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of things; “I built houses for myself,” he says, “I planted gardens and parks, vineyards and pools of water; I got silver and gold for myself, I made for myself male and female singers, flocks and herds.” For no one was so luxurious, no one so glorious, no one so wise, no one such a ruler, no one saw everything proceed so according to his mind. What then? He enjoyed none of these things; but what does he say after all these things? “For vanity,” he says, “of vanities, all is vanity;” not simply vanity, but in the extreme. Let us be persuaded by him, I beseech you, who came to it through experience; let us be persuaded by him, and let us take hold of things where there is no longer vanity, where there is truth, where all things are fixed and firm, where all things are built upon the rock, where there is no old age, nor passing away, where all things flourish, where all things are at their peak, where nothing grows old, or ages, or is near to vanishing. Let us long, I beseech you, genuinely for God, not from fear of Gehenna, but from desire for the kingdom. For what, tell me, is equal to seeing Christ? There is nothing. What is equal to enjoying those good things? There is nothing; and rightly so. For “eye has not seen, nor ear heard, nor has it entered into the heart of man, what God has prepared,” he says, “for those who love him.” Let us be eager to attain those things, let us despise these. Do we not accuse them countless times, saying that human life is nothing? Why are you zealous 62.585 about nothing? why do you undergo toils for nothing? But you see splendid buildings, and does the sight of them deceive you? But look immediately to heaven, look up from the stones and pillars to that beauty, and you will see that these are the works of ants and gnats. Philosophize at the sight; go up to the things in heaven; from there observe the splendid buildings, and you will see they are nothing, but the toys of little children. Have you seen how much finer, how much lighter, how much purer and more transparent the air is, the higher up you ascend? There those who practice almsgiving have their houses, their tabernacles. These things are destroyed at the resurrection, or rather before the resurrection, time coming on has corrupted and destroyed and dissolved them; and even before time, often in their very prime and season either an earthquake has brought them down, or a fire has ruined everything. For not only in the ages of men, but also in buildings there are untimely deaths; and often things that have become rotten with time, when the earth was shaken, remained unshaken; while those that were gleaming, and firmly fixed, and newly built, were shaken down and destroyed by a single thunderclap; and this God ordains, I think, so that we may not think highly of our buildings. Do you wish in another way not to be disheartened? Go to the public buildings, in which you also have an equal share. For there is not, there is no house, however splendid it may be, more splendid than the public buildings. Linger there as long as you wish; those are yours, yours along with the others; they are common, and not private. But these things do not delight, he says. They do not delight, first because of familiarity, and second because of covetousness. Therefore, the pleasure is in covetousness, not in the beauty; therefore, the delight is covetousness, and the wanting to make all things one's own. For how long are we nailed to these things? for how long are we fastened to the earth, and like worms, do we wallow in the mire? God has given us the body from the earth, that we may lead it up to heaven, not that through it we should drag the soul down to earth; it is earthly, but, if I will, it becomes heavenly. See with what great honor He has honored us, entrusting such a work to us. “I have made,” He says, “earth and heaven; I give to you also a work of creation, make the earth heaven; for you are able.” “He who makes all things, and transforms them,” has been said concerning God. But He has also given this authority to men; just as some affectionate father, who is a painter, not only himself, but also wishes to bring his child to

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πραγμάτων· Ὠκοδόμησά μοι οἰκίας, φησὶν, ἐφύτευσα κήπους καὶ παραδείσους, ἀμπελῶνας καὶ κολυμβήθρας ὑδάτων, ἀργύριον καὶ χρυσίον ἐγένετό μοι, ἐποίησά μοι ᾄδοντας καὶ ᾀδούσας, ποίμνια καὶ βουκόλια. Οὐδεὶς γὰρ οὕτως ἐγένετο τρυφηλὸς, οὐδεὶς οὕτως ἔνδοξος, οὐδεὶς οὕτω σοφὸς, οὐδεὶς οὕτως ἄρχων, οὐδεὶς οὕτω κατὰ νοῦν πάντα εἶδεν αὐτῷ προκεχωρηκότα. Τί οὖν; Οὐδὲν τούτων ἀπώνατο· ἀλλὰ τί φησι μετὰ ταῦτα πάντα; Ματαιότης γὰρ, φησὶ, ματαιοτήτων, τὰ πάντα ματαιότης· οὐχ ἁπλῶς ματαιότης, ἀλλὰ καθ' ὑπερβολήν. Πεισθῶμεν αὐτῷ, παρακαλῶ, τῷ διὰ πείρας ἥκοντι· πεισθῶμεν αὐτῷ, καὶ ἐπιλαβώμεθα πραγμάτων, ἔνθα οὐκ ἔτι ματαιότης, ἔνθα ἀλήθεια, ἔνθα πάντα πάγια καὶ βέβαια, ἔνθα πάντα ἐπὶ τῆς πέτρας ᾠκοδόμηται, ἔνθα γῆρας οὐκ ἔνι, οὐδὲ πάροδος, ἔνθα πάντα ἀνθεῖ, ἔνθα πάντα ἀκμάζει, ἔνθα παλαιούμενον οὐδὲν, οὐδὲ γηράσκον, οὐδὲ ἐγγὺς ἀφανισμοῦ. Ποθήσωμεν, παρακαλῶ, γνησίως τὸν Θεὸν, μὴ φόβῳ γεέννης, ἀλλ' ἐπιθυμίᾳ βασιλείας. Τί γὰρ, εἰπέ μοι, τοῦ τὸν Χριστὸν ἰδεῖν ἴσον; Οὐδὲν οὐκ ἔστι. Τί δὲ τοῦ ἀπολαῦσαι τῶν ἀγαθῶν ἐκείνων ἴσον; Οὐκ ἔστιν οὐδέν· εἰκότως. Οὔτε γὰρ ὀφθαλμὸς εἶδε, οὔτε οὖς ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς, φησὶ, τοῖς ἀγαπῶσιν αὐτόν. Ἐκείνων ἐπιτυχεῖν σπουδάσωμεν, καταφρονήσωμεν τούτων. Οὐχὶ μυριάκις αὐτῶν κατηγοροῦμεν, ὅτι οὐδὲν ὁ βίος ὁ ἀνθρώπινος; Τί σπουδάζεις 62.585 περὶ τὸ μηδέν; τί πόνους ὑφίστασαι περὶ τὸ μηδέν; Ἀλλ' ὁρᾷς οἰκοδομὰς λαμπρὰς, καὶ τούτων ἀπατᾷ σε ἡ θέα; Ἀλλ' εὐθέως ἴδε εἰς τὸν οὐρανὸν, ἀνάβλεψον ἀπὸ τῶν λίθων καὶ κιόνων πρὸς ἐκεῖνο τὸ κάλλος, καὶ ὄψει ταῦτα ὅτι μυρμήκων καὶ κωνώπων ἐστὶν ἔργα. Ἐμφιλοσόφησον τῇ θέᾳ· ἄνιθι πρὸς τὰ ἐν τῷ οὐρανῷ· ἐκεῖθεν κατάμαθε τὰς λαμπρὰς οἰκοδομὰς, καὶ ὄψει οὐδὲν οὔσας, ἀλλὰ παίδων ἀθύρματα μικρῶν. Εἶδες πῶς λεπτότερος, πῶς κουφότερος, πῶς καθαρώτερος καὶ διαυγέστερος ὁ ἀὴρ, ὅσῳ ἂν ἀναβαίνῃς εἰς ὕψος; Ἐκεῖ οἱ τὴν ἐλεημοσύνην ἐργαζόμενοι τὰς οἰκίας ἔχουσι, τὰς σκηνάς. Ταῦτα ἐν τῇ ἀναστάσει καταλύεται, μᾶλλον δὲ πρὸ τῆς ἀναστάσεως χρόνος ἐπελθὼν διέφθειρε καὶ ἠφάνισε καὶ διέλυσε· καὶ πρὸ τοῦ χρόνου δὲ ἐν αὐτῇ πολλάκις τῇ ἀκμῇ καὶ τῇ ὥρᾳ ἢ σεισμὸς κατήνεγκεν, ἢ καὶ ἐμπρησμὸς τὸ πᾶν ἐλυμήνατο. Οὐ γὰρ δὴ ἐν ταῖς ἡλικίαις τῶν ἀνθρώπων, ἀλλὰ καὶ ἐν ταῖς οἰκοδομαῖς εἰσιν ἄωροι θάνατοι· καὶ πολλάκις τὰ μὲν σαθρὰ τῷ χρόνῳ γενόμενα, τῆς γῆς τιναχθείσης, ἔμεινεν ἀκλινῆ· τὰ δὲ ἀπαστράπτοντα, καὶ πεπηγότα, καὶ νεοκατασκεύαστα, ὑπὸ βροντῆς μόνης κατεσείσθη καὶ ἀπώλετο· καὶ τοῦτο τοῦ Θεοῦ οἰκονομοῦντος, οἶμαι, ἵνα μὴ μέγα φρονῶμεν ἐν ταῖς οἰκοδομαῖς. Βούλει καὶ ἑτέρως μὴ ἀθυμεῖν, ἐπὶ τὰ κοινὰ ἐλθὲ οἰκοδομήματα, ὧν ἴσον μετέχεις καὶ σύ. Οὐ γάρ ἐστιν, οὐκ ἔστιν οἰκία, κἂν σφόδρα ᾖ λαμπρὰ, τῶν δημοσίων οἰκοδομημάτων λαμπροτέρα. Ἐνδιάτριψον ὅσον χρόνον θέλεις ἐκεῖ· σά ἐστιν ἐκεῖνα, σά ἐστι μετὰ τῶν ἄλλων· κοινά ἐστι, καὶ οὐκ ἴδια. Ἀλλ' οὐ τέρπει ταῦτα, φησίν. Οὐ τέρπει, πρῶτον μὲν τῇ συνηθείᾳ, δεύτερον δὲ τῇ πλεονεξίᾳ. Ἄρα τὸ τερπνὸν ἡ πλεονεξία ἐστὶν, οὐχὶ τὸ κάλλος· ἄρα ἡ τέρψις ἡ πλεονεξία ἐστὶ, καὶ τὸ τὰ πάντων βούλεσθαι ἰδιοποιεῖσθαι. Μέχρι τίνος τούτοις προσηλώμεθα; μέχρι τίνος τῇ γῇ προσπεπήγαμεν, καὶ καθάπερ οἱ σκώληκες, περὶ τὸν βόρβορον ἐγκαλινδούμεθα; Τὸ σῶμα ἡμῖν ἔδωκεν ὁ Θεὸς ἀπὸ γῆς, ἵνα καὶ αὐτὸ εἰς οὐρανὸν ἀναγάγωμεν, οὐχ ἵνα δι' αὐτοῦ καὶ τὴν ψυχὴν εἰς γῆν κατασπῶμεν· γεῶδές ἐστιν, ἀλλ', ἐὰν θέλω, οὐράνιον γίνεται. Ὅρα πόσῃ τετίμηκεν ἡμᾶς τιμῇ, τοιοῦτον ἔργον ἐπιτρέψας ἡμῖν. Ἐποίησα, φησὶν, ἐγὼ γῆν καὶ οὐρανόν· δίδωμι καὶ σοὶ δημιουργίαν, ποίησον τὴν γῆν οὐρανόν· δύνασαι γάρ. Ὁ ποιῶν πάντα, καὶ μετασκευάζων αὐτὰ, περὶ τοῦ Θεοῦ εἴρηται. Ἀλλὰ ταύτην καὶ τοῖς ἀνθρώποις ἔδωκε τὴν ἐξουσίαν· καθάπερ τις πατὴρ φιλόστοργος ζωγραφῶν οὐκ αὐτὸς μόνος, ἀλλὰ καὶ τὸ παιδίον βούλεται ἄγειν εἰς