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"to have power" over them here, but after these things, a taking away of them has happened, and of the pleasure in them; and the one who heard; "Fool, this night they demand your soul from you. And the things you have prepared, for whom will they be?" But others, having these things abundantly and very richly, are not permitted to be filled by them; they are hindered from having enjoyment of them either because of sickness or because of some other circumstance. that a stranger will eat it; and indeed this is vanity and a sickness. these zealous pursuits, the "wealth" which he has gathered, the "possessions" 169 he will eat. And this happens in many ways; sometimes he falls among robbers and his wealth is taken away. Often one accused before a king is deprived, and his things go to others and he is oppressed by someone, and another enjoys those things for which he himself toiled. Allegorically; many have often used the words which others have composed, not being of their mind and opinion. Often, indeed, wise men find books, for which others have labored, and they use them and the others are nourished by them and are glorified, whenever they are able to refute them. "and indeed this is vanity"; it is vanity not to possess and not to enjoy one's own things. If a man begets a hundred, and will live many years and a multitude, because his days will be. He spoke of the external zealous pursuits for men, "wealth, possessions, glory". Then he speaks also about begetting children; it becomes a great sickness. And he uses hyperbole; "if someone begets a hundred". Does anyone at all beget a hundred? But let us grant that someone is able to beget a hundred from different women; not even this provides him anything more. For kings become fathers of many children, and this will bring no benefit. For if one has one child, is he entirely unsuccessful; but he has no more of it, even if someone has a thousand; for they are not always saved in wars. and he will live many years. He fittingly spoke of such things, "wealth, possessions, glory" and the others. And he speaks of the bodily goods. Even if someone is not in sorrows and lives many years, since his life lasted a long time, it is vain, having its promise only until the present life. For this reason he strives in vain. As for: the allegory? If someone through teaching begets many and seems to be long-lived in the life he strives to have, he does not become unchangeable. He can be deprived of his children; for example, this Arius of our time begat many according to teaching and imitation of life. For indeed almost all were under him, and he was turned, and all left him, and he did not have other people so hating as those begotten by him. a multitude that the days of his years will be. 170 This he says; "he lived for periods of a thousand years". A multitude of days has become theirs. But having many days will not benefit him at all, since he takes it thus according to this time measured by the sun. But another "becomes long-lived upon the good earth," and the multitude of days benefits him. Assuredly indeed it is said in the manner of a promise; "with length of days I will satisfy him." If it is "better to depart and be with Christ" and he who has remained in the body for a long time laments so as to say; "woe is me that my sojourning has been prolonged," how is having long days and the multitude of days given in the manner of a blessing? This, therefore, he says; however many years a man may live in this life, he is circumscribed at some point; and the multitude of days will not benefit him at all. For sometimes in the multitude of his days both more of his sins are found and his exaltations are many. But he who has those days made numerous, being prepared by the risings of the sun of righteousness, as I said a little before, having transcended being under the perceptible sun, has enjoyment of the things above. Insofar as one has approached virtue, he was enlightened by it. And the days become many, insofar as he possesses virtue. If he departs from this life, from this he has a multitude of days. Therefore we here call days those things illuminated by the sun of righteousness. And just as in the case of perceptible days a multitude is said of the

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"ἐξουσιάσαι" αὐτῶν ἐνταῦ θα, μετὰ ταῦτα δ̣ε`̣ ἀφαίρεσις αὐτῶν γέγονεν̣ καὶ τῆς ἐπ' αὐτο̣ι῀̣ς̣ ἡδονῆς· καὶ ὁ ἀκούσας· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσιν τὴν ψυχήν σου ἀπό σου. ἃ δὲ ἡτοίμασας, τίνι ἔσται;" ἕτεροι δὲ ἔχοντες ταῦτα δαψιλῶς καὶ πλουσίως πάνυ οὐκ ἐπιτρέπονται αὐ τῶν πλησθῆναι· κωλύονται ἀπόλαυσιν αὐτῶν ἔχειν ἤτοι διὰ νόσου ἢ δι' ἄλ λην περίστασιν. ὅτι ἀνὴρ ξένος φάγεται αὐτόν· καί γε τοῦτο μα ταιότης καὶ ἀρρωστία ἐστίν. ταῦτα τὰ σπουδάσματα, τὸν "πλοῦτον", ὃν συνηγίοχεν, τὰ "ὑπάρχοντα" 169 φάγεται. κατὰ πολλοὺς δὲ τρόπους καὶ τοῦτο συμβαίνει· ἐνίοτε λῃσταῖς πε ριπίπτει καὶ αἴρεται αὐτοῦ ὁ πλοῦτος. πολλάκις ὁ ἐνκληθεὶς παρὰ βασιλεῖ ἀφαιρεῖται, καὶ εἰς ἄλλους ἔρχεται τὰ αὐτοῦ καὶ καταδυναστεύεται πα ρά τινος, καὶ ἕτερος ἀπολαύει ἐκείνων, εἰς ἃ ἔκαμεν αὐτός. κατ' ἀναγωγήν· πολλοὶ πολλάκις κέχρηνται οἷς ἄλλοι συνεγράψαντο λό γοις οὐκ ὄντες τῆς γν̣ω´̣μ̣ης καὶ τῆς δόξης αὐτῶν. πολλάκις γοῦν σοφοὶ εὑ ρίσκουσιν βιβλία, εἰς ἃ ἐπόνεσαν ἄλλοι, καὶ χρῶνται αὐτοῖς καὶ οἱ ἀ´̣λ̣ λ̣οι ἐντρέφονται αὐτοῖς καὶ δοξάζονται, ὅταν δύνωνται αυ᾿̣τ̣ὰ ἀνατρέψαι. "καί γε τοῦτο ματαιότης"· ματαιότης ἐστὶν τὸ μὴ κρατεῖν καὶ μὴ ἀπο λαῦσαι τῶν ἰδίων. ἐὰν γεννήσῃ ἀνὴρ ἑκατόν, καὶ ἔτη πολλὰ ζήσεται καὶ πλῆθος, ὅτι ἔσονται ἡμέραι αὐτοῦ. εἶπεν τὰ ἐκτὸς σπουδάσματα τοῖς ἀνθρώποις, "πλοῦτον, ὑπάρ̣χο̣ντα, δό ξαν". εἶτα λέγει καὶ περὶ τὸ τεκνοῦν· αὐτὸ γίνεται ἀρρωστία μεγάλη. κ̣α̣ι`̣ ὑπερβολῇ κέχρηται· "ἐὰν ἑκατόν τις γεννήσῃ". μὴ ὅλως ἑκατόν τις γεννᾷ. δῶμεν δέ, ὅτι τις ἑκατὸν δύναται γεννῆσαι ἐκ διαφόρων γυ ναικῶν· οὐδ̣ὲ τοῦτο πλέον τι αὐτῷ παρέχει. οἱ βασιλεῖς γοῦν πολλῶν παί δων γίνονται πατέρες, καὶ ὄνησιν οὐ προ̣οίσει τοῦτο. μὴ γὰρ ε᾿̣α`̣ν ἓν παιδίον ἔχῃ, πάντως ἀποτυγχάνετα̣ι· π̣λ̣έο̣ν̣ δ̣ε`̣ ο̣ὐκ̣ ἔχει αὐτοῦ, καὶ ἐὰν χίλιά τις ἐ´̣χ̣ῃ· μὴ γὰρ πα´̣ν̣τ̣ω̣ς σώζονται ἐν τοῖς πολέμοις. καὶ ἔτη πολλὰ ζήσεται. καταλλήλως εἶπεν τὰ τοιαῦτα, "πλοῦτον, ὑπάρχοντα, δόξαν" καὶ τὰ ἄλλα. καὶ λέγει τὰ σωματικὰ ἀγαθά. κἂν μὴ ἐν λ̣ύπαις τις γένηται καὶ ἔτη πολλὰ ζήσῃ, ἐπειδὴ ἡ ζωὴ αὐτοῦ πολὺν χρόνον ἔμεινεν, ματαία ἐστιν μέχρι τοῦ πάροντος βίο̣υ̣ ἔχουσα τὴν ἐπαγγελίαν. διὰ τοῦτο μα ταίως σπουδάζει. ἐπερ· τὴν ἀναγωγήν; ἐάν τις διὰ παιδεύσεως πολλοὺς τέκῃ καὶ δόξῃ πολυχρόνιος εἶναι ἐν ᾗ σπουδάζει ἔχειν ζωῇ, οὐ γίνεται ἀμετάπτωτος. δύναται ἀφαιρε θῆναι τῶν τέκνων· οἷον Ἄρειος οὗτος ὁ καθ' ἡμᾶς ἐγέννα πολλοὺς κα τὰ διδασκαλίαν καὶ μίμησιν βίου. σχε̣δο`̣ν γ̣οῦν πάντες ὑπ' αὐτὸν ἦσαν, καὶ ἐτράπη, καὶ πάντες αὐτὸν κατέλει̣ψαν, καὶ οὐκ ἔσχεν ἄλλους ἀν θρώπους οὕτω μισοῦντας ὡς τοὺς γεννηθέντας ὑπ' αὐτοῦ. πλῆθος ὅ τι ἔσονται ἡμέραι ἐτῶν αὐτοῦ. 170 τοῦτο λέγει· "ἔζησεν ἐτῶν χιλίων καθόδους". πλῆθος ἡμερῶν αὐτῷν γεγένηται. τὸ πολυήμερον δὲ οὐδὲν αὐτὸν ω᾿̣φ̣ελήσει, ἐπεὶ οὕτως αὐτὸ λαμβάνει κατὰ τὸν χρόνον τοῦτον τὸν ὑπ̣ὸ ἡλίου μετρούμενον. ἄλλος δὲ "μακροχρόνιος γίνεται ἐπὶ τῆς γῆς τῆς ἀγαθῆς", καὶ ὠφελεῖ τοῦτον τὸ πλῆθος τῶν ἡμερῶν. ἀμέλει γοῦν ἐπαγγελίας τρόπῳ λέγεται· "μακρότητι ἡμερῶν ἐμπλήσω αὐτόν". εἰ "κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι" κα̣ὶ ἀποκλαίεται ὁ παραμείνας ἐν τῷ σώματι χρόνον πολὺν ὥστε λέγειν· "οἴμοι ὅτι ἡ παροικία μου ἐμακρύν θη", πῶς εὐλογίας τρόπῳ δέδοται τὸ μακροήμερον καὶ τὸ πλῆθος τῶν ἡμερῶν; τοῦτο οὖν λέγει· ὁπόσα ἐὰν ζήσῃ ἄνθρωπος ἔτη ἐν τῇ ζωῇ ταύτῃ, περιγράφε ταί ποτε· καὶ οὐδὲν αὐτὸν ὠφελήσει τὸ πλῆθος τῶν ἡμερῶν. ἐνίοτε γὰρ ἐν τῷ πλήθει τῶν ἡμερῶν α̣υ᾿̣τοῦ καὶ πλείονα ἁμαρτήματα αὐτοῦ εὑρίσκεται καὶ τὰ ὑψ̣ω´̣ματα π̣ολλά. ὁ δὲ ἐκείνα̣ς τὰς ἡμέρας ἔχων πληθυνομένας τὰς ἀνα τολαῖς̣ ἡλίου τ̣ῆς δικαιοσύνης κατασκευαζομένας, ὡς προεῖπον ὀλίγῳ πρό τερον, ὑπερβὰς τὸ εἶναι ὑπὸ τὸν αἰσθητὸν ἥλιον ἔχει ἀπόλαυσιν τω῀̣ν̣ ἄνω. ὅσ̣ον προσε̣λήλυθέν τις τῇ ἀρετῇ, ἐφωτίσθη ὑπ' αὐτῆς. καὶ αἱ ἡμέραι π̣ολ̣λ̣α̣ι`̣ γι̣´̣ν̣οντ̣α̣ι̣, ὅσον διακατέχει τὴν α᾿̣ρετήν. ἐὰν τούτ̣ου α᾿̣ποστῇ τοῦ βίου, ἀπὸ ταυ´̣της π̣λ̣η῀̣θ̣ο̣ς̣ η῾̣μ̣ε̣ρῶν ἔχει. ἡμέρας οὖν λέγο̣μεν ὧδε τὰς υ῾̣πὸ ἡλίου τῆς δικαιοσύνης φωτιζομένας. καὶ ὥσ̣π̣ερ ἐπὶ τῶν αἰσθητῶν ἡμε̣ρ̣ῶν πλῆθος λέγεται τῆς