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learn that he cast out of the house those who were wailing, and showed them to be unworthy of such a sight; and do not go out with the flute-players, but remain with Peter and John and James. For if he cast them out then, much more so now. For then it was not yet clear that death had become a sleep; but now this is clearer than the sun itself. But has he not raised your little daughter now? But he will certainly raise her, and with greater glory. For that one, having been raised, died again; but yours, if she rises, remains immortal from then on. Let no one, then, beat the breast any longer, nor wail, nor slander the achievement of Christ. For indeed he has conquered death. Why then do you wail excessively? The thing has become a sleep. Why do you lament and weep? For if even Greeks did this, one should laugh at them; but when a believer acts unseemly in these matters, what defense is there? what pardon will there be for those who act so foolishly, and this after so much time and clear proof of the resurrection? But you, as if hastening to increase the accusation, even bring us Greek mourning women, inflaming the passion, and stirring up the furnace, and do you not hear Paul saying: What harmony has Christ with Belial? Or what part has a believer with an unbeliever? And even the children of the Greeks, who know nothing of resurrection, still find words of consolation, saying: 'Bear it nobly; for it is not possible to undo what has happened, nor to correct it with wailing;' but you, who hear things more philosophical and better than these, are you not ashamed to act more unseemly than they? For we do not say, 'Bear it nobly, because it is not possible to undo what has happened;' but, 'Bear it nobly; for she will certainly rise again; the child is sleeping, and has not died; she is at rest, and has not perished.' For resurrection will succeed it, and eternal life, and immortality, and an angelic lot. Do you not hear the psalm saying, 'Return, my soul, to your rest, for the Lord has dealt bountifully with you'? God calls the thing a benefit, and you wail? And what more would you have done, if you were an enemy and foe of the deceased? For if one must wail, one must wail for the devil. Let him beat his breast, let him lament, because we are on our way to greater goods. This wailing is worthy of his wickedness, not of you who are about to be crowned and to rest. For death is a calm harbor. Consider then how many evils the present life is full of; consider how many times you yourself have cursed the present life. For things are proceeding for the worse, and from the beginning you were allotted no small condemnation. For 'in pain you will bear children,' he says; and, 'In the sweat of your face you will eat your bread;' and, 'In the world you will have tribulation.' But about the things there, nothing of the sort has been said, but entirely the opposite, that 'Pain, sorrow, and sighing have fled away;' and that 'They will come from the east and from the west, and will recline in the bosoms of Abraham, and Isaac, and Jacob;' and that the things there are a spiritual bridal chamber, and bright lamps, and a removal to heaven. 4. Why then do you shame the one who has departed? why do you prepare others to fear and tremble at death? why do you cause many to accuse God, as having wrought great and terrible things? or rather why after this do you call the poor, and entreat priests to pray? That the deceased may depart into 57.375 rest, he says, that he may have a merciful judge. For these things then you wail and shriek? Are you not then fighting and warring with yourself, preparing a storm for yourself over the very things for which he departed into the harbors? 'And what am I to do?' he says; 'such is nature.' The crime is not of nature, nor a consequence of the thing itself; but it is we who turn everything upside down, we who become effeminate, and betray our own nobility, and make the unbelievers worse. For how shall we discourse to another about immortality? how shall we persuade the pagan, when we fear and shudder at death more than he does? Many at least among the Greeks, although knowing nothing about immortality, have been crowned when their children departed, and appeared dressed in white, that they might reap present glory; but you not even for the sake of

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μάνθανε, ὅτι τοὺς κοπτομένους ἔξω τῆς οἰκίας ἐξέβαλε, καὶ ἀναξίους τῆς τοιαύτης θεωρίας ἀπέφηνε· καὶ μὴ ἐξέλθῃς μετὰ τῶν αὐλούντων, ἀλλὰ μένε μετὰ Πέτρου καὶ Ἰωάννου καὶ Ἰακώβου. Εἰ γὰρ τότε ἐξέβαλεν ἐκείνους ἔξω, πολλῷ μᾶλλον νῦν. Τότε μὲν γὰρ οὔπω δῆλος ὁ θάνατος ἦν ὕπνος γεγενημένος· νῦν δὲ καὶ αὐτοῦ τοῦ ἡλίου τοῦτο φανερώτερον. Ἀλλ' οὐκ ἤγειρέ σου τὸ θυγάτριον νῦν; Ἀλλὰ πάντως ἐγερεῖ, καὶ μετὰ πλείονος τῆς δόξης. Ἐκεῖνο μὲν γὰρ ἀναστὰν πάλιν ἀπέθανε· τὸ δὲ σὸν ἐὰν ἀναστῇ, μένει λοιπὸν ἀθάνατον ὄν. Μηδεὶς τοίνυν κοπτέσθω λοιπὸν, μηδὲ θρηνείτω, μηδὲ τὸ κατόρθωμα τοῦ Χριστοῦ διαβαλλέτω. Καὶ γὰρ ἐνίκησε τὸν θάνατον. Τί τοίνυν περιττὰ θρηνεῖς; Ὕπνος τὸ πρᾶγμα γέγονε. Τί ὀδύρῃ καὶ κλαίεις; Τοῦτο γὰρ εἰ καὶ Ἕλληνες ἐποίουν, καταγελᾷν ἔδει· ὅταν δὲ ὁ πιστὸς ἐν τούτοις ἀσχημονῇ, ποία ἀπολογία; τίς ἔσται συγγνώμη τοιαῦτα ἀνοηταίνουσι, καὶ ταῦτα μετὰ χρόνον τοσοῦτον καὶ σαφῆ τῆς ἀναστάσεως ἀπόδειξιν; Σὺ δὲ ὥσπερ αὐξῆσαι τὸ ἔγκλημα σπεύδων, καὶ θρηνῳδοὺς ἡμῖν ἄγεις Ἑλληνίδας γυναῖκας, ἐξάπτων τὸ πάθος, καὶ τὴν κάμινον διεγείρων, καὶ οὐκ ἀκούεις τοῦ Παύλου λέγοντος· Τίς συμφώνησις Χριστῷ πρὸς Βελίαρ; ἢ τίς μερὶς πιστῷ μετὰ ἀπίστου; Καὶ παῖδες μὲν Ἑλλήνων οἱ μηδὲν περὶ ἀναστάσεως εἰδότες, ὅμως εὑρίσκουσι λόγους παραμυθίας, λέγοντες· Φέρε γενναίως· καὶ γὰρ ἀναλῦσαι τὸ γεγενημένον οὐκ ἔνι, οὐδὲ διορθῶσαι τοῖς θρήνοις· σὺ δὲ ὁ φιλοσοφώτερα καὶ χρηστότερα τούτων ἀκούων, οὐκ αἰσχύνῃ μείζονα ἐκείνων ἀσχημονῶν; Οὐδὲ γὰρ λέγομεν· Φέρε γενναίως, ἐπειδὴ τὸ γεγενημένον ἀναλῦσαι οὐκ ἔνι· ἀλλὰ, Φέρε γενναίως· καὶ γὰρ ἀναστήσεται πάντως· καθεύδει τὸ παιδίον, καὶ οὐ τέθνηκεν· ἡσυχάζει, καὶ οὐκ ἀπόλωλεν. Ἀνάστασις γὰρ αὐτὸ διαδέξεται, καὶ ζωὴ αἰώνιος, καὶ ἀθανασία, καὶ λῆξις ἀγγελική. Οὐκ ἀκούεις τοῦ ψαλμοῦ λέγοντος, Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου, ὅτι Κύριος εὐεργέτησέ σε; Εὐεργεσίαν ὁ Θεὸς τὸ πρᾶγμα καλεῖ, καὶ σὺ θρηνεῖς; Καὶ τί πλέον ἂν ἐποίησας, εἰ πολέμιος καὶ ἐχθρὸς τοῦ τετελευτηκότος ἦς; Εἰ γὰρ δεῖ θρηνεῖν, τὸν διάβολον δεῖ θρηνεῖν. Ἐκεῖνος κοπτέσθω, ἐκεῖνος ὀδυρέσθω, ὅτι πρὸς τὰ μείζονα ὁδεύομεν ἀγαθά. Τῆς ἐκείνου πονηρίας ἀξία αὕτη ἡ οἰμωγὴ, οὐχὶ σοῦ τοῦ στεφανοῦσθαι μέλλοντος καὶ ἀναπαύεσθαι. Καὶ γὰρ λιμὴν εὔδιος ὁ θάνατος. Σκόπει γοῦν πόσων γέμει κακῶν ὁ παρὼν βίος· ἐννόησον ποσάκις αὐτὸς κατηράσω τὴν παροῦσαν ζωήν. Καὶ γὰρ ἐπὶ τὸ χεῖρον τὰ πράγματα πρόεισι, καὶ ἐξ ἀρχῆς δὲ οὐ μικρᾷ συνεκληρώθης καταδίκῃ. Ἐν γὰρ λύπαις τέξῃ τέκνα, φησί· καὶ, Ἐν ἱδρῶτι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου· καὶ, Ἐν τῷ κόσμῳ θλῖψιν ἕξετε. Ἀλλ' οὐ περὶ τῶν ἐκεῖ τοιοῦτον οὐδὲν εἴρηται, ἀλλὰ τοὐναντίον ἅπαν, ὅτι Ἀπέδρα ὀδύνη, λύπη, καὶ στεναγμός· καὶ ὅτι Ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσι, καὶ ἀνακλιθήσονται εἰς τοὺς κόλπους Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακώβ· καὶ ὅτι νυμφὼν τὰ ἐκεῖ πνευματικὸς, καὶ φαιδραὶ λαμπάδες, καὶ μετάστασις πρὸς τὸν οὐρανόν. δʹ. Τί τοίνυν καταισχύνεις τὸν ἀπελθόντα; τί παρασκευάζεις τοὺς ἄλλους δεδοικέναι καὶ τρέμειν τὸν θάνατον; τί ποιεῖς πολλοὺς κατηγορεῖν τοῦ Θεοῦ, ὡς μεγάλα ἐργασαμένου δεινά; μᾶλλον δὲ τί μετὰ ταῦτα πένητας καλεῖς, καὶ παρακαλεῖς ἱερέας εὔξασθαι; Ἵνα εἰς ἀνά 57.375 παυσιν ἀπέλθῃ, φησὶν, ὁ τετελευτηκὼς, ἵνα ἵλεων σχῇ τὸν δικαστήν. Ὑπὲρ τούτων οὖν θρηνεῖς καὶ ὀλολύζεις; Οὐκοῦν σαυτῷ μάχῃ καὶ πολεμεῖς, ὑπὲρ ὧν εἰς λιμένας ἀπῆλθεν ἐκεῖνος, χειμῶνα σαυτῷ κατασκευάζων. Καὶ τί πάθω; φησί· τοιοῦτον ἡ φύσις. Οὐκ ἔστι φύσεως τὸ ἔγκλημα, οὐδὲ τῆς τοῦ πράγματος ἀκολουθίας· ἀλλ' ἡμεῖς οἱ πάντα ἄνω καὶ κάτω ποιοῦντές ἐσμεν, οἱ καταμαλακιζόμενοι, καὶ τὴν οἰκείαν προδιδόντες εὐγένειαν, καὶ τοὺς ἀπίστους χείρους ποιοῦντες. Πῶς γὰρ ἑτέρῳ περὶ ἀθανασίας διαλεξόμεθα; πῶς πείσομεν τὸν ἐθνικὸν, ὅταν μᾶλλον ἐκείνου τὸν θάνατον φοβώμεθα καὶ φρίττωμεν; Πολλοὶ γοῦν παρ' Ἕλλησι, καίτοιγε οὐδὲν περὶ ἀθανασίας εἰδότες, ἐστεφανώθησαν, τῶν παίδων αὐτοῖς ἀπελθόντων, καὶ λευχειμονοῦντες ἐφαίνοντο, ἵνα τὴν παροῦσαν καρπώσωνται δόξαν· σὺ δὲ οὐδὲ διὰ