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uplifted. But see how he comforts her, saying: Your faith has saved you. And yet, if he had drawn her into the midst for the sake of display, he would not have added this; but he says these things at once to teach the ruler of the synagogue to believe, and to proclaim the woman, and through these words providing her with a pleasure and benefit not less than the health of her body. For that he did these things wishing to glorify her and to correct others, but not to show himself brilliant, is clear from this. For he was going to be equally wonderful even without this (for miracles flowed around him more than snowflakes, and he had both wrought and was about to do things much greater than this 57.373); but the woman, if this had not happened, would have gone away unnoticed, deprived of these great praises. For this reason he brought her into the midst and proclaimed her, and cast out her fear (for she came, it says, trembling), and made her be of good courage, and with the health of her body he also gave her other provisions, saying, Go in peace. And when he came into the ruler’s house, and saw the flute-players, and the crowd making a noise, he said: Depart; for the girl is not dead, but sleeps. And they laughed at him. Fine proofs of the rulers of the synagogues, that when one dies, flutes and cymbals raise a lament. What then did Christ do? He cast out all the others, but brought in the parents, so that it might not be possible to say that he healed her in some other way; and before the resurrection, he raises her with his word, saying: The girl is not dead, but sleeps. And he does this in many places. Therefore, just as on the sea he first rebukes the disciples, so also here he casts the tumult out of the mind of those present, at once showing that it is easy for him to raise the dead (which indeed he also did in the case of Lazarus, saying: Lazarus our friend is asleep), and at the same time teaching not to fear death; for it was not death, but had henceforth become sleep. For since he himself was about to die, he prepares his disciples in the bodies of others to be of good courage, and to bear death gently. For with his arrival, death was henceforth sleep. But nevertheless they laughed at him; but he was not indignant at being disbelieved concerning those things in which a little later he was about to work wonders; nor did he rebuke the laughter, so that both he, and the flutes, and the cymbals, and all the other things might become proof of the death. 3. For since for the most part men disbelieve after the miracles have occurred, he forestalls them with their own responses; which indeed happened both in the case of Lazarus, and in the case of Moses. For he says to Moses: What is this in your hand? so that when he sees it has become a serpent, he may not forget that it was a staff before this, but being reminded of his own voice, he may be astonished at what is happening. And in the case of Lazarus he says: Where have you laid him? so that those who said, Come and see, and that He stinks, for he has been dead four days, might no longer be able to disbelieve that he raised a dead man. Having seen, therefore, the cymbals and the crowds, he led them all out, and in the presence of the parents works a miracle, not by introducing another soul, but by bringing back the very one that had departed, and as it were awakening her from sleep. And he takes her by the hand, fully assuring those who saw, so as to prepare the way through sight for faith in the resurrection. For the father said, Lay your hand on her; but he does something more; for he does not lay his hand on her, but also takes hold of her and raises her up, showing that all things are ready for him. And not only does he raise her, but he also commands that food be given, so that what had happened might not seem to be an illusion. And he does not give it himself, but commands them; just as also in the case of Lazarus he said: Loose him, and let him go, and after this he makes him a partaker of the table. For he was always accustomed to establish both, making the proof of the death and of the resurrection with all accuracy. But do not consider for me only the resurrection, but that he also commanded to tell no one; and learn this especially through 57.374 all things, to be free from pride and vainglory; and with this also that

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ἀνεπτερωμένη. Σκόπει δὲ πῶς αὐτὴν παραμυθεῖται λέγων· Ἡ πίστις σου σέσωκέ σε. Καίτοιγε εἰ ἐπιδείξεως ἕνεκεν αὐτὴν εἵλκυσεν εἰς τὸ μέσον, οὐκ ἂν τοῦτο προσέθηκεν· ἀλλ' ὁμοῦ τὸν ἀρχισυνάγωγον παιδεύων πιστεῦσαι, ταῦτά φησι, καὶ τὴν γυναῖκα ἀνακηρύττων, καὶ οὐκ ἐλάττω τῆς τοῦ σώματος ὑγιείας διὰ τῶν ῥημάτων τούτων παρέχων αὐτῇ τὴν ἡδονὴν καὶ τὴν ὠφέλειαν. Ὅτι γὰρ ἐκείνην δοξάσαι βουλόμενος ταῦτα ἐποίει, καὶ ἑτέρους διορθῶσαι, ἀλλ' οὐχ ἑαυτὸν ἀποφῆναι λαμπρὸν, δῆλον ἐντεῦθεν. Αὐτὸς μὲν γὰρ ὁμοίως ἔμελλεν εἶναι θαυμαστὸς καὶ τούτου χωρὶς (ὑπὲρ γὰρ τὰς νιφάδας αὐτὸν περιέῤῥει τὰ θαύματα, καὶ πολλῷ τούτου μείζονα καὶ 57.373 εἰργάσατο καὶ ποιήσειν ἔμελλεν)· ἡ δὲ γυνὴ, εἰ μὴ τοῦτο γέγονε, λαθοῦσα ἂν ἀπῆλθε, τῶν μεγάλων τούτων ἀπεστερημένη ἐπαίνων. ∆ιὰ τοῦτο αὐτὴν εἰς μέσον ἀγαγὼν ἀνεκήρυξε, καὶ τὸ δέος ἐξέβαλε (καὶ γὰρ τρέμουσα, φησὶ, προσῆλθε), καὶ θαῤῥεῖν αὐτὴν παρεσκεύασε, καὶ μετὰ τῆς ὑγιείας τοῦ σώματος καὶ ἕτερα αὐτῇ δέδωκεν ἐφόδια, εἰπὼν, Πορεύου ἐν εἰρήνῃ. Ἐλθὼν δὲ εἰς τὴν οἰκίαν τοῦ ἄρχοντος, καὶ ἰδὼν τοὺς αὐλητὰς, καὶ τὸν ὄχλον θορυβούμενον, ἔλεγεν· Ἀποχωρεῖτε· οὐ γὰρ ἀπέθανε τὸ κοράσιον, ἀλλὰ καθεύδει. Καὶ κατεγέλων αὐτοῦ. Καλά γε τῶν ἀρχισυναγώγων τὰ τεκμήρια, ἐν τῷ ἀποθανεῖν αὐλοὶ καὶ κύμβαλα θρῆνον ἐγείροντες. Τί οὖν ὁ Χριστός; Τοὺς μὲν ἄλλους ἅπαντας ἐξέβαλε, τοὺς δὲ γεγεννηκότας εἰσήγαγεν, ὥστε μὴ ἐγγενέσθαι εἰπεῖν, ὅτι ἄλλως ἐθεράπευσε· καὶ πρὸ τῆς ἀναστάσεως δὲ ἐγείρει τῷ λόγῳ, λέγων· Οὐ τέθνηκε τὸ κοράσιον, ἀλλὰ καθεύδει. Καὶ πολλαχοῦ δὲ τοῦτο ποιεῖ. Ὥσπερ οὖν καὶ ἐπὶ τῆς θαλάττης ἐπιτιμᾷ τοῖς μαθηταῖς πρῶτον· οὕτω δὴ καὶ ἐνταῦθα τὸν θόρυβον ἐκβάλλει τῆς διανοίας τῶν παρόντων, ὁμοῦ καὶ δεικνὺς ὅτι εὔκολον αὐτῷ τοὺς τεθνηκότας ἐγεῖραι (ὃ δὴ καὶ ἐπὶ τοῦ Λαζάρου πεποίηκε, λέγων· Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται), καὶ ἅμα παιδεύων μὴ δεδιέναι τὸν θάνατον· οὐ γὰρ εἶναι θάνατον αὐτὸν, ἀλλ' ὕπνον λοιπὸν γεγενῆσθαι. Ἐπειδὴ γὰρ καὶ αὐτὸς ἔμελλεν ἀποθνήσκειν, ἐν τοῖς ἑτέρων σώμασι προπαρασκευάζει τοὺς μαθητὰς θαῤῥεῖν, καὶ πράως φέρειν τὴν τελευτήν. Καὶ γὰρ αὐτοῦ παραγενομένου λοιπὸν ὕπνος ὁ θάνατος ἦν. Ἀλλ' ὅμως κατεγέλων αὐτοῦ· αὐτὸς δὲ οὐκ ἠγανάκτησεν ἀπιστούμενος ἐφ' οἷς μικρὸν ὕστερον ἔμελλε θαυματουργεῖν· οὐδὲ ἐπετίμησε τῷ γέλωτι, ἵνα καὶ αὐτὸς, καὶ οἱ αὐλοὶ, καὶ τὰ κύμβαλα, καὶ τὰ ἄλλα πάντα ἀπόδειξις γένηται τοῦ θανάτου. γʹ. Ἐπειδὴ γὰρ ὡς τὰ πολλὰ μετὰ τὸ γενέσθαι τὰ θαύματα ἀπιστοῦσιν ἄνθρωποι, προκαταλαμβάνει ταῖς οἰκείαις ἀποκρίσεσιν αὐτούς· ὃ δὴ καὶ ἐπὶ τοῦ Λαζάρου γέγονε, καὶ ἐπὶ τοῦ Μωϋσέως. Καὶ γὰρ Μωϋσῇ φησι· Τί τοῦτο τὸ ἐν τῇ χειρί σου; ἵν' ὅταν ἴδῃ ὄφιν γεγενημένον, μὴ ἐπιλάθηται ὅτι ῥάβδος ἦν πρὸ τούτου, ἀλλὰ τῆς οἰκείας ἀναμνησθεὶς φωνῆς ἐκπλαγῇ τὸ γινόμενον. Καὶ ἐπὶ τοῦ Λαζάρου φησί· Ποῦ τεθείκατε αὐτόν; ἵνα οἱ εἰπόντες, Ἔρχου καὶ ἴδε, καὶ ὅτι Ὄζει, τεταρταῖος γάρ ἐστι, μηκέτι ἀπιστεῖν ἔχωσιν, ὅτι νεκρὸν ἀνέστησεν. Ἰδὼν τοίνυν τὰ κύμβαλα καὶ τοὺς ὄχλους, ἐξήγαγεν ἅπαντας, καὶ παρόντων τῶν γονέων θαυματουργεῖ, οὐχ ἑτέραν ἐπεισάγων ψυχὴν, ἀλλ' αὐτὴν τὴν ἐξελθοῦσαν ἐπανάγων, καὶ ὥσπερ ἐξ ὕπνου διεγείρων. Κατέχει δὲ τῆς χειρὸς, πληροφορῶν τοὺς ὁρῶντας, ὥστε προοδοποιῆσαι διὰ τῆς ὄψεως τῇ πίστει τῆς ἀναστάσεως. Ὁ μὲν γὰρ πατὴρ ἔλεγεν, Ἐπίθες τὴν χεῖρα· αὐτὸς δέ τι πλέον ποιεῖ· οὐ γὰρ ἐπιτίθησιν, ἀλλὰ καὶ κατασχὼν ἀνίστησι, δεικνὺς ὅτι πάντα αὐτῷ ἕτοιμα. Καὶ οὐκ ἀνίστησι μόνον, ἀλλὰ καὶ τροφὴν κελεύει δοῦναι, ἵνα μὴ δόξῃ φάντασμα εἶναι τὸ γεγενημένον. Καὶ οὐκ αὐτὸς δίδωσιν, ἀλλ' ἐκείνοις κελεύει· ὥσπερ καὶ ἐπὶ τοῦ Λαζάρου εἶπε· Λύσατε αὐτὸν, καὶ ἄφετε ὑπάγειν, καὶ μετὰ ταῦτα κοινωνὸν ποιεῖ τῆς τραπέζης. Καὶ γὰρ ἀμφότερα ἀεὶ κατασκευάζειν εἴωθε, καὶ τοῦ θανάτου καὶ τῆς ἀναστάσεως μετὰ ἀκριβείας ἁπάσης τὴν ἀπόδειξιν ποιούμενος. Σὺ δέ μοι μὴ τὴν ἀνάστασιν σκόπει μόνον, ἀλλ' ὅτι καὶ παρήγγειλε μηδενὶ εἰπεῖν· καὶ τοῦτο μάλιστα διὰ 57.374 πάντων παιδεύου, τὸ ἄτυφον καὶ ἀκενόδοξον· καὶ μετὰ τούτου κἀκεῖνο