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to receive a name for the one who lives poorly. Therefore, he urges to take care of one's reputation. For this name is better than the oil that seems pleasant. Because: is the saying clear? Pitiful seem those who live well in life- but it is possible to have this with a bad reputation; such was the rich man mentioned with Lazarus and the one who heard: "Fool, this night they require your soul from you. And the things you have prepared, whose will they be?" Therefore, prefer and choose the good name over this seeming oil. And it is possible to take up the good name, to be called by the chosen name of God. So that the name might not be bare, the good name is established according to virtue. And one acquires this with toil and labor and sweat. But that which becomes pleasant immediately often comes about without effort and apart from their own zeal. This is what the holy one rejects, saying: "Let not the oil of sinners anoint my head," what they consider pleasant for themselves and anointing themselves, let it not be mine. For not every reputation is praiseworthy. 197 And the name here has the same meaning as reputation. Many are well-spoken of, who are able to wear down others, because they are rich, because they are rulers. Therefore, this name is not better than oil. For it is not other than mercy. But that which is truly desirable and brings ... to the one who possesses it is above the pleasures of life. Similarly he says concerning the day, that those who truly bear the marks of honor according to the inner man and who lead "a spotless life" have a good name. And this is what is better than oil, better than pleasures. But some acquire this name not from deeds, not from life, but from ... and the zeal of certain people. That name is not more desirable than oil. One must pity oneself; and with this pity, if one sets one's life straight, the true name is more desirable, it is to be preferred. And the day of one's death is better than the day of one's birth. The day of birth is the beginning of affliction and misfortune. The day of birth brings a person ... into life, where there are many toilsome and evil things; but the day of death puts an end to a life of hardship. Therefore, the one who does not pay attention to temporary things nor think highly of them, but knows that "it is better to depart and be with Christ," prefers the day of death to the day of birth. For the one is the beginning of many evils, but the other is the end and limit of evils. And here by evils we mean the things that are toilsome, the indifferent things: poverty, a bad reputation, and things related to these. It is better to go to a house of mourning than to go to a house of drinking. A weakness of character does not occur where there is mourning. For there they turn away from rejoicing and laughing; this misfortune does not permit this to happen. And sometimes, out of a desire to please those who are unfortunate and suffering misfortune, we are careful not even to appear cheerful. But in the house of drinking the opposite happens, both dancing and songs that bring blame, being symbols of a vulgar life. Therefore, "it is good" for the wise man "to go to a house of mourning rather than to a house of drinking." This drinking together, when it does not lead to evil, brings nothing good either. Because: so that we may not take up a blameworthy "mourning"? That which the savior calls blessed. And concerning the saying we have said that to be with those undergoing misfortune does not 198 harm. The house of mourning makes a reminder of our entire nature, showing that we are neither the first nor the only ones who are unfortunate to have mourning; for mourning is common. Because: the allegorical interpretation. It is a house of mourning, where there are moral doctrines of sins and the punishments for them. For hearing these things, people ... but to mourn and lament for themselves. Therefore, what is good mourning? For it brings a blessing. For "blessed are those who mourn now, for they will be comforted." Mourning is a prelude and a beginning of comfort. But the savior does not bless those who mourn in any sort of way. For sometimes they themselves fall under the censure of the word that says: "Do not weep for one who is dead, nor lament for him; weep bitterly for the one who goes forth from the presence of the Lord, because he will no longer return." This one is worthy of weeping. One must not mourn for the one who is dead, but for the one who

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ὄνομα λαμβάνειν τὸν φαύλως διάγοντα. προτρέπεται οὖν φήμης ἐπιμέλεσθαι. ὑπὲρ γὰρ τὸ ἔλαιον τὸ δοκοῦν ἡδὺ εἶναι ἀγαθόν ἐστιν τὸ ὄνομα τοῦτο. ἐπερ· φανερὸν τὸ ῥητόν; ἐλεειν̣ο̣ὶ δοκοῦσιν οἱ ἐν τῷ βίῳ εὖ διάγοντες- ἔστιν δὲ μετὰ κακοδο ξίας τοῦτο ἔχειν· οἷος ἦν ὁ μετὰ Λαζάρου μνημονευθεὶς πλούσιος καὶ ὁ μὲν ἀκούσας· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσιν τὴν ψυχήν σου ἀπὸ σοῦ. ἃ δὲ ἡτοίμασας, τινί ἔσται;" τούτου οὖν τοῦ δοκοῦντος ἐλαίου τὸ ὄνομα τὸ ἀγαθὸν προτιμᾶτε καὶ προκρί νετε. δυνατὸν δὲ τὸ ὄνομα τὸ καλὸν ἀναλαβεῖν, τὸ αἱρετὸν ὄνομα τοῦ θεοῦ χρη ματίζειν. ἵνα μὴ τὸ ὄνομα ψιλὸν ᾖν, τὸ ὄνομα τὸ ἀγαθὸν κατὰ ἀρετὴν συνίστα ται. σὺν καμάτῳ δὲ καὶ πόνῳ καὶ ἱδρῶτι τοῦτό τις κτᾶται. τὸ δὲ ἐκ τοῦ παραχρῆμα γινόμενον ἡδὺ ἀκμητὶ πολλάκις παραγίνεται καὶ ἔξωθεν τῆς αὐ τῶν σπουδῆς. τοῦτό ἐστ̣ι̣ν̣ ὃ παραιτεῖται ὁ ἅγιος λέγων· "ἔλαιον ἁμαρ τωλῶν μὴ λιπανάτω τὴν κεφαλήν μου", ὃ νομίζουσιν αυ῾̣τοι῀̣ς̣ ἡδὺ καὶ ἐλαι οῦν αὑτούς, μὴ ὑπαρξάτω μοι. μὴ γὰρ πᾶσα φήμη ἐπαινετή ἐστιν. 197 τὸ δὲ ὄνομα ὧδε ἴσον φήμῃ δύναται. πολλοί εἰσιν εὐφημούμενοι, οἳ δύ νανται καταπονεῖν ἄλλους, ὅτι πλούσιοι, ὅτι ἄρχοντες. τοῦτο οὖν τὸ ὄνο μα οὐχ ὑπὲρ ἔλαιόν ἐστ̣ιν. οὐδὲ γὰρ ἄλλο τοῦ ἐλέους ἐστίν. τὸ δὲ ἀληθῶς αἱρετὸν καὶ τ̣····· ····· ·····ετ̣ον φέρων τῷ κεκτημένῳ ὑπὲρ τὰ ἥδεα τοῦ βίου ἐστίν. ὁμοίως λέγει περὶ ἡμέρας, ὅτι οἱ ὄντως τὰ πρεσβεῖα φέροντες κατὰ τὸν ἔσω ἄνθρωπον κ̣αὶ οἱ ἄγοντες "βίον ἀκηλίδωτον" ἀγαθὸν ὄνομα ἔχου σιν. καὶ τοῦτό ἐστιν τὸ ὑπὲρ ἐ´̣λαι̣̣ον, ὑπὲρ τὰ ἥδεα. ἐνίοι δὲ κτῶνται τὸ ὄνομα τοῦτο οὐκ ἐξ ἔργων, οὐκ ἐκ βίου, ἀλλ' ε᾿̣κ πρ·····θης καὶ σπου δῆς τινων. οὐκ ἔστιν ἐκεῖνο τὸ ὄνομα αἱρετώτερον τοῦ ἐλαίου. ἑαυτόν τι να δεῖ ἐλεῆσαι· σὺν τούτῳ δὲ τῷ ἐλέει ἐὰν κατορθώσῃ τὸν βίον, αἱρετώ τερον τὸ ἀληθινὸν ὄνομα, προκριτέον ἐστίν. καὶ ἡμέρα τοῦ θανάτου ὑπὲρ ἡμέραν γενέσεως αὐτοῦ. ἀρχὴ θλίψεώς ἐστιν καὶ κακοπραγίας ἡ ἡμ̣έρα τῆς γενέσεως. ἡ ἡμέρα τῆς γενέσεως εἰσάγει ἄνθρωπον ··· εἰς βίον̣, ἐ´̣ν̣θ̣α̣ πολλά ει᾿̣σ̣ιν̣ π̣ονη̣ ρ̣ὰ καὶ κακά· ἡ δὲ τοῦ θανάτου ἡμέρα τ̣ε´̣λ̣ος̣ ε᾿̣πιτίθησιν τῇ ἐπιμόχθῳ ζωῇ. ὁ τοίνυν μὴ προσσχὼν τὰ πρόσκαιρα μηδὲ μ̣ε´̣γ̣α ἐπ' αὐτοῖς φρονῶν, ἀλλ' εἰδὼς ὅτι "κάλλιον ἀναλύσαντα σὺν Χριστῷ εἶναι", τὴν ἡμέραν τοῦ θανάτου προκρίνει τῆς ἡμέρ̣α̣ς τῆς γενέσεως. ἡ μὲν γὰρ πολλῶν κακῶν ἀρ χή ἐστιν, ἡ δὲ τέλος καὶ περιγρα̣φὴ τῶν κακῶν. κα̣κὰ δὲ ἐνταῦθα τὰ ἐπί μοχθα λέγομεν, τὰ ἀδιάφορα· πενίαν, κακοδοξίαν καὶ τὰ συγγενῆ τούτοις. ἀγαθὸν πορευθῆναι εἰς οἶκον πένθους ἢ ὅτι πορευθῆναι εἰς οἶκον ποτοῦ. ὑδαρότης ἤθους οὐ γίνεται, ἔνθα πένθος ἐστίν. ἐκτρέπονται γὰρ ἐκεῖ τὸ γεγηθέναι καὶ γελᾶν· αὕτη ἡ συμφορὰ οὐκ ἐπιτρέπει τοῦτο γίνεσθαι. ἐνί οτε δὲ καὶ ἀρεσκείᾳ τῇ πρὸς τοὺς δυστυχοῦντας καὶ πάσχοντας τὴν συμ φορὰν φυλαττόμεθα τὸ κἂν ἱλαροὶ ὀφθῆναι. ἐν δὲ τῷ οἴκῳ τοῦ ποτοῦ τἀναν τία γίνεται, καὶ ὄρχησις καὶ ᾄσματα φέροντα ψόγον, χυδαιότητος βι´̣ου̣ σύμ βολα ὄντα. "ἀγαθὸν" οὖν ἐστιν τῷ σοφῷ "πορευθῆναι εἰς οἶκον πένθους ἢ εἰς οἶκον ποτοῦ". τοῦτο τὸ συνποτίζειν, ὅταν μὴ ἀγαγῇ κακόν, οὔτε ἀγαθὸν φέρει. ἐπερ· ἵνα "πένθος" ψεκτὸν μὴ λάβωμεν; ἐκεῖνο, ὃ μακαρίζει ὁ σωτήρ. καὶ πρὸς τὸ ῥητὸν εἴπομεν, ὅτι τὸ συνεῖναι συμφορὰν ὑφισταμένους οὐ 198 βλάπτει. ὑπόμνησιν ποιεῖ ὅλως τῆς φύσεως ἡμῶν ὁ οἶκος πένθους δηλῶν̣ ὅτι οὐδὲ πρῶτοι οὐδὲ μόνοι δυστυχοῦντες τὸ πένθος̣ ἔχομεν· κοινὸν γὰρ τὸ πένθος. ἐπερ· ἡ ἀναγωγή. οἶκός ἐστιν πένθους, ἔνθα ἠθικα`̣ ἁμαρτημάτων δόγματα καὶ οἱ ἐπ' αὐ τοῖς κολάσεις. ταῦτα γὰρ ἀκούοντες οἱ ἄνθρωποι κακο····· ····· ···λα̣ μὲν καὶ πενθεῖν καὶ ὀλοφύρεσθαι ἐφ' ἑαυτοῖς. ἀγαθὸν οὖν τί ε᾿̣στιν πένθος̣. μακαριςμὸν γὰρ φέρει. "μακάριοι" γὰρ "οἱ πενθοῦντες νῦν, ὅτι αὐτοὶ πα̣ρακληθήσονται". προοίμιον καὶ ἀρχὴ παρακλήσεώς ἐστιν τὸ π̣ένθος. μα καρίζει δὲ ὁ σωτὴρ οὐ τοὺς ὅπως ποτὲ πενθοῦντας. ἐνίοτε γὰρ καὶ ὑπαί τιοι αὐτ̣οὶ πίπτουσιν τοῦ λόγου λέγοντος· "μὴ κλαίετε τεθνηκότα μηδὲ θρη ν̣εῖτε̣ αὐτόν· κλαύσατε κλαυθμῷ τὸν ἐκπορευόμενον ἐκ προσώπου κυρίου, ὅτι οὐκέτι ἐπιστρέψει". οὗτος ἄξιός ἐστιν κλαυθμοῦ. οὐ τὸν τεθνηκότα δεῖ πεν θεῖν, ἀλλὰ τὸν