexarentur, impietatis autem propugnatores opibus ac potentia florerent, atque cruoribus et victimarum nidore ipse quoque aer inficeretur, unus e regiorum satraparum principibus, animi fortitudine, corporisque magnitudine ac pulchritudine, caeterisque aliis rebus, quibus corporis elegantia et animi generositas, tanquam certis quibusdam notis exprimi solent, alios omnes antecellebat. Quamobrem cum impium illud edictum audisset, inani hac atque humi serpente (447c,1) gloria et deliciis valere jussis, ad monachorum coetum sese aggregavit, atque in locis solitariis exsulans, jejuniis et vigiliis, ac diligenti oraculorum divinorum meditatione sensus suos apprime repurgabat, animumque ab omni vitiosa affectione solutum et abductum, ea luce quam tranquillitas a vitiosis affectionibus parit illustrabat.

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 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 the 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 light of a perfect calm.

En nu meðan slik villuþoka blinndaðe þessa konongs augu. at hann rak alla oc rækte þa er sannum guði þionaðu. en þeirra hagr (4,1) batnaðe af konungenom er mest oc verst fœrðo at kristnum monnum oc þeim gato gort haðolegazt oc grimlegastar þinslir oc dauða hugsat. einn af konongs þionastumonnum þeim er a þeim dagum varo. er var hinn kæraste at viti oc vaskleik oc goðom siðum verande. oc af þui ollu er hann matte sœmde konongenn. oc var hann virðr af ollum oc lovaðr af hirðbrœðrom sinum firir sakar kiærleiks oc felagskaps er hann gerði ollum þeim er hans felagar varo. nu sem hann hœyrði þetta hitt grima konongs þoð. þa tok hann retta tru.voc veik hann ifra konongenom oc verolldenne oc stnerezt til œyðimarkka oc reinlifra munkka. sik þann veg gefannde með vakum oc fastum oc guðlegom fortalum oc allu þui er hann fann at hans salo mætte sem mest til guðs hylli leiða.

Medens saadan Vildfarelses Taage forblindede denne Konges Öine, at han forjagede og forfulgte dem, der tjente den sande Gud, og Kongen forbedrede deres Stilling, som tilföiede de Christne de fleste og störste Ulykker, og som kunde gjore dem störst Forsmædelse og optænke de grusomste Pinsler og Dödsmaader: i de Dage var der en af Kongens Tjenere, som var ham meget kjær paa Grund af sin Forstand og Dygtighed, som var af gode Sæder og i Alt, hvad han formaaede, hædrede Kongen, og som blev agtet af Alle og priset af sine Hirdfæller paa Grund af den Kjærlighed og det Brodersind, som han udviste mod alle dem, der vare hans Stalbrödre. Som nu denne hörte dette grusomme Kongebud, da antog han den rette Tro og veg bort fra Kongen og Verden og vendte sig til Örkener og strengt levende Munke, hengivende sig dette Levnet med Vaagen og Fasten og gudelige Opbyggelser og Alt, hvad han fandt især kunde lede hans Sjæl til Guds Yndest.

ὁ δὲ βασιλεύς, πάνυ τοῦτον φιλῶν καὶ διὰ τιμῆς ἄγων, ὡς ἤκουσε ταῦτα, ἤλγησε μὲν τὴν ψυχὴν ἐπὶ τῇ τοῦ φίλου στερήσει, ἐξεκαύθη δὲ πλέον τῇ κατὰ τῶν μοναζόντων ὀργῇ. καὶ δὴ κατὰ ζήτησιν αὐτοῦ πανταχοῦ ἀποστείλας, καὶ πάντα λίθον κινήσας, τὸ τοῦ λόγου, ὥστε τοῦτον ἐφευρεῖν, μετὰ οὖν χρόνον ἱκανὸν οἱ εἰς ἐπιζήτησιν αὐτοῦ πεμφθέντες, ὡς ᾔσθοντο ἐν ἐρήμοις αὐτὸν τὰς οἰκήσεις ἔχοντα, (16,1) διερευνήσαντες καὶ συλλαβόμενοι, τῷ τοῦ βασιλέως παρέστησαν βήματι. ἰδὼν δὲ αὐτὸν ἐν οὕτω πενιχρᾷ καὶ τραχυτάτῃ ἐσθῆτι τὸν λαμπροῖς ποτε ἱματίοις ἠμφιεσμένον, καὶ τὸν πολλῇ συζῶντα τρυφῇ τεταριχευμένον τῇ σκληρᾷ τῆς ἀσκήσεως ἀγωγῇ, καὶ τοῦ ἐρημικοῦ βίου ἐναργῶς περικείμενον τὰ γνωρίσματα, λύπης ὁμοῦ καὶ ὀργῆς ἐπεπλήρωτο, καί, ἐξ ἀμφοῖν τὸν λόγον κεράσας, ἔφη πρὸς αὐτόν·

Rex autem, cum eum majorem in modum diligeret, atque in honore ac pretio haberet, ut hoc audivit, de amici jactura dolorem animo cepit, vehementiusque adversus monachos exarsit. Atque cum homines ad eum conquirendum quaquaversum misisset, et, quemadmodum vulgo dicitur, nullum non lapidem movisset quo eum inveniret, aliquando post illi qui ad eum investigandum missi fuerant, ut eum in solitudine commorari (447d,1) senserunt, ita perscrutati sunt, ut tandem eum arriperent, atque ad regis tribunal sisterent. Rex autem, cum eum qui quondam splendidis vestibus utebatur, atque in magnis deliciis vitam exigebat, tam viliter et abjecte amictum, ac religiosae exercitationis asperitate afflictum, vitaeque solitariae signa haud obscure gestantem conspexisset, moerore simul atque iracundia implebatur, atque ex utroque affectu temperato sermone, ita eum allocutus est:

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 find 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 king’s judgement seat. When the king saw him in such vile and coarse raiment who before had been clad in rich apparel, -- saw him, 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:

En þegar sem konongrenn fra at hans einn hinn hœverskaste þionastumaðr oc einn af þeim er hann hugði at hans sœmd skylldi i alla staðe með matt oc kunnastu fullgera. hafðe skiotlega fra honom faret. þa varð hann akaflega reiðr ollum cristnum mannum. en um þa fram alia stnere hann sinum hug oc grimleik ollum mest til munkka. þvi nest sendde konongr menn sina at leita i allar markker oc skoga. fioll oc dala. hella oc holor. oc um siðir funnu þeir hann i einum skoge. gripu þeir hann þegar oc til konongs hafðu. Oc sem konongrenn sa hann miok vlikan þvi er hann sa hann næstom. oc hann sœmde hann oc hann var fagrbuinn i millum hœveskrar hirðar. en nu syndizt hann skarpr oc bleikr oc i hervilegom bunaðe. er þaðan var leiðilegaztr sem þa sa maðr a hann. þa leit konongr til hans bæðe af reiði oc ryggleika oc mællte.

Men saasnart Kongen erfarede, at en af hans mest höviske Tjenere, og det en af dem, som han tænkte skulde i alle Henseender med Kraft og Kyndighed befordre hans Hæder, hastigen var dragen fra ham, da blev han heftig vred paa alle Christne, men fremfor dem alle vendte han især sin Harme og hele sin Grumhed mod Munke. 5. (7,1) Dernæst sendte Kongen sine Mænd hen at lede i Marker og Skove, Fjelde og Dale, Bjerghuler og Jordhuler, og omsider fandt de ham i en Skov, grebe ham strax og förte ham til Kongen. Og da Kongen saa ham meget forandret, siden han saa ham sidst - den Gang gjorde han ham Opvartning og var smukt klædt imellem en hövisk Hird, men nu viste han sig mager og bleg og i hæslige Klæder, der syntes desto fælere, jo mere man betragtede dem - da saa Kongen paa ham baade med Vrede og Bedrövelse og sagde.

Ὦ ἀνόητε καὶ φρενοβλαβές, τίνος χάριν ἀντηλλάξω τῆς τιμῆς αἰσχύνην, καὶ τῆς λαμπρᾶς δόξης τὴν ἀσχήμονα ταύτην ἰδέαν; ὁ πρόεδρος τῆς ἐμῆς βασιλείας καὶ ἀρχιστράτηγος τῆς ἐμῆς δυναστείας, παίγνιον μειρακίων σεαυτὸν καταστήσας, οὐ μόνον τῆς ἡμετέρας φιλίας καὶ παρρησίας μακρὰν λήθην πεποιηκώς, ἀλλὰ καὶ αὐτῆς κατεξαναστὰς τῆς φύσεως, καὶ μηδὲ τῶν ἰδίων τέκνων οἶκτον λαβών, πλοῦτόν τε καὶ πᾶσαν τὴν τοῦ βίου περιφάνειαν εἰς οὐδὲν λογισάμενος, τὴν τοσαύτην ἀδοξίαν τῆς περιβλέπτου προέκρινας (3) δόξης, ἵνα τί σοι γένηται; καὶ τί ἐντεῦθεν κερδήσεις, ὅτι πάντων θεῶν τε καὶ ἀνθρώπων τὸν λεγόμενον προτετίμηκας Ἰησοῦν, καὶ τὴν σκληρὰν ταύτην καὶ δυσείμονα ἀγωγὴν τῶν ἡδέων καὶ ἀπολαυστικῶν τοῦ γλυκυτάτου βίου;

O vecors et demens, quid te adduxit ut honorem cum ignominia, et illustrem gloriam cum turpi ac dedecoris pleno habitu commutares? Siccine tu, qui regno meo praeeras, atque in copias meas imperium militare obtinebas, teipsum puerorum ludibrium effecisti, (448a,1) ac non modo meae amicitiae memoriam ex animo procul ejecisti, verum etiam adversus ipsam naturam impetum fecisti, ac ne tuorum quidem filiorum miseratione affectus, tum opes, tum omnem vitae splendorem pro nihilo putasti, tantamque ignominiam tam luculenta gloria potiorem et praestabiliorem habuisti? Quidnam te ad hoc impulit, cujusnam lucri spes, ut eum qui Jesus nominatur omnibus diis atque hominibus anteponeres, ac duram hanc et superstitiosam vitae rationem suavissimae hujusce vitae oblectamentis anteferres?

“O thou dullard 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 revolted 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, and to have preferred this rough life of sackcloth to the pleasures and delights of a life of bliss.”

Hœyrðu hinn heimski oc skiptr af ollu vitinu. hui villdir þu skipta sœmd i skom. hamingiu i hegoma. fesælld i flærð. virðing i hegomlega villu. þu vesall fyrstr af minum allum lendom oc landzmonnum oc hofðingium gerer af þer latr oc spott. sveinum glyara. vitrum monnum briostbragð. ollum þinum vinum oc felagum hugarhvarf. glœymdr af vinatto allra þinna felaga oc allre þinni sælo. oc næsta virðizt mer sem þu haver natturunni glœymt oc tekit imot skom oc hað. Hvi villdir þu sva illa kaupferð reka oc taka sva hegomlega luti imote sva sœmelegom sœmdom. Hvat matter þu stnapr þess afla i þviliku efni at þu venter at Iesus Kristr einn mege þer meira en allt þat þu hafðer nu seet her sœmder oc sælo. er þu glœymdir með margfalldre villu.

“Hör, du taabelige og yderst uforstandige Mand! Hvi vilde du forvandle Ære til Skam, Lykke til Tant, Velstand til Flitter, Anseelse til faafængelig Daarskab? Du, Elendige! er den förste af mine Vasaller og Undersaatter og Hövdinger, som gjör dig til Latter og Spot, til Legebold for Drenge, til Væmmelse for vise Mænd, til Uvilje for alle dine Venner og Stalbrödre, forladt af alle dine Bekjendtes Venskab og hele din Lykke. Ja næsten formoder jeg, at du har forglemt den naturlige menneskelige Fölelse og faaet Skam og Spot til Gjengjæld. Hvi vilde du drive et saa slet Kjöbmandskab og modtage saa unyttige Ting i Stedet for en saa agtet Hædersstilling? Hvad kunde du, Ubesindige! vinde ved en saadan Anledning, siden du vænter at Jesus Christns alene skal formaa at give dig Mere end Alt hvad du havde hidtil seet her af Ære og Lykke, som du forsmaaede i overvættes Daarskab?”

The servant’s sermon: Rage and Greed are our worst enemies

Τούτων ἀκούσας ὁ τοῦ Θεοῦ ἄνθρωπος ἐκεῖνος, χαριέντως ἅμα καὶ ὁμαλῶς ἀπεκρίνατο· Εἰ λόγον πρός με συνᾶραι θέλεις, ὦ βασιλεῦ, τοὺς ἐχθρούς σου ἐκ μέσου τοῦ δικαστηρίου ποίησον, καὶ τηνικαῦτα ἀποκρινοῦμαί σοι περὶ ὧν ἂν ζητήσῃς μαθεῖν· ἐκείνων γὰρ συμπαρόντων σοι, οὐδεὶς ἐμοὶ πρός σε λόγος. ἐκτὸς δὲ λόγου τιμώρει, σφάττε, (18,1) ποίει ὃ θέλεις· ἐμοὶ γὰρ ὁ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ, φησὶν ὁ θεῖος καὶ ἐμὸς διδάσκαλος.

Hac oratione audita, vir ille Dei, lepida simul ac placida, et aequabili voce ad hunc modum respondit: Si sermones mecum conserere in animum inducis, o rex, fac hostes tuos e medio tribunali submoveas, ac (448b,1) tum de his rebus quas intelligere cupis tibi respondebo. Illis autem praesentibus nullus mihi ad te sermo erit. Citra sermonem autem excrucia, obtrunca, fac denique quidquid lubet. Mihi enim mundus crucifixus est, et ego mundo, ut ait meus magister (Gal. VI).

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 answer 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.”

Nu sva sem sia hinn goðe guðs maðr hœyrði oc skildi orð konongs. þa svaraðe hann konongenom val oc staðfastlega lægeannde með þessom orðom. Minn herra. ef þu villt mik með skynsemd hœyra. þa bið ek at þer rekeð brott ifra yðr þina tva hina mesto ovini oc (5,1) andskota, er þer hallda mest til rangennda oc likams fysta. En meðan þesser tveir þinir ovinir ero i nand. þa ger hvart sem þer likar. pin eða drep. eða allt annat þat er þer likar af mer at gera. þui at buinn em ec til allz þess sem þu villt at mer fœra.

Da nu hiin gode Gudsmand hörte og fornam Kongens Ord, da svarede han Kongen smilende med Sagtmodighed og Standhaftighed disse Ord. “Min Hersker! dersom du vil höre mig med Billighed, da (8,1) beder jeg dig, at du bortjager fra dig dine to værste Uvenner og Fiender, som mest bevæge dig til Uretfærdighed og Kjödets Lyster. Men saalænge disse dine to Fiender ere i Nærheden, faar du gjöre, hvad du finder for godt: pin eller dræb eller gjor med mig, hvadsomhelst du ellers har Lyst til; thi beredt er jeg til Alt, hvad du vil paaföre mig.”

τοῦ δὲ βασιλέως εἰπόντος, Καὶ τίνες οἱ ἐχθροὶ οὗτοι, οὓς ἐκ μέσου ποιῆσαί με προστάσσεις;

Cumque rex dixisset: Quinam tandem sunt hi hostes mei, quos me hinc ablegare jubes?

The king said, “And who are these enemies whom thou biddest me turn out of court?”

Konongr spurði. Hverir ero þeir tveir ovinir er ec skal brott reka.

Kongen spurgte: “Hvilke ere de to Fiender, som jeg skal bortjage?”

φησὶν ὁ θεῖος ἀνήρ· Ὁ θυμὸς καὶ ἡ ἐπιθυμία· ταῦτα γὰρ ἐξ ἀρχῆς μὲν συνεργοὶ τῆς φύσεως ὑπὸ τοῦ δημιουργοῦ παρήχθησαν, καὶ νῦν ὡσαύτως ἔχουσι τοῖς μὴ κατὰ σάρκα πολιτευομένοις, ἀλλὰ κατὰ πνεῦμα· ἐν ὑμῖν δέ, οἵτινες τὸ ὅλον ἐστὲ σάρκες, μηδὲν ἔχοντες τοῦ πνεύματος, ἀντίδικοι γεγόνασι, καὶ τὰ τῶν ἐχθρῶν καὶ πολεμίων διαπράττονται. ἡ γὰρ ἐπιθυμία ἐν ὑμῖν, ἐνεργουμένη μέν, ἡδονὴν ἐγείρει, καταργουμένη δέ, θυμόν. ἀπέστω οὖν ταῦτα σήμερον ἀπὸ σοῦ, προκαθεζέσθωσαν δὲ εἰς ἀκρόασιν τῶν λεγομένων καὶ κρίσιν ἡ φρόνησις καὶ ἡ δικαιοσύνη. εἰ γὰρ τὸν θυμὸν καὶ τὴν ἐπιθυμίαν ἐκ μέσου ποιήσεις, ἀντεισάξεις δὲ τὴν φρόνησιν καὶ τὴν δικαιοσύνην, φιλαλήθως πάντα λέξω σοι.

Iracundia, inquit ille, et cupiditas. Nam eae primum quidem ab omnium rerum parente atque architecto ita productae sunt, ut naturae opitularentur, ac nunc etiam eamdem iis operam praebent, qui non ut carni, sed ut spiritui consentaneum est, vivunt. In vobis autem, qui prorsus carnales estis, nec ullam spiritus partem habetis, adversariae exstiterunt, eaque quae inimicis et hostibus conveniunt, exsequuntur. Cupiditas (448c,1) etenim, cum ei a vobis opera datur, voluptatem excitat: cum autem aboletur, iracundiam. Proinde facessant ipsae hodierno die abs te; praesint autem ad eorum quae a me dicentur auditionem ac judicium, prudentia et justitia. Nam si iracundiam et cupiditatem 245 de medio sustuleris, atque earum loco prudentiam et justitiam induxeris, vere omnia tibi dicam.

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 altogether 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 judge 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.”

Hann svaraðe. Reiði oc agirnd. þesser .ii. lutir fylgðu þegar i fyrstunni mannlegre natturu. oc firir þvi leiða þesser tveir ovinir mannenn andlega at misgera. oc þykkyr yðr miok þungt við þessa .ii. luti at skiliazt. En firir þvi herra. at þer oc aðrer yðrir makar eroð aller viliaðer til likamsens en eigi til salarennar. þa er þvi guð oc aller goðer lutir yðr gagnstaðleger. oc þvi gera þeir til yðar sem sanner ovinir. þvi herra at agirnd oc ofmykyl fyrst kveðr oc kveikir með yðr munugð oc hegoma. er reiði oc grimleikr eggia yðr til vnytra luta. En at þessom .ii. ovinum brot reknom þa kalleð til yðar i staðenn til rettra skilninga .ii. sannsyna aldyggia vini. et þeim ero ollum. er þa hava næst ser. styrkir stuðlar. en þat er vizska oc rettenndi. Ef þer visit a brott hinum .ii. oc seteð þessa .ii. i staðenn. þa vil ec bliðlega birtta firir yðr alla þa luti er ec veit at yðarre sœmd ma hœyra.

Han svarede: “Vrede og Begjærlighed. Disse to Ting klæbede strax i Begyndelsen ved den menneskelige Natur, og saaledes forlede disse to Fiender Mennesket til i Tanken at synde, og det synes Eder meget tungt at skilles ved disse to Ting. Fordi nu I, Herre, og andre Eders Lige ere alle hengivne til Kjödet, men ikke til Aanden, af den Grund er Gud og alle gode Ting Eder imod, og fölgelig behandle hine Eder som sande Fiender. Thi, Herre, Begjærlighed og overdreven Attraa opvækker og optænder hos Eder Sandselighed og Letfærdighed, men Vrede og Grumhed ophidser Eder til skadelige Ting. Men naar disse to Ting ere bortjagede, da kald til Eder i Stedet til sand Erkjendelse to retsindige fuldtro Venner, der ere stærke Stötter for alle dem, der have dem i Nærheden, nemlig Visdom og Retfærdighed. Dersom I bortviser hine to og sætter disse to i Stedet, da vil jeg med Glæde aabenbare for Eder alle de Ting, som jeg ved kunne passe sig for Eders kongelige Værdighed.”

πρὸς ταῦτα ὁ βασιλεὺς ἔφη· Ἰδού, εἴξας σου τῇ ἀξιώσει, ἐκβαλῶ τοῦ συνεδρίου τήν τε ἐπιθυμίαν καὶ τὸν θυμόν, μεσάζειν δὲ τὴν φρόνησιν καὶ τὴν δικαιοσύνην ποιήσω. λέγε μοι λοιπὸν ἀδεῶς πόθεν σοι ἡ τοσαύτη ἐγένετο πλάνη, καὶ τὸ προτιμᾶν τὰ ἐν κεναῖς ἐλπίσι τῶν ἐν χερσὶ βλεπομένων.

Atque rex his verbis est usus: En petitioni tuae cessi, atque cupiditatem et iracundiam e concilio ejiciam; daboque operam ut prudentia et justitia interponantur. Jam igitur absque ullo metu mihi expone unde tibi hic error obortus sit, ut ea quae in vana spe posita sunt, iis rebus quae manibus tenentur, atque oculis cernuntur, anteponas.

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 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?”

Konongr svaraðe. Ec vil gera sem þu biðr. at visa a brott reiði oc agirnd. en setia i staðenn vizsku oc rettdœme. Seg mer nu diarflega vræddr hver villa eða vantru leiddi þik til sva mykyls hegoma. at þu firirlezt þat er þu vissir oc i hendde hafðer. sœmd oc sælo þessa heims lifs. oc tokt imote von þa sem ec vente at at litlu verði.

Kongen svarede: “Jeg vil gjore som du beder, bortvise Vrede og Begjærlighed, men sætte Visdom og Retfærdighed i Stedet. Sig mig nu, dristig og uden Frygt, hvad for Vildfarelse eller Vantro forledede dig til saa stor (9,1) Taabelighed, at du gav Slip paa, hvad du var vis paa og havde i din Haand, nemlig Ære og Lyksalighed i denne Verdens Liv, og modtog i Stedet et Haab, som jeg tænker kun lidet gaar i Opfyldelse?”

The servant’s sermon: Rage and Greed are our worst enemies

Ἀποκριθεὶς δὲ ὁ ἐρημίτης εἶπεν· Εἰ τὴν ἀρχὴν ζητεῖς, ὦ βασιλεῦ, πόθεν μοι γέγονε τῶν προσκαίρων μὲν ὑπεριδεῖν, ὅλον δὲ ἐμαυτὸν ταῖς αἰωνίοις ἐπιδοῦναι ἐλπίσιν, ἄκουσον. ἐν ἡμέραις ἀρχαίαις, ἔτι κομιδῇ νέος ὑπάρχων, ἤκουσά τι ῥῆμα ἀγαθὸν καὶ σωτήριον, καί με κατ' ἄκρας ἡ τούτου δύναμις εἷλε, καί, ὥσπερ (20,1) τις θεῖος σπόρος, ἡ τούτου μνήμη, τῇ ἐμῇ φυτευθεῖσα καρδίᾳ, ἀχώριστος εἰς ἀεὶ διετηρήθη ὡς καὶ ῥιζωθῆναι, καὶ ἐκβλαστῆσαι, καὶ ὃν ὁρᾷς καρπὸν ἐνεγκεῖν ἐν ἐμοί. ἡ δὲ τοῦ ῥήματος δύναμις τοιαύτη τις ἦν· Ἔδοξε, φησί, τοῖς ἀνοήτοις τῶν ὄντων μὲν καταφρονεῖν ὡς μὴ ὄντων, τῶν μὴ ὄντων δὲ ὡς ὄντων ἀντέχεσθαί τε καὶ περιέχεσθαι·¹ ὁ μὴ γευσάμενος οὖν τῆς τῶν ὄντων γλυκύτητος, οὐ δυνήσεται τῶν μὴ ὄντων καταμαθεῖν τὴν φύσιν· μὴ καταμαθὼν δέ, πῶς αὐτῶν ὑπερόψεται; ὄντα μὲν οὖν ἐκάλεσεν ὁ λόγος τὰ αἰώνια καὶ μὴ σαλευόμενα μὴ ὄντα δὲ τὸν ἐνταῦθα βίον καὶ τὴν τρυφὴν καὶ τὴν ψευδομένην εὐημερίαν· οἷς, ὦ βασιλεῦ, κακῶς φεῦ, ἡ σὴ προσήλωται καρδία. κἀγὼ δέ ποτε τούτων ἀντειχόμην· ἀλλ' ἡ τοῦ ῥήματος δύναμις, νύττουσά μου τὴν ψυχὴν ἀδιαλείπτως, ἐξήγειρε τὸν ἡγεμόνα νοῦν εἰς ἐκλογὴν τοῦ κρείττονος· ὁ δὲ νόμος τῆς ἁμαρτίας, ἀντιστρατευόμενος τῷ νόμῳ τοῦ νοός μου, καὶ ὥς τισι σιδηροπέδαις δεσμῶν με, τῇ προσπαθείᾳ τῶν παρόντων αἰχμάλωτον κατεῖχεν. Ὅτε δὲ εὐδόκησεν ἡ χρηστότης καὶ ἀγαθοσύνη τοῦ Σωτῆρος ἡμῶν Θεοῦ ἐξελέσθαι με τῆς χαλεπῆς ἐκείνης αἰχμαλωσίας, ἐνίσχυσέ μου τὸν νοῦν περιγενέσθαι τοῦ νόμου τῆς ἁμαρτίας, καὶ διήνοιξέ μου τοὺς ὀφθαλμοὺς διακρίνειν τὸ φαῦλον ἀπὸ τοῦ κρείττονος. τότε δή, τότε κατενόησα καὶ εἶδον, καὶ ἰδοὺ πάντα τὰ παρόντα ματαιότης καὶ προαίρεσις πνεύματος, καθά που καὶ Σολομῶν ὁ σοφώτατος ἐν τοῖς αὐτοῦ ἔφη συγγράμμασι· τότε περιῃρέθη τῆς καρδίας μου (22,1) τὸ κάλυμμα τῆς ἁμαρτίας, καὶ ἡ ἐκ σωματικῆς παχύτητος ἐπικειμένη τῇ ψυχῇ μου ἀμαύρωσις διεσκεδάσθη, καὶ ἔγνων εἰς ὃ γέγονα καὶ ὅτι δεῖ με πρὸς τὸν δημιουργὸν ἀναβῆναι, διὰ τῆς τῶν ἐντολῶν (4) ἐργασίας. ὅθεν, πάντα καταλιπών, αὐτῷ ἠκολούθησα καὶ εὐχαριστῶ τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, ὅτι ἐρύσατό με τοῦ πηλοῦ καὶ τῆς πλινθείας, καὶ τοῦ ἀπηνοῦς καὶ ὀλεθρίου ἄρχοντος τοῦ σκότους τοῦ αἰῶνος τούτου, καὶ ἔδειξέ μοι ὁδὸν σύντομον καὶ ῥᾳδίαν, δι' ἧς δυνήσομαι ἐν τῷ ὀστρακίνῳ τούτῳ σώματι τὴν ἀγγελικὴν ἀσπάσασθαι πολιτείαν, ἥνπερ φθάσαι ζητῶν, τὴν στενὴν καὶ τεθλιμμένην εἱλόμην βαδίζειν ὁδόν, πάνυ καταγνοὺς τῆς τῶν παρόντων ματαιότητος καὶ τῆς ἀστάτου φορᾶς τούτων καὶ περιφορᾶς, καὶ μὴ πειθόμενος ἄλλο τι καλὸν ὀνομάζειν πρὸ τοῦ ὄντος καλοῦ, οὗπερ σὺ ἐλεεινῶς, ὦ βασιλεῦ, διερράγης τε καὶ διέστης. ὅθεν καὶ ἡμεῖς διέστημέν σου καὶ διῃρέθημεν, διὰ τὸ εἰς σαφῆ καὶ ὡμολογημένην σέ τε καταπίπτειν ἀπώλειαν καὶ πρὸς ἴσον κατενεχθῆναι καὶ ἡμᾶς κίνδυνον ἀναγκάζειν. ἕως μὲν γὰρ περὶ μόνην τὴν κοσμικὴν στρατείαν ἐξηταζόμεθα, οὐδὲν τῶν δεόντων ἡμεῖς ἐνελίπομεν· μαρτυρήσεις μοι καὶ αὐτὸς ὅτιπερ οὐδὲ ῥᾳθυμίαν τινὰ οὐδὲ ἀμέλειάν ποτε ἐνεκλήθημεν. Ἐπεὶ δὲ καὶ αὐτὸ τῶν καλῶν τὸ κεφάλαιον ἀφελέσθαι ἐφιλονείκησας ἡμᾶς, τὴν εὐσέβειαν, καὶ τὸν Θεὸν ζημιῶσαι τὴν ἐσχάτην ταύτην ζημίαν, τιμῶν τε διὰ τοῦτο καὶ φιλοτιμίας ἀναμιμνήσκεις, πῶς οὐκ ἀμαθῶς ἔχειν σε τοῦ καλοῦ δικαίως ἂν εἴποιμι, ὅτι καὶ παραβάλλεις ὅλως (24,1) αὐτὰ πρὸς ἄλληλα, εὐσέβειάν φημι πρὸς τὸν Θεὸν καὶ φιλίαν ἀνθρωπίνην καὶ δόξαν τὴν ἴσα παραρρέουσαν ὕδατι; πῶς δέ σοι καὶ κοινωνοὶ ἐσόμεθα ἐπὶ τούτῳ, καὶ οὐχί, τοὐναντίον, καὶ φιλίαν, καὶ τιμήν, καὶ στοργὴν τέκνων καὶ εἴ τι ἄλλο μεῖζον ἦν, ἀρνησόμεθα;

Respondens autem eremita (448d,1) dixit: Si intelligere cupis, o rex, unde hoc primum mihi animo injectum fuerit, ut caducas res contemnerem, ac me totum sempiternarum rerum spei traderem, audi. Olim, cum adhuc juvenili aetate essem, bonum ac salutare verbum audivi, cujus vis majorem in modum me rapuit, ipsiusque memoria, divini cujusdam seminis instar, pectori meo insita ita permansit, ut nunquam a me divelli potuerit; adeo ut et radices egerit, et germen ediderit, ac maturo tempore fructum in me tulerit. Hujus autem verbi haec vis erat: Excordes, inquiebat ille, ac stolidi homines, animo ita comparati sunt, ut ea quae sunt, perinde ac si non sint, aspernentur; ea autem quae non sunt, perinde (449a,1) ac si sint, amplectantur, ac mordicus retineant. Qui autem eorum quae sunt dulcedinem minime degustavit, is eorum quae non sunt naturam perfectam habere non poterit. Hanc porro nisi exploratam habuerit, quonam modo ea contemnet ac pro nihilo putabit? Porro per ea quae sunt, haec oratio sempiternas res, atque a jactatione alienas intelligebat: per ea autem quae non sunt, hanc vitam et delicias, ac mendacem prosperitatem: quibus, o rex, heu! cor tuum male affixum est; egoque item quondam ea complectebar. Verum hujus sermonis vis, animum meum sine ulla intermissione vellicans, mentem, quae mei principatum tenet, ad id quod melius erat, eligendum excitabat. Caeterum lex peccati, cum mentis meae lege pugnans, ac velut quibusdam compedibus me (449b,1) vinciens, per affectum erga res praesentes captivum tenebat. Cum autem Salvatoris nostri benignitati ac bonitati me ex hac acerba captivitate vindicare placuit, atque ipse menti meae ad superandam peccati legem robur addidit, oculosque meos aperuit, ut mali ac boni delectum haberem; tum scilicet, tum, inquam, animadverti ac vidi, praesentia omnia vanitatem et afflictionem spiritus esse (Eccli. I), quemadmodum etiam sapientissimus Salomon quodam loco dixit. Tum peccati velamen e corde meo sublatum est, atque obscuritas ea quae ex corporis crassitie animo meo incumbebat discussa et dissipata, atque cujusnam rei causa procreatus sum agnovi; mihique faciendum esse ut per mandatorum observationem ad summum (449c,1) illum rerum omnium effectorem ascendam. Quapropter relictis omnibus rebus, eum secutus sum. Gratiasque Deo per Jesum Christum Dominum nostrum ago, quod me ex luto et lateritio labore, ac crudeli et pestifero tenebrarum hujus saeculi principe liberarit, viamque mihi compendiariam et proclivem ostenderit, per quam in hoc fictili corpore angelicam vitae rationem amplexari possim. Cujus adipiscendae studio, arctam hanc et angustam viam ingrediendam mihi duxi (Matth. VII), sic videlicet animo constitutus, ut praesentium rerum vanitatem atque instabilem earum jactationem et conversionem vehementer improbem, neque adduci possim ut credam aliud quidquam praeter id quod vere bonum est bonum appellandum esse. A quo tu, o rex, misere (449d,1) te abrupisti ac sejunxisti. Eaque de causa nos etiam a te disjuncti ac distracti sumus, quoniam tu in perspicuum et indubitatum exitium ruis, ac nos in idem periculum praecipites ferri cogis. Nam quandiu in sola mundi militia censebamur, nullam officii partem praetermittebamus. Ac tu quoque optimus testis eris, nos nec negligentiae, nec socordiae nomine unquam esse notatos ac reprehensos. Posteaquam autem id quoque, quod omnium bonorum caput est, hoc est pietatem, nobis extorquere, Deique detrimento (quod detrimentorum omnium extremum ac gravissimum est) nos afficere studuisti, nobisque interim honores ob eam causam in nos collatos atque amplissima beneficia in memoriam revocas, (450a,1) qui fieri potest ut non optimo jure te veri boni inscitia laborare dicam, ut qui omnino haec inter se componas, pietatem scilicet erga Deum cum humana amicitia et gloria instar aquae defluente? Quonam item modo in hac re socii tibi futuri sumus, ac non contra tum amicitiam, tum honorem, tum liberorum amorem, et si quid aliud majus esset, aspernabimur,

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 of 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, blossomed, 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 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 deceives, 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 with 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, 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 Commandments. Wherefore I left all and followed him, and I thank God through Jesus Christ our Lord that he delivered me out of the mire, and from the making of bricks, and from the harsh and deadly ruler of the darkness of this world, and that he showed me the short and easy road whereby I shall be able, in this earthen body, eagerly to embrace the Angelic life. Seeking to attain to it the sooner, I chose to walk the strait and narrow way, renouncing the vanity of things present and the unstable changes and chances thereof, and refusing to call anything good except the true good, from which thou, O king, art miserably sundered and alienated. Wherefore also we ourselves were alienated and separated from thee, because thou wert falling into plain and manifest destruction, and wouldst constrain us also to descend into like peril. But as long as we were tried in the warfare of this world, we failed in no point of duty. Thou thyself will bear me witness that we were never charged with sloth or heedlessness. “But when thou hast endeavoured to rob us of the chiefest of all blessings, our religion, and to deprive us of God, the worst of deprivations, and, in this intent, dost remind us of past honours and preferments, how should I not rightly tax thee with ignorance of good, seeing that thou dost at all compare these two things, righteousness toward God, and human friendship, and glory, that runneth away like water? And how, in such ease, may we have fellowship with thee, and not the rather deny ourselves friendship and honours and love of children, and if there be any other tie greater than these?

Sa hinn goðe guðs vinr svaraðe. Ef þer spyrið herra konongr at upphave hvi ec firirleit þessa heims luti oc hvi ec stneromzt allr til eilifrar vonar. þa lyð mer. I blome alldrs mins. er œska min visaðe mer mart at forvitna. þa kom til œyrna mer ælskulegt orð. er sva rotfeste sitt sæðe i hiartta minu. at nu er auðsynt her at avoxtr a er orðenn. En þesse er kraptr þessa orðz: Sva synizt ovitrum monnum at þeir skolu firirlita þa luti er iafnan ero sva sem þeir se ekki. en þa luti sem ekki ero taka þeir sem þat se æ oc æ. en engi ma skilia þeirra luta natturu sem ekki ero. nema þeir menn sem fa ælsku þeirra luta sœtleiks er alldri verðr ender a. En heilog ritning kallar þa luti er iafnan ero eiliva dyrð. en þa luti er ekki ero kallar hon heimsins hegoma bratt liðannde. er þer herra oc aðrer þvilikir vsyniu of miok ælskeð. En meðan ec var i œskobloma alldrs mins var ec miok til veralldarennar viliaðr. en þa var æ sem nokkor lutr skortte oc hellde mik fra þvi at være eptir minum vilia. oc þa er guði þotte (6,1) timi til at, visa mer rettan veg til sins rikiss oc vilia. þa hugleidda ec með mer. at maðrenn er enskiss verðr. en allt veralldar glys oc goðenndi ero a litlu augabragðe a brotto sem þat se allt sionhuerfingar eða draumar. oc af þui firirlet ek allan heimsins hegoma a bak mer oc gek ec retta gatu. eptir þvi sem hinn visazte leiðsagumaðr visaðe mer. Kaus ec ðenna bunað. er þer herra miok lasteð. En hitt er miok harmande. er þer dyrleger herrar oc kurteisir skoluð tapazt i sva ubærelego livi. oc firir þvi herra stneromzt ec oc marger aðrer fra yðarre samvist. er bæðe er haskasamleg yðr oc morgum oðrum þeim sem þinni reglu fylgia.

Hin gode Gudsven svarede. “Dersom I, Herre Konge, spörger om Oprindelsen til, at jeg forsmaaede denne Verdens Ting, og hvorfor jeg ganske hengav mig til det evige Haab, da hör mig! I min blomstrende Alder, da min Ungdom ansporede mig til at granske efter Meget, da kom mig for Ören et elsketigt Ord, der saaledes rodfæstede sit Frö i mit Hjerte, at det nu her klart viser sig, at det har baaret Frugt. Men dette Ords Betydning er denne: Saa forekommer det uforstandige Mennesker, at de bör forsmaa de Ting, der altid ere, som om de ikke vare; men de Ting, der ikke ere, optage de som om de vare altid og evig. Men Ingen kan begribe de Tings Væsen, som ikke ere, uden de Mennesker, der fatte Kjærlighed til de Tings Deilighed, som der aldrig bliver Ende paa. Og den hellige Skrift kalder de Ting, som altid ere, evig Herlighed, men de Ting, som ikke ere, kalder den Verdens hastigt svindende Tant, hvilken I, Herre, og andre Deslige desværre allfor meget elske. Medens jeg nu var i min Alders Ungdomsflor, var jeg meget hengiven til Verden; men da var det altid, som om nogen Ting manglede og hindrede mig fra, at det gik mig efter Önske, og da Gud fandt der var Tid til at vise meg den rette Vei til sit Rige og sin Vilje, da betænkte jeg hos mig selv, at Mennesket er Intet værd, men al Verdens Glimmer og Herlighed ere i et lidet Öieblik forsvundne, som om det Alt var Synsforblindelser eller Drömme. Og derfor lod (10,1) jeg Verdens hele Tant bag mig og gik den rette Vei, efter som den viseste Förer anviste mig. Jeg valgte denne Dragt, som I, Herre, höiligen laster. Men det er meget sörgeligt, at I, dyrebare og höviske Herrer, skulle fortabes i saa utilbörligt Levnet; og derfor, Herre, vendte jeg og mange Andre os fra Eders Samfund, der er farligt baade for Eder og for de mange Andre, som fölge din Leveregel.

ὁρῶντές σε μᾶλλον, ὦ βασιλεῦ, ἀγνωμονοῦντα πρὸς τὸν Θεόν, τὸν καὶ αὐτό σοι τὸ εἶναι καὶ τὸ ἀναπνεῖν παρεχόμενον, ὅς ἐστι Χριστὸς Ἰησοῦς, ὁ Κύριος τῶν ἁπάντων, ὃς συνάναρχος ὢν καὶ συναΐδιος τῷ Πατρὶ καὶ τοὺς οὐρανοὺς τῷ λόγῳ καὶ τὴν γῆν ὑποστήσας, τὸν ἄνθρωπόν τε χερσὶν οἰκείαις ἐδημιούργησε καὶ ἀθανασίᾳ τοῦτον ἐτίμησε, καὶ βασιλέα τῶν ἐπὶ γῆς κατεστήσατο, καθάπερ τινὰ βασίλεια τὸ κάλλιστον ἁπάντων ἀποτάξας αὐτῷ, τὸν παράδεισον.

cum te, o rex, in Deum scelerate gerere conspiciamus, qui tibi ipsum esse et spiritum ducere praebuit, qui est Christus Jesus omnium Dominus: qui cum principio careat, ejusdemque cum Patre aeternitatis sit, coelosque ac terram sermone procrearit, hominem tamen 246 suismet manibus effinxit, eumque immortalitate coornavit, regemque omnium rerum quae in terra sunt constituit, eique quod omnium rerum (450b,1) praestantissimum erat, hoc est paradisum, tanquam regiam quamdam aulam attribuit.

When we see thee, O king, the rather forgetting thy reverence toward that God, who giveth thee the power to live and breathe, Christ Jesus, the Lord of all; who, being alike without beginning, and coeternal with the Father, and having created the heavens and the earth by his word, made man with his own hands and endowed him with immortality, and set him king of all on earth and assigned him Paradise, the fairest place of all, as his royal dwelling.

þu hatar þann er ollum lutum veitir hiolp. þar sem at upphave heimsins hafðe guð sua sœmelega sett mannenn sem hann være konongr yuir allre skepnu. en hann kunni þetta len eigi betr i hanndum at hava. en hann fylgði fianndans boðe er hann sveik. en hann tyndi oc tapaðe þvi boðorðe er sa bauð honom er allt gott villdi honom. eptir þetta var hann at verðleikum or sinni sælo kœyrðr af sinni vlyðni. Oc firir þvi at guð ælskððe sina skepnu mannenn. þa miskunnaðe hann sva haleitlega mannkyninu. at hann toc a sik manndom sannr guð. vskaddum sinum blæzaða guðdome. ekki af sinu tapande nema sina skepnu aptr kallannde með vtalulegre miskunn sinni. Oc með þui at sa kom at hialppa folkkeno er betri er. þa villdi hann eigi at eins aptr bœta varn skaða. nema helldr varn hag i myklu haleitare sælo fœra. En þu ambunar honom sva sinar valgernningar. er hann litillætte sik at þola dauða firir varar saker. at þu svivirðir hans blæzat nafn oc þann hinn hælga kross. er hann þolde dauða a ollum oss til eilifrar sælo oc fagnabar. ovan a þat at þer pinið oc dœyðit alla þa er sik vilia til eilifs fagnaðar fœra oc fra vfagnaðe skilia.¹

Du hader den, som opholder alle Ting. Thi ved Verdens Begyndelse havde Gud sat Manden i en saa hæderlig Stilling, som om han var Konge over hele Skabningen; men han kunde ikke bedre bevare denne Forlening, end, at han fulgte Djævelens Bud, som sveg ham, og han tilintetgjorde og bortkastede det Bud, som den gav ham, der vilde ham alt Godt. Derefter blev han efter Fortjeneste dreven ud af sit Eden for sin Ulydighed. Og fordi Gud elskede sin Skabning Mennesket, da forbarmede han sig saa herligen over Menneskeslægten, at han, sand Gud, paatog sig menneskelig Natur uden Skaar i sin velsignede guddommelige Natur, Intet mistende af Sit, men kaldende sin Skabning tilbage med sin usigelige Barmhjertighed. Og fordi den kom at hjælpe Menneskene, som er bedre end de, da vilde han ikke alene gjenoprette vor Skade, men endog före os til en langt höiere Saligheds Tilstand. Men du gjengjælder ham saaledes hans Velgjerning idet han ydmygede sig til at lide Döden for vor Skyld, at du vanærer hans velsignede Navn og det hellige Kors, paa hvilket han led Döden til evig Salighed og Lykke for os Alle, foruden at I pine og dræbe alle dem, der ville stræbe efter evig Salighed og befrie sig fra Usalighed.

ὁ δέ, φθόνῳ κλαπεὶς καὶ ἡδονῇ (φεῦ μοι) δελεασθείς, ἀθλίως τούτων ἐξέπεσε πάντων· καὶ ὁ πρὶν ζηλωτὸς ἐλεεινὸς ὡρᾶτο καὶ δακρύων διὰ τὴν συμφορὰν ἄξιος. ὁ πλάσας τοίνυν ἡμᾶς καὶ δημιουργήσας φιλανθρώποις πάλιν ἰδὼν ὀφθαλμοῖς τὸ τῶν οἰκείων χειρῶν ἔργον, τὸ Θεὸς εἶναι μὴ μεταβαλών, ὅπερ ἦν ἀπ' ἀρχῆς, ἐγένετο δι' ἡμᾶς ἀναμαρτήτως ὅπερ ἡμεῖς, καὶ σταυρὸν ἑκουσίως καὶ θάνατον ὑπομείνας, τὸν ἄνωθεν τῷ ἡμετέρῳ γένει βασκαίνοντα κατέβαλε πολέμιον, καί, ἡμᾶς τῆς πικρᾶς ἐκείνης αἰχμαλωσίας ἀνασωσάμενος, τὴν προτέραν ἀπέδωκε φιλαγάθως ἐλευθερίαν, καί, ὅθεν διὰ τὴν παρακοὴν ἐκπεπτώκαμεν, ἐκεῖ πᾶλιν διὰ φιλανθρωπίαν ἡμᾶς ἐπανήγαγε, μείζονος ἡμᾶς ἢ πρότερον τιμῆς ἀξιώσας. Τὸν δὴ τοιαῦτα δι' ἡμᾶς παθόντα καὶ τοιούτων ἡμᾶς πάλιν καταξιώσαντα, τοῦτον αὐτὸς ἀθετεῖς (26,1) καὶ εἰς τὸν ἐκείνου σταυρὸν ἀποσκώπτεις; ὅλος δὲ τῇ τρυφῇ τοῦ σώματος καὶ τοῖς ὀλεθρίοις προσηλωμένος πάθεσι, θεοὺς ἀναγορεύεις τὰ τῆς ἀτιμίας καὶ αἰσχύνης εἴδωλα; οὐ μόνον σεαυτὸν τῆς τῶν οὐρανίων ἀγαθῶν συναφείας ἀλλότριον κατεσκεύασας, ἀλλὰ καὶ πάντας τοὺς πειθομένους τοῖς σοῖς προστάγμασι ταύτης ἤδη ἀπέρρηξας, καὶ ψυχικῷ κινδύνῳ παρέδωκας. ἴσθι τοίνυν ὡς ἔγωγε οὐ πεισθήσομαί σοι, οὔτε μὴν κοινωνήσω σοι τῆς τοιαύτης εἰς τὸν Θεὸν ἀχαριστίας, οὐδὲ τὸν ἐμὸν εὐεργέτην καὶ Σωτῆρα ἀρνήσομαι, εἰ καὶ θηρίοις ἀναλώσεις, εἰ ξίφει καὶ πυρὶ παραδώσεις με, ἃ τῆς σῆς ἐξουσίας ἐστίν. οὔτε γὰρ θάνατον δέδοικα, οὔτε ποθῶ τὰ παρόντα, πολλὴν αὐτῶν καταγνοὺς τὴν ἀσθένειαν καὶ ματαιότητα. τί γὰρ αὐτῶν χρήσιμον, ἢ μόνιμον, ἢ διαρκές; καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἐν αὐτῷ τῷ εἶναι πολλὴ συνυπάρχει αὐτοῖς ἡ ταλαιπωρία, πολλὴ ἡ λύπη, πολλὴ καὶ ἀδιάσπαστος ἡ μέριμνα. τῇ γὰρ εὐφροσύνῃ αὐτῶν καὶ ἀπολαύσει πᾶσα συνέζευκται κατήφεια καὶ ὀδύνη· ὁ πλοῦτος (5) αὐτῶν πτωχεία ἐστί, καὶ τὸ ὕψος αὐτῶν ταπείνωσις ἐσχάτη. καὶ τίς ἐξαριθμήσει τὰ τούτων κακά; ἅπερ δι' ὀλίγων ῥημάτων ὑπέδειξέ μοι ὁ ἐμὸς θεολόγος. φησὶ γάρ· Ὁ κόσμος ὅλος ἐν τῷ πονηρῷ κεῖται· καί, Μὴ ἀγαπᾶτε τὸν κόσμον, μηδὲ τὰ ἐν τῷ κόσμῳ ὅτι πᾶν τὸ ἐν τῷ κόσμῳ ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, καὶ ἡ ἀλαζονία τοῦ βίου· καί, ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ· ὁ δὲ ποιῶν τὸ θέλημα τοῦ Θεοῦ μένει εἰς τὸν αἰῶνα. τοῦτο ἐγὼ ζητῶν τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθόν, ἀφῆκα πάντα, καὶ ἐκολλήθην τοῖς τὸν (28,1) αὐτὸν κεκτημένοις πόθον καὶ τὸν αὐτὸν ἐκζητοῦσι Θεόν· ἐν οἷς οὐκ ἔστιν ἔρις ἢ φθόνος, λύπαι τε καὶ μέριμναι, ἀλλὰ πάντες τὸν ἴσον τρέχουσι δρόμον, ἵνα καταλάβωσι τὰς αἰωνίας μονάς, ἃς ἡτοίμασεν ὁ Πατὴρ τῶν φώτων τοῖς ἀγαπῶσιν αὐτόν. τούτους ἐγὼ γεννήτορας, τούτους ἀδελφούς, τούτους φίλους καὶ γνωστοὺς ἐκτησάμην· τῶν δέ ποτέ μου φίλων καὶ ἀδελφῶν Ἐμάκρυνα φυγαδεύων, καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ προσδεχόμενος τὸν Θεόν, τὸν σώζοντά με ἀπὸ ὀλιγοψυχίας καὶ ἀπὸ καταιγίδος.

At ille invidia deceptus, et in fraudem inductus, et voluptatis illecebris delinitus (Gen. III; Sap. III), his omnibus misere dejectus est; et qui prius beatus censebatur, miserum spectaculum praebebat, lacrymisque ob acceptam calamitatem dignus erat. Verum enimvero is qui nos effinxerat ac procreaverat, benignis rursum oculis manuum suarum opus conspicatus, nullam divinitatis suae mutationem suscipiens, nostrae salutis causa, id quod nos sumus citra peccatum, factus est, atque crucem et mortem sponte subiens, hostem eum qui jam inde ab initio generi nostro invidebat prostravit, nosque acerba illa captivitate liberatos in priorem libertatem, pro sua erga nos bonitate, restituit, (450c,1) eoque rursum unde nos inobedientia exturbaverat, ob suam erga nos humanitatem, reduxit, majoreque quam antea honore prosecutus est. Hunc igitur qui nostra causa tot cruciatus pertulit, tantisque rursum nos beneficiis affecit, hunc, inquam, ipse rejicis, atque ejus crucem dicteriis insectaris, totusque corporis deliciis, ac perniciosis affectibus affixus, ignominiosa ac turpitudinis plena simulacra deos appellas. Nec teipsum duntaxat a coelestium bonorum conjunctione abstraxisti; verum etiam omnes, qui tuis imperiis obtemperant, ab ea removes, atque in animae periculum conjicis. Quocirca velim noscas me minime commissurum ut tibi paream, in eademque tecum erga Deum ingratitudine verser; atque eum qui praeclare de me meritus (450d,1) est, mihique salutem attulit, abjurem, etiamsi feris me lacerandum et absumendum objicias, aut gladio, aut igni me addicas, quae quidem in tua potestate sita sunt. Neque enim mortem exstimesco, nec praesentia expeto, quippe quae perquam imbecilla et vana esse compertum habeam. Quid enim in ipsis utilitatis est? quid quod stabile sit ac diuturnum? Neque id solum, verum etiam, tum quoque cum adsunt, ingens ipsis aerumna conjuncta est, ingens moeror, ingens et perpetua sollicitudo, siquidem eorum voluptati ac perceptioni nihil non moestitiae ac doloris adnexum est: ipsorum divitiae, paupertas sunt; ipsorum sublimitas, extrema dejectio. Quisnam autem eorum mala enumerando consequi possit? Quae (451a,1) quidem paucis verbis theologus meus mihi demonstravit, his verbis utens: Totus mundus in maligno positus est (I Joan. V et II). Ac rursum: Nolite diligere mundum, neque ea quae in mundo sunt. Quoniam omne quod in mundo est, aut est concupiscentia carnis, aut concupiscentia oculorum, aut superbia vitae. Et mundus transit, et concupiscentia ejus. Qui autem facit voluntatem Dei, manet in aeternum. Hanc igitur ego bonam Dei voluntatem quaerens, omnia pro derelicto habui, cum iisque me conjunxi qui eadem cupiditate tenentur, atque eumdem Deum expetunt. Inter quos non simultas est, non livor, non moerores et curae; sed omnes idem curriculum obeunt, ut ad sempiternas eas mansiones perveniant, quas luminum Pater iis a quibus amatur (451b,1) praeparavit (Jac. I; I Cor. II). Hos ego pro parentibus, hos pro fratribus, hos pro amicis et familiaribus habeo. Ab iis autem qui quondam amici mei ac fratres erant elongavi fugiens, et mansi in solitudine (Psal. LXII), Deum exspectans, qui salvum me fecit a pusillanimitate spiritus, et tempestate.

But man, beguiled by envy, and (wo is me!) caught by the bait of pleasure, miserably fell from all these blessings. So he that once was enviable became a piteous spectacle, and by his misfortune deserving of tears. Wherefore he, that had made and fashioned us, looked again with eyes of compassion upon the work of his own hands. He, not laying aside his God-head, which he had from the beginning, was made man for our sakes, like ourselves, but without sin, and was content to suffer death upon the Cross. He overthrew the foeman that from the beginning had looked with malice on our race; he rescued us from that bitter captivity; he, of his goodness, restored to us our former freedom, and, of his tender love towards mankind, raised us up again to that place from whence by our disobedience we had fallen, granting us even greater honour than at the first. “Him therefore, who endured such sufferings for our sakes, and again bestowed such blessings upon us, him dost thou reject and scoff at his Cross? And, thyself wholly riveted to carnal delights and deadly passions, dost thou proclaim the idols of shame and dishonour gods? Not only hast thou alienated thyself from the commonwealth of heavenly felicity but thou hast also severed from the same all others who obey thy commands, to the peril of their souls. Know therefore that I will not obey thee, nor join thee in such ingratitude to God-ward; neither will I deny my benefactor and Saviour, though thou slay me by wild beasts, or give me to the fire and sword, as thou hast the power. For I neither fear death, nor desire the present world, having passed judgement on the frailty and vanity thereof. For what is there profitable, abiding or stable therein? Nay, in very existence, great is the misery, great the pain, great and ceaseless the attendant care. Of its gladness and enjoyment the yoke-fellows are dejection and pain. Its riches is poverty; its loftiness die lowest humiliation; and who shall tell the full tale of its miseries, which Saint John the Divine hath shown me in few words? For he saith, ‘The whole world lieth in wickedness’; and, ‘Love not the world, neither the things that are in the world. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life. And the world passeth away, and the lust thereof, but he that doeth the will of God abideth for ever.’ Seeking, then, this good will of God, I have forsaken everything, and joined myself to those who possess the same desire, and seek after the same God. Amongst these there is no strife or envy, sorrow or care, but all run the like race that they may obtain those everlasting habitations which the Father of lights hath prepared for them that love him. Them have I gained for my fathers, my brothers, my friends and mine acquaintances. But from my former friends and brethren ‘I have got me away far off, and lodged in the wilderness’ waiting for the God, who saveth me from faintness of spirit, and from the stormy tempest.”

En þer er til veralldarennar stunndit oc vilið þar til allan yðarn hug festa, þa vitið sannlega. at þer eroð fra þeim fagnaðe skildir er guð hevir sinum vinum til boðet. Nu vit þat vrugglega at enskisskonar þinsl ne dauði með þinum ognom oc grimleik ma mik fra skilia mins lavarðar vilia.

Men (11,1) I, som længes efter Verden, og ville fæste hele Eders Sind dertil, I skulle sandelig vide, at I ere fjernede fra den Salighed, som Gud har forjættet sine Venner. Vid nu for vist, at intet Slags Pinsel eller Död med dine Trusler og din Grumhed kan fjerne mig fra min Herres Vilje!”

Τούτων εὐκαίρως οὕτω καὶ ἡδέως τῷ τοῦ Θεοῦ ἀνθρώπῳ ὑπαγορευθέντων, ὁ βασιλεὺς ἐκινεῖτο μὲν ὑπὸ τοῦ θυμοῦ, καὶ πικρῶς αἰκίζειν τὸν ἅγιον ἠβούλετο, ὤκνει δὲ πάλιν καὶ ἀνεβάλλετο, τὸ αἰδέσιμον αὐτοῦ καὶ περιφανὲς εὐλαβούμενος. ὑπολαβὼν δὲ ἔφη πρὸς αὐτόν.

Haec cum ita commode ac jucunde a Dei homine dicta essent, rex iracundia quidem impellebatur, ac sanctum virum acerbis suppliciis excruciare cupiebat; rursum autem se reprimebat, atque id aggredi cunctabatur, venerandam ipsius dignitatem ac splendorem veritus. Sermonem vero excipiens, his eum verbis est allocutus:

When the man of God had made answer thus gently and in good reason, the king was stirred by anger, and was minded cruelly to torment the saint; but again he hesitated and delayed, regarding his venerable and noble mien. So he answered and said:

Oc sem konongr hœyrði hans fagru oc hin stniallu orð. oc reðo honom þat hans riddarar at pina hann. oc þar um hugsaðe hann miok at lata pina hann grimlega með allzskonar pinslum. en þo hellt honom ifra hans ælska hin fyrri oc su kurteisi oc mannan. ætt oc gafugleikr oc ælskugi. er hann minntizt a þat sem hann hafðe honom fyrr þionat. oc tok þa konongr tit orðz.

8. Og da Kongen hörte hans skjönne og veltalende Ord, og hans Riddere raadede, til at pine ham, og han tænkte meget paa at lade ham grusomt martre med alle Slags Pinsler, men dog afholdtes derfra ved sin forrige Kjærlighed og hans Höviskhed og Dannelse, Herkomst og Gjævhed og Kjærlighed, idet han mindedes, hvorledes han för havde tjent ham, da tog Kongen saa til Orde:

The King had decided to torture the servant to death, but instead chases him away

Πανταχόθεν, ἄθλιε, τὴν σεαυτοῦ ἐκμελετήσας ἀπώλειαν, πρὸς ταύτην, ὡς ἔοικεν, ὑπὸ τῆς τύχης συνελαυνόμενος, ἠκόνησας τὸν νοῦν ἅμα καὶ τὴν γλῶτταν· ὅθεν ἀσαφῆ τινα καὶ ματαίαν βαττολογίαν διεξῆλθες. καὶ εἰ μὴ κατ' ἀρχὰς τοῦ λόγου ἐπηγγειλάμην σοι ἐκ μέσου τοῦ συνεδρίου τὸν θυμὸν ποιήσασθαι, νῦν ἂν πυρί σου τὰς σάρκας παρέδωκα. ἐπεὶ δὲ προλαβὼν τοιούτοις με κατησφαλίσω τοῖς ῥήμασιν, ἀνέχομαί σου τοῦ θράσους, τῆς προτέρας μου ἕνεκεν πρός σε φιλίας. ἀναστὰς οὖν, λοιπὸν φεῦγε ἐξ ὀφθαλμῶν μου, μηκέτι σε ὄψομαι καὶ κακῶς ἀπολέσω.

Undique, o miser, exitio tuo studuisti, ut qui ad ipsum, fortuna, ut videtur, te impellente, tum mentem (451c,1) tum linguam acueris, ac proinde obscuram quamdam atque inanem verborum naeniam effuderis. Ac nisi sermonis principio me tibi facturum recepissem, ut e medio concilio iracundiam depellerem, nunc carnes tuas in ignem conjecissem. Quoniam autem ipse antevertus, tibique cavens, hujusmodi verbis me obvinxisti, audaciam tuam ob pristinam meam erga te amicitiam fero. Quamobrem exsurge, atque ab oculis meis profuge; non jam te videbo, sed male mactabo.

“Unhappy man, that hast contrived thine own utter ruin, driven thereto, I ween, by fate, surely thou hast made thy tongue as sharp as thy wits. Hence thou hast uttered these vain and ambiguous babblings. Had I not promised, at the beginning of our converse, to banish Anger from mid court, I had now given thy body to be burned. But since thou hast prevented and tied me down fast by my words, I bear with thine effrontery, by reason of my former friendship with thee. Now, arise, and flee for ever from my sight, lest I see thee again and miserably destroy thee.”

þu ert allzkostar vesall maðr. tapaðr oc tyndr sva sem ec ætla. vanndlega af hamingiu glœymdr. þu herðir huginn til þess oc dirvir. at tunga þin skylldi með nokkorom skynsemdom þitt fals fram flytia. Nu vit þat sannlega. ec bauð i (7,1) fyrstunni i okkarre viðrœðo. at ec skyllda fa þer hinir sviuirðulegazlu pinslir er maðr hevir fengit eða sagur til hœyrt. skrið nu i brott sem skyndilegast or minni augsion. þingat sem alldrigi spyria ec til þin.

“Du er i Sandhed efter min Overbeviisning en elendig, fortabt og forloren Mand, aldeles forladt af Lykken. Du hærder og ansporer dit Mod i den Hensigt, at din Tunge med et Slags Skjönsomhed kunde fremföre dit ugrundede Snak. Vid nu i Sandhed: jeg foresatte mig i Begyndelsen af vor Samtale, at jeg skulde tilföie dig de forsmædeligste Pinsler, som Nogen har lidt eller hört tale om. Pak dig nu som snarest bort fra mit Öiesyn, saa langt at jeg aldrig hörer Noget til dig!”

Καὶ ἐξελθὼν ὁ τοῦ Θεοῦ ἄνθρωπος ἀνεχώρησεν εἰς τὴν ἔρημον, λυπούμενος μὲν ὅτι οὐ μεμαρτύρηκε, μαρτυρῶν δὲ καθ' ἡμέραν τῇ συνειδήσει (30,1) καὶ ἀντιπαλαίων πρὸς τὰς ἀρχὰς καὶ ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας, ὡς φησὶν ὁ μακάριος Παῦλος. ἐκείνου μὲν οὖν ἀποδημήσαντος, πλέον ὁ βασιλεὺς ὀργισθεὶς διωγμὸν σφοδρότερον κατὰ τοῦ μοναχικοῦ ἐκμελετᾷ τάγματος, πλείονος δὲ τιμῆς τοὺς τῶν εἰδώλων ἀξιοῖ θεραπευτάς τε καὶ νεωκόρους.

Ita egressus Dei homo in solitudinem secessit, moerore quidem eo nomine affectus, quod martyrium minime obiisset, caeterum nullo non die, quantum ad conscientiam attinet, martyrio fungens, atque adversus principatus et potestates, adversus mundi rectores (451d,1) tenebrarum hujus saeculi, adversus spiritualia nequitiae, ut ait beatus Paulus, dimicans (Ephes. VI). Cum igitur ille abiisset, rex graviore iracundia concitatus, acriorem persecutionem adversus monasticum agmen exercere, majoreque honore 247 simulacrorum cultores ac sacerdotes afficere coepit.

So the man of God went out and withdrew to the desert, grieved to have lost the crown of martyrdom, but daily a martyr in his conscience, and ‘wrestling against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness’; as saith Blessed Paul. But after his departure, the king waxed yet more wroth, and devised a yet fiercer persecution of the monastic order, while treating with greater honour the ministers and temple-keepers of his idols.

þvi nest gek sa hinn goðe guðs vinr ifra konongenom. þat eitt harmannde oc syrgiannde at hann skylldi eigi þa firir guðs saker dœya. Eptir, þetta reiddizt konongr þvi ollu at meir. oc grimlegnre pinslir gerer cristnum mannum.

Dernæst gik den gode Gudsven fra Kongen, kun derfor bedrövet og sorgfuld, at han ikke skulde dö da for Guds Skyld. Derefter vrededes Kongen saa meget desto mere paa de Christne, og tilföier dem endnu grusommere Pinsler.

A most beautiful son is born to the King

CAP. III.---

Ἐν τοιαύτῃ δὲ ὄντος τοῦ βασιλέως πλάνῃ δεινῇ καὶ ἀπάτῃ, γεννᾶται αὐτῷ παιδίον, πάνυ εὐμορφότατον, καὶ ἐξ αὐτῆς τῆς ἐπανθούσης αὐτῷ ὡραιότητος τὸ μέλλον προσημαῖνον. ἐλέγετο γὰρ μηδαμοῦ ἐν τῇ γῇ ἐκείνῃ τοιοῦτόν ποτε φανῆναι χαριέστατον καὶ περικαλλὲς παιδίον. χαρᾶς δὲ μεγίστης ἐπὶ τῇ γεννήσει τοῦ παιδὸς ὁ βασιλεὺς πλησθείς, τοῦτον μὲν Ἰωάσαφ ἐκάλεσεν, αὐτὸς δὲ πρὸς τοὺς εἰδωλικοὺς ναοὺς ἀνοήτως ἀπῄει τοῖς ἀνοητοτέροις αὐτῶν θεοῖς θύσων καὶ εὐχαριστηρίους ὕμνους ἀποδώσων, ἀγνοῶν τίς ὁ τῶν καλῶν ἁπάντων ἀληθῶς αἴτιος, πρὸς ὃν ἔδει τὴν πνευματικὴν ἀναφέρειν θυσίαν. ἐκεῖνος οὖν, τοῖς ἀψύχοις καὶ κωφοῖς τὴν αἰτίαν τῆς τοῦ παιδὸς γεννήσεως ἀνατιθείς, πανταχοῦ διέπεμπε συναγαγεῖν τὰ πλήθη εἰς τὰ τούτου γενέθλια· καὶ ἦν ἰδεῖν πάντας συρρέοντας τῷ φόβῳ τοῦ βασιλέως, ἐπαγομένους τε τὰ πρὸς τὴν θυσίαν εὐτρεπισμένα, ὡς ἑκάστῳ ἡ χεὶρ εὐπόρει καὶ ἡ πρὸς τὸν βασιλέα εὔνοια εἶχε. μάλιστα δὲ αὐτοὺς ἠρέθιζε πρὸς φιλοτιμίαν αὐτός, ταύρους καταθῦσαι φέρων ὅτι πλείστους καὶ εὐμεγέθεις, καὶ οὕτω πάνδημον ἑορτὴν τελέσας, πάντας ἐφιλοτιμεῖτο δώροις ὅσοι (32,1) τε τῆς βουλῆς ἦσαν καὶ τῶν ἐν τέλει, καὶ ὅσοι περὶ τὸ στρατιωτικόν, ὅσοι τε τῶν εὐτελῶν καὶ ἀσήμων.

Cum autem rex in tam gravi errore atque impostura versaretur, nascitur ei elegantissima forma filius, atque ex ea pulchritudine quae ipsi affusa erat id quod futurum erat praesignans. Sic enim sermone ferebatur in illa terra puerum pari pulchritudine ac venustate nusquam exstitisse. Rex autem ob pueri nativitatem maximo gaudio perfusus, eum Josaphat nominavit; atque ad idolorum templa demens (452a,1) se contulit, ut dementioribus sacrificia offerret, laudesque ad edendam grati animi significationem persolveret: ignorans nimirum quisnam bonorum omnium vere auctor esset, ad quem spirituale sacrificium adhiberi deberet. Ille igitur rebus inanimis et surdis filii ortum acceptum ferens, quaqua versum missis nuntiis plebem ad ejus natalitia celebranda cogendam curabat. Ac cernere erat omnes regis metu confluentes, secumque ea quae ad sacrificium accommodata erant afferentes, pro cujusque scilicet facultatum modulo, atque erga eum benevolentia. Praesertim autem ipse stimulos eis ad munificentiam admovebat, ut qui quamplurimos et maximos boves mactandos offerret. Atque ad hunc modum luculentissimo festo peracto, omnes, tam qui senatorii ordinis (452b,1) erant magistratuque fungebantur, quam militum manum atque etiam plebeios et ignobiles amplissimis donis prosequebatur.

While the king was under this terrible delusion and error, there was born unto him a son, a right goodly child, whose beauty from his very birth was prophetic of his future fortunes. Nowhere in that land, they said, had there ever been seen so charming and lovely a babe. Full of the keenest joy at the birth of the child, the king called him Ioasaph, and in his folly went in person to the temples of his idols, for to do sacrifice and offer hymns of praise to his still more foolish gods, unaware of the real giver of all good things, to whom he should have offered the spiritual sacrifice. He then, ascribing the cause of his son’s birth to things lifeless and dumb, sent out into all quarters to gather the people together to celebrate his son’s birth-day: and thou mightest have seen all the folk running together for fear of the king, and bringing their offerings ready for the sacrifice, according to the store at each man’s hand, and his favour toward his lord. But chiefly the king stirred them up to emulation. He brought full many oxen, of goodly size, for sacrifice, and thus, making a feast for all his people, he bestowed largesses on all his counsellors and officers, and on all his soldiers, and all the poor, and men of low degree.

Nu sem konongr var i þessarre villu. þa fœddezt honom sveinbarnn með sva undarllegom oc vsenom friðleik. þui et birttizt i hans fagrleik þat er siðar meir varð um þenna svein synt. þat var almæle af ollum er hann sa. at þvilikt sveinbarnn var alldrigi fyrr fœtt i þeim landum. Viðr þenna atburð varð konongr miok feginn oc glaðr oc let þenna svein kalla Iosaphat. Af sinni viðu oc vantru for hann skyndilega til hova sinna oc blothusa þeirra sem hann gofgaðe guð sin i. þeim at þions oc þakka þenna nyan fagnað. sva sem blindr allz goz. en þeim glœymdi hann er þessa sælo oc hveria aðra gaf honom oc allum aðrum. Hann gofgaðe oc lovaðe blinda oc dauva sina guði. Sennde nu boð um allt sitt lannd oc riki. oc bauð til at koma rikum oc fatœkom. oc dyrkka oc virða þessa burðartið sunar sins. þvi matte sia mykynn fiolda rikra manna oc fatœkra er þingat sotte. þviat engi þorðe annat þo at annat villdi. Hverr maðr hafðe með ser slika forn sem fong hafðe til. hverr sem framazt matte. þeir varo þar mest sœmder er sterkusta oc stœrsta yxn oc feitasta graðunga fœrðo goðom sinum. En at lokenne þessarre hatið gladde konongr hvern þann mann er þar var komenn val oc sœmelega eptir þvi sem samde hans tign oc þeirra verðleikum. Foro þa aller glaðer til sins eigins er i þessarre hatið komo til konongs eptir hans boðe.

Medens nu Kongen var i denne Vildfarelse, födtes ham et Drengebarn af en saa forunderlig og sjelden Skjönhed - thi i hans Skjönhed bebudedes, hvad der siden aabenbarede sig med Hensyn til denne (12,1) Dreng - at det sagdes enstemmig af Alle, der saa ham, at saadant Drengebarn var aldrig for födt i de Lande. Ved denne Begivenhed blev Kongen meget fornöiet og glad og lod denne Dreng kalde Josaphat. Paa Grund af sin Vildfarelse og vrange Tro drog han ilsomt til sine Templer og de Offerhuse, hvori han dyrkede sine Guder, for at tjene og takke dem for denne nye Glæde. Ligesom blind for alt Godt forglemte han den, som var, Giver af denne Lykke og enhver anden for ham og alle Andre, men tilbad og prisede sine blinde og döve Guder. Nu sendte han Bud over hele sit Land og Rige og indbod Rige og Fattige til at komme og prise og festligholde denne sin Söns Födselsstund. Derfor kunde man se en stor Mængde Rige og Fattige som sogte derhen; thi Ingen torde Andet, om han end vilde. Hver Mand havde saadanne Offere med sig, som han havde Leilighed til, hver efter bedste Evne. Da bleve de mest hædrede, som bragte sine Guder de stærkeste og störste Öxne og fedeste Tyre. Men da denne Höitid var endt, gav Kongen hver Mand, som var kommen derhen, gode og sömmelige Foræringer, saaledes som det passede for hans Værdighed og deres Fortjenester. Saa droge alle de, som i denne Höitid kom til Kongen efter hans Bud, glade til sit Hjem.

(6) ιιι Vice men phrophecy that the son will be not a King of this world, but another, and will be Christian

III.

10.

Ἐν αὐτῇ δὲ τῇ τῶν γενεθλίων τοῦ παιδὸς ἑορτῇ συνῆλθον πρὸς τὸν βασιλέα ἐξ ἐπιλογῆς ἄνδρες ὡσεὶ πεντηκονταπέντε, περὶ τὴν ἀστροθεάμονα τῶν Χαλδαίων ἐσχολακότες σοφίαν. καὶ τούτους ἐγγυτάτω παραστησάμενος ὁ βασιλεὺς ἀνηρώτα ἐξειπεῖν ἕκαστον τί μέλλει ἔσεσθαι τὸ γεννηθὲν αὐτῷ παιδίον. οἱ δέ, πολλὰ διασκεψάμενοι, ἔλεγον μέγαν αὐτὸν ἔσεσθαι ἔν τε πλούτῳ καὶ δυναστείᾳ, καὶ ὑπερβάλλειν πάντας τοὺς πρὸ αὐτοῦ βεβασιλευκότας.

In ipso autem natalitiorum filii solemni die, delecti viri circiter quinquaginta, qui in ea Chaldaeorum sapientia, quae in conspiciendis notandisque sideribus versatur, studium atque operam collocarent, ad regem convenerunt. Quos cum rex propius ad se accedere jussisset, de singulis percunctabatur quidnam puer in lucem editus futurus esset. Illi autem longa consideratione habita, futurum dicebant ut opibus ac potentia floreret, atque omnes qui regnum ante ipsum obtinuissent superaret.

Now on his son’s birth-day feast there came unto the king some five and fifty chosen men, schooled in the star-lore of the Chaldaeans. These the king called into his presence, and asked them, severally, to tell him the future of the new-born babe. After long counsel held, they said that he should be mighty in riches and power, and should surpass all that had reigned before him.

En þeir meistarar er kunnu þann visdom er kalaðer ero stiornnu meistarar. þeir kunnu marga luti vorðna firir at segia. þeir varo .v. oc fimtigir. Konongr spurði þa a sina sunndrung hvern. til hverss þesse sveinn mynddi vera eða hvat manne hann myndi verða. þeir svaraðu sva flester aller er þeir rannzakaðu bœkr sinar oc sins kunnastu. at sia skylldi verða hinn meste maðr oc hinn rikazte konongr er verit hevir i þessom lanndum. fremre oc frægre en engi var aðr i hans ætt.

Men de Mestere, der forstaa den Videnskab, at de kaldes Stjernekyndige, kunne forudsige mange tilkommende Ting. Af dem vare der fem og femti. Kongen spurgte dem hver især, hvortil denne Dreng var bestemt, eller hvad for Mand han vilde blive. De svarede saa næsten alle, da de ransagede sine Böger og sin Videnskab, at han skulde blive den (13,1) störste Mand og den mægtigste Konge som havde været i de Lande, mere udmærket og berömt end Nogen var för i hans Slægt.

εἷς δὲ τῶν ἀστρολόγων, ὁ τῶν σὺν αὐτῷ πάντων διαφορώτατος, εἶπεν ὡς,

Unus vero astrologus, qui socios omnes suos eruditione anteibat, his verbis usus est:

But one of the astrologers, the most learned of all his fellows, spake thus:

Einn af þeim er vitraztr var meistaranna oc mest var kunnande tok sva til orðz.

En af dem, som var den viseste af Mestrene og havde de fleste Indsigter, tog saaledes til Orde.

Ἐξ ὧν με διδάσκουσιν ὁ τῶν ἀστέρων δρόμοι, ὦ βασιλεῦ, ἡ προκοπὴ τοῦ νυνὶ γεννηθέντος σοι παιδὸς οὐκ ἐν τῇ σῇ ἔσται βασιλείᾳ, ἀλλ' ἐν ἑτέρᾳ κρείττονι καὶ ἀσυγκρίτως ὑπερβαλλούσῃ. δοκῶ δὲ καὶ τῆς παρὰ σοῦ διωκομένης αὐτὸν ἐπιλαβέσθαι τῶν Χριστιανῶν θρησκείας, καὶ οὐκ ἔγωγε οἶμαι τοῦ σκοποῦ ἐκεῖνον καὶ τῆς ἐλπίδος ψευσθήσεσθαι.

Quantum ex siderum cursu addiscere possum, (452c,1) o rex, filii qui nunc ex te ortus est amplitudo atque profectus non in tuo regno erit, sed in altero praestantiore, atque incomparabiliter excellentiore. Atque ipsum Christianorum quoque religionem quam tu insectaris arrepturum existimo, nec eum ab hoc scopo ac spe aberraturum puto.

“From that which I learn from the courses of the stars, O king, the advancement of the child, now born unto thee, will not be in thy kingdom, but in another, a better and a greater one beyond compare. Methinketh also that he will embrace the Christian religion, which thou persecutest, and I trow that he will not be disappointed of his aim and hope.”

Herra konongr sagðe hann. ef sva er sem mer segir minn visdomr. þa er þesse sveinn til mykyls visdoms komenn oc rikiss. en þo eigi til þess rikiss er þu styrir. helldr til annars rikis myklu meira oc mætara en þetta. þat ætla ec at hann (8,1) man velia þa tru cristinna manna er þu hatar. oc hana hava oc ælska með allum matt oo megni. oc eigi ætla ec at honom verðe sin von at hegoma.

“Herre Konge!” sagde han, “dersom det forholder sig saa, som min Videnskab siger mig, da er denne Dreng bestemt til stor Visdom og et stort Rige, men dog ikke til det Rige, som du styrer, men til et andet Rige, langt större og herligere end dette. Jeg formoder, at han vil vælge den de christne Mænds Tro, som du hader, og bevare og elske den med al sin Kraft og Styrke, og jeg tror ei, at hans Haab bliver til Tant.”

ταῦτα μὲν εἶπεν ὁ ἀστρολόγος, ὥσπερ ὁ πάλαι Βαλαάμ, οὐ τῆς ἀστρολογίας ἀληθευούσης, ἀλλὰ τοῦ Θεοῦ διὰ τῶν ἐναντίων τὰ τῆς ἀληθείας παραδεικνύντος, ὥστε πᾶσαν τοῖς ἀσεβέσι πρόφασιν περιαιρεθῆναι.

Haec scilicet dixit astrologus, ut olim Balaam (Num. XXIII), non quod astrologia veritate nitatur, sed quod Deus ut omnis impiis excusatio amputaretur, veritatem per ipsos adversarios ostenderet.

Thus spake the astrologer, like Balaam of old, not that his star-lore told him true, but because God signifieth the truth by the mouth of his enemies, that all excuse may be taken from the ungodly.

þetta mællte hann eigi af sinum vilia nema helldr af guðs forsio. er þenna svein hafðe aðr til mykyls fagnaðar ætlat. þvilikazt sem einn spamaðr forðom er het Balam. er blæzaðe þat folk er hann villdi drepa.

Dette sagde han ikke af egen Vilje, men derimod efter Guds Styrelse, som forud havde bestemt denne Dreng til stor Lykke, ligesom en Prophet fordum ved Navn Balam (Bileam), der velsignede det Folk som han vilde dræbe.

The King places his son in a palace in luxurious isolation from all the suffering of the world

Ὁ δὲ βασιλεύς, ὡς ἤκουσε ταῦτα, βαρέως τὴν ἀγγελίαν ἐδέξατο, λύπη δὲ τὴν εὐφροσύνην αὐτῷ διέκοπτεν. ἐν πόλει δὲ ὅμως ἰδιαζούσῃ (34,1) παλάτιον δειμάμενος περικαλλὲς καὶ λαμπρὰς οἰκίας φιλοτεχνήσας, ἐκεῖ τὸν παῖδα ἔθετο κατοικεῖν, μετὰ τὴν συμπλήρωσιν τῆς πρώτης αὐτῷ ἡλικίας, ἀπρόϊτόν τε εἶναι παρεκελεύσατο, παιδαγωγοὺς αὐτῷ καὶ ὑπηρέτας καταστήσας, νέους τῇ ἡλικίᾳ καὶ τῇ ὁράσει ὡραιοτάτους, ἐπισκήψας αὐτοῖς μηδὲν τῶν τοῦ βίου ἀνιαρῶν κατάδηλον αὐτῷ ποιήσασθαι, μὴ θάνατον, μὴ γῆρας, μὴ νόσον, μὴ πενίαν, μὴ ἄλλο τι λυπηρὸν καὶ δυνάμενον τὴν εὐφροσύνην αὐτῷ διακόπτειν, ἀλλὰ πάντα τὰ τερπνὰ καὶ ἀπολαυστικὰ προτιθέναι, ἵνα τούτοις ὁ νοῦς αὐτοῦ τερπόμενος καὶ ἐντρυφῶν μηδὲν ὅλως περὶ τῶν μελλόντων διαλογίζεσθαι ἰσχύσειε, μήτε μέχρι ψιλοῦ ῥήματος τὰ περὶ τοῦ Χριστοῦ καὶ τῶν αὐτοῦ δογμάτων ἀκούσειεν. τοῦτο γὰρ μάλιστα πάντων ἀποκρύψαι αὐτῷ διενοεῖτο, τὴν τοῦ ἀστρολόγου προαγόρευσιν ὑφορώμενος. εἴ τινα δὲ τῶν ὑπηρετούντων αὐτῷ νοσῆσαι συνέβη, τοῦτον μὲν θᾶττον ἐκβαλεῖν ἐκεῖθεν παρεκελεύετο, ἕτερον δὲ ἀντ' αὐτοῦ σφριγῶντα καὶ εὐεκτοῦντα ἐδίδου, ἵνα μηδὲν ὅλως ἀνώμαλον οἱ τοῦ παιδὸς ὀφθαλμοὶ θεάσαιντο. ὁ μὲν οὖν βασιλεὺς οὕτω ταῦτα διενοεῖτό τε καὶ ἐποίει· βλέπων γὰρ οὐχ ἑώρα, καὶ ἀκούων οὐ συνίει.

Rex autem, ut haec intellexit, ejusmodi nuntium graviter ac molesto animo excepit, voluptatemque suam moestitia interrumpi sensit. Nihilominus tamen, in privata quadam civitate, pulcherrimo palatio exstructo, splendidaque domo elaborata, illic filium (452d,1) collocavit, jussitque ut exactis primis aetatis annis, nullis ad eum accessus pateret. Atque paedagogos ipsi et ministros aetate florentes eximiaque forma praeditos constituens, hoc ipsis mandavit, ut nihil eorum quae in hac vita molesta sunt perspectum ipsi facerent, non mortem, non senectutem, non morbum, non paupertatem, non quidquam aliud molestiae; quodque ipsi oblectationem interpellare posset; verum omnia jucunda et cum suavi fructu conjuncta proponerent, ut in his ipsius animus cum voluptate ac deliciis versans, nihil omnino rerum futurarum cogitatione complecti posset, ac ne verbo quidem tenus de Christi religione ipsiusque decretis quidquam audiret. Nam hoc prae omnibus rebus ipsi occultare (453a,1) in animo habebat, astrologi nimirum vaticinium veritus. Quod si ministrorum aliquem in morbum incidere contigisset, eum statim illinc ejici jubebat, alterumque nitidum optimeque valentem ipsi substituebat, ut ne quid omnino salebrosi atque acerbi in filii oculos incurreret. Ad hunc modum se rex gerebat, atque haec cogitabat et agebat. Videns enim non videbat, et audiens non intelligebat.

But when the king heard thereof, he received the tidings with a heavy heart, and sorrow cut short his joy. Howsoever he built, in a city set apart, an exceeding beautiful palace, with cunningly devised gorgeous chambers, and there set his son to dwell, after he had ended his first infancy; and he forbade any to approach him, appointing, for instructors and servants, youths right seemly to behold. These he charged to reveal to him none of the annoys of life, neither death, nor old age, nor disease, nor poverty, nor anything else grievous that might break his happiness: but to place before him everything pleasant and enjoyable, that his heart, revelling in these delights, might not gain strength to consider the future, nor ever hear the bare mention of the tale of Christ and his doctrines. For he was heedful of the astrologer’s warning, and it was this most that he was minded to conceal from his son. And if any of the attendants chanced to fall sick, he commanded to have him speedily removed, and put another plump and well-favoured servant in his place, that the boy’s eyes might never once behold anything to disquiet them. Such then was the intent and doing of the king, for, ’seeing, he did not see, and hearing, he did not understand.’

En þa er konongr hœyrði þessa rœðo. þa drap honom i sturu oc minkkaðu þesse orð miok hans gleði. oc at sinni villdi hann eigi fleira um þetta mal rœða. Fra þvi er nu at segia at konongr let skipa i þeirri borg er hann sat i eina sœmelega holl mykla oc sterka. sva sem hans tign byriaðe. skipaðe hana með sterkom kastalum oc fagrum herbyrgium. oc let sem bazt byrgia hana alia vega. Oc þa er sunr hans tok upp at vaxa. þa sette konongr hann par i oc goða gæzlomenn með honom oc sva sem samde hans ætt oc eðle. hann sette oc vena oc val siðaða oc friða at asyn hœveska þionastumenn, oc bauð þeim fastlega undir ogorllegre refsing. at þeir skylldu enga þa luti firir syni hans birtta. er til rygleiks eða til sorga horfðe i þesso livi. eigi dauða. eigi elli oc enskisskonar siukleik. enga fatœkt oc engan lut þann er hans gleði oc gaman mette minnka. En þa alia luti er hans hugr mætte sem mest af gleðiazt bauð hann þeim hverssdaglega firir honom at telia. at af slikri gleði oc gamne mætte hans hugr ekki til annarss heims byggia. En yvir alla luti bauð hann þeim. at ekki þat sem til cristins doms hœyrði eða hans heilagra manna eða um cristinna manna athæve skylldi hann hœyra eða viss verða. Oc gerði hann þetta firir þvi at hann hugðizt sva skylldu firirkoma þeirri spa er stiornnugangs meistarenn hafðe spat um þenna svein. Hvert sinni oc er nokkor þionastumaðr af þvisa husi syktizt eða dœ. þa bauð konongr þegar annan mann þvilikan i staðenn setia. at eigi mætte hans hugr af þvi ryggiazt.

Men da Kongen hörte denne Tale, blev han ilde tilmode, og disse Ord formindskede meget hans Glæde, og for Öieblikket vilde han ikke tale mere om den Sag. 11. Nu maa det fortælles, at Kongen i den Stad, hvor han residerede, lod indrette et anseligt Slot, stort og stærkt, som det egnede sig for hans Værdighed, forsynede det med stærke Befæstninger og skjönne Værelser, og lod der paa alle Kanter tilsprerre saa godt som muligt. Og da hans Son begyndte at voxe til, satte Kongen ham deri og med ham gode Opdragere og saadanne, som passede for hans Herkomst og Anlæg. Han anbragte ogsaa smukke og vel opdragne Tjenere, der vare skjönne af Aasyn og höviske, og forbod dem strengt under (14,1) rædsom Straf at aabenbare nogen saadan Ting for hans Son, som havde Hensyn til Bedrövelse eller Sorger i dette Liv, ikke Död, ikke Alderdom og intet Slags Sygdom, ingen Armod og ingen saadan Ting, som kunde formindske hans Glæde eller Fornöielse. Men alle de Ting, hvorved hans Sind især kunde opmuntres, böd han dem daglig at omtale for ham, forat hans Sind for saadan Glæde og Fornöielse ikke skulde kunne tænke paa den anden Verden. Men fremfor Alting böd han dem, at han ikke skulde höre, eller faa Kundskab om Noget, som hörte til Christendommen eller dens hellige Mænd, eller om christne Mænds Levevis. Og dette gjorde han, fordi han tænkte saaledes at skulle forebygge den Spaadom, som Stjernetyderen havde forudsagt om denne Dreng. Fremdeles böd Kongen, at hver Gang, naar nogen Tjener af dette Huus blev syg etler döde, skulde man strax sætte en lignende Mand i Stedet, forat Sönnens Sind ikke skulde bedröves derover.

Μαθὼν δέ τινας τῶν μοναζόντων ἔτι περισώζεσθαι, ὧν μηδὲ ἴχνος ὑπολελεῖφθαι ἐδόκει, θυμοῦ ὑπερεπίμπλατο καὶ ὀξύτατα κατ' αὐτῶν ἐκινεῖτο, κήρυκάς τε ἀνὰ πᾶσαν τὴν πόλιν καὶ τὴν χώραν ἐκέλευε διαθέειν, ἐκβοῶντας μηδαμοῦ τινὰ τὸ παράπαν μετὰ τρεῖς ἡμέρας τοῦ τῶν μοναζόντων τάγματος εὑρεθῆναι. εἰ δέ τινες εὑρεθεῖεν μετὰ (36,1) τὰς διωρισμένας ἡμέρας, τῷ διὰ πυρὸς καὶ ξίφους ὀλέθρῳ παραδοθήτωσαν·

Cum autem certior factus fuisset monachos nonnullos (quorum ne vestigium quidem ullum reliquum esse putabat) adhuc superesse, iracundia aestuabat, atque acerrimo impetu in eos ferebatur ac praecones passim tota urbe et regione procursare imperabat, qui edicerent ne monastici ordinis quisquam usquam omnino post triduum inveniretur; quod si inveniretur, (453b,1) flammis addiceretur.

But, learning that some monks still remained, of whom he fondly imagined that not a trace was left, he became angry above measure, and his fury was hotly kindled against them. And he commanded heralds to scour all the city and all the country, proclaiming that after three days no monk whatsoever should be found therein. But and if any were discovered after the set time, they should be delivered to destruction by fire and sword.

En ef nokkor livannde munkr oc cristnir menn. er hann hugðizt vandlega hava œytti riki sinu fynnizt. þa sennde hann boð oc bræf um allt sitt riki. at innan .iii. daga skylldu aller brotto verða. en hverr er siðan vere funninn. þa skylldi sa dauða þola oc allzskonar pinslir.

Men for det Tilfælde, at der i hans Rige skulde findes nogen levende Munk eller christne Mænd, hvilke han tænkte aldeles at have tilintetgjort, sendte han Bud og Breve over hele sit Rige, at inden tre Dage skulde de alle bortfjerne sig, men hver den, som siden blev funden, skulde lide Döden og alle Slags Pinsler;

Οὗτοι γὰρ (φησίν) ἀναπείθουσι τὸν λαὸν ὡς Θεῷ προσέχειν τῷ ἐσταυρωμένῳ.

Hi enim sunt, inquiebat, quorum auctoritate populus adducitur ut eum qui cruci suffixus est pro Deo colat.

“For,” said he, “these be they that persuade the people to worship the Crucified as God.”

þviat hann kvað þessa menn firirkoma rikinu. er þeir taldu tru firir monnum. oc þann guð er krossfestr var.

thi han sagde, at disse Mennesker ödelagde Riget, idet de forkyndte Folk Troen og den Gud, som blev korsfæstet.

ἐν δὲ τῷ μεταξὺ συνέβη καί τι τοιοῦτον, ἐφ' ᾧ ἐπὶ πλέον χαλεπαίνων ἦν ὁ βασιλεὺς καὶ κατὰ τῶν μοναζόντων ὀργιζόμενος.

Interea autem hujusmodi quiddam accidit, quod majorem ipsi indignationem excitavit, eumque monachis infensiorem reddidit.

Meanwhile a thing befell, that made the king still more angry and bitter against the monks.

A þessarre stundu gerðizt þat at konongr gerðizt myklu grimare en fyrr til cristinna manna oc reinlifra.

12. Paa denne Tid indtraf en Begivenhed, som gjorde, at Kongen blev langt grummere end för mod christne Mænd og Munke.

ιῃ The King’s formost and most noble servant brings home a sick man from the hunt; but he is a Christian, and the other servants plot against him before the King

CAP. IV.---

IV.

Ἀνὴρ γάρ τις, τῶν ἐν τέλει τὰ πρῶτα φέρων, ἐν τοῖς βασιλείοις ἐτύγχανε, τὸν μὲν βίον ἐπιεικής, εὐσεβὴς δὲ τὴν πίστιν· καί, τὴν ἑαυτοῦ σωτηρίαν, ὡς οἷόν τε, ἐμπορευόμενος, λανθάνων ἦν διὰ τὸν φόβον τοῦ βασιλέως. ὅθεν τινές, τῆς εἰς τὸν βασιλέα παρρησίας τούτῳ βασκήναντες, διαβάλλειν αὐτὸν ἐμελέτων, καὶ τοῦτο αὐτοῖς διὰ φροντίδος ἦν. καὶ δή ποτε πρὸς θήραν ἐξελθόντι τῷ βασιλεῖ μετὰ τῆς συνήθους αὐτῷ δορυφορίας, εἷς ἦν τῶν συνθηρευτῶν καὶ ὁ ἀγαθὸς ἐκεῖνος ἀνήρ. περιπατοῦντι δὲ αὐτῷ κατὰ μόνας, ἐκ θείας τοῦτο συμβάν, ὡς οἶμαι, οἰκονομίας, εὑρίσκει ἄνθρωπον ἐν λόχμῃ τινὶ κατὰ γῆς ἐρριμμένον, καὶ δεινῶς τὸν πόδα ὑπὸ θηρίου συντετριμμένον, ὅς, ἰδὼν αὐτὸν παριόντα, ἐδυσώπει μὴ παραδραμεῖν, ἀλλ' οἰκτεῖραι αὐτὸν τῆς συμφορᾶς, καὶ εἰς τὸν ἴδιον ἀπαγαγεῖν οἶκον, ἅμα καὶ τοῦτο προστιθείς, ὡς Οὐκ ἀνόνητός σοι καὶ παντελῶς ἀνενέργητος, φησίν, εὑρεθείην ἐγώ.

Inter homines dignitate praeditos quidam erat qui primas in aula obtinebat, vir eleganti vita, ac fidei pietate, quique saluti suae operam summo studio dabat: occulte tamen, ob regis metum. Quamobrem nonnulli, ob eam qua apud regem pollebat auctoritatem ipsi invidentes, eum criminari 248 studebant, ac summopere laborabant. Et quidem cum rex aliquando satellitum manu pro suo more septus, ad venationem profectus fuisset, in venatorum numero (453c,1) probus ille vir erat. Cum autem ipse solus ambularet (divino, ut opinor, consilio ita ferente), hominem inter densas arbores humi prostratum, ac pede a fera quadam graviter contritum, offendit. Qui quidem ipsum praetereuntem intuens, precibus ab eo contendebat ne se praeteriret, verum calamitatis suae miseratione afficeretur, atque in domum suam abducendum curaret. Simul etiam illud adjunxit, suam operam ipsi non prorsus inutilem atque inanem fore.

There was at court a man pre-eminent among the rulers, of virtuous life and devout in religion. But while working out his own salvation, as best he might, he kept it secret for fear of the king. Wherefore certain men, looking enviously on his free converse with the king, studied how they might slander him; and this was all their thought. On a day, when the king went forth a-hunting with his bodyguard, as was his wont, this good man was of the hunting party. While he was walking alone, by divine providence, as I believe, he found a man in a covert, cast to the ground, his foot grievously crushed by a wild-beast. Seeing him passing by, the wounded man importuned him not to go his way, but to pity his misfortune, and take him to his own home, adding thereto: “I hope that I shall not be found unprofitable, nor altogether useless unto thee.”

Einn af konongs hofðingium sa er fyrstr oc fremstr var til allra sœmda oc fremda þeirra sem til konongs hœyrðu. hann var vitr maðr oc val siðaðr oc miok ahyggiufullr um salo sina. Oc einnhvernn dag er konongr for a (9,1) veiðar með sva myklu fiolmenni sem hann var vanr. þa fylgði honom sa hinn goðe maðr nu sem fyrr meir. þviat hann var einn af þeim mannum er mest kunni af veiðiskap. Oc ventte ec eptir þui sem guð hevir firirseet. þa fann hann þar mann einn i skogenom þar sem þiukkaztr var liggiannde. þviat fœtr hans varo aller lamder. er dyr hafðu bitit oc i sunndr brotet. Sua sem sa hinn siuki maðr leit hann um sik gangande. þa kallaðe hann a hann. oc bað at hann skylldi eigi sva skiott um hann ganga. nema helldr skylldi hann hialpa honom i þessarre nauðsyn. oc heim til herbyrgiss hava með ser. þat let hann oc fylgia. at hann myndi af hans tilkomo mykyt gagn liota. ef hann kynni til at gæta.

Der var en af Kongens Hövdinger, som var den förste og fornemste med (15,1) Hensyn til alle de Æres- og Hædersbevisninger, som skyldtes Kongen; han var en vis Mand med gode Sæder og meget bekymret for sin Sjæl. Og en Dag, da Kongen drog paa Jagt med saa mange Folk, som han pleiede, da fulgte denne gode Mand med ham nu som för; thi han var en af de Mænd, som bedst forstode sig paa Jagt: Og væntelig efter Guds Forsyn fandt han en Mand liggende i Skoven der, hvor den var tykkest; hans Födder var nemlig aldeles knuste, da Dyr havde bidt og sönderbrudt dem. Da den syge Mand saa ham gaa forbi sig, kaldte han paa ham og bad, at han ikke skulde gaae saa hastigt forbi ham, men heller burde han hjælpe ham i denne Nöd og bringe ham med sig hjem til sin Bolig. Han tilföiede ogsaa, at han vilde höste megen Nytte af hans Ankomst, hvis han forstod at tilegne sig den.

ὁ δὲ λαμπρὸς ἐκεῖνος ἀνὴρ λέγει αὐτῷ· Ἐγὼ μὲν δι' αὐτοῦ τοῦ καλοῦ τὴν φύσιν προσλήψομαί σε καὶ θεραπείας, ὅση δύναμις, ἀξιώσω· ἀλλὰ τίς ἡ ὄνησις, ἣν παρὰ (38,1) σοῦ μοι ἔσεσθαι ἔφησας;

Praeclarus autem ille vir ei dixit: Equidem ipse virtutis studio atque amore te assumam, tuique quam maximam potero curam geram. Verum quae tandem est haec utilitas quam abs te ad me redituram esse ais?

Our nobleman said unto him, “For very charity I will take thee up, and render thee such service as I may. But what is this profit which thou saidest that I should receive of thee?”

En sa hinn goðe maðr svaraðe honom. Af þvi at hverium nytum manne ber val af rettre natturu þeim at hialpa er þurptugr er oc hans hialpar beiðizt. þa skal ec þer hiolp veita oc með mer heim hava. En huat gagne er ec mege af þer hava eða nytsemd. þa fæ ec eigi seet pat.

Men hin gode Mand svarede ham: “Siden det vel anstaar en brav Mand af retskaffen Charakter at hjælpe den, som behöver det og beder om hans Hjælp, da skal jeg yde dig Hjæip og bringe dig hjem med mig. Men hvad for Gavn eller Nytte jeg kan have af dig, det kan jeg ikke indse.”

ὁ δὲ πένης ἐκεῖνος καὶ ἀσθενής, Ἐγώ, φησίν, ἄνθρωπός εἰμι θεραπευτὴς ῥημάτων· εἰ γάρ ποτε ἐν ῥήμασιν ἢ ὁμιλίαις πληγή τις ἢ κάκωσις εὑρεθείη, καταλλήλοις φαρμάκοις ταῦτα θεραπεύσω, τοῦ μὴ περαιτέρω τὸ κακὸν χωρῆσαι·

Pauper autem ille et imbecillis: Ego, inquit, sermonibus laesis medeor. Nam si quando in verbis (453d,1) aut colloquiis vulnus aliquod aut afflictio inveniatur, consentaneis medicamentis ea curo, ac ne malum ulterius serpat prohibeo.

The poor sick man answered, “I am a physician of words. If ever in speech or converse any wound or damage be found, I will heal it with befitting medicines, that so the evil spread no further.”

Sa hinn fatœke maðr svaraðe. Ec em sa maðr er lækna kann menn með orðom. Ef manne verðr misboðet með vsannum eða rangum orðom. þa skal ec þetta með hoflegom kenningum lækna. sva at þeim skal eigi mein at þvisa verða. er þvi litir sem ec legg til með honom.

Den fattige Mand svarede: “Jeg er en Mand som kan læge Mennesker med Ord. Om et Menneske bliver krænket med usande eller ufortjente Ord, da skal jeg læge dette med passende Lærdomme, saa at den, som fölger mit Raad, ikke skal faa noget Men deraf.”

ὁ μὲν οὖν εὐσεβὴς ἀνὴρ ἐκεῖνος τὸ λεχθὲν ἀντ' οὐδενὸς ἡγήσατο, ἐκεῖνον δὲ διὰ τὴν ἐντολὴν ἀπαγαγεῖν οἴκαδε παρεκελεύσατο, καὶ τῆς προσηκούσης ἐπιμελείας οὐκ ἀπεστέρησεν.

Pius itaque ille vir, quanquam id quod dixerat nullius momenti duceret, tamen divini mandati causa eum in domum suam deferri, eique quam par erat curam adhiberi jussit.

The devout man gave no heed to his word, but on account of the commandment, ordered him to be carried home, and grudged him not that tending which he required.

En sa hinn riki maðr virði litils þat sem hann mællte. En þo hafðe hann þann mann heim til herbyrgiss með ser firir guðs saker oc let gera honom hœglega sæng oc lækneng eptir hans natturu.

Men den fornemme Mand agtede lidet, hvad han sagde, men dog bragte han ham med sig hjem til sin Bolig for Guds Skyld og lod berede ham en bekvem Seng og Lægedom passende for hans Tilstand.

οἱ δὲ προμνημονευθέντες φθονεροὶ ἐκεῖνοι καὶ βάσκανοι, ἣν πάλαι ὤδινον κακίαν εἰς φῶς προενεγκόντες, διαβάλλουσι τὸν ἄνδρα πρὸς τὸν βασιλέα, ὡς, οὐ μόνον τῆς αὐτοῦ φιλίας ἐπιλαθόμενος, ἠλόγησε τῆς πρὸς τοὺς θεοὺς θεραπείας καὶ πρὸς Χριστιανισμὸν ἀπέκλινεν, ἀλλὰ καὶ δεινὰ κατὰ τῆς αὐτοῦ μελετᾷ βασιλείας, τὸν ὄχλον διαστρέφων καὶ ἑαυτῷ πάντας οἰκειούμενος.

At invidi illi et livore perciti homines, de quibus ante locuti sumus, improbitatem quam jam pridem parturiebant in lucem proferentes, ipsum apud regem hoc nomine accusant, quod non solum amicitiae ipsius oblitus, deorum cultum neglexisset, atque ad Christianam religionem animum inflexisset, verum etiam adversus ipsius majestatem gravia moliretur, popularem scilicet turbam perventens, omniumque benevolentiam (454a,1) sibi concilians.

But the aforesaid envious and malignant persons, bringing forth to light that ungodliness with which they had long been in travail, slandered this good man to the king; that not only did he forget his friendship with the king, and neglect the worship of the gods, and incline to Christianity, but more, that he was grievously intriguing against the kingly power, and was turning aside the common people, and stealing all hearts for himself.

En þeir menn sem þenna hinn goða mann hafðu lengi afundat oc fœre sott at rœgea hann við konong. sem þeir sa hann taka sva val við þeim hinum siuka manne. gengo þeir þegar firir konong oc mællto við hann.²

Men da de Mænd, som længe havde misundt hin gode Mand og sögt (16,1) Leilighed til at bagtale ham for Kongen, saa ham behandle den syge mand saa godt, gik de strax for Kongen og sagde til ham.

Ἀλλ', εἰ βούλει, φασί, βεβαιωθῆναι μηδὲν ἡμᾶς πεπλασμένον λέγειν, καλέσας αὐτὸν ἰδίως, εἰπὲ πειράζων βούλεσθαί σε, καταλιπόντα τὴν πάτριον θρησκείαν καὶ τὴν δόξαν τῆς βασιλείας, Χριστιανὸν γενέσθαι, καὶ τὸ μοναχικὸν περιβαλέσθαι σχῆμα, ὃ πάλαι ἐδίωξας, ὡς οὐ καλῶς δῆθεν τούτου γεγενημένου.

Quod si pro certo scire cupis, inquiunt, nihil nos fingere atque comminisci, privatim ei, tentandi ipsius causa, dic te relicta patria religione ac regni gloria, Christianam fidem amplecti, habitumque monasticum, quem olim tanquam parum honestum persecutus es, induere velle.

“But,” said they, “if thou wilt prove that our charge is not ungrounded, call him to thee privately; and, to try him, say that thou desirest to leave thy fathers’ religion, and the glory of thy kingship, and to become a Christian, and to put on the monkish habit which formerly thou didst persecute, having, thou shalt tell him, found thine old course evil.”

Herra sagðu þeir. nu er auðsynt at sa hinn riki maðr er lengi hevir þinn vinr kallazt oc gott at þer lotet. man nu at ollu hafna oc firirlata guð var. en brott kasta þinni vinatto. oc taka við tru kristinna manna. oc a þat ovan man hann vilia svikia rikit undan þer. þviat hann leitar nu a fund fatœkra manna oc þyðizt þeirra vinatto oc felagskap.³ En ef þu villt verða sannfroðr um at þetta se eigi lygri eða upplost. þa leið þu hann a einmæle við þik oc tel þik buinn vera at taka við kristinna manna tru oc munkka bunaðe. oc hygg at hverssu honom bregðe þa við.

"Herre!” sagde de, “nu er det let at se, at den mægtige Mand, som længe, har gjældt for din Ven og nydt Velgjerninger af dig, nu ganske vil forkaste og forlade vore Guder, men bortkaste dit Venskab og antage de Christnes Tro; og oven i Kjöbet vil han nok ved Svig beröve dig Riget, thi han söger nu Selskab med fattige Mænd og tilsmigrer sig deres Venskab og Forbund. Men dersom du vil blive overbevist om, at det ikke er Lögn eller Opspind, da tal med ham i Enrum, og erklær at du er beredt til at antage de Christnes Tro og Munkes Dragt, og læg Mærke til, hvad Indtryk det gjor paa ham!”

οἱ γὰρ ταῦτα δεινῶς κατὰ τοῦ ἀνδρὸς σκηπτόμενοι ᾔδεισαν τῆς αὐτοῦ γνώμης τὴν εὐκατάνυκτον προαίρεσιν, ὡς, εἰ τοιαῦτα παρὰ τοῦ βασιλέως ἀκούσειεν, ἐκείνῳ μὲν τὰ κρείττονα βουλευσαμένῳ γνώμην δώσειε μὴ ἀναβαλέσθαι πρὸς τὰ καλῶς βεβουλευμένα, καὶ ἐκ τούτου ἀληθῆ λέγοντες ἐκεῖνοι εὑρεθεῖεν.

Nam qui haec adversus virum illum scelerate confingebant, ipsius animi institutum ad compunctionem propensissimum exploratum habebant; nec dubitabant quin si haec verba a rege audiret, statim ipsi quod praestantius esset suadens, auctor futurus esset ut iis quae recte consulta essent, nullam moram afferret, atque hinc vera esse quae dicebant invenirentur.

The authors of this villainous charge against the Christian knew the tenderness of his heart, how that, if he heard such speech from the king, he would advise him, who had made this better choice, not to put off his good determinations, and so they would be found just accusers.

Ὁ δὲ βασιλεύς, τὴν τοῦ ἀνδρὸς πρὸς αὐτὸν εὔνοιαν ὁπόση μὴ ἀγνοῶν, ἀπίθανά τε ἡγεῖτο (40,1) καὶ ψευδῆ τὰ λεγόμενα, καὶ ὅτι μὴ ἀβασανίστως ταῦτα προσδέχεσθαι δεῖ, δοκιμάσαι τὸ πρᾶγμα καὶ τὴν διαβολὴν διεσκέψατο. καί, προσκαλεσάμενος αὐτὸν κατ' ἰδίαν, ἔφη πειράζων·

Rex autem, qua vir ille erga se benevolentia esset minime ignorans, ea quae dicebantur probabilitate (454b,1) omni carere ac falsa esse censebat. Neque sibi faciendum esse ducebat, ut ea temere susciperet, verum rem ipsam atque objectum crimen exploraret. Quapropter cum eum remotis arbitris accivisset, tentandi ipsius causa ita eum est allocutus:

But the king, not forgetful of his friend’s great kindness toward him, thought these accusations incredible and false; and because he might not accept them without proof, he resolved to try the fact and the charge. So he called the man apart and said, to prove him,

En er konongr hafðe hœyrt þat er þessi illmenni mællto. tortrygði hann miok orð þeirra. en þo villdi hann eigi lata sva buit vera. at hann rœyndi eigi hvat sannenndi i være. Siðan kallaðe hann mannenn til sin a einmæle til þess at freista hans oc mællte sva við hann.

Da nu kongen havde hört, hvad disse onde Mennesker sagde, havde han megen Mistro til deres Ord, men dog vilde han ikke lade det saaledes gaa hen, at han jo prövede hvad Sandhed der var deri. Siden kaldte han Manden til sig i Enrum for at friste ham, og talte saaledes til ham:

Οἶδας, ὦ φίλε, ὅσα ἐνεδειξάμην τοῖς τε λεγομένοις μονάζουσι καὶ πᾶσι τοῖς Χριστιανοῖς. νυνὶ δέ, μετάμελος ἐπὶ τούτῳ γενόμενος καὶ καταγνοὺς τῶν παρόντων, ἐκείνων βούλομαι γενέσθαι τῶν ἐλπίδων ὧν λεγόντων αὐτῶν ἀκήκοα, ἀθανάτου τινὸς βασιλείας εἰς ἄλλην βιοτὴν μελλούσης ἔσεσθαι· ἡ γὰρ παροῦσα θανάτῳ πάντως διακόπτεται. οὐκ ἂν ἄλλως δὲ τοῦτο κατορθωθῆναί μοι δοκῶ καὶ μὴ διαμαρτεῖν τοῦ σκοποῦ, εἰ μὴ Χριστιανός τε γένωμαι, καὶ χαίρειν εἰπὼν τῇ δόξῃ τῆς ἐμῆς βασιλείας καὶ τοῖς λοιποῖς ἡδέσι καὶ τερπνοῖς τοῦ βίου, τοὺς ἀσκητὰς ἐκείνους καὶ μονάζοντας ζητήσας ὅπου ποτ' ἂν εἶεν, οὓς ἀδίκως ἀπήλασα, ἐκείνοις ἑαυτὸν ἐγκαταμίξω. πρὸς ταῦτα τί φὴς αὐτός, καὶ ὁποίαν δίδως βουλήν; εἰπέ, πρὸς αὐτῆς τῆς ἀληθείας. οἶδα γὰρ ἀληθῆ καὶ εὐγνώμονα εἶναί σε ὑπὲρ πάντας.

Nosti, o amice, quoniam modo adversum eos qui monachi dicuntur atque adeo adversus omnes Christianos me gesserim, nunc autem eo nomine poenitentia ductus, atque praesentium rerum pertaesus, ad spes illas quas eos commemorantes audivi, nempe immortalis cujusdam regni, quod in alia vita futurum est, me conferre cupio (nam praesens regnum morte omnino interrumpitur); istud autem me nullo alioqui modo consequi, ac voti mei compotem esse posse existimo, nisi Christianus fiam, regnique mei gloriae ac reliquis (454c,1) hujusce vitae jucunditatibus et voluptatibus dicta extrema salute, illos religiosae vitae cultores, et monachos, quos inique et scelerate expuli, quocunque tandem in loco sint, inquirens, ipsis me admisceam. Ad haec, quid ipse ais? et quid mihi faciendum censes? dic quaeso, per veritatem ipsam te obtestor. Non enim me fugit te supra omnes mortales veri studiosum, atque animi probitate praeditum esse.

“Friend, thou knowest of all my past dealings with them that are called monks and with all the Christians. But now, I have repented in this matter, and, lightly esteeming the present world, would fain become partaker of those hopes whereof I have heard them speak, of some immortal kingdom in the life to come; for the present is of a surety cut short by death. And in none other way, methinks, can I succeed herein and not miss the mark except I become a Christian, and, bidding farewell to the glory of my kingdom and all the pleasures and joys of life, go seek those hermits and monks, wheresoever they be, whom I have banished, and join myself to their number. Now what sayest thou thereto, and what is thine advice? Say on; I adjure thee in the name of truth; for I know thee to be true and wise above all men.”

Vinr sagðe hann. þer er kunnigt hverssu ec hevi iafnan reket oc rækt munkka oc alla kristna menn. oc gort til þeirra hit grimlegazta. En (10,1) sakar iðranar oc þess at mer leiðizt þessa heims riki er skiott man ender a verða. oc eigi man aðrum koste von eilifs rikiss oc fagnaðnr. þa hevi ec nu annat rað tekit. oc vil ec nu skiliazt við gaman oc gleði þessa lifs. en gerazt kristinn oc sœkea heim þa hina sælo menn er her til hevi ec iafnan ranglega ellt oc utlægt or minu riki. Legg nu gott til með mer oc syn mer hvat þer segir hugr um þetta. þviat þu ert allra manna sanngiarnaztr oc baztr.

"Ven!” sagde han, “det er dig velkjendt, hvorledes jeg altid har forfulgt og forjaget Munke og alle christne Mænd og behandlet dem paa det grusomste. Men paa Grund af Anger, og fordi jeg ledes ved denne Verdens Rige, som der snart vil blive Ende paa, og da der ikke paa anden Maade bliver Haab om det evige Rige og evig Salighed, saa har jeg nu taget en anden Beslutning, og jeg vil nu skille mig ved dette Livs Fornöielse og Glæde og blive christen og besöge de velsignede Mænd, som jeg altid hidtil urettelig har forfulgt og gjort landflygtige fra mit Rige. Giv mig nu et godt Raad, og lad mig vide, (17,1) hvad din Hu siger dig herom; thi du er ualmindelig sanddru og god.”

ὁ δὲ ἀγαθὸς ἀνὴρ ἐκεῖνος, ὡς ταῦτα ἤκουσε, μηδόλως τὸν ἐγκεκρυμμένον ἐπιγνοὺς δόλον, κατενύγη τὴν ψυχήν, καὶ δάκρυσι συγκεχυμένος ἁπλοϊκῶς ἀπεκρίνατο·

Bonus autem ille vir, ut haec audivit, abstrusam fraudem nullo modo agnoscens, animi compunctione affectus est, lacrymisque profusus, simplici animo respondit:

The worthy man, hearing this, but never guessing the hidden pitfall, was pricked in spirit, and, melting into tears, answered in his simplicity,

En sa hinn goðe maðr varð allzekki varr við þessa slœgð oc undirhyggiu. helldr hugði hann þetta alhugat af konongs henndi. oc komzt sva við at hann taraðezt oc mællte heilhuglega til hans.

Men hin gode Mand mærkede aldeles ikke denne List og Underfundighed; tvertimod troede han dette alvorlig ment fra Kongens Side og blev saa rört, at han udgöd Taarer og sagde troskyldigt til ham:

Βασιλεῦ, εἰς τοὺς αἰῶνας ζῆθι· βουλὴν γὰρ ἀγαθὴν καὶ σωτήριον ἐβουλεύσω, ὅτι, κἂν δυσεύρετος ἡ τῶν οὐρανῶν βασιλεία, ἀλλ' ὅμως δεῖ ταύτην πάσῃ δυνάμει ζητεῖν· Ὁ ζητῶν γάρ, φησίν, εὑρήσει αὐτήν. ἡ δὲ τῶν παρόντων ἀπόλαυσις, κἂν τῷ φαινομένῳ τέρπῃ καὶ ἡδύνῃ, ἀλλὰ καλὸν αὐτὴν ἀπώσασθαι· ἐν αὐτῷ γὰρ τῷ εἶναι οὐκ ἔστι, καὶ οὓς εὐφραίνει ἑπταπλασίως αὖθις (42,1) λυπεῖ. τά τε γὰρ ἀγαθὰ αὐτῆς τά τε λυπηρὰ σκιᾶς ἐστιν ἀσθενέστερα, καί, ὡς ἴχνη νηὸς ποντοπορούσης ἢ ὀρνέου τὸν ἀέρα διερχομένου, θᾶττον ἀφανίζονται. ἡ δὲ τῶν μελλόντων ἐλπίς, ἣν κηρύττουσιν οἱ Χριστιανοί, βεβαία ἐστὶ καὶ ἀσφαλεστάτη· θλῖψιν (8) δὲ ἔχει ἐν τῷ κόσμῳ. ἀλλὰ τὰ μὲν ἡμέτερα νῦν ἡδέα ὀλιγοχρόνια, ἐκεῖ δὲ ὅλως οὐδὲν ἢ κόλασιν μόνον προξενοῦντα καὶ τιμωρίαν εἰς αἰῶνας μὴ λυομένην· τὸ γὰρ ἡδὺ τούτων πρόσκαιρον, τὸ δὲ ὀδυνηρὸν διηνεκές· τῶν δὲ Χριστιανῶν τὸ μὲν ἐπίπονον πρόσκαιρον, τὸ δὲ ἡδὺ καὶ χρήσιμον ἀθάνατον. κατευθυνθείη οὖν ἡ ἀγαθὴ τοῦ βασιλέως βουλή· καλὸν γάρ, σφόδρα καλὸν τῶν φθαρτῶν τὰ αἰώνια ἀνταλλάξασθαι.

Rex, aeternum vive, bonum et salutare consilium iniisti. Quoniam etiamsi coelorum regnum aegre inveniri potest, tamen ipsum omnibus viribus quaerendum est: Qui enim quaerit, inquit ille, ipsum inveniet (454d,1) (Lucae XI). Praesentium autem rerum fructus licet in speciem oblectet ac voluptatem afferat, pulchrum tamen est eum propellere ac propulsare. Etenim noster tum denique est, cum est; et quos oblectat, multo magis rursum excruciat. Nam et ipsius suavitatis et molestiae umbra imbecilliores sunt, ac velut navis in mari cursum tenentis, aut avis aerem peragrantis vestigia quam ocissime evanescunt (Sap. V). Contra, futurorum spes, quam Christiani praedicant, firma ac tutissima est, tametsi in mundo pressuram habeat. (Joan. XVI). Ac juncunditates quidem eae quibus nunc fruimur breves sunt, illic autem nihil omnino praeter supplicium ac nunquam finiendos cruciatus accersunt. Harum enim rerum suavitas fluxa et (455a,1) temporaria est, acerbitas autem sempiterna: Christianorum contra labor quidem temporarius est, voluptas autem et utilitas immortalis. Quamobrem feliciter velim cedat bonum tuum consilium. 249 Pulchrum est enim, ac valde pulchrum, ea quae interitu obnoxia sunt cum sempiternis commutare.

“O king, live for ever! Good and sound is the determination that thou hast determined; for though the kingdom of heaven be difficult to find, yet must a man seek it with all his might, for it is written, ‘He that seeketh shall find it.’ The enjoyment of the present life, though in seeming it give delight and sweetness, is well thrust from us. At the very moment of its being it ceaseth to be, and for our joy repayeth us with sorrow sevenfold. Its happiness and its sorrow are more frail than a shadow, and, like the traces of a ship passing over the sea, or of a bird flying through the air, quickly disappear. But the hope of the life to come which the Christians preach is certain, and as surety sure; howbeit in this world it hath tribulation, whereas our pleasures now are short-lived, and in the beyond they only win us correction and everlasting punishment without release. For the pleasures of such life are temporary, but its pains eternal; while the Christians’ labours are temporary, but their pleasure and gain immortal. Therefore well befall this good determination of the king! for right good it is to exchange the corruptible for the eternal.”

Mæl þu allra manna heilaztr konongr sagðe hann. þetta er gott rað oc nytsamlegt. þuiat þo at himinriki se torsott. er þess þo af ollum matt oc megni leitande. oc sa er leitar man finna. En þetta liðande lif. þo at fagrt se at asyn. er þo gott at hafna oc ifra at skiliazt. oc sa er þvi glezt hann man eptir taka siaufalldan harm. þviat fagnaðr þessa heims oc harmr er sem skuggi eian. oc hverfr skiotare enn forvegr siglanda skips eða fliuganda fugls. en von komanda lifs er kristnir menn boða er staðfost oc urugg. þo at þrœngsler fylgi þessa heims. En þessa heims farsælder ero skammar oc munu skiptazt i kvaler vendelegar oc þinslir annars heims. þvi at sœtleikr þessarra luta er stundlegr en beiskleikr eilifr. en stundlegt er starf krislinna manna oc vdaublegr fagnaðr þeirra oc farsælld. Firir þvi hevir þu heilsamlegt rað tekit herra konongr.

“Held fölge din Tale, Konge!” sagde han; “dette er et godt og gavnligt Forsæt. Thi skjönt Himmerige er vanskeligt at naa, maa man dog söge efter det af al Magt og Evne, og den som söger skal finde. Men skjönt dette flygtige Liv er smukt at se til, er det dog godt at forsage og forlade det, og hvo der glæder sig ved det, vil bagefter föle syvfold Sorg. Thi denne Verdens Glæde og Sorg er kun som Skygge og forsvinder hastigere end Sporet af det seilende Skib eller af den flyvende Fugl; men det tillkommende Livs Haab, som de Christne forkynde, er sikkert og trygt, om det end er forbundet med Trængsler i denne Verden. Men denne Verdens Lykke er kort og vil forvandles til uendelige Kvaler og Pinsler i den anden Verden; thi de nærværende Tings Södhed er timelig og deres Bitterhed evig, men timelige ere de Christnes Gjenvordigheder og udödelig deres Glæde og Lyksalighed. Derfor har du taget en heldbringende Beslutning, Herre Konge!”

The sick man advices the nobleman how to cope with the King’s rage, and the King forgives him, but continues his persection of Monks

13.

Ἤκουσε ταῦτα ὁ βασιλεὺς καὶ λίαν ἐδυσχέραινε, κατέσχε δὲ ὅμως τὴν ὀργήν, καὶ οὐδὲν τέως τῷ ἀνδρὶ λελάληκεν. ὁ δέ, συνετὸς ὢν καὶ ἀγχίνους, ἐπέγνω βαρέως δέξασθαι τὸν βασιλέα τὰ ῥήματα αὐτοῦ καὶ ὅτι δόλῳ ἦν αὐτὸν ἐκπειράζων. ὑποστρέψας δὲ οἴκαδε ἠνιᾶτο καὶ ἐδυσφόρει, ἀπορῶν τίνι τρόπῳ θεραπεύσει τὸν βασιλέα καὶ ἐκφύγῃ τὸν ἐπηρτημένον αὐτῷ κίνδυνον. ἀΰπνῳ δὲ ὅλην τὴν νύκτα διατελοῦντι ἐπὶ μνήμης ἦλθεν αὐτῷ ὁ τὸν πόδα συντετριμμένος, καί, τοῦτον πρὸς ἑαυτὸν ἀγαγών, ἔφη·

His verbis auditis, rex vehementer quidem indignatus est; caeterum iracundiam compressit, neque ipsi tum quidquam locutus est. At ille, ut qui prudens ac sagax esset, regem sua verba graviter et moleste accepisse animadvertit, versutoque animo id duntaxat egisse, ut ipsius animum exploraret; domumque reversus, in moerore atque languore versabatur, addubitans videlicet quonam modo regis animum mitigaret, atque impendens sibi periculum (455b,1) effugeret. Cum autem insomnis noctem totam exigeret, ejus qui pedis infractione laborabat in mentem ipsi venit, eumque ad se accitum ita est allocutus:

The king heard these words and waxed exceeding wroth: nevertheless he restrained his anger, and for the season let no word fall. But the other, being shrewd and quick of wit, perceived that the king took his word ill, and was craftily sounding him. So, on his coming home, he fell into much grief and distress in his perplexity how to conciliate the king and to escape the peril hanging over his own head. But as he lay awake all the night long, there came to his remembrance the man with the crushed foot; so he had him brought before him, and said,

Er konongr hœyrði þesse orð hans varð hann akaflega reiðr en stillti þo reiði sinni oc¹ (1ra1) mællte ekki fleirum orðom við (2) hann at sinni. en firir þui at honom (3) var kunnigt skaplynndi konnongsens (4) þa fann hann þegar at konongenom (5) mislikaðe røða hans. oc at hann (6) hafðe með yndir hyggiv freistat (7) hans. oc stnerezt sa hinn goðe (8) maðr til herbyrgis sins. miok (9) ræddr oc ahyggiu fullr. huerssv (10) hann skylldi fa stnvit skope. konongens. (11) til slikar vinatto sem (12) fyr var. oc la hann alla nott andvake. (13) oc kom honom þa i hugh (14) sa maðr er hann fann i morkken(15)ne er sva tok til orðz. oc hann (16) kuazt vera heill raðgiæve i (17) orðom sinum. oc kallaðe hann (18) þann hinn sama mann. oc mællte (19) við hann.

1. Holm perg. 6 begins here

Da Kongen hörte disse hans Ord, blev han höilig vred, men dæmpede dog sin Vrede og talte ikke flere Ord til ham den Gang. Men saasom han kjendte Kongens Charakter, mærkede han strax, at hans Tale mishagede Kongen, og at denne med Underfundighed havde fristet ham, og den gode Mand vendte tilbage til sin Bolig, meget bange og bekymret for, hvorledes han skulde faa vendt Kongens (18,1) Sind til saadant Venskab, som för var. Og han laa hele Natten aarvaagen, og da kom han i Hu den Mand, som han fandt i Skoven, og som tog saa til Orde, at han erklærede sig for at være heldbringende Raadgiver ved sine Ord. Og han kaldte paa den samme Mand og sagde til ham:

Μέμνημαί σου εἰρηκότος θεραπευτὴν ῥημάτων κεκακωμένων ὑπάρχειν σε.

Memoria teneo, te mihi hoc dixisse, quod noxiis verbis medearis.

“I remember thy saying that thou weft an healer of injured speech.”

Mik minnir þa er ec tok (20) þik i øyði morkkenne. at þv sagðezt (21) vera goðr lækner. groðr(22)samlegra orða.

“Jeg mindes, at da jeg optog dig i den vilde Skov, erklærede du at være en god Læge med helbredende Ord.”

ὁ δέ, Ναί, φησί· καί, εἰ χρῄζεις, ἐπιδείξομαι τὰ τῆς ἐπιστήμης.

Ille autem: Est ita, inquit, et si opus est, scientiae meae specimen edam.

“Yea,” quoth he, “and if thou wilt I will give thee proof of my skill.”

Sa hinn sare maðr (23) svaraðe. þat er vist sagðe hann (24) at ec mællta sua. oc ef þv villt (25) nv røyna. þa seg mer þat sem (26) þer er forvitni a.

Den saarede Mand svarede: “Det er vist,” sagde han, “at jeg talte saa, og dersom du nu vil forsöge, saa sig mig hvad du önsker at vide!”

ὑπολαβὼν δὲ ὁ συγκλητικὸς ἀφηγήσατο αὐτῷ τήν τε ἐξ ἀρχῆς πρὸς τὸν βασιλέα εὔνοιαν αὑτοῦ, καὶ ἣν ἐκέκτητο παρρησίαν, καὶ τὴν ἔναγχος προτε (44,1) θεῖσαν αὐτῷ δολερὰν ὁμιλίαν, καὶ ὅπως αὐτὸς μὲν ἀγαθὰ ἀπεκρίνατο, ἐκεῖνος δὲ δυσχερῶς δεξάμενος τὸν λόγον, τῇ τοῦ προσώπου ἀλλοιώσει τὴν ἐνδομυχοῦσαν αὐτῷ ὀργὴν ἐνεδείξατο.

Senator autem sermonem excipiens, ipsi veterem suam erga regem benevolentiam et auctoritatem quam apud eum obtineret exposuit, recentemque item sibi versuto animo adhibitum sermonem, et quemadmodum ipse quidem probe respondisset, ille autem ipsius sermonem molesto animo accipiens, per vultus mutationem, iram in intimo pectore latitantem ostendisset.

The senator answered and told him of his aforetime friendship with the king, and of the confidence which he had enjoyed, and of the snare laid for him in his late converse with the king; how he had given a good answer, but the king had taken his words amiss, and by his change of countenance betrayed the anger lurking within his heart.

hinn riki. (27) maðr svaraðe. oc tallde honom (28) allt fra viðr røðro. konongs(29)sens oc hans.

Den rige Mand svarede og fortalte ham Alt om Samtalen mellem Kongen og ham.

Ὁ δὲ πένης ἐκεῖνος καὶ ἀσθενὴς διασκεψάμενος ἔφη· Γνωστὸν ἔστω σοι, ἐνδοξότατε, πονηρὰν ἔχειν πρὸς σὲ ὑπόληψιν τὸν βασιλέα, ὡς ὅτι κατασχεῖν αὐτοῦ τὴν βασιλείαν ζητεῖς, καὶ πειράζων σε εἶπεν ἅπερ εἶπεν. ἀναστὰς οὖν, καὶ κείρας σου τὴν κόμην, καὶ ἐκβαλὼν τὰ λαμπρὰ ἱμάτια ταῦτα, τρίχινα δὲ ἀμφιεσάμενος, ἅμα πρωὶ πρόσελθε τῷ βασιλεῖ. τοῦ δὲ πυνθανομένου, Τί σοι τὸ σχῆμα τοῦτο βούλεται; ἀποκρίθητι· Περὶ ὧν μοι χθὲς ὡμίλησας, ὦ βασιλεῦ, ἰδοὺ πάρειμι ἐν ἑτοίμῳ τοῦ ἀκολουθῆσαί σοι τὴν ὁδὸν ἣν προεθυμήθης ὁδεῦσαι· εἰ γὰρ καὶ ποθεινή ἐστιν ἡ τρυφὴ καὶ ἡδίστη, ἀλλὰ μή μοι γένοιτο μετὰ σὲ ταύτην ἀναδέξασθαι· ἡ δὲ τῆς ἀρετῆς ὁδός, ἣν μέλλεις βαδίζειν, κἂν δύσκολός ἐστι καὶ τραχεῖα, ἀλλὰ μετὰ σοῦ ὄντι ῥᾳδία μοι αὕτη καὶ εὔκολος καὶ ποθεινή· ὡς γὰρ κοινωνόν με ἔσχες τῶν ἐνταῦθα καλῶν, οὕτω καὶ τῶν λυπηρῶν ἕξεις, ἵνα καὶ τῶν μελλόντων συγκοινωνήσω σοι.

Pauper autem ille et infirmus, re cum animo suo considerata, dixit: Noscas oportet, vir illustrissime, regem malam ac sinistram adversum te opinionem (455c,1) concepisse, nempe quod ipsius regnum occupare studeas, atque tentandi tui studio ea dixisse quae dixit; quamobrem fac exsurgas, ac tonso capite, splendidisque his vestibus abjectis, atque induto cilicio, cum primum luxerit, ad regem adeas. Hoc autem sciscitante quidnam sibi sic habitus velit, responde: De iis rebus de quibus mecum hesterno die collocutus es, o rex, en adsum, paratus te in hac via quam ingredi constituisti sequi; Nam etsi deliciae ac voluptates jucundae sunt, absit tamen ut eas post te retineam. At vero virtutis iter, quod ingredi paras, licet arduum et asperum sit, tamen, modo tecum sim, facile et proclive ac jucundum erit. Ut enim me oblectamentorum hujus vitae socium habuisti, ita etiam molestiarum habiturus es, quo etiam in futurorum (455d,1) bonorum societatem tecum veniam.

The sick beggar-man considered and said, “Be it known unto thee, most noble sir, that the king harboureth against thee the suspicion, that thou wouldest usurp his kingdom, and he spake, as he spake, to sound thee. Arise therefore, and crop thy hair. Doff these thy fine garments, and don an hair-shirt, and at daybreak present thyself before the king. And when he asketh thee, ‘What meaneth this apparel?’ answer him, ‘It hath to do with thy communing with me yesterday, O king. Behold, I am ready to follow thee along the road that thou art eager to travel; for though luxury be desirable and passing sweet, God forbid that I embrace it after thou art gone! Though the path of virtue, which thou art about to tread, be difficult and rough, yet in thy company I shall find it easy and pleasant, for as I have shared with thee this thy prosperity so now will I share thy distresses, that in the future, as in the past, I may be thy fellow.’”

En þa er sa hinn (30) siuki maðr. høyrði þesse orð (31) hans. þa þagðe hann vm stunnd (32) oc mælltte siðan. høyr þv hinn (1rb1) dyrllege herra. þat sem. konongrenn (2) mælltte til þin. þa freistaðe hann þin (3) at þv myndir rikit vilia vndan (4) honom svikia. ec skal geva þer til (5) þessa mals. gott rað. tak skiott. oc (6) lat klippa har þitt umhverfis. sva (7) sem munkka. oc kasta i brott þema (8) hinum sømelegomm klæðom. (9) oc tak i staðenn. hervileg klæðe oc (10) i morgon stnimma. ver firir ko(11)konongenom. með þessom bunaðe. (12) oc ef hann spyr þik firir hui. er (13) þu ertt sva buinn. þa suara þegar (14) frir þui herra. konongr. at þu sagðer (15) i giær. i okkarre viðrøðo at þv (16) villdir slikan bunað hava silfr (17) þa em ec nv þvi i þessom bunaðe (18) Oc firir þvi. at sva sem ec var með (19) yðr i skemtan veralldarennar (20) sva skal ec oc eigi. firir lata (21) at þola þat allt. er þer vilið (22) þola.

Men da den syge Mand hörte disse hans Ord, taug han en Stund og sagde derpaa: “Hör du dyrebare Herre! Angaaende det, som Kongen talte til dig, da fristede han dig, som om du vilde ved Svig beröve ham Riget. Jeg skal give dig godt Raad i denne Sag. Begynd strax og lad klippe dit Haar i en Kreds som paa Munke, og bortkast disse dine pyntelige klæder og tag hæslige Klæder i Stedet, og indfind dig i Morgen tidlig hos Kongen i denne Dragt, og dersom han spörger dig, hvorfor du er saaledes klædt, da svar strax: ‘Fordi du, Herre Konge! sagde igaar i vor samtale, at du selv vilde have saadan Dragt, af den Grund er jeg nu i denne Dragt, og fordi jeg, ligesom jeg var med Eder i Verdens Fornöielse, saaledes heller ikke skal undlade at lide Alt, hvad I vil lide.’”

ὁ δὲ λαμπρὸς ἐκεῖνος ἀνήρ, ἀποδεξάμενος τὰ ῥήματα τοῦ ἀσθενοῦς, ἐποίησε καθὰ δὴ καὶ αὐτῷ λελάληκεν· ὃν ἰδὼν ὁ βασιλεὺς καὶ ἀκούσας, ἥσθη μὲν ἐπὶ τούτῳ, ἀγάμενος λίαν τὴν εἰς αὐτὸν εὔνοιαν, ψευδῆ δὲ τὰ κατ' αὐτοῦ λαληθέντα γνούς, πλείονος αὐτὸν τιμῆς καὶ τῆς εἰς αὐτὸν παρρησίας ἀπολαύειν πεποίηκεν· κατὰ δὲ τῶν μοναζόντων ὀργῆς αὖθις ὑπερεπίμπλατο, ἐκείνων εἶναι ταῦτα λέγων τὰ διδάγματα, τὸ ἀπέχεσθαι τοὺς ἀνθρώ(46,1)πους τῶν τοῦ βίου ἡδέων καὶ ἀδήλοις ὀνειροπολεῖσθαι ἐλπίσιν.

Praeclarus igitur ille vir infirmi hominis verba comprobans, fecit quemadmodum ipse monuerat. Eum itaque rex videns atque audiens, hac quidem de causa defectatus est, ipsius nimirum erga se benevolentiam admirans; atque falsa esse quae adversus eum ad se delata fuerant intelligens, majore eum honore atque apud se auctoritate ac familiaritate donavit. Caeterum adversus monachos rursum ira exarsit, eorum scilicet haec praecepta esse dicens, ut homines ab hujusce vitae voluptatibus abstineant, atque incerta spe, tanquam per somnium, sese illudi sinant.

Our nobleman, approving of the sick man’s saying, did as he said. When the king saw and heard him, he was delighted, and beyond measure gratified by his devotion towards him. He saw that the accusations against his senator were false, and promoted him to more honour and to a greater enjoyment of his confidence. But against the monks he again raged above measure, declaring that this was of their teaching, that men should abstain from the pleasures of life, and rock themselves in visionary hopes.

oc sem hann høyrðe rað (23) hins siuka mannz. þa gorði hann (24) sem hann reð honom. oc var hann firir (25) konongenom vm morgonenn. Oc þa (26) er. konongrenn. sa hann firir ser (27) sva buinn þa þottezt hann sia (28) sannlega. a hanom sanna ællskv (29) oc staðfestu við sik. En þa hellt (30) hann firir inn fallsara (31) oc svikara er honom villdo firir(32)koma. En konongrenn sømde hann (1va1) siðan myklu meir en aðr. er (2) honom þotte ser. hann trygglega (3) røynzt hava. en hans agirnd (4) oc harðlyndi. var æ með vexti (5) til kristilegrar truar. oc gerði (6) hann siðan til munka oc kristinna (7) manna. sem hann matte (8) grimlegazt.

Og da han hörte den syge Mands Raad,- gjorde han som denne raadede ham, og indfandt sig hos Kongen om Morgenen. Og da Kongen saa ham for sig saaledes klædt, da syntes han med Sandhed at se hos ham (19,1) sand Kjærligbed og Bestandighed imod sig, men hine, der vilde styrte ham, holdt han for sande Lögnere og Bedragere. Men Kongen hædrede ham siden meget mere end för, saasom han forekom ham at have vist sig tro. Men hans Heftighed og Grusomhed mod den christne Tro var altid i Tiltagende, og siden behandlede han Munke og christne Mænd paa det Grusomste.

Out hunting, the King meets monks, talks with them and then burns them

14.

Ἐξερχόμενος δὲ αὖθις εἰς θήραν, ὁρᾷ δύο μοναχοὺς κατὰ τὴν ἔρημον διερχομένους, οὓς κρατηθῆναι καὶ τῷ αὐτοῦ προσαχθῆναι ὀχήματι κελεύσας, ὀργίλως τε αὐτοῖς ἐνιδών, καὶ πῦρ, τὸ τοῦ λόγου, πνεύσας, ἔφη·

Cum autem rursus ad venationem egrederetur, (456a,1) duos monachos per desertum iter facientes cernit. Quos statim comprehendi, et ad currum suum adduci jussit.

Another day, when he was gone a-hunting, he espied two monks crossing the desert. These he ordered to be apprehended and brought to his chariot. Looking angrily upon them, and breathing fire, as they say,

(9) Nu for. konongrenn. annat sinni (10) a veiða. oc sem hann kom (11) at skogenom. þa sa hann tva munkka (12) ganga firir ser i morkkenne. (13) oc bað. konongrenn at taka skilldi (14) þa baða oc hallda. oc leit a þa (15) grimlegom augum. mælannde (16) þesse þesse orð.

Nu drog Kongen en anden Gang paa Jagt, og da han kom i Skoven, saa han to Munke gaa der i Skoven, og Kongen bad, at man skulde gribe og holde dem begge, og saa paa dem med truende Öine og talede disse Ord:

Οὐκ ἠκούσατε, ὦ πλάνοι καὶ ἀπατεῶνες, τῶν κηρύκων διαρρήδην βοώντων μή τινα τῆς ὑμῶν κακοδαιμονίας μετὰ τρεῖς ἡμέρας ἐν πόλει ἢ χώρᾳ τῆς ἐμῆς εὑρεθῆναι ἐξουσίας, ἢ πάντως πυρίκαυστος ἔσται;

Atque iracundis oculis eos intuens, ignemque, ut dici solet, spirans: An non audiistis, inquit, o impostores et circumscriptores, praecones meos aperte proclamantes ne quis vestri diabolici instituti post triduum in urbe aut ulla regni mei regione inveniretur, aut alioqui prorsus igni cremaretur?

“Ye vagabonds and deceivers,” he cried, “have ye not heard the plain proclamation of the heralds, that if any of your execrable religion were found, after three days, in any city or country within my realm, he should be burned with fire?”

have þitt eigi (17) høyrt hinir øro menn. oc ovitrir. (18) mitt boðorð. vm allt lannd (19) mitt oc riki. mælannde openberllega. (20) at engi maðr er þessar(21)re villu er fylgiannde. skylldi innan (22) þeirra þriggia daga verða (23) staddr i varo riki nema dauða villdi (24) þola.

“Have I ikke, I afsindige og taabelige Mennesker! hört min Befaling over hele mit Land og Rige, hvilken udtrykkelig siger, at ingen Tilhænger af denne vildfarende Tro skulde inden de næste tre Dage befinde sig i vort Rige, medmindre han vilde lide Döden?”

οἱ δὲ μοναχοί· Ἰδοὺ (φασὶ) καθὰ δὴ καὶ προσέταξας, ἐξερχομεθά σου τῶν πόλεων καὶ τῶν χωρῶν· μακρᾶς δὲ ἡμῖν τῆς ὁδοῦ προκειμένης τοῦ ἀπελθεῖν πρὸς τοὺς ἡμετέρους ἀδελφούς, ἐνδεῶς ἔχοντες τροφῆς, ταύτην ἐποριζόμεθα, τοῦ ἔχειν τὰ ἐφόδια καὶ μὴ λιμοῦ παρανάλωμα γενέσθαι.

Monachi autem: En, inquiunt, pro eo ac jussisti, ex urbibus tuis ac regionibus excedimus. Verum cum longum nobis iter propositum sit, ut ad fratres nostros proficiscamur, ac cibo careamus, hac via incedimus, ut nobis viatica suppetant, nec fame absumamur.

The monks answered, “Lo! obedient to thine order, we be coming out of thy cities and coasts. But as the journey before us is long, to get us away to our brethren, being in want of victuals, we were making provision for the way, that we perish not with hunger.”

En munkarner svaraðe (25) nv erom ver a þeim veg. at fara (26) or þinv riki. af þui at ver (27) høyrðum. þessor vður boðorð (28) En ver eigum langan veg firir (29) handum. til þeirra staða (30) er ver finnum vara brøðr firir (31) Oc þui dueliumzt ver sva lenngi (b1) at ver þurfum at kaupa oss vistir (2) oc þarvenndi til vegar vars. at eigi (3) þrøyti oss a leiðinní.

Men Munkene svarede: “Nu ere vi paa Veien for at drage ud af dit Rige, fordi vi hörte disse Eders Befalinger. Men vi have lang Vei for Haanden til de Steder, hvor vi finde vore Brödre for os, og vi dvæle her saa længe af den Grund, at vi behöve at kjöbe os Livsophold og det Nödtörftige til vor Reise, at vi ikke skulle forsmægte paa Veien.”

ὁ δὲ βασιλεὺς ἔφη· Ὁ θανάτου δεδοικὼς ἀπειλὴν οὐκ ἀσχολεῖται εἰς πορισμὸν βρωμάτων.

Rex autem inquit: Qui mortis minas metuit, huic cibos comparare minime vacat.

Said the king, “He that dreadeth menace of death busieth not himself with the purveyante of victuals.”

En konongrenn. svaraðe (4) þvi. at sialldan leita þeir. meira ser (5) eptir mat. er dauða sinn ræðaz.

Men Kongen svarede dertil, at sjelden spörge de mere efter Mad, som frygte Döden.

λέγουσιν οἱ μονασταί· Καλῶς εἶπας, ὦ βασιλεῦ· οἱ θάνατον δεδοικότες διὰ φροντίδος ἔχουσι πῶς αὐτὸν ἐκφύγωσι. τίνες δέ εἰσιν οὗτοι, ἀλλ' ἢ οἱ τοῖς ῥευστοῖς προστετηκότες καὶ τούτοις ἐπτοημένοι, οἵτινες, μηδὲν ἀγαθὸν (9) ἐλπίζοντες εὑρεῖν ἐκεῖθεν, δυσαποσπάστως ἔχουσι τῶν παρόντων, καὶ διὰ τοῦτο δεδοίκασι θάνατον; ἡμεῖς δὲ οἱ πάλαι μισήσαντες κόσμον καὶ τὰ ἐν κόσμῳ, καὶ τὴν στενὴν καὶ τεθλιμμένην διὰ Χριστὸν βαδίζοντες ὁδόν, οὔτε θάνατον δεδοίκαμεν, οὔτε τὰ παρόντα ποθοῦμεν, ἀλλὰ τῶν μελλόντων ἐφιέμεθα μόνον. ἐπεὶ οὖν ὁ παρ' ὑμῶν ἐπαγόμενος ἡμῖν θάνατος διαβατήριον γίνεται τῆς (48,1) ἀϊδίου ζωῆς καὶ κρείττονος, ποθητὸς ἡμῖν μᾶλλον ἢ φοβερός ἐστιν οὗτος.

Monachi autem: (456b,1) Recte dixisti, o rex, inquiunt: qui mortem metuunt, id curant, quonam pacto eam effugiant. Quinam autem hi sunt, nisi qui fluxis rebus intabescunt, easque ad stuporem usque mirantur? Qui quidem cum in altera vita quidquam boni sese consecuturos esse desperent, a praesentibus divelli nequeunt, ob eamque causam mortem timent. At nos, qui jam pridem mundum et ea quae in mundo sunt odio prosequimur, arctamque et angustam viam Christi causa ingredimur, nec mortis metu, nec praesentium rerum cupiditate afficimur; verum futurarum duntaxat rerum desiderio tenemur. Quoniam igitur mors ea quam nobis infertis ad sempiternam et praestantiorem vitam transitus efficitur, idcirco cupiditati potius nobis est quam terrori.

“Well spoken, O king,” cried the monks. “They that dread death have concern how to escape it. And who are these but such as cling to things temporary and are enamoured of them, who, having no good hopes yonder, find it hard to be wrenched from this present world, and therefore dread death? But we, who have long since hated the world and the things of the world, and are walking along the narrow and strait road, for Christ his sake, neither dread death, nor desire the present world, but only long for the world to come. Therefore, forasmuch the death that thou art bringing upon us proveth but the passage to that everlasting and better life, it is rather to be desired of us than feared.”

(6) Munkarner mællto. val suaraðu (7) þer herra. konongr : þui at þeir er dauðann (8) ræðazt. hugsar meir firir (9) ser. at forða livi sinv. helldr en at (10) veizlum fara. en þeir ræðazt dauðan. (11) er illa hava buit firir ser i (12) þessarre verolld. En ver er nu (13) erom bunir at døya. oc hafum (14) sva firir buit aðr. at ver hirðum (15) eigi. at huerium tima. er ver latom (16) vart lif.

Munkene sagde: “Ret svarede I, Herre Konge! Thi de, der frygte Döden, ere mere betænkte paa at redde sit Liv end paa at drage i Gjæstebud. Men de frygte Döden, som ilde have forberedt sig i denne Verden; men vi, som nu ere rede til at dö, have i Forveien saaledes forberedt os, at vi ikke (20,1) bryde os om, paa hvilken Tid vi lade vort Liv.“

Ἐφ' οἷς ἐξ ἀγχινοίας δῆθεν ὁ βασιλεὺς ἐπιλαβέσθαι τῶν μοναχῶν βουλόμενος, ἔφη· Τί δέ; οὐ πρὸ μικροῦ εἴπατε ὑποχωρεῖν ὑμᾶς, καθὰ δὴ καὶ προσέταξα; καί, εἰ οὐ δεδοίκατε τὸν θάνατον. πῶς φυγῇ ἐχρήσασθε; ἰδοὺ καὶ ταῦτα μάτην κομπάζοντες διεψεύσασθε.

(456c,1) Hic rex per solertiam, videlicet monachos arripere cupiens, dixit: Quid? An non paulo ante vos secedere dixistis, ut meo imperio pareatis? Quod si mortem minime timetis, quid est quamobrem fugam ineatis? En haec quoque frustra et inaniter jactantes, mentiti estis.

Hereupon the king, wishing to entrap the monks, as I ween, shrewdly said, “How now? Said ye not but this instant, that ye were withdrawing even as I commanded you? And, if ye fear not death, how came ye to be fleeing? Lo! this is but another of your idle boasts and lies.”

En. konongrenn er freista vildi (17) þeirra. mælltte þegar. sagðu þit (18) eigi skammu aðan. at þit biugguzt (19) þui i brott or riki minv. at ver (20) ognaðum yðr dauða. En með (21) þuí. at þit ræddozt eigi dauða (22) hui flyðu þít þa vndan. her ma (23) nv i sliku høyra. hegomlega trv (24) yðra oc lygi.

Men Kongen, som vilde friste dem, sagde strax: “Sagde I ikke nu nylig, at I beredte Eder til at forlade mit Rige af den Grund, at vi truede Eder med Döden? Men siden I ikke frygtede Döden, hvi flyede I da bort? Her kan man nu af Saadant höre, at Eders Tro er faafængelig, og at I lyve.”

ἀπεκρίθησαν οἱ μοναχοί· Οὐ τὸν παρὰ σοῦ ἀπειλούμενον θάνατον δεδοικότες φεύγομεν, ἀλλ' ἐλεοῦντές σε, ἵνα μὴ περισσοτέρας κατακρίσεως αἴτιοί σοι γενώμεθα, προεθυμήθημεν ὑποχωρεῖν· ἐπεί, τό γε εἰς ἡμᾶς ἧκον, οὐδόλως σου τὰς ἀπειλάς ποτε δειλιῶμεν.

Responderunt monachi: Non idcirco fugimus quod denuntiatam nobis abs te mortem pertimescamus; verum tui miseratione commoti, ne graviorem condemnationem tibi accersamus, secedere in animum induximus. 250 Nam alioqui, quantum ad nos attinet, nullo modo minas tuas expavescimus.

The monks answered, “Tis not because we dread the death wherewith thou dost threaten us that we flee, but because we pity thee. ‘Twas in order that we might not bring on thee greater condemnation, that we were eager to escape. Else for ourselves we are never a whit terrified by thy threats.”

þa svaraðu munkarner. (25) ver flyðum eigi firir þvi (26) at ver ræddemzt dauðam. nema (27) firir þui. at þin pinsl oc (28) hefnd. er æ þui meiri er þv drepr (29) fleiri kristna menn.

Da svarede Munkene: “Vi flyede ikke af den Grund, at vi frygtede Döden, men fordi din Pinsel og Straf bliver saa meget desto större, jo flere Christne du dræber.”

πρὸς ταῦτα ὁ βασιλεὺς ὀργισθεὶς ἐκέλευσεν αὐτοὺς πυρικαύστους γενέσθαι· καὶ ἐτελειώθησαν οἱ τοῦ Χριστοῦ θεράποντες διὰ πυρός, τῶν μαρτυρικῶν τυχόντες στεφάνων. δόγμα τε ἐξέθετο, εἴ πού τις εὑρεθῇ μονάζων, ἀνεξετάστως φονεύεσθαι. καὶ οὐδεὶς ὑπελείφθη ἐν ἐκείνῃ τῇ χώρᾳ τοῦ τοιούτου τάγματος, εἰ μὴ οἱ ἐν ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς ἑαυτοὺς κατακρύψαντες. ταῦτα μὲν οὖν δὴ τοιαῦτα.

Ad haec rex ira commotus, ipsos exuri jussit. Sicque Dei famuli extremo vitae die functi, martyrii coronam per ignem adepti sunt. Statimque edictum promulgatum est, ut si quis monachus inveniri (456d,1) posset, sine ulla inquisitione trucidaretur. Atque ita nullus hujusmodi ordinis in illa regione reliquus factus est, nisi qui in montibus, et speluncis, et cavernis terrae sese occultarant. Verum haec hactenus.

At this the king waxed wroth and bade burn them with fire. So by fire were these servants of God made perfect, and received the Martyr’s crown. And the king published a decree that, should any be found leading a monk’s life, he should be put to death without trial. Thus was there left in that country none of the monastic order, save those that had hid them in mountains and caverns and holes of the earth. So much then concerning this matter.

Oc sem (30) konongrenn høyrði þetta. þa let hann (31) brenna þa baða. Her eptir let (2ra1) let. konongrenn. braðlega sennda. orð (2) vm allt riki sitt. at nv skyllddi (3) enga aðra atferð hava. eða ep(4)tir leitan. en drepa skylldi alla (5) kristna menn. er fynnir yrði. munka (6) oc reinlivis menn, sva giorssamlega. (7) at engi kristnir menn (8) skylldu liva i hans riki. nema (9) þeir einir munkar oc reinlivis(10)menn. er krupu i hella. oc i aðra (11) løynilega staðe. þa fengo þeir (12) með þessom hætte forðat livi sinv.

Og da Kongen borte dette, lod han dem begge brænde. Herefter lod Kongen öieblikkelig sende bud over hele sit Rige, at nu skulde man ingen anden Fremgangsmaade eller Undersögelse bruge, men man skulde udrydde alle Christne, som man fandt, Munke og Eremiter, saa aldeles, at ingen christne Mennesker skulde være tilbage i hans Rige. Kun de Munke og Klostermænd, der kröbe i Huler og i andre lönlige Steder, de alene fik paa denne Maade reddet sit Liv.

ῃ The Prince wonders why he cannot go out of the palace, and one of his teachers then says that it is because the King does not want him to hear about Christian teachings

CAP. V.---

15.

Ὁ δὲ τοῦ βασιλέως υἱός, περὶ οὗ ὁ λόγος ἀπ' ἀρχῆς εἰπεῖν ὥρμηται, ἐν τῷ κατασκευασθέντι αὐτῷ παλατίῳ ἀπρόϊτος ὤν, τῆς ἐφήβου ἥψατο ἡλικίας, πᾶσαν τὴν Αἰθιόπων καὶ Περσῶν μετελθὼν παιδείαν, οὐκ ἔλαττον τὴν ψυχὴν ἢ τὸ σῶμα εὐφυὴς ὢν καὶ ὡραῖος, νουνεχής τε καὶ (50,1) φρόνιμος καὶ πᾶσι διαλάμπων ἀγαθοῖς πλεονεκτήμασι, ζητήματά τε φυσικὰ πρὸς τοὺς διδάσκοντας αὐτὸν προβαλλόμενος, ὡς κἀκείνους θαυμάζειν ἐπὶ τῇ τοῦ παιδὸς ἀγχινοίᾳ καὶ συνέσει, ἐκπλήττεσθαι δὲ καὶ τὸν βασιλέα τό τε χαριέστατον τοῦ προσώπου καὶ τὸ τῆς ψυχῆς κατάστημα. ἐντολάς τε ἐδίδου τοῖς συνοῦσιν αὐτῷ, μηδὲν τὸ παράπαν τῶν τοῦ βίου ἀνιαρῶν αὐτῷ γνώριμον θεῖναι, μηδ' ὅτι ὅλως θάνατος τὰ παρόντα τερπνὰ διαδέχεται. κεναῖς δὲ ἐπηρείδετο ἐλπίσι, καί, τοῦτο δὴ τὸ τοῦ λόγου, εἰς οὐρανὸν τοξεύειν ἐπιχειρῶν. πῶς γὰρ ἂν καὶ διέλαθεν ἀνθρωπίνῃ φύσει ὁ θάνατος; οὐ μέντοι οὐδὲ τῷ παιδὶ διέλαθε. πάσῃ γὰρ συνέσει κατάκομον ἔχων ἐκεῖνος τὸν λογισμόν, ἐσκόπει καθ' ἑαυτὸν τίνι λόγῳ αὐτόν τε ἀπρόϊτον εἶναι ὁ πατὴρ κατεδίκασε καὶ παντὶ τῷ βουλομένῳ τὴν εἰς αὐτὸν οὐ συγχωρεῖ εἴσοδον. ἔγνω γὰρ καθ' ἑαυτὸν μὴ ἄνευ τῆς τοῦ πατρὸς προσταγῆς τοῦτο εἶναι. ὅμως ᾐδεῖτο ἐρωτῆσαι αὐτόν· τοῦτο μὲν ἀπίθανον εἶναι λέγων, μὴ τὰ συμφέροντα αὐτῷ τὸν πατέρα διανοεῖσθαι, τοῦτο δὲ σκοπῶν, ὡς, εἰ κατὰ γνώμην τοῦ πατρός ἐστι τὸ πρᾶγμα, κἂν ἐρωτήσῃ, οὐκ ἂν αὐτῷ τὰ τῆς ἀληθείας γνωριεῖ. ὅθεν παρ' ἄλλων, καὶ μὴ παρὰ τοῦ πατρός, ταῦτα μαθεῖν διέγνω. ἕνα δὲ τῶν παιδαγωγῶν προσφιλέστατον καὶ οἰκειότατον τῶν λοιπῶν κεκτημένος, ἐπὶ πλεῖον οἰκειωσάμενος καὶ δωρεαῖς φιλοτίμοις δεξιωσάμενος, ἐπυνθάνετο παρ' αὐτοῦ τί ἂν βούλοιτο τῷ βασιλεῖ ἡ ἐν τῷ περιτειχίσματι ἐκείνῳ τούτου κάθειρξις, καὶ ὡς Εἰ τοῦτο, φησί, σαφῶς διδάξεις με, πρόκριτος πάντων ἔσῃ μοι, καὶ διαθήκην φιλίας διηνεκοῦς (52,1) διαθήσομαί σοι.

At regis filius, de quo initio nobis oratio instituta est, in palatio quod ipsi exstructum fuerat ita manens, ut a nemine adiri posset, juvenilem aetatem tandem attigit (cum interea omnem tam Aethiopum quam Persarum doctrinam percepisset) prudens et cordatus, atque omnibus virtutum dotibus illustris. Quin naturales etiam quaestiones praeceptoribus suis proponebat; adeo ut ipsi quoque adolescentis ingenium animique acumen admirarentur, rexque etiam (457a,1) ipse ex vultus ipsius venustate, animique habitu, in stuporem traheretur. Mandabat autem his qui cum eo versabantur ut darent operam ne quid prorsus eorum quae in hac vita molesta sunt intelligeret, nec omnino quod mors praesentes voluptates exciperet. Caeterum inani spe nitebatur, atque (ut proverbio dicitur) in coelum sagittas mittere conabatur. Quonam enim modo mors humanae naturae incognita esse posset? Itaque ne pueri quidem cognitionem effugit. Nam cum animum summa sagacitate ornatum et instructum haberet, secum ipse considerabat quidnam patrem adduxisset ut ipsi omnium aditum interdiceret, nec quemlibet ad se accedere pateretur. Per se enim intelligebat hoc citra patris imperium non fieri. Caeterum ipse interrogare verebatur, tum quod minime (457b,1) vero consentaneum esse diceret, quin pater ea quae ipsi conducerent animadverteret; tum quod illud secum reputaret, si id de patris voluntate fieret, quantumlibet ipse percontaretur, se tamen rei veritatem minime intellecturum esse. Quapropter ex aliis, ac non a patre haec scire constituit. Itaque cum unum e paedagogis reliquis chariorem ac familiariorem haberet, eumque majore adhuc benevolentia sibi devinxisset, atque amplissimis muneribus affecisset, ab eo sciscitabatur quidnam regem impulisset ut eum in hoc septo inclusum teneret. Illud etiam adjungebat: Si mihi aperte hoc exposueris, omnibus te anteponam, perpetuaeque amicitiae foedus tecum feriam.

But meanwhile, the king’s son, of whom our tale began to tell, never departing from the palace prepared for him, attained to the age of manhood. He had pursued all the learning of the Ethiopians and Persians, and was as fair and well favoured in mind as in body, intelligent and prudent, and shining in all excellencies. To his teachers he would propound such questions of natural history that even they marvelled at the boy’s quickness and understanding, while the king was astounded at the charm of his countenance and the disposition of his soul. He charged the attendants of the young prince on no account to make known unto him any of the annoys of life, least of all to tell him that death ensueth on the pleasures of this world. But vain was the hope whereon he stayed, and he was like the archer in the tale that would shoot at the sky. For how could death have remained unknown to any human creature? Nor did it to this boy; for his mind was fertile of wit, and he would reason within himself, why his father had condemned him never to go abroad, and had forbidden access to all. He knew, without hearing it, that this was his father’s express command. Nevertheless he feared to ask him; it was not to be believed that his father intended aught but his good; and again, if it were so by his father’s will, his father would not reveal the true reason, for all his asking. Wherefore he determined to learn the secret from some other source. There was one of his tutors nearer and dearer to him than the rest, whose devotion he won even further by handsome gifts. To him he put the question what his father might mean by thus enclosing him within those walls, adding, “If thou wilt plainly tell me this, of all thou shalt stand first in my favour, and I will make with thee a covenant of everlasting friendship.”

(13) En svnr konongsens. var i (14) þeirri samu holl oc herbyrgi. (15) með þeirri skipan. sem fyr (16) er sagt. at engi maðr kom (17) til hans. nema þeir er huers(18)daglega. varo i hia honom. hann (19) hafðe nomet allskyns klerkdom. (20) oc bokføðe. er maðr (21) matte nema. i þeim landum (22) er bæðe heíbir perssia lannd (23) oc ethopia. sva sem hann hafðe (24) æ iafnan veret. með (25) hinum villdaztum meistarum. (26) þvi at. konongrenn. valde honom (27) hina viliaztv meistara. er (28) i varo rikinv huarotuegia. (29) En hann synndi i þui. gafuglegt (30) kyn sitt. þui at nattura (31) hans. leddi hann skiot (32) til. allz þess nams er hann (b1) høyrði firir ser. hann gerði (2) meistarum sinum. sva klerklegar (3) spurnningar. oc þeirra (4) spurnninga veitta hann. sva (5) klerklegan andsuor. at bæðe (6) konongrenn. oc hans meistarar vndraðu (7) hans vitrleik. stnilld (8) oc hyggiu. er honom var gevin. (9) konongrenn. bauð þeim nv sem (10) fyr meir. at ekki skylldi honom (11) þat firir augu koma. at hann (12) mætte nokkors skyns. angr (13) af taka. eða honom mætte dauði (14) i hugh koma. en þat var (15) miok vndarlleg. at iamvitr (16) maðr. sem. konongrenn. hugðizt (17) skylldu. fa løynt sveininn (18) iamvitran. oc sva hygginn (19) er nesta skildi. flesta alla luti (20) af nattururinni. þar sem (21) flester aller froðer. oc sva (22) fafroðer. vitu visan sinn dauða. (23) Miok vndraðe sueinninn (24) hui er faðer hans villdi alldrigi (25) lata hann vt koma. (26) ser til skemtanar. sem (27) aðra vnga menn. eða hui (28) er hann lovaðe sua fam mannum. (29) inn at ganga til hans (30) vissi hann þo giorlla at til (31) þessa gengo. einir huerir lutir (2va1) þeir sem honom varo vkunng(2)nigir. grunar hann at æ (3) myndi þo. af goðo vera (4) en eigi trøystizt hann þo (5) at spyria faður sinn þessa (6) mals. þvi at hann grunaðe (7) at þeir lutir være þar nokkorer. (8) er honom bære eigi at (9) spyria. en þo at hann spyrði (10) þa þottezt hann vita. at faðer (11) hans myndi. eigi honom satt (12) segia. oc ætlaðe hann þui. helldr (13) aðra menn. at spyria. (14) þessarra luta. zardan het (15) einn sa. af allum hans giæzlo monnum. (16) er hann ælskaðe (17) mest. oc honom truði bazst (18) Oc einnhuernn dag spurði hann (19) zardan. hui er faðer hans (20) myndi. hann sua inni byrgia (21) het honom þui. ef hann være honom (22) sannsagull i þesso male. at hann (23) skylldi iafnan af honom þess sømelega (24) niota.

Men Kongens Sön var i det samme Slot og Bolig med den för omtalte Anordning, at intet Menneske kom til ham uden de, der daglig vare hos ham. Han havde lært alle Slags Videnskaber og boglige Lærdomme, som man kunde lære i hine Lande (der kaldes Persien og Æthiopien), saasom han altid havde omgaaets med de fortrinligste Lærere; thi Kongen valgte ham de ypperste Lærere, som fandtes i begge Riger. Men han viste deri sin gjæve Herkomst, at hans Anlæg hurtigt lode ham fatte alt det, som han hörte for sig. Han gjorde sine Lærere saa videnskabelige Spörgsmaal, og til deres Spörgsmaal gav han saa videnskabelige Svar, at baade Kongen og hans Lærere undrede sig over det Vid, den Veltalenhed og Tænksomhed, som var ham given. Kongen böd dem nu som för, at intet Saadant skulde komme ham for Öie, hvoraf han kunde faa noget Slags Bedrövelse eller komme til at tænke paa Döden. Men det var meget underligt, at en saa klog Mand som Kongen tænkte at skulle faa skjult deslige Ting for en saa fornuftig og tænksom Dreng, som paa Grund af sin medfödte Fornuft skjönnede næsten alle Ting, især da saa godt som Alle, saavel kundskabsrige som vankundige, vide at de sikkert skulle dö. Drengen undrede sig meget, hvorfor hans Fader aldrig vilde lade ham komme ud at more sig som andre unge Mennesker, og hvorfor han tillod saa faa Mennesker at gaa ind til ham. Han indsaa dog tydeligt, at dette havde sin Grund i en eller anden Ting, som var ham ubekjendt. Han formodede, at det dog altid maatte være i en god Hensigt; men han vovede dog ikke at spörge sin Fader om denne Sag; thi han formodede, at der vare nogle saadanne Omstændigheder forbundne dermed, som det ikke passede sig for ham at spörge om; og om han end spurgte, saa tyldes han at vide, at hans Fader ikke vilde sige ham Sandheden. Og han besluttede derfor heller at spörge andre Mænd om disse Ting. Zardan hed den af alle hans Lærere, hvem han elskede mest og troede bedst, og en Dag spurgte han Zardan, hvorfor vel hans Fader saaledes spærrede ham inde, og han lovede ham, at dersom han var sanddru mod ham i denne Sag, skulde han attid nyde godt af ham derfor efter Fortjeneste.

ὁ δὲ παιδαγωγός, ἐχέφρων καὶ αὐτὸς ὑπάρχων, καὶ εἰδὼς τὴν τοῦ παιδὸς συνετὴν καὶ τελείαν φρόνησιν, καὶ ὡς οὐκ ἂν αὐτῷ γένοιτο κινδύνου πρόξενος, πάντα αὐτῷ κατὰ μέρος διηγήσατο, τὸν κατὰ τῶν Χριστιανῶν τεθέντα παρὰ τοῦ βασιλέως διωγμὸν καὶ ἐξαιρέτως κατὰ τῶν ἀσκητῶν, ὅπως τε ἀπηλάθησαν καὶ ἐξεβλήθησαν τῆς περιχώρου ἐκείνης, οἷά τε γεννηθέντος (10) αὐτοῦ οἱ ἀστρολόγοι προηγόρευσαν.

Paedagogus autem, ut qui etiam ipse prudens et cordatus esset, puerique sagacitatem ac numeris omnibus absolutam (457c,1) prudentiam exploratam haberet, neque sibi ab eo periculum ullum conflatum iri existimaret, omnia ei sigillatim exposuit, nempe et persecutionem adversus Christianos, ac potissimum adversus eos qui se pietati colendae totos devovissent promulgatam, et quemadmodum ab omnibus finitimis locis expulsi et ejecti fuissent, atque item ea quae ipso in lucem edito astrologi praedixissent.

The tutor, himself a prudent man, knowing how bright and mature was the boy’s wit and that he would not betray him, to his peril, discovered to him the whole matter the persecution of the Christians and especially of the anchorets decreed by the king, and how they were driven forth and banished from the country round about; also the prophecies of the astrologers at his birth.

En giæzlo maðr hans (25) svaraðe honom. sem skynsamr (26) maðr ottaðezt. ef hann lygi. (27) at honom. at hann myndi eitthuer (28) sinni hefna honom. oc sagðe honom hitt (29) sannazta til. at faðer hans hataðe (30) cristna menn. oc allra hellzt (31) munkka oc reinliviss menn (32) oc vtlægðe þa or ollu sini riki. (b1) hann gerði honom oc kunnigt. hvat er (2) stiornnvgans meistarann hafðe spat (3) vm hann sialuan. þa er hann var fødr

Men hans Opdrager svarede ham som en klog Mand; han frygtede, at dersom han löi for (22,1) ham, skulde Kongesönnen en Gang hevne sig paa ham, og sagde ham Sandheden derom, nemlig at hans Fader hadede de Christne og allermest Munke og Klostermænd, og gjorde dem fredlöse i hele sit Rige. Han meddelte ham ogsaa, hvad Stjernetyderen havde spaaet om ham selv, da han blev födt.

 Ἵν' οὖν, φησί, μή, ἀκούσας τῆς ἐκείνων διδαχῆς, ταύτην προκρίνῃς τῆς ἡμετέρας θρησκείας, μὴ προσομιλεῖν σοι πολλούς, ἀλλ' εὐαριθμήτους, ὁ βασιλεὺς ἐπετηδεύσατο, ἐντολὰς ἡμῖν δοὺς μηδέν σοι τῶν τοῦ βίου ἀνιαρῶν γνωρίσαι.

Ne igitur, inquit, audita eorum doctrina, eam religioni nostrae praeferas, idcirco a rege data opera est, ne multi tecum consuetudinem haberent, sed pauci omnino. Ac nobis etiam atque etiam mandavit, ut studeremus ne quid hujusce vitae molestiarum per nos intelligeres.

“’Twas in order,” said he, “that thou mightest never hear of their teaching, and choose it before our religion, that the king hath thus devised that none but a small company should dwell with thee, and hath commanded us to acquaint thee with none of the woes of life.”

(4) Oc firir þvi at. konongrenn rædðezt. ef þv (5) verðr var cristinna manna truar. at (6) þv vilir hana ælska en varre trv (7) brott kasta. firir þvi vill hann fa hava (8) aðra i hia þer. nema oss eina (9) er hann þykkyzt ser aðr. trulega (10) røynzt hava. bauð oss fastlega. at (11) ver skylldum. enga luti þa birtta. (12) firir þer. er hiartta þitt. eða hugr (13) mætte ryggiazt af

“Og fordi Kongen er bange for, at du, om du faar Kundskab om de Christnes Tro, vil elske den og forkaste vor Tro, derfor vil han kun have faa Andre hos dig uden os alene, hvis Troskab han tykkes forud at have prövet. Han gav os den bestemte Befaling, at vi ikke skulde aabenbare dig nogen saadan Ting, hvorved dit Hjerte eller Sind kunde bedröves”.

Ταῦτα ὡς ἤκουσεν ὁ νεανίας οὐδὲν ἕτερον προσέθετο λαλῆσαι· ἥψατο δὲ τῆς καρδίας αὐτοῦ λόγος σωτήριος, καὶ ἡ τοῦ Παρακλήτου χάρις τοὺς νοητοὺς αὐτοῦ ὀφθαλμοὺς διανοίγειν ἐπεχείρησε, πρὸς τὸν ἀψευδῆ χειραγωγοῦσα Θεόν, ὡς προϊὼν ὁ λόγος δηλώσειε.

Haec ut adolescens audivit, nullum alterum verbum adjunxit. Caeterum salutaris sermo ipsius pectus tetigit, (457d,1) ac Paracliti gratia spirituales ipsius oculos aperire aggressa est, eum ad verum Deum, tanquam porrecta manu ducens, quemadmodum orationis progressu demonstrabimus.

When the young prince heard this he said never a word more, but the word of salvation took hold of his heart, and the grace of the Comforter began to open wide the eyes of his understanding, leading him by the hand to the true God, as our tale in its course shall tell.

Sem kongs (14) sunr høyði þetta. þa þagnaðe hann (15) þegar. En þessor røða varð honom (16) miok hugstøð. oc af birttingum (17) heilags andda stnerezt hugr hans (18) oc hiartta. til sannz guðs eptir (19) þui. sem siðar meir. ma høyra (20) i sagunni.

Da Kongesönnen hörte dette, blev han strax taus. Men denne Tale indprægede sig dybt i hans Sind, og ved den hellige Aands Aabenbarelser vendte hans Sind og Hjerte sig til den sande Gud, saaledes som man senere kan höre i Fortællingen.

The Prince asks the King to go out, and he is allowed to go to places which are only pleasant.

16.

Συχνῶς δὲ τοῦ πατρὸς αὐτοῦ καὶ βασιλέως κατὰ θέαν τοῦ παιδὸς ἐρχομένου (ἀγάπῃ γὰρ ὑπερβαλλούσῃ ἐφίλει αὐτόν), ἐν μιᾷ λέγει αὐτῷ ὁ υἱός· Μαθεῖν τι ἐπεθύμησα παρὰ σοῦ, ὦ δέσποτα καὶ βασιλεῦ, ἐφ' ᾧ λύπη διηνεκὴς καὶ μέριμνα ἀδιάπαυστος κατεσθίει μου τὴν ψυχήν.

Cum autem rex ipsius pater crebro eum viseret (singularis etenim ipsius erga eum amor erat), quadam die his verbis ad eum filius usus est: O here ac rex, aliquid ex te scire cupio, cujus causa perpetuus moeror, atque omnis intermissionis expers sollicitudo animum meum exest ac conficit.

Now the king his father came oftentimes to see his boy, for he loved him passing well. On a day his son said unto him, “There is something that I long to learn from thee, my lord the king, by reason of which continual grief and unceasing care consumeth my soul.”

Opttlega vitiaðe. konongrenn (21) hans. firir astar saker. einhuer (22) dagh sem. konongrenn kom til hans (23) hof hann røðo sina a þessa leið (24) herra minn með orllove at spyria. (25) huat man þessarre sorg. (26) vallda. eða ryggleik. er fallet (27) hevir a hiartta mitt.

Af Kjærlighed til ham besögte Kongen ham ofte. En Dag, da Kongen kom til ham, begyndta han at tale paa folgende Maade: “Herre! med Forlov at spörge: hvad kan være Aarsag til denne Sorg eller Nedslagenhed, som er falden paa mit Hjerte?”

ὁ δὲ πατήρ, ἐξ αὐτῶν τῶν ῥημάτων ἀλγήσας τὰ σπλάγχνα, ἔφη· Λέγε μοι, τέκνον ποθεινότατον, τίς ἡ συνέχουσά σε λύπη, καὶ θᾶττον αὐτὴν εἰς χαρὰν μεταμεῖψαι σπουδάσω.

Pater autem ex hoc ipso sermone intimis visceribus discruciatus, ait: Dic mihi, charissime fili, quisnam sit hic moeror qui te obsidet, ac statim eum in gaudium commutare studebo.

His father was grieved at heart at the very word, and said, “Tell me, darling child, what is the sadness that constraineth thee, and straightway I will do my diligence to turn it into gladness.”

Sem. konongrenn. (28) høyrði þetta. þa varð hann miok (29) oglæðr við þetta. oc mællte. seg (30) mer hinn sæle sunr. huat er (31) þik ryggir. oc skal ec giærnn(32)samlega bot a raða.

Da Kongen borte dette, blev han meget ilde tilmode derved og sagde: “Sig mig, elskede Son! hvad der bedröver dig, saa skal jeg med Glæde raade Bod derpaa.”

καὶ φησὶν ὁ παῖς· Τίς ὁ τρόπος τῆς ἐμῆς ἐνθάδε καθείρξεως, ὅτι ἐντὸς τειχέων καὶ πυλῶν συνέκλεισάς με, ἀπρόϊτον πάντη καὶ ἀθέατον πᾶσί (54,1) με καταστήσας;

Tum puer: Expone, inquit, quidnam causae sit cur hic detinear, atque (458a,1) inter muros et januas abs te concludar, eoque statu sim, ut a nemine adiri ac cerni queam.

The boy said, “What is the reason of mine imprisonment here? Wily hast thou barred me within walls and doors, never going forth and seen of none?”

Hann (3ra1) svaraðe. huat velldr þui at þu (2) byrgir mik sva. innan þessara (3) borgar veggia. at engi maðr skal (4) mik hitta.

Han svarede: “Hvoraf kommer det, at du spærrer mig saaledes indenfor disse Mure, at intet Menneske skal træffe mig, og jeg ikke ·komme til noget Menneske?”

καὶ ὁ πατὴρ ἔφη· Οὐ βούλομαι, ὦ τέκνον, ἰδεῖν σέ τι τῶν ἀηδιζόντων τὴν καρδίαν σου καὶ ἐγκοπτόντων σοι τὴν εὐφροσύνην. ἐν τρυφῇ γὰρ διηνεκεῖ καὶ χαρᾷ πάσῃ καὶ θυμηδίᾳ ζῆσαί σε τὸν ἅπαντα διανοοῦμαι αἰῶνα.

Quoniam, o fili, inquit rex, nolo quidquam videas quod pectori tuo molestiam afferat, tibique voluptatem interpellat. Siquidem hoc ago ac specto, ut in perpetuis deliciis, atque omni gaudio animique voluptate, omne vitae tempus traducas.

His father replied, “Because I will not, my son, that thou shouldest behold anything to embitter thy heart or mar thy happiness. I intend that thou shalt spend all thy days in luxury unbroken, and in all manner joy and pleasaunce.”

oc ec til enskiss mannz (5) koma konongrenn. svaraðe. firir þui (6) svnr minn. at ec vil ekki at augv (7) þin. se þat, er hiartta þitt rygvizt (8) af. nema þa se allt i namunda (9) þer. er þu meger gleði. oc (10) gaman af taka.

Kongen svarede: “Af den Grund, min Son, at jeg ikke vil, at dine Öine skulle se Noget, hvorved dit Hjerte bedröves, men at alt det skal (23,1) være i din Nærhed, hvoraf du kan faa Glæde og Fornöielse.”

Ἀλλ' εὖ ἴσθι, ὦ δέσποτα, φησὶν ὁ υἱὸς τῷ πατρί, τῷ τρόπῳ τούτῳ οὐκ ἐν χαρᾷ καὶ θυμηδίᾳ ζῶ, ἐν θλίψει δὲ μᾶλλον καὶ στενοχωρίᾳ πολλῇ, ὡς καὶ αὐτὴν τὴν βρῶσίν τε καὶ πόσιν ἀηδῆ μοι καταφαίνεσθαι καὶ πικράν. ποθῶ γὰρ ὁρᾶν πάντα τὰ ἔξω τῶν πυλῶν τούτων. εἰ οὖν βούλει ἐν ὀδύνῃ μὴ ζῆν με, κέλευσον προέρχεσθαι καθὼς βούλομαι, καὶ τέρπεσθαι τὴν ψυχὴν τῇ θέᾳ τῶν γενομένων τέως ἀθεάτων μοι.

At velim scias, o here, inquit filius ad patrem, me hoc modo non in gaudio atque animi voluptate, sed potius in afflictione atque ingenti angustia vitam agere; adeo ut ipse quoque cibus ac potus fastidio mihi et acerbitati sit; etenim gestit animus ea quae extra has januas sunt perspicere. Quamobrem si me laete ac jucunde vivere cupis, jube me arbitratu meo foras progredi, atque earum rerum quarum prospectus mihi negatur spectaculo animum (458b,1) oblectare.

“But,” said the son unto his father, “know well, Sir, that thus I live not in joy and pleasaunce, but rather in affliction and great straits, so that my very meat and drink seem distasteful unto me and bitter. I yearn to see all that lieth without these gates. If then thou wouldest not have me live in anguish of mind, bid me go abroad as I desire, and let me rejoice my soul with sights hitherto unseen by mine eyes.”

Sveinninn svarar (11) vit þat sannlega faðer. at þetta (12) gaman oc gleði. er mer til harms (13) oc hugsottar. þvi at huarke (14) sezt mer val matr ne drykkr (15) at sva bunv. ef þv villt at ec. (16) hallde heilssu minní. þa gef mer (17) orllof at sia þat. er firir vttan (18) er þetta hus.

Drengen svarer: “Du maa i Sandhed vide, min Fader, at denne Fornöielse og Glæde er mig til Sorg og Bedrövelse; thi som det nu staar har jeg hverken godt af Mad eller af Drikke. Dersom du vil, at jeg skal beholde min Helbred, saa giv mig Tilladelse til at se, hvad der er udenfor dette Hus!”

Ἐλυπήθη ὁ βασιλεὺς ὡς ἤκουσε ταῦτα, καὶ διεσκόπει ὡς, εἰ κωλύσει τῆς αἰτήσεως, πλείονος αὐτῷ ἀνίας καὶ μερίμνης πρόξενος ἔσται. καὶ Ἐγώ σου, τέκνον, εἰπών, τὰ καταθύμια ποιήσω.

Haec ut rex audivit, moestitia affectus 251 est, illudque cogitabat fore, ut si illi quod petebat denegaret, majorem ei moerorem ac sollicitudinem afferret. Quocirca se quae grata ipsi essent facturum dixit.

Grieved was the king to hear these words, but, perceiving that to deny this request would but increase his boy’s pain and grief, he answered, “My son, I will grant thee thy heart’s desire.”

En þo at. konongenom (19) mislikaðe røða hans. þa villdi (20) hann þo eigi reiða hann oc svaraðe (21) sva. sunr minn ec skal gera (22) sem þer likar.

Skjönt nu hans Tale mishagede Kongen, vilde han dog ikke fortörne ham og svarede saaledes: “Min Son! jeg skal gjöre, som dig behager”,

ἵππους αὐτίκα ἐκλεκτοὺς καὶ δορυφορίαν τὴν βασιλεῖ πρέπουσαν εὐτρεπισθῆναι κελεύσας, προέρχεσθαι αὐτὸν ὅτε βούλοιτο διωρίσατο, ἐπισκήψας τοῖς συνοῦσιν αὐτῷ μηδὲν ἀηδὲς εἰς συνάντησιν αὐτῷ ἄγειν, ἀλλὰ πᾶν ὅ τι καλὸν καὶ τέρψιν ἐμποιοῦν, τοῦτο ὑποδεικνύειν τῷ παιδί, χορούς τε συγκροτεῖν ἐν ταῖς ὁδοῖς παναρμονίους κροτούντων ᾠδὰς καὶ ποικίλα θέατρα συνιστώντων, ὥστε τούτοις τὸν νοῦν αὐτοῦ ἀπασχολεῖσθαι καὶ ἐνηδύνεσθαι.

Ac statim eximios equos ac satellitum manum regiae dignitati congruentem parari jussit, eique toras, quoties vellet, progrediendi potestatem fecit. Iis autem qui cum eo versabantur summopere mandavit ut curarent ne quid injucundi obviam haberet; verum quidquid pulchrum et amoenum ac jucundum esset, ipsi ostenderent; choreasque in viis agitarent, suavissimisque cantionibus operam darent, ac varia spectacula constituerent, ut ipse mentem his rebus occuparet atque oblectaret.

And immediately he ordered that choice steeds, and an escort fit for a king, be made ready, and gave him license to go abroad whensoever he would, charging his companions to suffer nothing unpleasant to come in his way, but to show him all that was beautiful and gladsome. He bade them muster in the way troops of folk intuning melodies in every mode, and presenting divers mimic shows, that these might occupy and delight his mind.

oc let þegar fram (23) leiða. allzskonar riddaralegar (24) hernneskivr með sømelegom (25) mannum. oc kononglegre (26) sømd. bauð þat skynsamlega (27) at giæta þess. at þeir skylldu (28) i þa eina staðe hann leiða. sem (29) honom þøtte lystilegazt vera (30) firr augum. hann let firir (31) honom fara allzskonar leikara (32) með ymsum songom. at hans (b1) hugr skylldi þar allr til stnvazst.

og lod strax fremföre alle Slags harniskede Ryttere og tilbörligt Fölge med Kongelig Opvartning. Han böd dem med Skjönsomhed at agte paa, at de alene skulde före ham til de Steder, hvor det kunde tykkes ham lysteligst at se til. Han lod alle Slags Spillemænd drage foran ham med afvexlende Sange, for at hans Hu ganske skulde henvende sig dertil.

The Prince sees a leper and a blind, and becomes very depressed

17.

Ἀμέλει οὑτωσὶ συχνάζων ἐν ταῖς προόδοις ὁ τοῦ βασιλέως υἱὸς εἶδεν ἐν μιᾷ τῶν ἡμερῶν, κατὰ λήθην τῶν ὑπηρετῶν, ἄνδρας δύο, ὧν ὁ μὲν λελωβημένος, τυφλὸς δὲ ὁ ἕτερος ἦν· οὓς ἰδών, καὶ ἀηδισθεὶς τὴν ψυχήν, λέγει τοῖς μετ' αὐτοῦ· (56,1) Τίνες οὗτοι, καὶ ποταπὴ ἡ δυσχερὴς αὐτῶν θέα;

(458c,1) Cum igitur regis filius ad hunc modum foras crebro progrederetur, quadam die ministrorum oblivione factum est ut duos viros perspiceret, quorum alter lepra, alter caecitate laborabat. Quos conspicatus, atque animi moestitia affectus, ab iis qui secum erant quinam hi essent, et quodnam grave hoc spectaculum esset, percontatus est;

So thus it came to pass that the king’s son often went abroad. One day, through the negligence of his attendants, he descried two men, the one maimed, and the other blind. In abhorrence of the sight, he cried to his esquires, “Who are these, and what is this distressing spectacle?”

(2) Nv einn dagh sem hann var (3) i slikri fylgð ser skemtannde. þa (4) sa hann. at vuarum ollum þeim (5) er með honom varo. tva fatøka (6) menn. annan vanheilan. en annan (7) blinndan. oc er hann leít þa. þa (8) rygðizt hann nokkot. oc spurði (9) sina menn. huerir ero þesser (10) er sva ero leiðileger a at lita.

Som han nu en Dag morede sig i saadant Selskab, saa han, uforvarende for alle dem der var med ham, to fattige Mænd, den ene spedalsk, den anden blind. Og da han saa dem, blev han noget nedslaaet, og spurgte sine Mænd: “Hvo ere disse, som ere saa afskyelige at se paa?”

οἱ δέ, μὴ δυνάμενοι τὸ εἰς ὅρασιν αὐτοῦ ἐλθὸν ἀποκρύψαι, ἔφησαν· Πάθη ταῦτά εἰσιν ἀνθρώπινα, ἅτινα ἐξ ὕλης διεφθαρμένης καὶ σώματος κακοχύμου τοῖς βροτοῖς συμβαίνειν εἴωθε.

illi autem, cum id quod in ipsius aspectum venerat occultare non possent, has humanas calamitates esse responderunt, quae ex corrupta materia, et corpore vitiosis humoribus pleno, mortalibus contingere solent.

They, unable to conceal what he had with his own eyes seen, answered, “These be human sufferings, which spring from corrupt matter, and from a body full of evil humours.”

(11) En þo at þeir villdi løyna hann (12) þa þorðo þeir þo eigi. firir þvi (13) at hann hafðe aðr fullgorllega (14) seet. þat sem hann sa alldrigi (15) fyri. oc þvi svaraðu þeir honom (16) þesser menn hava þeskyns sott (17) oc pinlir. er mannlegre natturu (18) kann opttlega. til hannda at koma. (19) með ymsum atburðum (20) stundum með þui. at þat kømr (21) af vheilsamu bloðe. stundum (22) af hita. stundum af (23) kullda eða vheilsamre nøyzlu. (24) er i mote er mannzens natturv. (25) oc af margskyns annare (26) natturu. oc vangiæzlo.

Men skjönt de vilde dölge det for ham, torde de dog ikke, fordi han allerede ganske tydeligt havde seet, hvad han aldrig för saa, og derfor svarede de ham: “Disse Mænd have et Slags Sygdom og Lidelser, som ofte kan ramme den menneskelige Natur ved forskjellige Tilfælde, stundom saaledes at det kommer af usundt Blod, stundom af Hede, stundom af Kulde eller af usund Föde, som er imod Menneskets Natur, og af mange andre Slags medfödte Anlæg eller Vanrögt.”

καί φησιν ὁ παῖς· Πᾶσι τοῖς ἀνθρώποις ταῦτα εἴθισται συμβαίνειν;

Tum ille: Cunctisne hominibus haec accidere consueverunt?

The young prince asked, “Are these the fortune of all men?”

konnongs (27) sunr spurði þa enn. koma þessar (28) sotter. at allum monnum iafnt

(24,1) Kongesönnen spurgte da atter: “Træffe disse Sygdomme alle Mennesker uden Forskjel?”

λέγουσιν ἐκεῖνοι· Οὐ πᾶσιν, ἀλλ' οἷς ἂν ἐκτραπείη τὸ ὑγιεινὸν ἐκ τῆς τῶν χυμῶν μοχθηρίας.

Non cunctis, inquiunt illi, verum iis duntaxat quorum valetudo propter improbos humores depravata sit.

They answered, “Not of all, but of those in whom the principle of health is turned away by the badness of the humours.”

(29) En þeir suaraðu. eigi at allum (30) iafnt. nema þeim monnum (31) er heilsunni tapa. af oheilsamo (32) bloðe. annare vanheilsu

Men, de svarede: “Nei, kun de Mennesker, som miste Helbred en ved usundt Blod og anden Sygelighed”.

αὖθις οὖν ἐπυνθάνετο ὁ παῖς Εἰ οὐ πᾶσι, φησί, τοῦτο τοῖς ἀνθρώποις συμβαίνειν εἴωθεν, ἀλλά τισιν, ἆρα γνωστοὶ καθεστήκασιν, οὓς μέλλει ταῦτα καταλήψεσθαι τὰ δεινά; ἢ ἀδιορίστως καὶ ἀπροόπτως ὑφίσταται;

Rursum igitur sciscitari perrexit adolescens: Si (458d,1) non omnes homines in has calamitates incidere consueverunt, sed quidam duntaxat, exploratumne est quinam sint quos malorum acerbitates arrepturae sint; an contra citra ullam distinctionem atque ex improviso conflantur?

Again the youth asked, “If then this is wont to happen not to all, but only to some, can they be known on whom this terrible calamity shall fall? or is it undefined and unforeseeable?”

(3va1) En spurði hann annanz sinni. (2) ef þessara fa eigi aller menn (3) iafnt. þa manv þeir auðkendir (4) vera. er þessar sotter fa eða kømr (5) þetta vuart a menn.

Endnu spurgte han anden Gang: “Dersom ikke alle Mennesker uden Forskjel faa disse, da ere vel de letkjendelige, som faa disse Sygdomme, eller kommer dette uforvarende paa Mennesker?”

λέγουσιν ἐκεῖνοι· Καὶ τίς τῶν ἀνθρώπων τὰ μέλλοντα συνιδεῖν δύναται καὶ ἀκριβῶς ἐπιγνῶναι; κρεῖττον γὰρ ἀνθρωπίνης φύσεως τοῦτο, καὶ μόνοις ἀποκληρωθὲν τοῖς ἀθανάτοις θεοῖς.

Et quis tandem hominum, responderunt illi, futura perspicere ac perfecte intelligere queat? Hoc enim humanae naturae captum excedit, ac solis immortalibus diis attributum est.

“What man,” said they, “can discern the future, and accurately ascertain it? This is beyond human nature, and is reserved for the immortal gods alone.”

þeir (6) svaraðu. eigi mego menn þat (7) vita firir vorðna luti. þvi at (8) þat er. þvi at þat er meira en (9) mannleg nattura mege vita. (10) Goðom einum er þat lovat. er (11) vdauðleger ero. vorðna luti firir (12) at vita.

De svarede: “Mennesker kunne ei forud vide tilkommende Ting; thi det er mere, end den menneskelige Natur kan vide. Guderne alene, som ere udödelige, er det forundt forud at vide tilkommende Ting.”

καὶ ἐπαύσατο μὲν ὁ τοῦ βασιλέως υἱὸς ἐπερωτῶν, ὠδυνήθη δὲ τὴν καρδίαν ἐπὶ τῷ ὁραθέντι, καὶ ἠλλοιώθη ἡ μορφὴ τοῦ προσώπου αὐτοῦ τῷ ἀσυνήθει τοῦ πράγματος.

Hic percontandi quidem finem fecit regis filius; verum ex hujusmodi spectaculo dolorem animo cepit, reique novitate ita affectus est, ut oris ipsius forma immutaretur.

The young prince ceased from his questioning, but his heart was grieved at the sight that he had witnessed, and the form of his visage was changed by the strangeness of the matter.

ekki spurði hann þa fleira (13) at sinni En þo rygðizt hiartta (14) hans miok af þessom (15) lutum. er nv hafðe hann seet. (16) oc miok huarf i fra honom (17) fegrð anndliz hans. firir þvi (18) at eigi hafðe aðr. honom firir (19) Augu komet leiðilegare lvti

Han spurgte ikke om Mere den Gang; men dog blev hans Hjerte meget nedslaaet ved disse Ting, som han nu havde seet, og hans Ansigt tabte meget af sit gode Udseende; thi hæsligere Ting vare aldrig för komne ham for Öine.

The Prince sees an old and crippled man on the next trip out, and is told he soon will die, as humans will

18.

Μετ' οὐ πολλὰς δὲ ἡμέρας αὖθις διερχόμενος ἐντυγχάνει γέροντι πεπαλαιωμένῳ ἐν ἡμέραις (11) πολλαῖς, ἐρρικνωμένῳ μὲν τὸ πρόσωπον, παρειμένῳ δὲ τὰς κνήμας, συγκεκυφότι, καὶ ὅλως πεπολιωμένῳ, ἐστερημένῳ τοὺς ὀδόντας, καὶ ἐγκεκομμένα λαλοῦντι. ἔκπληξις οὖν αὐτὸν λαμβάνει· καὶ δὴ πλησίον τοῦτον ἀγαγὼν ἐπηρώτα μαθεῖν τὸ τῆς θέας παράδοξον.

Rursum autem foras progrediens, in capularem quemdam senem incidit, rugata facie, fractis ac dissolutis (459a,1) tibiis, curvo corpore, capite prorsus cano, qui praeterea dentibus carebat, atque concisum quiddam et interruptum loquebatur. Stupore itaque correptus, cum hominem eum propius ad se adduci jussisset, eos qui tum aderant interrogabat ecquidnam tam insolens spectaculum esset.

Not many days after, as he was again taking his walks abroad, he happened with an old man, well stricken in years, shrivelled in countenance, feeble-kneed, bent double, grey-haired, toothless, and with broken utterance. The prince was seized with astonishment, and, calling the old man near, desired to know the meaning of this strange sight.

(20) Nokkorom dagum enn siðar reið (21) hann at skemtta ser. oc møte (22) einum gamlum karlle. miok (23) fellegom. andlit hans var (24) miok rokket. armleggir hans (25) varo miok þunnskafner oc skarper (26) miok. herði lutan. oc af (27) hærom huitan. tannlausan miok (28) oc sva blesmælltan. oc miok (29) halltan at male. oc þa er (30) konongs sunr sa hann. þa vndraðe (31) hann miok. oc let hann kalla (32) til sin. þvi at honom var forvitni (33) a. at vita huat vnndr er þetta (b1) myndi vera. eða hueriv er þetta (2) myndi gegna.

Atter nogle Dage senere gjorde han et Lystridt og mödte en gammel meget hæslig Karl: hans Ansigt var meget rynket, hans Arme vare meget tynde og meget magre, hans Ryg kroget, hans Haar hvide, han havde faa Tænder, og var tillige læspende og meget stammende i sin Tale. Og da Kongesönnen saa ham, forbausedes han meget og lod ham kalde til sig; thi han var nysgjerrig fefter at vide, hvad for Særsyn dette kunde være, eller hvoraf dette kunde komme.

οἱ δὲ συμπαρόντες εἶπον· Οὗτος χρόνων ἤδη πλείστων ὑπάρχει, καὶ κατὰ μικρὸν μειουμένης αὐτῷ τῆς ἰσχύος, ἐξασθενούντων δὲ τῶν μελῶν, εἰς ἣν ὁρᾷς ἔφθασε ταλαιπωρίαν.

Illi autem dixerunt: Hic aetate valde provectus, ac paulatim decedentibus ipsi viribus, membrisque imbecillitatem contrahentibus, ad hanc quam cernis aerumnam pervenit.

His companions answered, “This man is now well advanced in years, and his gradual decrease of strength, with increase of weakness, hath brought him to the misery that thou seest.”

þeir er fylgðv (3) honom. þa sagðu honom. þesse er elli gamall (4) maðr. oc æ sem alldr hans (5) øygzt vpp af þesso. þa minkar mattr (6) hans. oc firir þui synizt hann (7) sva liotr oc leiðilegr.

De, der fulgte ham, sagde til ham: “Dette er en ældgammel Mand, og jo mere hans Alder tiltager herefter, desto mere formindskes hans Kraft, og derfor synes han saa styg og fæl.”

Καὶ τί, φησί, τούτου τὸ τέλος;

Et quisnam, inquit ille, ipsius finis est?

“And,” said he, “what will be his end?”

þa spurði (8) konongs. sunr. huer skolu vera ennda(9)lok hans.

Da spurgte Kongesönnen: “Hvilket skal at blive hans Endeligt?”

οἱ δὲ εἶπον αὐτῷ· (58,1) Οὐδὲν ἄλλο ἢ θάνατος αὐτὸν διαδέξεται.

Nihil aliud, inquiunt illi, quam mors ipsum excipiet.

They answered, “Naught but death will relieve him.”

þeir svaraðu. dauði skal (10) verða enndalok hans.

De svarede: “Döden skal blive hans Endeligt.”

Ἀλλὰ καὶ πᾶσιν, ἔφη, τοῖς ἀνθρώποις τοῦτο πρόκειται; ἢ καὶ τοῦτο ἐνίοις αὐτῶν συμβαίνει;

Omnibusne hominibus, inquit ille, hoc propositum est, an quibusdam duntaxat contingit?

“But,” said he, “is this the appointed doom of all mankind? Or doth it happen only to some?”

hann spurði (11) enn. skolv slikir verða aller menn. (12) eða sumir einir.

Han spurgte atter: “Skulle alle Mennesker blive saa(25,1)danne eller blot nogle?”

ἀπεκρίθησαν ἐκεῖνοι· Εἰ μὴ προλαβὼν ὁ θάνατος μεταστήσει τινὰ τῶν ἐντεῦθεν, ἀδύνατον, τῶν χρόνων προβαινόντων, μὴ εἰς ταύτης ἐλθεῖν τὴν πεῖραν τῆς τάξεως.

Responderunt illi: Nisi mors antevertens aliquem hinc abducat, fieri non potest quin temporis progressu status hujusce (459b,1) periculum non faciat.

They answered, “Unless death come before hand to remove him, no dweller on earth, but, as life advanceth, must make trial of this lot.”

þeir sagðu honom. huer (13) er eigi døyr aðr. þa verðr slikir.

de sagde til ham: “Enhver der ikke dör forinden, bliver saadan.”

καί φησιν ὁ παῖς· ἐν πόσοις οὖν ἔτεσι τοῦτο ἐπέρχεταί τινι; καὶ εἰ πάντως πρόκειται ὁ θάνατος, καὶ οὐκ ἔστι μέθοδος τοῦτον παραδραμεῖν, καὶ μηδὲ εἰς ταύτην ἐλθεῖν τὴν ταλαιπωρίαν;

Tum adolescens: Quoto anno hoc cuipiam contingit? atque prorsusne mori necesse est, neque ars ulla est qua mortem effugiamus, atque in hanc calamitatem minime incidamus?

Then the young prince asked in how many years this overtook a man, and whether the doom of death was without reprieve, and whether there was no way to escape it, and avoid coming to such misery.

(14) Huerssu marga vetr hevir (15) maðr aðr. en hann verð slikr. með (16) þui at maðrenn ma eigi forðazt (17) dauðann. eða þessa vesolld. er a þeim (18) liggr.

Kongesönnen spurgte: “Hvor mange Aar har et menneske, förend han bliver saadan, siden Mennesket ikke kan undfly Döden eller denne Elendighed, som truer ham?”

λέγουσιν αὐτῷ· Ἐν ὀγδοήκοντα μὲν ἢ καὶ ἑκατὸν ἔτεσιν εἰς τοῦτο τὸ γῆρας καταντῶσιν οἱ ἄνθρωποι, εἶτα ἀποθνήσκουσι, μὴ ἄλλως ἐνδεχομένου. χρέος γὰρ φυσικὸν ὁ θάνατός ἐστιν, ἐξ ἀρχῆς ἐπιτεθὲν τοῖς ἀνθρώποις, καὶ ἀπαραίτητος ἡ τούτου ἐπέλευσις.

Dicunt ei: Octogesimo, aut centesimo anno ad hanc senectutem homines perveniunt, ac deinde moriuntur, nec aliter fieri potest. Debitum enim naturale mors est, hominibus ab initio impositum, neque ulla ratione ipsius adventus vitari potest.

They answered him, “In eighty or an hundred years men arrive at this old age, and then they die, since there is none other way; for death is a debt due to nature, laid on man from the beginning, and its approach is inexorable.”

þeir svaraðu honom. maðr ma (19) hava atta tigi vetra. eða hundrað. (20) hitt mesta. en siðan verðr maðr at (21) døya. eigi ero þa onnur efni til. þat (22) var skyllda mannzens. at upp have oc (23) sva skal æ meðan nokkor livir eptir (24) firir þui at dauði. er firir huerss (25) mannz durum. oc hann fær engi (26) forðazt. þo at sumum kome senna (27) en sumum.

De svarede ham: “Et Menneske kan blive aatti Aar eller hundrede det höieste; men saa maa man dö, da er det ingen anden Udvei. Det var Menneskets Skyldighed fra Begyndelsen, og saaledes vil det altid være, saalænge Nogen lever igjen; thi Döden er for hver Mands Dör, og den kan man ikke undfly, skjönt den for Nogle kommer senere end for Andre.”

Ταῦτα πάντα ὡς εἶδέ τε καὶ ἤκουσεν ὁ συνετὸς ἐκεῖνος καὶ φρόνιμος νεανίας, στενάξας ἐκ βάθους καρδίας, ἔφη· Πικρὸς ὁ βίος οὗτος καὶ πάσης ὀδύνης καὶ ἀηδίας ἀνάπλεως, εἰ ταῦτα οὕτως ἔχει. καὶ πῶς ἀμεριμνήσει τις τῇ προσδοκίᾳ τοῦ ἀδήλου θανάτου, οὗ ἡ ἔλευσις οὐ μόνον ἀπαραίτητος, ἀλλὰ καὶ ἄδηλος, καθὼς εἴπατε, ὑπάρχει;

Haec omnia, ut sagax ille ac prudens adolescens audivit atque intellexit, intimo corde ingemiscens, dixit: Acerba haec vita est, atque omni dolore ac moestitia plena, si res ita se habet. Et quonam modo quispiam in incertae mortis exspectatione, cujus adventus non modo vitari non potest, sed etiam, ut (459c,1) dixistis, incertus est, securo animo erit?

When our wise and sagacious young prince saw and heard all this, he sighed from the bottom of his heart. “Bitter is this life,” cried he, “and fulfilled of all pain and anguish, if this be so. And how can a body be careless in the expectation of an unknown death, whose approach (ye say) is as uncertain as it is inexorable?”

Sem. konongs. sunr høyrði (28) þesse orð. þa hugsaðe hann sem vitr (29) maðr. oc andvarppaðe miok oc mælltte (30) Aumlegt er þessa heims lif oc heimslegt. (31) oc sorga fullt. með þui (32) at sva er. þa finnzt mer sua at (33) engi maðr mege her vruggr (4ra1) vm sik vera. er dauðinn er ollum (2) iamvis. oc þo ovis ner hann kømr

Da Kongesönnen horte disse Ord, tænkte han som vis Mand og sukkede meget og sagde: “Ynkeligt er denne Verdens Liv og faafængeligt og sörgeligt, naar saa er: Da forekommer det mig, at intet Menneske her kan være trygt og roligt, naar Döden er lige vis for Alle, og det tillige er uvist naar den kommer.”

The Prince goes home and reflect on death, in sorrow

19.

καὶ ἀπῆλθε ταῦτα στρέφων ἐν ἑαυτῷ, καὶ ἀπαύστως διαλογιζόμενος, καὶ πυκνὰς ποιούμενος περὶ τοῦ θανάτου τὰς ὑπομνήσεις, πόνοις τε καὶ ἀθυμίαις ἐκ τούτου συζῶν καὶ ἄπαυστον ἔχων τὴν λύπην. ἔλεγε γὰρ ἐν ἑαυτῷ· Ἆρά ποτέ με ὁ θάνατος καταλήψεται; καὶ τίς ἔσται ὁ μνήμην μου ποιούμενος μετὰ θάνατον, τοῦ χρόνου πάντα τῇ λήθῃ παραδιδόντος; καὶ εἰ ἀποθανὼν εἰς τὸ μὴ ὂν διαλυθήσομαι; ἢ ἔστι τις ἄλλη βιοτὴ καὶ ἕτερος κόσμος;

Abiitque haec secum volvens atque assidue considerans, mortisque memoriam identidem animo repetens, ac deinceps in doloribus animique consternatione vivens, atque in perpetuo moerore degens. Atque apud se dicebat: Ergone mors me aliquando corripiet? Et quisnam erit qui mei post mortem meminerit, cum tempus omnia oblivione contriverit? Num praeterea morte functus in nihilum dissolvar; an contra, altera quaedam vita est, et alter mundus?

So he went away, restlessly turning over all these things in his mind, pondering without end, and ever calling up remembrances of death. Wherefore trouble and despondency were his companions, and his grief knew no ease; for he said to himself, “And is it true that death shall one day overtake me? And who is he that shall make mention of me after death, when time delivereth all things to forgetfulness? When dead, shall I dissolve into nothingness? Or is there life beyond, and another world?”

(3) Hann for nv sva buit heim. oc hugleiddi (4) huerssdaglega með ser. (5) vm dauðan. oc huerssu margskonar (6) meinlæte. er maðrenn ma (7) þola. aðr er hann døy. hann mælltezt (8) einnsamann við a þessa leið (9) Man ec eigi døya. sem aðrer menn (10) eða man nokkor maðr mín minnazt (11) siðan er ec em dauðr. a. (12) þeirri stunndi , er ec em af allum (13) gløymdr oc i þeim tima. er ec (14) verðr at engo. nema at asku (15) oc dusti. eða man nokkot annat (16) lif vera. þegar er þetta liðr (17) eða annar heimr eptir þenna.

Han drog nu i saadan Stemning hjem og anstillede, dagligen, hos sig selv Betragtninger over Döden, og hvor mange Slags Lidelser Mennesket kan udsættes for, inden det dör. Han talte alene med sig selv saalunde: “Skal jeg ikke dö som andre Mennesker? Skal noget Menneske erindre mig, efterat jeg er död, i den Stund, naar jeg forlades af Alle, og i den Time, naar jeg bliver til Intet uden Aske og Stöv? Skal der være noget andet Liv, saasnart dette er forbi, eller nogen anden Verden efter denne?”

ταῦτα καὶ τὰ (60,1) τούτοις ὅμοια ἀπαύστως διενθυμούμενος ὠχριῶν κατετήκετο, κατ' ὄψιν δὲ τοῦ πατρός, ὅτε συνέβη τοῦτον ἀφικέσθαι, προσεποιεῖτο τὸ ἱλαρὸν καὶ ἄλυπον, μὴ βουλόμενος εἰς γνῶσιν τῷ πατρὶ τὰ αὐτῷ μελετώμενα ἐλθεῖν. ἐπόθει δὲ ἀκατασχέτῳ τινὶ πόθῳ καὶ ἐγλίχετο ἐντυχεῖν τινι τῷ δυναμένῳ τὴν αὐτοῦ πληροφορῆσαι καρδίαν, καὶ λόγον ἀγαθὸν ταῖς αὐτοῦ ἀκοαῖς ἐνηχῆσαι.

Haec et his similia perpetuo cogitans, pallore conficiebatur. Praesente tamen patre, si quando ad eum veniret, hilarem ac moerore vacuum animum prae se ferebat, quod scilicet ea quae cogitabat ad ipsius cognitionem venire nollet. Incredibilem autem in modum aliquem nancisci (459d,1) cupiebat, qui ipsius pectori certam fidem faceret, ac bonum sermonem ipsius auribus instillare posset.

Ever fretting over these and the like considerations, he waxed pale and wasted away, but in the presence of his father, whenever he chanced to come to him, he made as though he were cheerful and without trouble, unwilling that his cares should come to his father’s knowledge. But he longed with an unrestrainable yearning, to meet with the man that might accomplish his heart’s desire, and fill his ears with the sound of good tidings.

(18) Slika luti. eða aðra þvi lika (19) hugleiddi hann opttlega. oc af (20) mykylli a hyggiu. oc miok (21) bliknaðe hann. En huert sinní (22) er faðer hans kom til hans (23) þa synddi hann sik glaðan oc katan. (24) at faðer hans. við hans (25) hugh skot sem siðazt. verða (26) varr þess fystizt hannn (27) yuir alla luti. at hann skyllddi (28) nokkon mann. þann finna. er (29) honom kynni rettan vegh sins (30) lifs at vísa.

Saadanne Ting og andre deslige overveiede han ofte og med megen Bekymring, og han blev meget bleg; men hvergang hans Fader kom til ham, viste (26,1) han sig glad og munter, forat hans Fader saa sent som muligt skulde erfare hans Sindsstemning. Fremfor alle Ting önskede han, at han kunde finde et Menneske, som kunde vise ham hans Livs rette Vei.

Τὸν προμνημονευθέντα δὲ παιδαγωγὸν αὖθις ἐπηρώτα, εἴ πού τινα γινώσκει τὸν δυνάμενον αὐτῷ συμβαλέσθαι πρὸς τὸ ποθούμενον, καὶ τὸν νοῦν αὐτοῦ βεβαιῶσαι, δεινῶς ἰλιγγιῶντα ἐν τοῖς λογισμοῖς, καὶ μὴ δυνάμενον ἀποβαλέσθαι τὴν περὶ τούτων φροντίδα.

Quocirca de paedagogo eo cujus ante mentionem fecimus rursum quaerit num quem norit qui ad eam rem cujus cupiditate flagrabat adjumento ipsi esse, ipsiusque mentem gravibus cogitationibus aestuantem, atque hujusmodi curam abjicere nequeuntem, confirmare possit.

Again he enquired of the tutor of whom we have spoken, whether he knew of anybody able to help him towards his desire, and to establish a mind, dazed and shuddering at its cogitations, and unable to throw off its burden.

Opttlega spurði (31) hann giæzl mann sinn. þan er (32) fyr var nefnndr ef hann matte (b1) nokkon þann mann fa syst honom. (2) er þessa mætte honom bøtr raða

Ofte spurgte han sin för omtalte Opdrager, om han kunde skaffe ham noget Menneske, som kunde udfylde dette hans Savn,

ὁ δέ, τῶν προειρημένων πάλιν ἐπιμνησθείς, ἔλεγεν· Εἶπόν σοι καὶ πρότερον ὅπως ὁ πατήρ σου τοὺς σοφοὺς ἐκείνους καὶ ἀσκητὰς ἀεὶ περὶ τῶν τοιούτων φιλοσοφοῦντας, οὓς μὲν ἀνεῖλεν, οὓς δὲ μετ' ὀργῆς ἐδίωξε, καὶ οὐ γινώσκω νυνί τινα τοιοῦτον ἐν τῇ περιχώρῳ ταύτῃ.

Ille 252 autem ea quae prius dicta fuerant, in memoriam rursus ipsi revocans, dicebat: Jam quoque prius tibi exposui quemadmodum pater tuus sapientes illos viros ac pietati colendae devotos, qui de hujusmodi rebus disputant, partim obtruncarit, partim irato atque infenso animo expulerit, nec (460a,1) ullum ejusmodi in tota hac undique regione cognosco.

He, recollecting their former communications, said, “I have told thee already how thy father hath dealt with the wise men and anchorets who spend their lives in such philosophies. Some hath he slain, and others he hath wrathfully persecuted, and I wot not whether any of this sort be in this country side.”

(3) Oc hann svaraðe. ec hevi sagtt (4) þer aðr. hverssv faðer þínn (5) hevir tekit. munka oc reinlíviss menn. (6) oc alla aðra þa. er (7) þessa trv kunní. at kenna þer. (8) oc firir þui venter mik. at (9) engi finnizt i þesso kononngs(10)riki.

og han svarede: “Jeg har för sagt dig, hvorledes din Fader har behandlet Munke og Klostermænd og, alle de Andre, som skulde kunne lære dig denne Tro, og derfor tænker jeg, at der Ingen gives i dette Kongerige.”

πολλοῦ δὲ ἐπὶ τούτοις ἄχθους ἐκεῖνος πληρωθείς, καὶ τὴν ψυχὴν δεινῶς κατατρωθείς, ἐῴκει ἀνδρὶ θησαυρὸν ἀπολέσαντι μέγαν καὶ εἰς τὴν αὐτοῦ ζήτησιν ὅλον αὐτοῦ τὸν νοῦν ἀσχολουμένῳ. ἐντεῦθεν ἀγῶνι διηνεκεῖ καὶ μερίμνῃ συνέζη, καὶ πάντα τὰ ἡδέα καὶ τερπνὰ τοῦ κόσμου ἦν ἐν ὀφθαλμοῖς αὐτοῦ ὡς ἄγος τι καὶ βδέλυγμα. οὕτως οὖν ἔχοντι τῷ νέῳ καὶ ποτνιωμένῳ κατὰ ψυχὴν τὸ ἀγαθὸν εὑρεῖν, εἶδεν αὐτὸν ὁ πάντα βλέπων ὀφθαλμός, καὶ οὐ παρεῖδεν ὁ θέλων πάντας σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, ἀλλά, τὴν συνήθη αὐτῷ φιλανθρωπίαν καὶ ἐπὶ τούτῳ δείξας, ἐγνώρισεν ὁδὸν ἣν ἔδει πορεύεσθαι τρόπῳ τοιῷδε· (62,1)

Quo quidem nomine magna ille molestia impletus, gravique animi vulnere affectus, ei similis erat qui ingentem thesaurum amisit, atque in ejus investigatione mentem totam occupatam ac defixam habet. Ac proinde in perpetuo languore et sollicitudine versabatur, omnesque mundi jucunditates et voluptates in ipsius oculis piaculi cujusdam et exsecrationis instar erant. Cum autem hoc animi statu esset, ac magno cum gemitu bonum invenire cuperet, insomnis ille oculus, qui omnia cernit, atque omnes salvos fieri, et ad veritatis agnitionem venire vult (I Tim. II), ipsum aspexit, suamque ipsi consuetam benignitatem ostendens, quodnam iter tenendum esset, hoc modo demonstravit.

Thereat the prince was overwhelmed with woe, and grievously wounded in spirit. He was like unto a man that hath lost a great treasure, whose whole heart is occupied in seeking after it. Thenceforth he lived in perpetual conflict and distress of mind, and all the pleasures and delights of this world were in his eyes an abomination and a curse. While the youth was in this way, and his soul was crying out to discover that which is good, the eye that beholdeth all things looked upon him, and he that willeth that ‘all men should be saved, and come to the knowledge of the truth,’ passed him not by, but showed this man also the tender love that he hath toward mankind, and made known upon him the path whereon he needs must go. Befel it thus.

Af þvi ryðizt hann miok (11) oc syrgði. oc liktizt i þesso manne (12) þeim. er tapat hafðe myklum (13) auðøfom. oc siðan lagðe (14) allan hugh a aptr at fa (15) Með þessom hætte. leiddi hann (16) sina lifdaga. oc virði litis alla (17) veralldlega tign oc skemtan (18) er hann hafðe. Nu meðan er (19) hann var i þessarre ahyggiv (20) þa leit sa miskunnar augum (21) til hans. er ollum vil hialppa (22) er guð er allz valldannde. er (23) birtti honom rettan vegh. eptir (24) sinum vilia. með þessom hætte

Herover blev han meget hedrövet og sörgmodig, og lignede heri et Menneske, som, havde tabt store Rigdomme og siden lagde al sin Hu paa at faa dem igjen. Paa denne Maade henlevede han sine Dage, og agtede lidet al den verdslige Anseelse og Fornöielse, som han havde. Medens han nu var i denne Bekymring, saa den med Miskundheds Öine paa ham, som vil hjælpe Alle, nemlig den almægtige Gud, som aabenbarede ham den rette Vei efter sin Vilje paa denne Maade.

ῃι By the calling of the Holy Spirit the monk Barlaam seeks admission to the prince as a trader, with the pretext of selling him a jewel

(460b,1) CAP. VI.---

VI.

20.

Ἐγένετο γὰρ κατ' ἐκεῖνον τὸν καιρὸν μοναχός τις, σοφὸς τὰ θεῖα, βίῳ τε (12) καὶ λόγῳ κοσμούμενος, καὶ εἰς ἄκρον πᾶσαν μοναχικὴν μετελθὼν πολιτείαν· ὅθεν μὲν ὁρμώμενος καὶ ἐκ ποίου γένους οὐκ ἔχω λέγειν, ἐν πανερήμῳ δέ τινι τῆς Σενααρίτιδος γῆς τὰς οἰκήσεις ποιούμενος, καὶ τῆς ἱερωσύνης τετελειωμένος τῇ χάριτι. Βαρλαὰμ ἦν ὄνομα τούτῳ τῷ γέροντι. οὗτος οὖν ἀποκαλύψει τινὶ θεόθεν αὐτῷ γενομένῃ γνοὺς τὰ κατὰ τὸν υἱὸν τοῦ βασιλέως, ἐξελθὼν τῆς ἐρήμου, πρὸς τὴν οἰκουμένην κατῆλθε. καί, ἀμείψας τὸ ἑαυτοῦ σχῆμα, ἱμάτιά τε κοσμικὰ ἀμφιασάμενος, καὶ νηὸς ἐπιβάς, ἀφίκετο εἰς τὰ τῶν Ἰνδῶν βασίλεια, καὶ ἐμπόρου ὑποδὺς προσωπεῖον, τὴν πόλιν καταλαμβάνει, ἔνθα δὴ ὁ τοῦ βασιλέως υἱὸς τὸ παλάτιον εἶχε. καί, ἡμέρας διατρίψας ἐκεῖσε πολλάς, ἠκριβολογήσατο τὰ κατ' αὐτὸν καὶ τίνες οἱ τούτῳ πλησιάζοντες. μαθὼν οὖν τὸν ἀνωτέρω ῥηθέντα παιδαγωγὸν πάντων αὐτῷ μᾶλλον οἰκειότατον εἶναι, προσελθὼν αὐτῷ κατ' ἰδίαν, ἔφη·

Erat enim eo tempore monachus quidam divinarum rerum peritus, vitaque ac sermone ornatus, atque in omni monastica vivendi ratione summopere versatus: unde oriundus, aut ex quo genere, dicere nequeo, verum in solitudine quadam Sennaaritidis terrae domicilium habens, ac sacerdotii dignitate praeditus. Huic porro seni Barlaam nomen erat. Hic igitur cum divino quodam admonitu, quonam statu regis filius esset comperisset, e solitudine egressus, ad cultam et habitabilem terram profectus est; mutatoque habitu suo, atque indutis mundanis vestibus, et conscensa navi, ad Indorum regnum se contulit, ac mercatorem se esse fingens, in eam urbem in qua regis filius palatium habebat ingreditur. Permultosque dies illic commoratus, qui (460c,1) rerum ipsius status esset diligenter exquisivit, et quinam essent qui propius ad eum accedere solerent: cum igitur paedagogum eum de quo superius a nobis mentio facta est ipsi omnium familiarissimum esse intellexisset, seorsim eum conveniens, his verbis usus est:

There was at that time a certain monk, learned in heavenly things, graced in word and deed, a model follower of every monastic rule. Whence he sprang, and what his race, I cannot say, but he dwelt in a waste howling wilderness in the land of Senaar, and had been perfected through the grace of the priesthood. Barlaam was this elder’s name. He, learning by divine revelation the state of the king’s son, left the desert and returned to the world. Changing his habit, he put on lay attire, and, embarking on ship board, arrived at the seat of the empire of the Indians. Disguised as a merchant man, he entered the city, where was the palace of the king’s son. There he tarried many days, and enquired diligently concerning the prince’s affairs, and those that had access to him. Learning that the tutor, of whom we have spoken, was the prince’s most familiar friend, he privily approached him, saying,

(25) A þenna tima var ein munkr. (26) raðogr oc vitr. er allan (27) sinn hug hafðe a lagt guði (28) at þiona. En af hueri landde (29) eða huerrar ættar hann var. (4va1) þa þarf ec eigi at sinni at segia. (2) hann hafðe gort ser hus oc (3) herbyrgi. i øyði morkku. (4) lanndz þess er heitir senniar (5) hann var prestr at vigsslv (6) heilagr annde birtti honom. huat (7) er fram for með. konongs. syni (8) a inndia lanndde. oc hann eptir (9) sem guð bauð honom. gek vt (10) or øyði morkkenne. oc skiptí (11) bunaðe sinum. oc tok leik(12)manna bunað. oc steig a skip þat (13) er gek til inndialandz. oc (14) kallaðezt kaupmaðr. Oc (15) eptir þvi sem guð villdi. toko (16) þeir hofn hia borg þeirri. er (17). konongs. svnr var firir staddr (18) oc var hann þar miok marga (19) daga. oc frette vm. konongs (20) svnar athæve. oc hverir (21) honom gengo nester oc kiærazter (22) at þionastu. oc varð (23) hann þess var. at sa einn maðr (24) er fyr var getít í sagunni (25) var honom hinn kiærazte.

Paa denne Tid var der en klog og vis Munk, som havde lagt al sin Hu paa at tjene Gud; men af hvilket Land eller hvilken Herkomst han var, behöver jeg for Öieblikket ikke at sige. Han havde gjort sig Hus og Bolig i Orkenen i det Land, som hedder Sennaar; han havde præstelig Indvielse (og hed Barlaam). Den hellige Aand aabenbarede ham, hvad der tildrog sig med Kongens Son i Indien, og han gik, efter som Gud böd ham, ud af Örkenen og ombyttede sin Dragt og antog Lægmands Dragt og besteg et Skib, der gik til Indien, og kaldte sig Kjöbmand. Og ifölge Guds Vilje naaede de Havn ved (27,1) den By, hvori Kongesönnen opholdt sig. Og han var der saare mange Dage og spurgte om Kongesönnens Opförsel, og hvilke der vare nærmest om ham og ved Opvartningen helst seede; og han erfarede, at den Mand, som for er omtalt i Fortællingen, var ham kjærest.

Γινώσκειν σε βούλομαι, κύριέ μου, ὅτι ἔμπορος ἐγὼ ἐκ μακρᾶς ἐλήλυθα χώρας, καὶ ὑπάρχει μοι λίθος τίμιος, ᾧ παρόμοιος πώποτε οὐχ εὑρέθη. καὶ οὐδενὶ μέχρι τοῦ νῦν τοῦτον ἐφανέρωσα· σοὶ δὲ κατάδηλον ἤδη ποιῶ, συνετόν τε καὶ νουνεχῆ βλέπων σε ἄνδρα, ὡς ἂν εἰσαγάγῃς με πρὸς τὸν υἱὸν τοῦ βασιλέως, καὶ ἐπιδώσω τοῦτον αὐτῷ. πάντων γὰρ τῶν καλῶν ἀσυγκρίτως ὑπερέχει· δύναται καὶ τυφλοῖς τῇ καρδίᾳ φῶς δωρεῖσθαι (64,1) σοφίας, κωφῶν δὲ ὦτα ἀνοίγειν, ἀλάλοις τε φωνὴν διδόναι, καὶ ῥῶσιν τοῖς νοσοῦσι παρέχειν· τοὺς ἄφρονας σοφίζει, δαίμονας διώκει, καὶ πᾶν ὅ τι καλὸν καὶ ἐράσμιον ἀφθόνως χορηγεῖ τῷ κεκτημένῳ αὐτόν.

Scias velim, domine mi, me mercatorem esse, atque ex longinqua regione venisse, eximiique pretii lapidem habere, cui nullus unquam similis inventus est, quemque nemini adhuc ostendi. Tibi autem hoc declaro, quod te prudentem ac cordatum virum esse videam, ut me ad regis filium introducas, ipsique eum dono dem. Siquidem bona omnia incomparabiliter antecellit. Nam et iis qui cordis oculis capti sunt, sapientiae lucem affert, et surdis aures aperit, (460d,1) et mutis vocem impertit, et aegrotantes in sanitatem asserit, et stultos sapientia donat, et daemones pellit, ac denique quidquid pulchrum et expetendum est, domino suo uberrime suppeditat.

“I would have thee understand, my lord, that I am a merchant man, come from a far country; and I possess a precious gem, the like of which was never yet found, and hitherto I have shewed it to no man. But now I reveal the secret to thee, seeing thee to be wise and prudent, that thou mayest bring me before the king’s son, and I will present it to him. Beyond compare, it surpasseth all beautiful things; for on the blind in heart it hath virtue to bestow the light of wisdom, to open the ears of the deaf, to give speech to the dumb and strength to the ailing. It maketh the foolish wise and driveth away devils, and without stint furnisheth its possessor with everything that is lovely and desirable.”

hann (26) gek til hans oc mællte við (27) hann. ec vil kannazt við þik (28) herra minn giærnna. þvi at (29) ec em kaupmaðr. oc af (b1) langum vegom komenn. ec hevi (2) einn agiætan gimstein falan. sva (3) at ec trvi. at siallzenn se annar (4) slikr. ec hevi hann enn. engom manne (5) syndan. en þvi birtti ec firir þer (6) þetta. at þu lizt mer vera skynsamr (7) maðr. oc þui bið ec þik. at þv (8) leiðir mik til konongs sunar. þvi (9) at hellzt villda ec fa honom. þenna (10) stein. oc sva synizt mer. sem hans (11) gessimí. mege val vera. þvi at hann (12) er ollum gessimum mætare, hann (13) lysir. meðr vitrleik. þeirra manna (14) hiorttv. er aðr ero vuitrir. oc af (15) hans kraptte. þa gefzt daufum (16) høyrnn. oc dumbum mal. oc sivkum (17) heilssa. fafroðom monnum vizsku (18) oc visdom. fiannda rekr hann oc brott (19) fra monnum. oc allt. þat er gott (20) er gerer sia steinn. þeim er hann a (21) oc ælskar. oc með skinsemd giæter

Han gik til ham og sagde til ham: “Jeg vil gjerne slutte Bekjendtskab med dig, min Herre! thi jeg er Kjöbmand og kommen langveis fra. Jeg har en prægtig Ædelsten tilfals, saa at jeg tror, at Magen er sjelden at se. Jeg har endnu ikke vist den til noget Menneske, men af den Grund aabenbarede jeg dette for dig, at du forekommer mig at være en forstandig Mand. Og derfor beder jeg dig, at du förer mig til Kongesönnen; thi ham vilde jeg helst overlade denne Sten, og saa synes mig, som den vel kan være hans Klenodie, fordi den er mere værdifuld end alle Klenodier. Den oplyser ogsaa de Mænds Hjerter med Visdom, som för ere uforstandige, og ved dens Kraft faa Döve Hörelse og Stumme Tale og Syge Helse, vankundige Mennesker Forstand og Visdom. Den bortdriver ogsaa Djævelen fra En, og alt det, som godt er, gjör denne Sten mod den, som eier og elsker og med Skjönsomhed vogter den.”

λέγει πρὸς αὐτὸν ὁ παιδαγωγός· Ὁρῶ σε ἄνθρωπον σταθεροῦ καὶ βεβηκότος φρονήματος· τὰ δὲ ῥήματά σου ἄμετρά σε καυχᾶσθαι ἐμφαίνουσι. λίθους γὰρ καὶ μαργαρίτας πολυτελεῖς καὶ πολυτίμους πῶς ἄν σοι διηγησαίμην ὅσους ἑώρακα; ἔχοντας δὲ τοιαύτας ἃς εἴρηκας δυνάμεις οὔτε εἶδον, οὔτε ἤκουσα. ὅμως ὑπόδειξόν μοι αὐτόν, καί, εἴ ἐστι κατὰ τὸ ῥῆμά σου, θᾶττον εἰσάγω τοῦτον πρὸς τὸν τοῦ βασιλέως υἱόν, καὶ τιμὰς ὅτι μεγίστας καὶ δωρεὰς λήψῃ παρ' αὐτοῦ. πρινὴ δὲ βεβαιωθῆναί με τῇ ἀψευδεῖ τῶν ὀφθαλμῶν ὁράσει, ἀδύνατόν μοι τῷ ἐμῷ δεσπότῃ καὶ βασιλεῖ περὶ πράγματος ἀφανοῦς ταῦτα δὴ τὰ ὑπέρογκα ἀπαγγεῖλαι.

Ait ad eum paedagogus: Te quidem hominem gravis atque constantis animi esse video; caeterum verba tua immodicam quamdam jactantiam prae se ferunt. Quod enim excellentes atque ingentis pretii lapides et uniones viderim, quonam modo enumerando recensere queam? nec tamen unquam aut vidi aut audivi qui eas quas commemorasti vires haberent. Verumtamen eum mihi ostende, ac si talis est qualem ais, sine ulla cunctatione ad regis filium te introducam, qui te maximis honoribus ac beneficiis ornabit. Priusquam (461a,1) autem per ipsum oculorum obtutum, qui falli nequit, dicta tua confirmaris, fieri non potest ut domino meo ac regi de re incerta et incognita haec tam immodica ac praetumida renuntiem.

The tutor said, “Though, to all seeming, thou art a man of staid and steadfast judgment, yet thy words prove thee to be boastful beyond measure. Time would fail me to tell thee the full tale of the costly and precious gems and pearls that I have seen. But gems, with such power as thou tellest of, I never saw nor heard of yet. Nevertheless shew me the stone; and if it be as thou affirmest, I immediately bear it to the king’s son, from whom thou shalt receive most high honours and rewards. But, before I be assured by the certain witness of mine own eyes, I may not carry to my lord and master so swollen a tale about so doubtful a thing.”

(22) Giæzlo maðr. konongs sunar svaraðe (23) sva synizt mer sem þu munir (24) vera sannsagull maðr. oc staðfastr (25) af þvi at þu ertt a þeim alldre (26) er þer ber þat at gera. orð þin (27) ero oc likleg. til þess at eigi se (28) lokløysa. eða lygi meðr þer. (29) En ec hevi sva marga goða oc a (5ra1) agiæta gimsteina seet. at (2) þat kann. ec alldrigi þer at (3) segia. en þann stein er slikan (4) krapt hevir með ser (5) þa høyrði ec alldrigi enn getit. (6) oc alldrigi hevi ec enn (7) seet. oc ef hann er slikr. sem (8) þu segir mer. þa lat mik sia (9) hann. oc skal ec siðan leiða þik (10) til. konongs. sunar. oc man hann (11) val þer ambuna. en at vsenom, (12) man ec ekki honom fra segia.

Kongesönnens Opdrager svarede: “Det forekommer mig, som om du maa være en sanddru og paalidelig Mand, da du er i den Alder, at det sommer sig for dig at være det. Dine Ord synes ogsaa at vise, at du ikke farer med löst Snak eller Lögn. Men jeg har seet saa mange gode og herlige Ædelstene, at jeg aldrig kan sige dig det, men en Sten, der har saadan Kraft hos sig, hörte jeg endnu aldrig omtale og har jeg endnu aldrig seet. Og hvis (28,1) den er saadan, som du siger mig, saa lad mig se den, og da skal jeg före dig til Kongesönnen, og han vil give dig god Betaling, men uden at se den vil jeg ikke fortælle ham derom.”

ὁ δὲ Βαρλαὰμ ἔφη· Καλῶς εἶπας μήτε ἑωρακέναι πώποτε μήτε ἀκηκοέναι τοιαύτας δυνάμεις καὶ ἐνεργείας· ὁ γὰρ πρὸς σέ μου λόγος οὐ περί του τυχόντος ἐστὶ πράγματος, ἀλλὰ θαυμαστοῦ τινὸς καὶ μεγάλου. ὅτι δὲ ἐζήτησας τοῦτον θεάσασθαι, ἄκουσον τῶν ἐμῶν ῥημάτων. Ὁ λίθος οὗτος ὁ πολύτιμος μετὰ τῶν προειρημένων ἐνεργειῶν καὶ δυνάμεων, ἔτι καὶ ταύτην κέκτηται τὴν ἰσχύν· οὐ δύναται θεάσασθαι αὐτὸν ἐκ τοῦ προχείρου ὁ μὴ ἔχων ἐρρωμένην μὲν τὴν ὅρασιν καὶ ὑγιαίνουσαν, ἁγνὸν δὲ τὸ σῶμα καὶ πάντη ἀμόλυντον. εἰ γάρ τις, μὴ τὰ δύο ταῦτα καλὰ ἔχων, προπετῶς ἐμβλέψειε τῷ τιμίῳ λίθῳ τούτῳ, καὶ αὐτὴν δήπου ἣν ἔχει ὀπτικὴν δύναμιν (66,1) καὶ τὰς φρένας προσαπολέσειεν. ἐγὼ δὲ, οὐκ ἀμύητος τῆς ἰατρικῆς ἐπιστήμης ὑπάρχων, καθορῶ σου τοὺς ὀφθαλμοὺς μὴ ὑγιῶς ἔχοντας, καὶ δέδοικα μὴ καὶ ἧς ἔχεις ὁράσεως στέρησιν προξενήσω. ἀλλὰ τὸν υἱὸν τοῦ βασιλέως ἀκήκοα βίον μὲν ἔχειν σώφρονα, τοὺς ὀφθαλμοὺς δὲ ὡραίους καὶ ὑγιῶς ὁρῶντας· τούτου χάριν ἐκείνῳ ὑποδεῖξαι τὸν θησαυρὸν τοῦτον τεθάρρηκα. σὺ οὖν μὴ ἀμελῶς περὶ τούτου διατεθῇς, μηδὲ πράγματος τοιούτου τὸν κύριόν σου ἀποστερήσῃς.

Dixit autem Barlaam: Recte dixisti, te hujusmodi vires ac facultates nec unquam perspexisse, nec audisse. Etenim oratio ad te mea non de re vulgari, sed ingenti quadam et admiranda est. Quod autem eum cernere quaesivisti, audi quid dicam. Lapis hic summi pretii, praeter eas quas dixi vires et facultates, hanc etiam habet. Eum enim prompte ac facile prospicere non potest, qui sanum ac firmum oculum, corpusque purum atque ab omni spurcitie alienum non habet. Nam si quis, his duabus rebus non recte comparatis, in hunc pretiosum lapidem oculos temere ac petulanter injiciat, ipsa (461b,1) quoque scilicet qua praeditus est cernendi vi ac mente insuper mulctabitur. Ego porro, utpote medicinae minime rudis et ignarus, oculos tuos parum sanos esse conspicio: ac proinde vereor ne hanc quoque quam habes cernendi facultatem amittas. Verum de regis filio audivi, eum tam vitae castitate praeditum esse, tum pulchros ac perspicaces oculos habere. Quocirca thesaurum hunc ipsi ostendere minime dubitabo. Quamobrem ne commiseris ut hoc negligas, ac re tanti momenti dominum tuum prives.

Quoth Barlaam, “Well hast thou said that thou hast never seen or heard of such powers and virtues; for my speech to thee is on no ordinary matter, but on a wondrous and a great. But, as thou desiredst to behold it, listen to my words. “This exceeding precious gem, amongst these its powers and virtues, possesseth this property besides. It cannot be seen out of hand, save by one whose eyesight is strong and sound, and his body pure and thoroughly undefiled. If any man, lacking in these two good qualities, do rashly gaze upon this precious stone, he shall, I suppose lose even the eyesight that he hath, and his wits as well. Now I, that am initiated in the physician’s art, observe that thine eyes are not healthy, and I fear lest I may cause thee to lose even the eyesight that thou hast. But of the king’s son, I have heard that he leadeth a sober life, and that his eyes are young and fair, and healthy. Wherefore to him I make bold to display this treasure. Be not thou then negligent herein, nor rob thy master of so wondrous a boon.”

(13) Barllam suaraðe. satt (14) sagðer þu þat. at alldrigi mantt (15) þv slikan stein seet hava (16) þvi at sia hinn same er mykyl (17) oc margfallegra krappta mætr (18) oc agiætr. En þu beiðizt (19) at ec skuli. syna þer hann. hann (20) hevir þann einn. krapt með (21) ser. er ec skal birtta firir þer. (22) sa einn maðr ma hann sia (23) sva at ekki verði mein at (24) er skir augv have oc heill (25) oc reinan likam hevir. oc (26) vspilttan. en sa er hann ser (27) oðruvis. þa tapar hann þeirri (28) syn. er aðr hafðu augu (29) hans. en ec kann nokko af (30) læknes dom. oc synizt mer (31) sva. sem augu þin se varlla (b1) heil. oc ræðomzt ec ef þv (2) tapar syn syn þinni. at ec verði (3) luttakare skaða þins. (4) En ec hevi høyrtt at. konongs. svnr (5) er reinlatr maðr. oc vspilltr (6) at ollum likame. hann hevir (7) augv skir. oc biort. með gløgþekre (8) syn oc firir þui (9) þa villda ec giærnnsamlega (10) honom syna oc bið ec þik. at þv (11) reker mitt ærennde til hans.

Barlaam svarede: “Du har Ret deri, at du nok aldrig har seet saadan Sten; thi den samme Sten er stor og af mangfoldige Kræfter, kostelig og herlig. Men du forlanger, at, jeg skal vise dig den. En Kraft har den, som jeg skal aabenbare for dig: alene det Menneske kan se den saaledes, at han ikke faar Men deraf, som har rene og sunde Öine, og som har et rent og kydsk Legeme. Men hvo der ellers ser den, mister det Syn, som hans Öine för havde. Men jeg forstaar Noget af Lægekunsten, og det forekommer mig, som om dine Öine neppe ere sunde, og jeg frygter, at dersom du mister dit Syn, bliver jeg delagtig i din Skade. Men jeg har hört, at Kongesönnen er ren i Vandel og hans Legeme aldeles ufordærvet; han har rene og klare Öine med skarpt Syn, og derfor vilde jeg gjerne vise ham den, og jeg beder dig, at du udretter mit Ærinde hos ham.”

ὁ δὲ πρὸς αὐτόν, Καὶ εἰ ταῦτα, φησίν, οὕτως ἔχει, μή μοι τὸν λίθον ὑποδείξῃς· ἐν ἁμαρτίαις γὰρ πολλαῖς ὁ βίος μου ἐρρύπωται· οὐχ ὑγιῶς δὲ καὶ τὴν ὅρασιν, καθὼς εἶπας, κέκτημαι. ἀλλ' ἐγώ, τοῖς σοῖς πεισθεὶς ῥήμασι, γνωρίσαι ταῦτα τῷ κυρίῳ μου καὶ βασιλεῖ οὐκ ὀκνήσω.

Ille autem ad eum dixit: Si haec ita se habent, ne mihi lapidem ostendas, siquidem plurimis peccatis vita mea inquinata est, ac praeterea ne oculos quidem satis sanos habeo. De hac autem re dominum meum regem certiorem facere minime cunctabor.

The other answered, “If this be so, in no wise show me the gem; for my life hath been polluted by many sins, and also, as thou sayest, I am not possest of good eyesight. But I am won by thy words, and will not hesitate to make known these things unto my lord the prince.”

(12) Giæzlo maðr. konongs. sunar svaraðe. (13) ef sva er sem þv segir (14) þa vil ec vist eigi sia steininn (15) þvi at ec hevi mina lifdaga (16) i morgum hegomlegom lutum (17) verit. augu min ero (18) oc sem þv sagðer. valla til (19) fullz heil. en ec skal reka (20) ærennde þitt til. konongs. svnar (21) sem bazt ma ec.

Kongesönnens Opdrager svarede: “Hvis saa er, som du siger, da vil jeg sandelig ikke se Stenen; thi jeg har befattet mig med mange daarlige Ting i mine Dage; mine Öine ere ogsaa, som du sagde, neppe ganske sunde. Men jeg skal udrette dit Ærinde hos Kongesönnen saa godt jeg kan.”

εἶπε ταῦτα, καὶ εἰσελθὼν κατὰ μέρος πάντα τῷ υἱῷ τοῦ βασιλέως ἀπήγγειλεν. ἐκεῖνος δέ, ὡς ἤκουσε τὰ τοῦ παιδαγωγοῦ ῥήματα, χαρᾶς τινὸς καὶ θυμηδίας πνευματικῆς ᾔσθετο, τῇ αὐτοῦ ἐμπνευσάσης καρδίᾳ, καί, ἔνθους ὥσπερ (13) γενόμενος τὴν ψυχήν, ἐκέλευσε θᾶττον εἰσαγαγεῖν τὸν ἄνδρα.

(461c,1) Hoc sermone habito, ad regis 553 filium ingressus, omnia ei sigillatim exposuit. Ille autem ut praeceptoris verba audivit, spirituali quadam laetitia et voluptate pectus suum afflari sensit; ac velut numine correptus, hominem celeriter introduci jussit.

So saying, he went in, and, word by word, reported everything to the king’s son. He, hearing his tutor’s words, felt a strange joy and spiritual gladness breathing into his heart, and, like one inspired, bade bring in the man forthwith.

oc gek hann (22) þear firir. konongs. svn oc sagðe (23) honom eptir þvi. sem hinn gamle (24) maðr bauð honom. oc (25) sem. konongs. sunr høyrði þetta. (26) þa var sem hiartta hans (27) gladdezt með nyum. oc (28) andlegom fagnaðe. oc (29) varð hann miok glaðr oc (30) bað hann þegar eptir honom (31) gangga. sem skyndilegazt (32) oc til sin leiða

Og han gik strax for Kongesönnen og sagde ham det, saaledes som den gamle Mand böd ham. Og da Kongesönnen hörte dette, da var det som om hans Hjerte frydede sig med ukjendt og aandelig Glæde, og han blev meget glad og bad ham strax gaa efter ham, saa hastigt som muligt, og före ham til sig.

1. This corresponds to a Buddhist saying expressing the same idea.

1. This paragraph has few similarities with the corresponding part of the Greek, but seems to be intended as a summary, if not following the Greek text to any extent.
2. Cf. two records below.
3. Cf. two records above.

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