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life, but that the life of virtue is incomplete. For I think this is a proper end for cattle and beasts, not for human beings who possess an immortal soul and rational judgment. Nor indeed is the blessedness of a soul separated from a body. For we are not considering the life or end of one of these parts from which a human being is constituted, but of that which is constituted from both; for such is every human being who has been allotted this life, and there must be some proper end for this one's life. But if the end is of the composite whole, and this end can be found neither while they are still living in this life for the reasons already often stated, nor when the soul is in separation, since such a human being is not constituted when the body has been dissolved or even completely scattered, even if the soul remains by itself, it is altogether necessary that the end for human beings appear in some other constitution of the composite and of the same living being. And since this necessarily follows, there must by all means be a resurrection of the bodies that have died or even been completely dissolved, and the same human beings must be constituted again; since, to be sure, the law of nature sets the end not simply for any random human beings, but for those very ones who have lived the preceding life, but it is impossible for the same human beings to be constituted again unless the same bodies are given back to the same souls. And it is impossible for the same body to receive back the same soul in any other way, but it is possible only through the resurrection; for when this happens, the end suitable to the nature of human beings follows. And one would not be wrong to say that the end of an intelligent life of rational judgment is to live forever without distraction with those things to which the natural law has especially and primarily joined it, and to rejoice unceasingly in the contemplation of the Giver and of the things decreed by him; even if the majority of human beings, being more passionately and vehemently attached to the things of this world, continually miss this mark. For the multitude of those who fall away from their proper end does not invalidate the common allotment, since the examination concerning these matters is particular, as is the honor or punishment meted out to each for having lived well or badly.

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βίον, ἀτελῆ δ' εἶναι τὸν κατ' ἀρετήν. κτηνῶν γὰρ οἶμαι καὶ βοσ- κημάτων οἰκεῖον τοῦτο τέλος, οὐκ ἀνθρώπων ἀθανάτῳ ψυχῇ καὶ λογικῇ κρίσει χρωμένων. οὐ μὴν οὐδὲ μακαριότης ψυχῆς κεχωρισμένης σώματος· οὐδὲ γὰρ τὴν θατέρου τούτων ἐξ ὧν συνέστηκεν ἄνθρωπος ἐσκοποῦμεν ζωὴν ἢ τέλος, ἀλλὰ τοῦ συνεστῶτος ἐξ ἀμφοῖν· τοιοῦτος γὰρ πᾶς ὁ τόνδε τὸν βίον λαχὼν ἄνθρωπος καὶ δεῖ τῆς τούτου ζωῆς εἶναί τι τέλος οἰκεῖον. εἰ δὲ τοῦ συναμφοτέρου τὸ τέλος, τοῦτο δὲ οὔτε ζώντων αὐτῶν ἔτι κατὰ τόνδε τὸν βίον εὑρεθῆναι δυνατὸν διὰ τὰς πολλάκις ἤδη ·ηθείσας αἰτίας οὔτε μὴν ἐν χωρισμῷ τυγχανούσης τῆς ψυχῆς, τῷ μηδὲ συνεστάναι τὸν τοιοῦτον ἄνθρωπον διαλυ- θέντος ἢ καὶ πάντῃ σκεδασθέντος τοῦ σώματος κἂν ἡ ψυχὴ διαμένῃ καθ' ἑαυτήν, ἀνάγκη πᾶσα κατ' ἄλλην τινὰ τοῦ συναμφοτέρου καὶ τοῦ αὐτοῦ ζῴου σύστασιν τὸ τῶν ἀνθρώπων φανῆναι τέλος. τούτου δ' ἐξ ἀνάγκης ἑπομένου, δεῖ πάντως γενέσθαι τῶν νεκρωθέντων ἢ καὶ πάντῃ διαλυθέντων σωμάτων ἀνάστασιν καὶ τοὺς αὐτοὺς ἀνθρώπους συστῆναι πάλιν· ἐπειδή γε τὸ μὲν τέλος οὐχ ἁπλῶς οὐδὲ τῶν ἐπιτυχόντων ἀνθρώπων ὁ τῆς φύσεως τίθεται νόμος, ἀλλ' αὐτῶν ἐκείνων τῶν κατὰ τὴν προλαβοῦσαν ζωὴν βεβιωκότων, τοὺς δ' αὐτοὺς ἀνθρώπους συστῆναι πάλιν ἀμήχανον, μὴ τῶν αὐτῶν σωμάτων ταῖς αὐταῖς ψυχαῖς ἀποδοθέντων. τὸ δ' αὐτὸ σῶμα τὴν αὐτὴν ψυχὴν ἀπολαβεῖν ἄλλως μὲν ἀδύνατον, κατὰ μόνην δὲ τὴν ἀνάστασιν δυνατόν· ταύτης γὰρ γενομένης καὶ τὸ τῇ φύσει τῶν ἀνθρώπων πρόσφορον ἐπακολουθεῖ τέλος. τέλος δὲ ζωῆς ἔμφρονος καὶ λογικῆς κρίσεως οὐκ ἂν ἁμάρτοι τις εἰπὼν τὸ τούτοις ἀπερισπάστως συνδιαιωνίζειν οἷς μάλιστα καὶ πρώτως ὁ φυσικὸς συνήρμοσται λόγος, τῇ τε θεωρίᾳ τοῦ δόντος καὶ τῶν ἐκείνῳ δεδογ- μένων ἀπαύστως ἐπαγάλλεσθαι· κἂν οἱ πολλοὶ τῶν ἀνθρώπων ἐμπαθέστερον καὶ σφοδρότερον τοῖς τῇδε προσπεπονθότες ἄστοχοι τούτου διατελῶσιν. οὐ γὰρ ἀκυροῖ τὴν κοινὴν ἀποκλήρωσιν τὸ πλῆθος τῶν ἀποπιπτόντων τοῦ προσήκοντος αὐτοῖς τέλους, ἰδια- ζούσης τῆς ἐπὶ τούτοις ἐξετάσεως καὶ τῆς ἑκάστῳ συμμετρου- μένης ὑπὲρ τῶν εὖ ἢ κακῶς βεβιωμένων τιμῆς ἢ δίκης.