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to your, he worked a resurrection. He who knows the soul—I speak paradoxically of one who now thinks contrarily—he who understands the greatness of the soul and of its salvation, considers the body as nothing, and that a man be restored to sight, and from lameness to walk unimpeded. For the daughter of the ruler of the synagogue, having been justified, "is not dead". Again, those who have risen according to the soul have it forever. Those things are vain, in a certain sense, not simply vain, but in comparison to the preeminence of greater things, just as also "vanity of vanities" has been rendered, because the temporal creations of God have much beauty. For in the body itself and its harmonies you will see that it is the work of no one able to make it except God. However, in comparison to the invisible and heavenly things, it is vanity. Therefore, the soul was not subjected to it; it is not something temporal 155 he says that in a way he is a servant, he is obedient and a layman in knowledge—but he who has collected many theorems is rich—and the sleep of this one who seems to be a servant and servile is sweet, whether he understands little or much. And if he has the practice, so that this man may be a servant by having a "spirit of bondage", he is not yet a "son". He is subject to the fear of judgment and "abstains" from evil—if indeed one should say he abstains—"for fear of punishment". This one, therefore, is a servant by fear of an imposed law. But another, thinking to be among the many, but being mistaken, has that which does not permit him to sleep, vain anxiety. There is an evil which I have seen under the sun, riches kept by the owner thereof to his hurt, and those riches perish by evil travail. He says such things: for what purpose is someone's wealth? Clearly that man is also master of the wealth. This then, which is with someone, is his sweetness, and he himself is master of the wealth; just as he is able to use wealth well, mastering it and not being enslaved by it, that is, by mammon, so also wealth can master the one who has it; and woe to that one; it is when he becomes a lover of money, when he is a slave of mammon. For he says that there is such a "wealth kept by the owner thereof". He has not spoken simply of wealth, but "kept for him". This is the wealth of the one who has it. So also ········ 156 so as to undertake all the toils for its acquisition. And see the terrible thing of the sickness: neither does he himself enjoy it, nor any of his successors. For: does not "that wealth perish in evil travail"? There is wealth that is lost suddenly, either by being seized by enemies or by robbers who have managed to hide and take it. This is not taken in travail. But when someone uses movable wealth for the sake of much profit in shipping or does other things, it is often lost in the travail. We say that to be distracted is to be occupied with those things. There is a time when we had it in our hands: "God has given an evil travail to the sons of man". Often he buys slaves and they die, he makes ships and they are shipwrecked, he sows and loses even the seed. Therefore, it is lost in travail, not in profligacy, not in idleness of hands. And he has begotten a son, and there is nothing in his hand. As he came forth naked from his mother's womb, he shall return to go as he came. Men make an excuse of their children when they gather wealth. And so they sometimes commit injustice and seize things and do other things and say, "I do this for the sake of the children". Just as the other pleasant things often ····· ····· ········ ····· ····· ···α̣υ̣σ̣α̣····· many children ····· ····· ····· ····· ····· 157 to heaven, so that while walking on earth he has his citizenship in heaven. I saw therefore one zealous for wealth, and the wealth did not benefit him at all. For neither did he enjoy it, nor has the son whom he had become master of it, but he is in every way poor and such as he was when born. For he was not born with money, nor with clothes. For: "in the hand of the son"? Instead of "in the authority of the son there is nothing". For we are accustomed to say that he has the wealth under his hand. When, therefore, the day of death is here, he returns again not with dignity, not

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σῃ, εἰργάσατο ἀνάστασιν. ὁ εἰδὼς τὴν ψυχήν-παράδοξον λέγω ἀντικειμέ νως φρονοῦντα ἄρτι-ὁ τὸ μέγεθος τῆς ψυχῆς ἐπιστάμενος καὶ τῆς σω τηρίας αὐτῆς, παρ' οὐδὲν τίθεται τὸ σῶμα καὶ τὸ εἰς ὄψιν ἀποκαταστα θῆναι ἄνθρωπον καὶ ἐξ χωλότητος εἰς τὸ ἀνεμποδίστως περιπατεῖν. δικαιω θεῖσα γὰρ ἡ θυγάτηρ τοῦ ἀρχισυναγώγου "οὐ τέθνηκεν". πάλιν οἱ δὲ κατὰ ψυχὴν ἀναστάντες εἰς ἀεὶ αὐτὴν ἔχουσιν. ἐκεῖνα μάταιά ἐστιν, ὡς πρός τινα λόγον, οὐχ ἁπλῶς μάταια, ἀλλα`̣ ὡς̣ πρὸς ὑπεροχὴν τῶν μειζό νων, ὥσπερ καὶ τὸ "ματαιότης τῶν ματαιοτήτων" ἀποδέδοται, ὅτι τὰ πρόσκαιρα τοῦ θεοῦ δημιουργήματα πολὺ κάλλος ἔχουσιν. αὐτῷ γοῦν τῷ σώματι κα̣ι`̣ τ̣α̣ῖς ἁρμονίαις αὐτοῦ ὄψει, ὅτι ἔργον ἐστὶν οὐδενὸς δυνα μένου ποιῆσ̣α̣ι̣ εἰ μὴ τοῦ θεοῦ. ὡς μέντοι πρὸς τὰ ἀόρατα καὶ τὰ ἄνω ματαιότ̣ης̣ ἐστ̣ι´̣ν̣. οὐ δ̣ε`̣ αὐτῇ οὖν ἡ ψυχὴ ὑπετάγη· οὐκ ἔστιν πρόσ καιρόν τι 155 λέγει ὅτι τρόπον τινὰ δοῦλός ἐστιν, ὑπήκοός ἐστιν καὶ ἰδι̣ώτης τῇ γνώσει- πλουτεῖ δὲ ὁ πολλὰ θεωρήματα συνάξας-καὶ γλυκύς ἐστιν τούτου τοῦ δο κοῦντος εἶναι δούλου καὶ δουλοπρεποῦς ὁ ὕπνος, κἂν ὀλίγα νοήσῃ κἂν πολλά. καὶ ἐὰν ἔχῃ τὴν πρᾶξιν, ἵνα ᾖν οὗτος δοῦλος τῷ "δουλείας" ἔχειν "πνεῦ μα", οὔπω "υἱός" ἐστιν. ὑπόκειται τῷ φόβῳ τῆς κρίσεως καὶ "ἀπέχεται" τοῦ κακοῦ-εἴ γε ἀπέχε̣σθαι αὐτὸν εἰπεῖν δεῖ-"φόβῳ κολάσεως". οὗτος οὖν δοῦλός ἐστιν φόβῳ ἐπηρμένου νόμου. ἄλλος δὲ δοκῶν ἐν πολλοῖς εἶναι, ἐσφαλμένος δέ, ἔχει τὸν μὴ ἐπιτρέποντα αὐτὸν κοιμηθῆναι, τὴν μέριμναν τὴν ματαίαν. ἔστιν ἀρρωστία, ἣν εἶδον ὑπὸ τὸν ἥλιον, πλοῦτον φυλατ̣τόμενον τῷ παρ' αὐτοῦ εἰς κακίαν αὐτοῦ, καὶ ἀπολεῖται ὁ πλοῦτος ἐκεῖνος ἐν περισπασμῷ πονηρῷ. τὰ τοιαῦτα λέγ̣ει· πρὸς τί ἐστιν ὁ πλοῦτός τινος; ἔστιν δηλονότι κἀκεῖ ν̣ος τοῦ πλούτου κ̣ύριος. οὗτ̣ος οὖν ὁ παρά τινι γλυκασμὸς αὐτοῦ ἐστιν, καὶ αὐτὸς κύριός ἐστιν τοῦ πλούτου̣· ὥσπερ αὐτὸς δύναται χρήσασθαι κα λῶς τῷ πλούτῳ, κρατῶν αὐτοῦ καὶ μὴ δουλεύων αὐτῷ, τουτέστιν τῷ μαμωνᾷ, τοὕτω καὶ πλοῦτος δύναται κρ̣ατῆσ̣αι τοῦ ἔχοντος· καὶ οὐαὶ ἐκείνῳ· ἔστιν ὅταν φιλάργυρος γένηται, ὅταν δο̣ῦλος μαμωνᾶ. λέγει γοῦν, ὅτι ἐστὶν τοιοῦτος "πλοῦτος φυλατ̣τ̣όμενος τῷ παρ' αὐτοῦ". οὐχ ἁπλῶς αὐτο`̣ν̣ πλοῦτον εἴ ρηκεν, ἀλλὰ "φυλαττόμενον αὐτῷ". οὗτός ἐστιν ὁ πλοῦτος̣ τοῦ ἔχον̣ το̣ς. οὕτω καὶ ········ 156 ὡς πάντα τὰ ἐπίπονα ὑπὲρ κτήσεως αὐτοῦ ἀναδέχεσθαι. καὶ τό γε δεινὸν τῆς ἀρρωστίας ἔνιδε· οὐδὲ αὐτὸς αὐτοῦ ἀπολαύει οὐδέ τις τῶν̣ διαδόχων αὐτοῦ. ἐπερ· οὐχ "ὁ πλοῦτος ἐκεῖνος ἀπολεῖται ἐν περισπασμῷ πονηρῷ"; ἔστιν πλοῦτο̣ς ἀπολλύμενος ἄφνω ἢ ἁρπαγῆς γενομένης ὑπὸ πολε̣μί ων ἢ λῃστῶν ἰσχυσάντων λαθεῖν καὶ λαβεῖν αὐτόν. οὐκ ἔστιν ο̣ὗτος λαμβανόμενος ἐν περισπασμῷ. ὅταν δέ τις κινητὸν πλοῦτον ἕνεκα κερδῶν πολλῶν ναυκληρῇ ἢ τὰ ἄλλα ποίῃ, πολλάκις ἀπόλλυται ἐν τῷ περισπασμῷ. λέγομεν δὲ τὸ περισπᾶσθαι τὸ ἔχειν περὶ ἐκεῖνα̣. ἔστιν ὅτε εἴχομεν ἐν χερσίν· "περισπασμὸν πονηρὸν ἔδωκεν ὁ θεὸς τοῖς υἱοῖς τοῦ ἀνθρώ που". ἀγοράζει πολλάκις παῖδας καὶ ἀποθνῄσκουσιν, πλοῖα ποιεῖ καὶ ναυαγοῦσιν, σπείρει καὶ ἀπόλλυσιν καὶ τὸ σπέρμα. ἐν περισπασμῷ οὖν ἀπολεῖται, οὐκ ἐν ἀσωτίᾳ, οὐκ ἐν ἀργίᾳ χειρῶν. καὶ ἐγέννησεν υἱόν, καὶ οὐκ ἔστιν ἐν χειρὶ αὐ τοῦ οὐδέν. καθὼς ἐξῆλθεν ἀπὸ γαςτρὸς μητρὸς αὐτοῦ γυμνός, ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει. προφασίζονται οἱ ἄνθρωποι, ὅτε πλοῦτον συνάγουσιν, τέκνα. καὶ ἀδι κοῦσιν γοῦν ἐνίοτε καὶ ἁρπάζουσιν καὶ τὰ ἄλλα ποιοῦσιν καὶ λέγου σιν, ὅτι "τῶν παιδίων ἕνεκα τοῦτο ποιῶ". ὥσπερ δὲ τ̣α`̣ ἄλλα ἡδέα πολλ̣α´̣κ̣ις ····· ····· ········ ····· ····· ···α̣υ̣σ̣α̣····· πολλὰ παιδ̣ία ····· ····· ····· ····· ····· 157 εἰς οὐρα̣νὸν ὡ´̣στε ἐπὶ γῆς περιπατοῦντα ἔχειν τὸ πολίτευμα ἐν οὐρανῷ. εἶ δον οὖν σπ̣ο̣υ̣δάζοντα περὶ πλοῦτον, καὶ οὐδὲν ὤνησεν αὐτὸν ὁ πλοῦτος. οὐδὲ γὰρ α᾿̣πέλαυ̣σεν αὐτοῦ οὐδὲ ὃν ἔσχεν υἱὸν ἐνκρατὴς τούτου γέγον̣εν, ἀλλὰ πάντῃ πένης ἐστὶν καὶ οἷός ἐστιν γεννηθείς. ἐγεννήθη δὲ οὐ μετὰ χρη μάτων, οὐ μετὰ ἀμφίων. ἐπερ· "ἐν χειρὶ τοῦ υἱοῦ"; ἀντὶ τοῦ "ἐν τῇ ἐξουσίᾳ τοῦ υἱοῦ οὐδέν ἐστιν". εἰώθαμεν γοῦν λέγειν, ὅτι ὑπὸ χεῖρα ἔχει τὸν πλοῦτον. ὅταν οὖν ᾖ η῾̣μέρα τοῦ θανατοῦ, πάλιν ἐπιστρέ φει οὐ μετὰ ἀξιώματος, οὐ