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boasting in their power, mocking and assailing them, because they trust in shadows, and are proud of smoke. And he said well, He shall not give the price of the redemption of his soul; for the price of a soul is not even the whole world. Wherefore He also said: What is a man profited, if he shall gain the whole world, and lose his own soul? But that you may learn that not even the whole world is the price of a soul, hear what Paul says about other saints: They wandered about in sheepskins, in goatskins, being destitute, afflicted, tormented, of whom the world was not worthy. For indeed the world exists for the sake of the soul. Therefore, just as a father would not choose the house instead of his child, so neither would God choose the world instead of the soul; but there is need of deeds, and of right actions. Do you wish to learn how great is the price of our souls? When the Only-Begotten was about to redeem it, He gave not the world, not man, not earth, not sea, but His own precious blood. Wherefore Paul also said: You were bought with a price; do not become slaves of men. Have you seen the greatness of the price? When, therefore, you lose what was bought for so much, how then will you be able to purchase it? For Christ, having been raised from the dead, dies no more. Have you seen the preciousness of the price? Have you seen the dignity of the soul? Do not, therefore, despise it, nor make it a captive. And he labored for ever, and shall live to the end. Another interpreter says, And he ceased for ever. Another, Having rested in this age, he will continue living for ever. For since he spoke of the rich, since he spoke of the powerful, and showed that there is no gain from them, he speaks next about those who have lived in virtue, about those in labor and hardship, anointing the athletes of philosophy. Do not tell me this, he says, that he had toil and labor; but consider the fruit, that a man becomes immortal, that an immortal life will succeed, a life having no end. How much better, then, having labored a little here, to reap eternal rest, than, having gratified oneself for a short time, to be always in pains? Then, showing that not only there are the rewards and the crowns, but also from here the preludes of the prizes, he adds, saying: He shall not 55.230 see destruction, when he sees wise men dying. Do not tell me: You speak only of future things. Here I give you the pledges of the crowns, or rather, the earnest-money itself, and the prizes. How, and in what manner? Because he who philosophizes, and is sustained by the hopes of future things, will not even consider death to be death; but seeing the dead man lying before his eyes, such a one will not suffer the same as the many, contemplating the crowns, the rewards, the ineffable good things, which eye has not seen, and ear has not heard, that life, the choir with the angels. Therefore, just as the farmer, seeing the grain dissolving, does not fall down, nor become downcast, but then especially rejoices and is glad, knowing that that dissolution becomes the beginning of a better birth, and the cause of a greater crop; so also the righteous man, priding himself in his right actions, and expecting the kingdom each day, when he sees death lying before his eyes, is not distressed, like the many, is not disturbed, and is not troubled; for he knows that death for those who have lived rightly is a removal to better things, and a journey to better things, and a race to the crowns. But whom does he call wise? Not those who are truly wise, but those who are considered wise. But it seems to me that he means the wise from without, satirizing them from this also, that thinking themselves to be wise, they became fools, having philosophized nothing about the resurrection. When, therefore, he sees those philosophers perishing, being lamented, being wept for, being sent forth with wailing, then he himself will suffer nothing of the sort, but will be superior to such darts, being sustained by good hopes, and knowing that this corruption is not an annihilation of substance, but of the

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ἐπὶ τῇ δυνάμει αὐτῶν καυχώμενοι, καταγελῶν αὐτῶν καὶ καθαπτόμενος, ὅτι σκιαῖς πεποίθασι, καὶ ἐπὶ καπνῷ μέγα φρονοῦσι. Καὶ καλῶς εἶπε, Τιμὴν τῆς λυτρώσεως τῆς ψυχῆς αὐτοῦ οὐ δώσει· τιμὴ γὰρ ψυχῆς οὐδὲ ὁ κόσμος ὅλος. ∆ιὸ καὶ ἔλεγε· Τί ὠφελεῖται ἄνθρωπος, ἐὰν τὸν κόσμον ὅλον κερδάνῃ, τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; Ἵνα δὲ μάθῃς, ὅτι οὐδὲ ὁ κόσμος ὅλος ψυχῆς τιμὴ, ἄκουσον καὶ περὶ ἑτέρων ἁγίων τί φησιν ὁ Παῦλος· Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὧν οὐκ ἦν ἄξιος ὁ κόσμος. Καὶ γὰρ διὰ τὴν ψυχὴν ὁ κόσμος. Ὥσπερ οὖν οὐκ ἂν ἕλοιτο πατὴρ τὴν οἰκίαν ἀντὶ τοῦ παιδὸς, οὕτως οὐδὲ ὁ Θεὸς τὸν κόσμον ἀντὶ τῆς ψυχῆς· ἀλλ' ἔργων χρεία, καὶ κατορθωμάτων. Βούλει μαθεῖν, ὅση τῶν ἡμετέρων ψυχῶν ἡ τιμή; Μέλλων αὐτὴν ὁ Μονογενὴς λυτροῦσθαι, οὐ κόσμον ἔδωκεν, οὐκ ἄνθρωπον, οὐ γῆν, οὐ θάλατταν, ἀλλὰ τὸ αἷμα αὐτοῦ τὸ τίμιον. ∆ιὸ καὶ ὁ Παῦλος ἔλεγε· Τιμῆς ἠγοράσθητε, μὴ γίνεσθε δοῦλοι ἀνθρώπων. Εἶδες τιμῆς μέγεθος; Ὅταν τοίνυν τὴν τοσούτου ἀγορασθεῖσαν ἀπολέσῃς, πῶς λοιπὸν αὐτὴν σὺ ὠνήσασθαι δυνήσῃ; Χριστὸς γὰρ ἐγερθεὶς ἐκ νεκρῶν, οὐκέτι ἀποθνήσκει. Εἶδες τὸ πολυτελὲς τῆς τιμῆς; εἶδες τὸ ἀξίωμα τῆς ψυχῆς; Μὴ τοίνυν αὐτῆς καταφρόνει, μηδὲ αἰχμάλωτον ποίει. Καὶ ἐκοπίασεν εἰς τὸν αἰῶνα, καὶ ζήσεται εἰς τέλος. Ἕτερος ἑρμηνευτής φησι, Καὶ ἐπαύσατο εἰς τὸν αἰῶνα. Ἄλλος, Ἀναπαυσάμενος τῷ αἰῶνι τούτῳ, ζῶν εἰς αἰῶνα διατελέσει. Ἐπειδὴ γὰρ εἶπε περὶ τῶν πλουτούντων, ἐπειδὴ εἶπε περὶ τῶν δυναστῶν, καὶ ἔδειξεν, ὅτι οὐδὲν ἐκεῖθεν κέρδος ἐστὶ, λέγει λοιπὸν περὶ τῶν ἐν ἀρετῇ βεβιωκότων, περὶ τῶν ἐν πόνῳ καὶ ταλαιπωρίᾳ, ἀλείφων τοὺς ἀθλητὰς τῆς φιλοσοφίας. Μὴ γάρ μοι λέγε τοῦτο, φησὶν, ὅτι κόπον ἔσχε καὶ μόχθον· ἀλλ' ἐννόησον τὸν καρπὸν, ὅτι ἄνθρωπος ἀθάνατος γίνεται, ὅτι ζωὴ ἀθάνατος διαδέξεται, ζωὴ τέλος οὐκ ἔχουσα. Πόσῳ τοίνυν βέλτιον, μικρὸν ἐνταῦθα πονέσαντας, αἰώνιον καρποῦσθαι ἄνεσιν, ἢ χαρισάμενον ἑαυτῷ μικρὸν διαπαντὸς ἐν ὀδύναις εἶναι; Εἶτα δεικνὺς ὡς οὐκ ἐκεῖ μόνον τὰ τῶν βραβείων καὶ τὰ τῶν στεφάνων, ἀλλὰ καὶ ἐντεῦθεν τὰ προοίμια τῶν ἐπάθλων, ἐπάγει λέγων· Οὐκ 55.230 ὄψεται καταφθορὰν, ὅταν ἴδῃ σοφοὺς ἀποθνήσκοντας. Μὴ γάρ μοι λέγε· Τὰ μέλλοντα λέγεις μόνον. Ἐνταῦθά σοι δίδωμι τὰ ἐνέχυρα τῶν στεφάνων, μᾶλλον δὲ αὐτὸν τὸν ἀῤῥαβῶνα, καὶ τὰ ἔπαθλα. Πῶς, καὶ τίνι τρόπῳ; Ὅτι ὁ φιλοσοφῶν, καὶ ταῖς τῶν μελλόντων ἐλπίσιν ὀρθούμενος, οὐδὲ τὸν θάνατον ἡγήσεται θάνατον· ἀλλ' ὁρῶν πρὸ τῶν ὀφθαλμῶν κείμενον τὸν τεθνηκότα, οὐ πείσεται τὰ τῶν πολλῶν ὁ τοιοῦτος, τοὺς στεφάνους ἀναλογιζόμενος, τὰ βραβεῖα, τὰ ἀπόῤῥητα ἀγαθὰ, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσε, τὴν ζωὴν ἐκείνην, τὴν μετ' ἀγγέλων χορείαν. Ὥσπερ οὖν ὁ γηπόνος τὸν σῖτον διαλυόμενον ὁρῶν, οὐ καταπίπτει, οὐδὲ κατηφὴς γίνεται, ἀλλὰ τότε μάλιστα χαίρει καὶ γέγηθεν, εἰδὼς ὅτι ἡ διάλυσις ἐκείνη βελτίονος γίνεται γενέσεως ἀρχὴ, καὶ πλείονος ὑπόθεσις φορᾶς· οὕτω καὶ ὁ δίκαιος κατορθώμασι κομῶν, καὶ τὴν βασιλείαν καθ' ἑκάστην προσδοκῶν τὴν ἡμέραν, ὅταν ἴδῃ τὸν θάνατον πρὸ τῶν ὀφθαλμῶν κείμενον, οὐκ ἀλύει, καθάπερ οἱ πολλοὶ, οὐ θορυβεῖται, καὶ ταράττεται· οἶδε γὰρ, ὅτι θάνατος τοῖς ὀρθῶς βεβιωκόσι μετάστασίς ἐστιν ἐπὶ τὰ βελτίω, καὶ ἀποδημία πρὸς τὰ ἀμείνω, καὶ δρόμος ἐπὶ τοὺς στεφάνους. Τίνας δὲ λέγει σοφούς; Οὐ τοὺς ὄντως σοφοὺς, ἀλλὰ τοὺς νομιζομένους σοφούς. Ἐμοὶ δὲ δοκεῖ τοὺς τῶν ἔξωθεν σοφοὺς λέγειν, κωμῳδῶν αὐτοὺς καὶ ἐντεῦθεν, ὅτι δοκοῦντες εἶναι σοφοὶ, ἐμωράνθησαν, οὐδὲν περὶ ἀναστάσεως φιλοσοφήσαντες. Ὅταν οὖν ἴδῃ τοὺς φιλοσόφους ἐκείνους ἀπολλυμένους, θρηνουμένους, δακρυομένους, μετὰ οἰμωγῆς ἐκπεμπομένους, τότε αὐτὸς οὐδὲν πείσεται τοιοῦτον, ἀλλὰ ἀνώτερος ἔσται τῶν τοιούτων βελῶν, ταῖς χρησταῖς ἐλπίσιν ὀρθούμενος, καὶ εἰδὼς ὅτι ἡ διαφθορὰ αὕτη οὐκ ἔστι τῆς οὐσίας ἀναίρεσις, ἀλλὰ τῆς