21

since there is no intercourse, neither is it possible for there to be unlawful desire or union with another's wife, for this is adultery. But neither is it suitable for souls to forbid theft or the desire for more; for they do not need those things which the needy are accustomed to steal and plunder on account of natural want or necessity, such as gold or silver or an animal or anything else suitable for food or shelter or use. For everything that is desirable to the needy as useful is useless to an immortal nature. But let the more complete argument concerning these things be left to those who wish to examine each point more earnestly or to contend more ambitiously against those who disagree, but for us, since what has just been said is sufficient, and the points that consistently with these confirm the resurrection, to dwell on the same things any longer would no longer be opportune. For we have not made it our aim to leave nothing unsaid of the things that could be said, but to show in summary to those who have come together what one must think concerning the resurrection and to proportion to the ability of those present the starting points leading to this. Since the things set forth have been examined in some measure, it would remain to also consider the argument from the end, which is already indicated in what has been said, but needing only so much consideration and addition, so as not to seem, by leaving unmentioned something of what was said a little <before>, to have harmed the hypothesis or the division made at the beginning. Therefore, for the sake of these things and of the charges that will be made on this account, it would be well to note only this much: that there must be a proper end for each thing, both for things constituted by nature and for things produced by art, as, I suppose, both the common conception of all men teaches us and the things turning before our eyes bear witness. For do we not see that one end underlies the work of farmers, and another for physicians, and again, one end for the things that grow from the earth, and another for the animals nourished on it and born according to a certain natural sequence? But if this is clear and it is absolutely necessary for natural or artificial powers and for the activities resulting from them to be followed by the end that is according to nature, it is altogether necessary that the end of men also, being of a peculiar nature, be distinct from that common to the others; since it is not right to suppose the same end for those who are without rational judgment and for those who act according to the innate law and reason, and employ an intelligent life and justice. Therefore, neither would freedom from pain be a proper end for them, for even those who are completely without sensation would partake of this. But neither the enjoyment of things that nourish or delight the body and a multitude of pleasures; or else it is necessary for the brutish to be preeminent

21

μίξεως οὐκ οὔσης, οὐδὲ τὴν παράνομον καὶ τὴν ἐπ' ἀλλοτρίᾳ γυναικὶ γινομένην ὄρεξιν ἢ μῖξιν εἶναι δυνατόν, τοῦτο γάρ ἐστι μοιχεία. ἀλλ' οὐδὲ τὸ κλοπὴν ἀπαγορεύειν ἢ τὴν τοῦ πλείονος ἐπιθυμίαν ψυχαῖς προσφυές· οὐδὲ γὰρ δέονται τούτων ὧν οἱ δεόμενοι διὰ φυσικὴν ἔνδειαν ἢ χρείαν κλέπτειν εἰώθασιν καὶ λῃστεύειν, οἷον χρυσὸν ἢ ἄργυρον ἢ ζῷον ἢ ἄλλο τι τῶν πρὸς τροφὴν ἢ σκέπην ἢ χρῆσιν ἐπιτηδείων· ἀχρεῖον γὰρ ἀθανάτῳ φύσει πᾶν ὁπόσον τοῖς ἐνδεέσιν ὀρεκτὸν ὡς χρήσιμον. ἀλλ' ὁ μὲν ἐντελέστερος περὶ τούτων λόγος ἀφείσθω τοῖς σπουδαιότερον ἕκαστον σκοπεῖν βουλομένοις ἢ φιλοτιμότερον διαγωνίζεσθαι πρὸς τοὺς διαφερομένους, ἡμῖν δὲ ἀρκούντων τῶν ἀρτίως εἰρημένων καὶ τῶν συμφώνως τούτοις τὴν ἀνάστασιν πιστουμένων τὸ τοῖς αὐτοῖς ἐπὶ πλεῖον ἐνδιατρίβειν οὐκέτ' ἂν ἔχοι καιρόν· οὐ γὰρ τὸ μηδὲν παραλιπεῖν τῶν ἐνόντων εἰπεῖν πεποιήμεθα σκοπόν, ἀλλὰ τὸ κεφα- λαιωδῶς ὑποδεῖξαι τοῖς συνελθοῦσιν ἃ χρὴ περὶ τῆς ἀναστάσεως φρονεῖν καὶ τῇ δυνάμει τῶν παρόντων συμμετρῆσαι τὰς ἐπὶ τοῦτο φερούσας ἀφορμάς. Ἐξητασμένων δὲ ποσῶς τῶν προτεθέντων ὑπόλοιπον ἂν εἴη καὶ τὸν ἀπὸ τοῦ τέλους διασκέψασθαι λόγον, ἤδη μὲν τοῖς εἰρη- μένοις ἐμφαινόμενον, τοσαύτης δὲ μόνον ἐπιστασίας καὶ προσ- θήκης δεόμενον, ὡς μὴ δοκεῖν τι τῶν μικρῷ <πρόσθεν> εἰρημένων ἀμνημόνευτον καταλιπόντα παραβλάψαι τὴν ὑπόθεσιν ἢ τὴν ἐξ ἀρχῆς γενομένην διαίρεσιν. τούτων τε οὖν ἕνεκεν καὶ τῶν ἐπὶ τούτοις ἐγκληθησομένων καλῶς ἂν ἔχοι τοσοῦτον ἐπισημήνασθαι μόνον ὅτι δεῖ καὶ τῶν ἐκ φύσεως συνισταμένων καὶ τῶν κατὰ τέχνην γινομένων οἰκεῖον ἑκάστου τέλος εἶναι, τοῦτο που καὶ τῆς κοινῆς πάντων ἐννοίας ἐκδιδασκούσης ἡμᾶς καὶ τῶν ἐν ὀφθαλμοῖς στρεφομένων ἐπιμαρτυρούντων. ἦ γὰρ οὐ θεωροῦμεν ἕτερόν τι τοῖς γεωργοῦσιν, ἕτερον δὲ τοῖς ἰατρεύουσιν ὑποκείμενον τέλος, καὶ πάλιν ἄλλο μέν τι τῶν ἐκ γῆς φυομένων, ἄλλο δὲ τῶν ἐπ' αὐτῆς τρεφομένων ζῴων καὶ κατά τινα φυσικὸν εἱρμὸν γεννω- μένων; εἰ δὲ τοῦτ' ἐστὶν ἐναργὲς καὶ δεῖ πάντως ταῖς φυσικαῖς ἢ τεχνικαῖς δυνάμεσι καὶ ταῖς ἐκ τούτων ἐνεργείαις τὸ κατὰ φύσιν ἕπεσθαι τέλος, ἀνάγκη πᾶσα καὶ τὸ τῶν ἀνθρώπων τέλος ὡς ἰδιαζούσης ὂν φύσεως ἐξῃρῆσθαι τῆς τῶν ἄλλων κοινότητος· ἐπεὶ μηδὲ θεμιτὸν ταὐτὸν ὑποθέσθαι τέλος τῶν τε λογικῆς κρίσεως ἀμοιρούντων καὶ τῶν κατὰ τὸν ἔμφυτον νόμον καὶ λόγον ἐνεργούντων ἔμφρονί τε ζωῇ καὶ δίκῃ χρωμένων. οὔτ' οὖν τὸ ἄλυπον οἰκεῖον τούτοις ἂν εἴη τέλος, μετείη γὰρ ἂν τούτου καὶ τοῖς παντελῶς ἀναισθητοῦσιν· ἀλλ' οὐδὲ τῶν τὸ σῶμα τρεφόντων ἢ τερπόντων ἀπόλαυσις καὶ πλῆθος ἡδονῶν· ἢ πρωτεύειν ἀνάγκη τὸν κτηνώδη