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like sand; I made for myself male and female singers, male and female cupbearers. What then did this same man say after such an abundance of riches, of possessions, of luxury, of ease? I have called blessed, he says, the dead more than the living, and better than both is he who has not yet been born. Truly this is a trustworthy accuser of luxury, he who casts such a vote concerning it. For if someone who had lived in poverty and want had cast this vote against luxury, he would have seemed to be accusing these things not from truth, but from inexperience; but when the one who has gone through all of it and examined its every path, when he dishonors it, the accusation is then beyond suspicion. Perhaps you think that our discourse has fallen away from the present subject; but if we pay attention, we will find that what has been said especially pertains to it. For in the commemorations of martyrs, it is necessary and fitting to also engage in discourses about philosophy. And we say these things 50.600 not to accuse the present life, may it not be, but to slander luxury; for it is not living that is evil, but living carelessly and simply.

2. As if someone, on the basis of good deeds and the hope of future good things, the

should live the present life, he will be able to say according to Paul, that To live in the flesh is much better; for this is the fruit of labor; just as therefore it was with the blessed Eustathius, who used both his life and his death for what was fitting. For not in his own land, but in a foreign one he endured this for Christ; this was the accomplishment of his enemies. For they drove him from his homeland as if to dishonor him; but he became all the more glorious and renowned by his removal to exile, as the outcome of events also proved. For so great has his renown become that, though his body was buried in Thrace, his memory flourishes among us each day, and while his tomb is in that barbarian land, the longing for him among us, who are separated by so great a distance, increases each day after so long a time; or rather, if I must speak the truth, his tomb is also among us, not only in Thrace. For the tombs of saints are not coffins, and chests, and pillars, and inscriptions, but achievements of deeds, and zeal for the faith, and a sound conscience toward God. For this Church has been raised for the martyr, more glorious than any pillar, having inscriptions that are not voiceless, but through the deeds themselves cry out his memory and glory more clearly than a trumpet, and each of you who are present is a tomb of that saint, a living and spiritual tomb.

For if I unfold the conscience of each of you present, I find this saint dwelling within your mind. Do you see how the enemies gained nothing? how they did not extinguish his glory, but rather raised it up and made it more glorious, by making so many tombs instead of one, living tombs, tombs that utter a sound, tombs preparing themselves for the same zeal? For this reason I call the bodies of the saints both spiritual springs, and roots, and ointments. For what reason then? Because each of these things I have mentioned does not keep its own virtue to itself alone, but also sends it forth to a great distance. I mean something like this: springs gush forth many streams, but they do not keep them within their own bosoms, but giving birth to long rivers they join with the sea, and as if by the extension of a hand, by their length they take hold of the waters of the sea. Again, the root of plants is hidden in the bosom of the earth, but it does not keep all its virtue below, and this is especially the nature of climbing vines. For when they stretch out their branches on high reeds, the vine-shoots, creeping through those canes to a great distance

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ἴσα ψάμμῳ· ἐποίησά μοι ᾄδοντας καὶ ᾀδούσας, οἰνοχόους καὶ οἰνοχοούσας. Τί οὖν ὁ αὐτὸς οὗτος μετὰ τοσαύτην περιουσίαν τῶν χρημάτων, τῶν κτη μάτων, τῆς τρυφῆς, τῆς ἀνέσεως; Ἐμακάρισα, φησὶ, τοὺς ἀποθανόντας ὑπὲρ τοὺς ζῶντας, καὶ ἀγαθὸς ὑπὲρ τούτους ὅστις οὔπω ἐγένετο. Ὄντως ἀξιόπιστος οὗτος κατήγορος τρυφῆς, ὁ τοιαῦτα περὶ αὐτῆς ψηφιζόμενος. Εἰ μὲν γάρ τις τῶν ἐν πενίᾳ καὶ πτωχείᾳ βεβιωκότων ταύτην ἐξέφερε τὴν ψῆφον κατὰ τῆς τρυφῆς, ἔδοξεν ἂν οὐκ ἀληθείᾳ, ἀλλ' ἀπειρίᾳ ταῦτα κατηγορεῖν· ὅταν δὲ ὁ πᾶσαν αὐτὴν ἐπελθὼν καὶ διερευνησάμενος αὐτῆς ἑκάστην ὁδὸν, οὗτος αὐ τὴν ἀτιμάζῃ, ἀνύποπτος ἡ κατηγορία λοιπόν. Τάχα νομίζετε τῆς παρούσης ὑποθέσεως ἡμῖν ἐκπεπτωκέναι τὸν λόγον· ἀλλ' εἴπερ προσέχωμεν, εὑρήσομεν, ὅτι ταύτης μάλιστα ἔχεται τὰ εἰρημένα. Ἐν γὰρ μαρ τύρων μνείαις ἀναγκαῖον καὶ ἀκόλουθον, καὶ τοὺς περὶ φιλοσοφίας κινεῖν λόγους. Καὶ ταῦτα λέγομεν 50.600 οὐ τῆς παρούσης κατηγοροῦντες ζωῆς, μὴ γένοιτο, ἀλλὰ τὴν τρυφὴν διαβάλλοντες· οὐ γὰρ τὸ ζῇν κακὸν, ἀλλὰ τὸ εἰκῆ καὶ ἁπλῶς ζῇν.

βʹ. Ὡς ἐάν τις ἐπὶ κατορθώμασι καὶ τῇ τῶν μελλόν των ἀγαθῶν ἐλπίδι τὸν

παρόντα ζήσῃ βίον, δυνήσε ται κατὰ Παῦλον λέγειν, ὅτι Τὸ ζῇν ἐν σαρκὶ πολλῷ κρεῖσσον· τοῦτο γὰρ καρπὸς ἔργου· καθά περ οὖν καὶ ἐπὶ τοῦ μακαρίου γέγονεν Εὐσταθίου, ὃς καὶ τῇ ζωῇ καὶ τῇ τελευτῇ πρὸς τὸ δέον ἐχρήσατο. Οὐ γὰρ ἐπὶ τῆς οἰκείας γῆς, ἀλλ' ἐπὶ τῆς ἀλλοτρίας ταύτην ὑπέμεινε διὰ τὸν Χριστόν· τοῦτο τῶν ἐχθρῶν τὸ κατόρθωμα. Ἐκεῖνοι μὲν γὰρ τῆς πατρίδος αὐτὸν ἐξήλασαν ὡς ἀτιμάζοντες· ὁ δὲ λαμπρότερος ἐγίνετο μᾶλλον καὶ περιφανέστερος τῇ πρὸς τὴν ὑπερορίαν μεταστάσει, ὡς καὶ τῶν πραγμάτων τὸ τέλος ἀπέδειξε. Τοσαύτη γὰρ ἡ περιφάνεια γέγονεν, ὡς τοῦ σώματος αὐτοῦ ταφέντος ἐν Θρᾴκῃ, τὴν μνήμην αὐτοῦ καθ' ἑκάστην ἡμέραν παρ' ἡμῖν ἀν θεῖν, καὶ τὸν μὲν τάφον εἶναι ἐν ἐκείνῳ τῷ βαρβα ρικῷ χωρίῳ, τὸν δὲ πόθον παρ' ἡμῖν, τοῖς ἐκ τοσού του ἀπειργομένοις διαστήματος, μετὰ χρόνον τοσοῦ τον καθ' ἑκάστην αὔξεσθαι τὴν ἡμέραν· μᾶλλον δὲ, εἰ χρὴ τἀληθὲς εἰπεῖν, καὶ ὁ τάφος αὐτοῦ παρ' ἡμῖν, οὐκ ἐν Θρᾴκῃ μόνον. Μνήματα γὰρ ἁγίων οὐ σοροὶ, καὶ λάρνακες, καὶ στῆλαι, καὶ γράμματα, ἀλλ' ἔρ γων κατορθώματα, καὶ πίστεως ζῆλος, καὶ συνειδὸς πρὸς Θεὸν ὑγιές. Καὶ γὰρ πάσης στήλης λαμπροτέρα ἀνέστηκεν αὕτη ἡ Ἐκκλησία τῷ μάρτυρι, γράμματα ἔχουσα οὐκ ἄφωνα, ἀλλὰ διὰ τῶν πραγμάτων αὐτῶν λαμπρότερον σάλπιγγος βοῶντα τὴν ἐκείνου μνήμην καὶ τὴν λαμπρότητα, καὶ ἕκαστος ὑμῶν τῶν παρ όντων τοῦ ἁγίου τάφος ἐστὶν ἐκείνου, τάφος ἔμψυχος καὶ πνευματικός.

Ἂν γὰρ ἀναπτύξω τὸ συνειδὸς ἑκάστου τῶν παρόντων ὑμῶν, εὑρίσκω τὸν ἅγιον τοῦτον ἔνδον τῆς διανοίας ὑμῶν ἐνδιαιτώμενον. Ὁρᾶτε πῶς οὐδὲν πλέον ἐγένετο τοῖς ἐχθροῖς; πῶς οὐκ ἔσβεσαν τὴν δόξαν, ἀλλ' ἐπῆραν ταύτην μᾶλλον καὶ λαμπροτέραν εἰργάσαντο, τοσούτους ποιήσαντες τά φους ἀνθ' ἑνὸς, τάφους ἐμψύχους, τάφους φωνὴν ἀφιέντας, τάφους πρὸς τὸν αὐτὸν ζῆλον παρασκευα ζομένους; ∆ιὰ τοῦτο τὰ τῶν ἁγίων σώματα καὶ πηγὰς, καὶ ῥίζας, καὶ μύρα καλῶ πνευματικά. Τίνος οὖν ἕνεκεν; Ὅτι ἕκαστον τούτων τῶν εἰρημένων τὴν οἰκείαν ἀρετὴν οὐ παρ' ἑαυτῷ κατέχει μό νον, ἀλλὰ καὶ μέχρι πολλοῦ διαπέμπεται μήκους. Οἷόν τι λέγω· αἱ πηγαὶ ἀναβλύζουσι μὲν πολλὰ νά ματα, οὐ μὴν εἴσω τῶν οἰκείων κόλπων ταῦτα κατ έχουσιν, ἀλλὰ μακροὺς τίκτουσαι ποταμοὺς συγγί νονται τῷ πελάγει, καὶ καθάπερ χειρός τινος ἐκτά σει, τῷ μήκει τούτων ἐπιλαμβάνονται τῶν θαλατ τίων ὑδάτων. Πάλιν ἡ ῥίζα τῶν φυτῶν κέκρυπται ἐν τοῖς κόλποις τῆς γῆς, ἀλλ' οὐ κάτω κατέχει τὴν ἀρετὴν αὐτῆς ἅπασαν, καὶ μάλιστα τῶν ἀμπέλων τῶν ἀναδενδράδων αὕτη ἡ φύσις. Ὅταν γὰρ ἐφ' ὑψηλῶν τῶν καλάμων τοὺς αὐτῶν ἐκτείνωσι κλά δους, τὰ κλήματα διὰ τῶν δονάκων ἐκείνων ἕρποντα μέχρι πολλοῦ