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but those who have lived well into heaven, and those who have chosen the opposite down into Hades. It is clear, therefore, that he says those things in jest, but these things in earnest. 11.46 And indeed Plutarch, in what he wrote *On the Soul*, also pointed out the judge and the ministers of the court, inserting some such narrative into his writing: "We ourselves," he says, "were present with this Antyllus, along with Sositeles and Heracleon, as he narrated. For when he seemed to the physicians to be at the point of death, having recovered a little from a certain non-violent seizure, he neither did nor said anything else that was deranged, but said that he had died and had been released again and would not die at all from that illness, but also that those who brought him had been rebuked by their lord; for having been sent for Nikandros, they had come bringing him instead of that man; and Nikandros was a shoemaker." He also says that, when Nikandros died, Antyllus was immediately restored to health. 11.47 You have learned, then, through what we have said, what sort of doctrines the philosophers held, and how some of them measured happiness by the belly, while others also took up more perfect arguments, and some thought that the life of men lasts until the grave, while others dreamed up requitals for deeds done in life and pointed out, as was possible in words, the places of punishment full of horror, not leaving even these things free from myths. But it is now time for you 11.48 also to consider the divinely-fitting doctrines of the sacred gospels. These, then, say that the beginning of good things is the fear that is praised: "For the beginning of wisdom is the fear of the Lord," according to Solomon and his father; and the end is the life ordered by the divine laws. For it says, "Blessed are the undefiled in the way, who walk in the law of the Lord; blessed are they who search out 11.49 his testimonies; with their whole heart they will seek him." And this the Savior of all taught also in the divine gospels. For he calls blessed not the rich and the luxurious and those who go with the flow, but the poor in spirit and the meek and the merciful and those who hunger and thirst for righteousness and those who endure suffering for some good, and to those who achieve these and such things he promises the 11.50 kingdom of heaven. And I think it is useful to read to you the laws themselves, written in the form of blessings: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they shall inherit the earth. Blessed are they who hunger and thirst for righteousness, for they shall be filled. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are they who are persecuted for righteousness' sake, for theirs 11.51 is the kingdom of heaven." And the rest, O men, has the same meaning; but these things are sufficient to declare the purpose of the lawgiver, and to what end he taught us to look. For he commanded us to expect neither wealth nor beauty of body and health, but the toils of virtue and the dangers on its behalf 11.52 and its greatest and ineffable prizes. For what speech is sufficient to demonstrate a kingdom of heaven that is indestructible and infinite and a life that is ageless and without sorrow and free from cares? Concerning these things the divine Paul exclaims: "What eye has not seen, and ear has not heard, and has not entered into the heart of man, what things God has prepared for those who love him." And if the eyewitness of these things was not able to speak of what he was counted worthy to see, hardly would another 11.53 dare to speak of the ineffable. And that he too defined the end of good things as eternal life, hear him writing to the Romans: "For when you were slaves of sin, you were free in regard to righteousness. What fruit did you have then in the things of which you are now ashamed? For the end of those things is death; but now, having been set free from sin, and having become slaves to God, you have your fruit to holiness, and the end, eternal life. For the

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ἀλλ' εἰς οὐρανὸν μὲν τὰς εὖ βεβιωκυίας, κάτω δὲ εἰς Ἅιδου τὰς τἀναντία προελομένας. ∆ῆλος τοίνυν ἐστίν, ὡς ἐκεῖνα μὲν παίζων, ταῦτα δὲ λέγει σπουδάζων. 11.46 Καὶ μέντοι καὶ ὁ Πλούταρχος, ἐν οἷς Περὶ ψυχῆς ἔγραψε, καὶ τὸν δικαστὴν ὑπέδειξε καὶ τοῦ δικαστηρίου τοὺς ὑπηρέτας, διήγημά τι τοιοῦτον ἐνθεὶς τῷ ξυγγράμματι· "Ἀντύλλῳ" φησί "τούτῳ καὶ αὐτοὶ παρῆμεν ἅμα Σωσιτέλει καὶ Ἡρακλέωνι διηγουμένῳ. Ὡς γὰρ ἀβιώτως ἔχειν ἐδόκει τοῖς ἰατροῖς, ἀνε νεχθεὶς μικρὸν ἔκ τινος οὐ βιαίου καταφορᾶς, ἄλλο μὲν οὔτε ἔπραξεν οὔτε εἶπε παρακινητικόν, ἔλεγε δὲ τεθνάναι καὶ πάλιν ἀφεῖσθαι καὶ μὴ τεθνήξεσθαι τὸ παράπαν ὑπὸ τῆς ἀρρωστίας ἐκείνης, ἀλλὰ καὶ κακῶς ἀκηκοέναι τοὺς ἀγαγόντας αὐτὸν ὑπὸ τοῦ κυρίου· πεμφθέντας γὰρ ἐπὶ Νικανδᾶν, αὐτὸν ἥκειν ἀντ' ἐκείνου κομίζοντας· ὁ δὲ Νικανδᾶς ἦν σκυτοτόμος." Λέγει δὲ καὶ ὡς, τοῦ Νικανδᾶ τελευτήσαντος, παραυτίκα ὁ Ἄντυλλος ἐρρώσθη. 11.47 Ὁποῖα μὲν οὖν τῶν φιλοσόφων τὰ δόγματα, καὶ ὡς οἱ μὲν αὐτῶν τῇ γαστρὶ τὴν εὐδαιμονίαν ἐμέτρησαν, οἱ δὲ καὶ τελειοτέ ρων ἥψαντο λόγων, καὶ οἱ μὲν μέχρι τῶν τάφων ἐνόμισαν εἶναι τῶν ἀνθρώπων τὸν βίον, οἱ δὲ καὶ τὰς τῶν βεβιωμένων ὠνειροπό λησαν ἀντιδόσεις καὶ ὑπέδειξαν, ὡς ἐνῆν τῷ λόγῳ, τὰ φρίκης γέμοντα κολαστήρια, οὐδὲ ταῦτα τῶν μύθων καταλελοιπότες ἐλεύθερα, δι' ὧν εἰρήκαμεν, μεμαθήκατε. Ὥρα δὲ λοιπὸν ὑμᾶς 11.48 καὶ τὰ θεοπρεπῆ τῶν ἱερῶν εὐαγγελίων δόγματα θεωρῆσαι. Ἀρχὴν τοίνυν τῶν ἀγαθῶν οὗτοί γε εἶναί φασι τὸν ἐπαινούμενον φόβον· "Ἀρχὴ γὰρ σοφίας φόβος Κυρίου", κατά γε τὸν Σολο μῶντα καὶ τὸν ἐκείνου πατέρα· τέλος δὲ τὸν τοῖς θείοις νόμοις διακοσμούμενον βίον· "Μακάριοι" γάρ φησιν "οἱ ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενοι ἐν νόμῳ Κυρίου· μακάριοι οἱ ἐξερευνῶντες 11.49 τὰ μαρτύρια αὐτοῦ· ἐν ὅλῃ καρδίᾳ ἐκζητήσουσιν αὐτόν." Τοῦτο δὲ κἀν τοῖς θείοις εὐαγγελίοις ὁ τῶν ὅλων Σωτὴρ ἐξεπαίδευσεν. Μακαρίζει γὰρ οὐ τοὺς πλουτοῦντας καὶ τρυφῶντας καὶ κατὰ ῥοῦν φερομένους, ἀλλὰ τοὺς πτωχοὺς τῷ πνεύματι καὶ τοὺς πραεῖς καὶ τοὺς ἐλεήμονας καὶ τοὺς πεινῶντας καὶ διψῶντας τὴν δικαιοσύνην καὶ τοὺς ὑπὲρ ἀγαθοῦ τινος κακῶς πάσχειν ἀνεχομέ νους, καὶ τοῖς ταῦτα καὶ τὰ τοιαῦτα κατορθοῦσιν ὑπισχνεῖται τῶν 11.50 οὐρανῶν τὴν βασιλείαν. Προύργου δὲ οἶμαι καὶ αὐτοὺς ὑμῖν τοὺς ἐν εὐφημίας εἴδει γραφέντας ἀναγνῶναι νόμους· "Μακά ριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. Μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθή σονται. Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. Μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ Θεοῦ κληθή σονται. Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν 11.51 ἐστιν ἡ βασιλεία τῶν οὐρανῶν." Καὶ τἄλλα δέ, ὦ ἄνδρες, τὴν αὐτὴν ἔχει διάνοιαν· ἀλλ' ἀρκεῖ καὶ ταῦτα δηλῶσαι τὸν τοῦ νομοθέτου σκοπόν, καὶ πρὸς ποῖον ἡμᾶς ἀφορᾶν ἐδίδαξε τέλος. Οὔτε γὰρ πλοῦτον καραδοκεῖν ἐκέλευσεν οὔτε σώματος ὥραν καὶ ὑγείαν, ἀλλὰ τῆς ἀρετῆς τοὺς ἱδρῶτας καὶ τοὺς ὑπὲρ ταύτης 11.52 κινδύνους καὶ τὰ μέγιστα αὐτῆς ἆθλα καὶ ἄρρητα. Τίς γὰρ ἱκα νὸς λόγος τεκμηριῶσαι βασιλείαν οὐρανῶν ἀνώλεθρόν τε καὶ ἄπειρον καὶ βίον ἀγήρω καὶ ἄλυπον καὶ φροντίδων ἐλεύθερον; περὶ τούτων ὁ θεσπέσιος Παῦλος βοᾷ· "Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν." Εἰ δὲ ὁ τούτων αὐτό πτης οὐκ ἴσχυσεν εἰπεῖν, ἅπερ ἰδεῖν ἠξιώθη, σχολῇ γ' ἂν ἄλλος 11.53 τῶν ἀφράστων κατατολμήσοι. Ὅτι δὲ καὶ οὗτος τέλος ὡρίσατο τῶν ἀγαθῶν τὴν ζωὴν τὴν αἰώνιον, ἀκούσατε αὐτοῦ Ῥωμαίοις γράφοντος· "Ὅτε γὰρ ἦτε δοῦλοι τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ. Τίνα οὖν καρπὸν εἴχετε τότε, ἐφ' οἷς νῦν ἐπαι σχύνεσθε; Τὸ μὲν γὰρ τέλος ἐκείνων θάνατος· νυνὶ δέ, ἐλευθε ρωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ, ἔχετε τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν, τὸ δὲ τέλος ζωὴν αἰώνιον. Τὰ γὰρ