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an expenditure of mortality, and a consumption of corruption. For this death does not destroy the body, but consumes corruption; since its substance remains, rising with greater glory, but not for all. For the resurrection will be common to all, but the resurrection with glory will be for those who have lived rightly. The senseless and the foolish shall perish together, and shall leave their riches to strangers. And their tombs are their houses for ever, their dwelling places for generation and generation; they have called their lands after their own names. Another says, The inward parts of their houses are for ever. Another, Their dwellings for a generation, having named their lands after their own names; but the Hebrew, Aleadamoth, said this. 6. Do you see how not from the things to come, but also from the things happening here, he turns them away from evil and greed, and leads them toward virtue, putting an end to the madness concerning money, and calling foolish those who are terrified about present things, and proving this through the facts? For what is more foolish, tell me, than a man who labors, and suffers hardship, and gathers so much, so that others may revel in his labors? and what is worse than this vain labor, when he himself departs, having borne the sweat and endured the toils, but provides the 55.231 enjoyment to others, and not even to his own or acquaintances, but often even to enemies and adversaries? For this reason he did not say, to others, but, They shall leave their riches to strangers. And what does this mean, The senseless and the foolish shall perish together? Together with those mentioned before, he says. Here he seems to me to be moving the discourse concerning the impious, those who are terrified about present things and who philosophize nothing about the things to come, calling them foolish for this reason. For if you believe there is nothing after this, for what reason do you strike yourself and suffer hardship, gathering countless sums of money from everywhere, enduring the labors but not partaking of the enjoyment? And their tombs, their house for ever. This he says according to their supposition. Their dwelling places for generation and generation; they have called their lands after their own names. What could be worse than this folly, to consider tombs a perpetual house, to be ambitious about these things? At any rate, many have often made their tombs more splendid than their houses. For they labor and suffer either for their enemies, or for the worm and the dust, spending these things on what is of no use. For such is the mindset of those who hope for nothing in the future. But here it comes upon me to groan, that many even of those who hope for the things to come, in this imitate those who have no hope for the things to come, building tombs, and making splendid monuments, and burying gold, and passing on their possessions to others, being in this respect worse than them. For the one who expects nothing after this, even if irrationally himself, yet because he expects nothing, labors for present things; but you, O man, who know the life to come, and those ineffable good things, according to that saying of the gospel, that Then the righteous will shine forth as the sun, what excuse could you have? what defense? and what punishment would you not justly undergo, consuming everything here on dust, on ashes, on monuments, on enemies, on adversaries? They have called their lands after their own names. Behold also another form of folly, to attach their own names to buildings, and fields, and baths, and to think they reap the greatest consolation from this, and to pursue the shadow instead of the truth. For if you love a perpetual memory, do not attach your name to buildings, O man, but raise up trophies of right actions, which

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θνητότητος δαπάνη, καὶ τῆς φθορᾶς ἀνάλωμα. Ὁ γὰρ θάνατος οὗτος οὐ τὸ σῶμα ἀπόλλυσιν, ἀλλὰ τὴν φθορὰν δαπανᾷ· ὡς ἥ γε οὐσία μένει μετὰ πλείονος ἀνισταμένη τῆς δόξης, ἀλλ' οὐχὶ πάντων. Ἡ μὲν γὰρ ἀνάστασις κοινὴ πάντων ἔσται, ἡ δὲ μετὰ δόξης ἀνάστασις τῶν ὀρθῶς βεβιωκότων. Ἐπὶ τὸ αὐτὸ ἄφρων καὶ ἄνους ἀπολοῦνται, καὶ καταλείψουσιν ἀλλοτρίοις τὸν πλοῦτον αὐτῶν. Καὶ οἱ τάφοι αὐτῶν, οἰκίαι αὐτῶν εἰς τὸν αἰῶνα, σκηνώματα αὐτῶν εἰς γενεὰν καὶ γενεάν· ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν αὐτῶν. Ἄλλος φησὶ, Τὰ ἐντὸς τῶν οἰκιῶν αὐτῶν εἰς τὸν αἰῶνα. Ἄλλος, Τὰς κατασκηνώσεις αὐτῶν εἰς γενεὰν, ὀνομάσαντες ἐπ' ὀνόμασιν αὐτῶν τὰς γαίας· ὁ δὲ Ἑβραῖος, Ἀληαδαμὼθ, τοῦτο εἶπεν. ςʹ. Εἶδες πῶς οὐκ ἀπὸ τῶν μελλόντων, ἀλλὰ καὶ ἀπὸ τῶν ἐνταῦθα συμβαινόντων, ἀπάγει κακίας καὶ πλεονεξίας, καὶ χειραγωγεῖ πρὸς ἀρετὴν, καταλύων τὴν περὶ τὰ χρήματα μανίαν, καὶ τοὺς πρὸς τὰ παρόντα ἐπτοημένους ἀνοήτους καλῶν, καὶ διὰ τῶν πραγμάτων τοῦτο ἀποδεικνύς; Τί γὰρ ἀνοητότερον, εἰπέ μοι, ἀνθρώπου πονοῦντος, καὶ ταλαιπωρουμένου, καὶ τοσαῦτα συνάγοντος, ὥστε ἑτέρους ἐντρυφᾷν τοῖς αὐτοῦ πόνοις; τί δὲ τῆς ματαιοπονίας ταύτης χεῖρον, ὅταν αὐτὸς μὲν ἀπέλθῃ τοὺς ἱδρῶτας ἀνασχόμενος, καὶ τοὺς καμάτους ὑπομείνας, ἑτέροις δὲ παρέχῃ τὴν 55.231 ἀπόλαυσιν, καὶ οὐδὲ οἰκείοις τισὶ καὶ γνωρίμοις, ἀλλὰ καὶ πολλάκις ἐχθροῖς καὶ πολεμίοις; ∆ιὰ τοῦτο οὐκ εἶπεν, Ἑτέροις, ἀλλ', Ἀλλοτρίοις καταλείψουσι τὸν πλοῦτον αὐτῶν. Τί δέ ἐστιν, Ἐπὶ τὸ αὐτὸ ἄφρων καὶ ἄνους ἀπολοῦνται; Μετὰ τῶν ἔμπροσθεν εἰρημένων, φησί. Ἐνταῦθά μοι τὸν περὶ τῶν ἀσεβῶν δοκεῖ κινεῖν λόγον, τῶν πρὸς τὰ παρόντα ἐπτοημένων, καὶ οὐδὲν περὶ τῶν μελλόντων φιλοσοφούντων, ἀνοήτους καὶ ἐντεῦθεν καλῶν. Εἰ γὰρ μηδὲν ἡγῇ μετὰ ταῦτα εἶναι, τίνος ἕνεκεν σαυτὸν κόπτεις καὶ ταλαιπωρῇ, μυρία συνάγων πανταχόθεν χρήματα, καὶ τοὺς μὲν πόνους ὑπομένων, τῆς δὲ ἀπολαύσεως οὐ μετέχων; Καὶ οἱ τάφοι αὐτῶν, οἰκία αὐτῶν εἰς τὸν αἰῶνα. Τοῦτο κατὰ τὴν ὑπόνοιαν ἐκείνων φησί. Σκηνώματα αὐτῶν εἰς γενεὰν καὶ γενεάν· ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν αὐτῶν. Τί ταύτης τῆς ἀνοίας γένοιτ' ἂν χεῖρον, τὸ τοὺς τάφους οἰκίαν νομίζειν διηνεκῆ, τὸ φιλοτιμεῖσθαι περὶ ταῦτα; Πολλοὶ γοῦν πολλάκις τοὺς τάφους τῶν οἰκιῶν λαμπροτέρους εἰργάσαντο. Ἢ γὰρ τοῖς πολεμίοις πονοῦσι καὶ ταλαιπωροῦνται, ἢ τῷ σκώληκι καὶ τῇ κόνει, εἰς οὐδὲν δέοντα ταῦτα ἀναλίσκοντες. Τοιαύτη γὰρ τῶν οὐδὲν περὶ τῶν μελλόντων ἐλπιζόντων ἡ φρόνησις. Ἀλλ' ἐνταῦθά μοι στενάξαι ἔπεισιν, ὅτι πολλοὶ καὶ τῶν τὰ μέλλοντα ἐλπιζόντων, κατὰ τοῦτο ἐκείνους μιμοῦνται, τοὺς οὐδεμίαν περὶ τῶν μελλόντων ἔχοντας ἐλπίδα, τάφους οἰκοδομοῦντες, καὶ λαμπρὰ σήματα ποιοῦντες, καὶ χρυσίον κατορύττοντες, καὶ εἰς ἑτέρους τὰ ὄντα παραπέμποντες, κατὰ τοῦτο ἐκείνων χείρους ὄντες. Ὁ μὲν γὰρ οὐδὲν προσδοκῶν μετὰ ταῦτα, εἰ καὶ αὐτὸς ἀλόγως, ἀλλ' ὅμως διὰ τὸ μηδὲν προσδοκᾷν, περὶ τὰ παρόντα φιλοπονεῖται· σὺ δὲ ὁ τὴν μέλλουσαν ζωὴν εἰδὼς, ἄνθρωπε, καὶ τὰ ἀγαθὰ ἐκεῖνα τὰ ἀπόῤῥητα, κατὰ τὴν ῥῆσιν ἐκείνην τὴν εὐαγγελικὴν, ὅτι Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος, ποίαν ἂν σχοίης συγγνώμην; τίνα ἀπολογίαν; ποίαν δὲ οὐκ ἂν ὑποσταίης δικαίως κόλασιν, πάντα ἐνταῦθα καταδαπανῶν εἰς τὴν κόνιν, εἰς τὴν τέφραν, εἰς τὰ σήματα, εἰς τοὺς πολεμίους, εἰς τοὺς ἐχθρούς; Ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν αὐτῶν. Ἰδοὺ καὶ ἑτέρας ἀνοίας εἶδος, τὸ περιτιθέναι τὰς προσηγορίας αὐτῶν οἰκοδομήμασι, καὶ ἀγροῖς, καὶ λουτροῖς, καὶ μεγίστην ἐντεῦθεν καρποῦσθαι παραμυθίαν νομίζειν, καὶ τὴν σκιὰν διώκειν ἀντὶ τῆς ἀληθείας. Εἰ γὰρ μνήμης ἐρᾷς διηνεκοῦς, μὴ ὀνόματα περιθῇς οἰκοδομήμασιν, ἄνθρωπε, ἀλλ' ἀνάστησον τρόπαια κατορθωμάτων, ἃ