of all, he says, through the one righteous one the many will be established. This indeed he also indicates here, that one suffers for many. But Apollinarius makes a type of the participation of the body and blood which is accomplished in the spirit for the believers, having figured the body by the bread and the blood by the wine. Since also the "daily bread" is the spirit, this is life-giving food for the coming age "and the bread, which I will give" to you "is my flesh for the life of the world," and the blood is life-giving in a body, and for this reason Moses said "the soul of all flesh" is "the blood," indicating it as united to blood; and he clearly called the type by the name of the reality, saying: This is my body; and for this reason also he named the types with the names of the reality, so that they might not be held in contempt for what is seen, but might be marveled at for their power. The eating, therefore, and the drinking indicated the participation which does not happen without a body; for if the divine power had not been joined to a body and united with blood, we would not have had participation through it with God.

136 Mt 27,5 It must be known that Judas did not die in the hanging, but survived

having been taken down before being strangled. And the Acts of the Apostles indicates this, that "falling headlong he burst open" and what follows. But Papias, the disciple of John the apostle, relates this more clearly, saying: A great example of impiety in this world was Judas as he walked about; for he was so swollen in the flesh that he could not pass where a wagon passes easily, <λέγεται> that having been struck by the wagon his entrails were emptied out. swollen so much in the flesh that he could not pass even where a wagon passes easily, not even the bulk of his head alone; for they say the eyelids of his eyes swelled so much that he could not see the light at all, and his eyes could not be seen even by a physician's instrument; so deep were they from the outer surface. And his private part appeared more disgusting and larger than any shame, and through it were carried the humors and worms flowing together from his whole body, to his shame, through the necessary parts alone. After many torments and punishments, they say that when he died in his own field, because of the stench that place became deserted and uninhabited until now, and not even to this day can anyone pass that place, unless he blocks his nostrils with his hands. Judas did not die in the hanging, but survived, having been taken down before he was strangled. And the Acts of the Apostles indicates this, that "falling headlong he burst open in the middle, and all his bowels gushed out." But Papias, the disciple of John, relates this more clearly, saying thus in the fourth of the Exposition of the Lord's Oracles: A great example of impiety in this world Judas walked about. swollen so much in the flesh, that where a wagon passes easily, he could not pass, not even the bulk of his head alone; for they say the eyelids of his eyes swelled so much, that he could not see the light at all, and his eyes could not be seen even by a physician's instrument; so deep were they from the outer surface. And his private part appeared more disgusting and larger than any ugliness, and through it were carried the humors and worms flowing together from his whole body, to his shame, through the necessary parts alone. After many torments and punishments, they say that when he died in his own field, because of the stench that place became deserted and uninhabited until now, and not even to this day can anyone pass that place, unless he blocks his nostrils with his hands. so great through the

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πάντων λέγει διὰ τοῦ ἑνὸς δικαίου κατασταθήσεσθαι τοὺς πολλούς. τοῦτο δὴ καὶ ἐνταῦθα δηλοῖ, ὅτι εἷς ὑπὲρ πολλῶν πάσχει. τύπον δὲ ποιεῖ Ἀπολινάριος τῆς μετοχῆς τοῦ σώματος καὶ αἵματος τῆς ἐν πνεύματι τελουμένης εἰς τοὺς πιστεύοντας ἐκτυπώσας καὶ τῷ ἄρτῳ τὸ σῶμα καὶ τῷ οἴνῳ τὸ αἷμα. ἐπειδὴ καὶ «ἄρτος ἐπιούσιος » τὸ πνεῦμα τοῦτ' ἔστιν τροφὴ ζω οποιὸς εἰς τὸν ἐπιόντα αἰῶνα «καὶ ὁ ἄρτος, ὃν ἐγὼ δώσω » ὑμῖν «ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς », καὶ τὸ αἷμα ζωτικὸν ἐν σώματι, καὶ διὰ τοῦτο Μωυσῆς «ψυχὴν πάσης σαρκὸς » εἶπεν «τὸ αἷμα » ὡς ἑνουμένην αἵματι δηλῶν· ἐναργῶς δὲ τὸν τύπον τῷ τῆς ἀληθείας ὀνόματι προσηγόρευσεν εἰπών· τοῦτό ἐστιν τὸ σῶμά μου · καὶ διὰ τοῦτο δὲ τοῖς τῆς ἀληθείας ὀνόμασιν ὠνόμασεν τοὺς τύπους, ἵνα μὴ πρὸς τὸ ὁρώμενον ἐξευτελίζωνται, ἀλλὰ πρὸς τὴν δύναμιν θαυμάζωνται. ἡ βρῶσις οὖν καὶ ἡ πόσις ἐδήλωσε τὴν μετοχὴν τὴν οὐκ ἄνευ σώματος γινο μένην· εἰ γὰρ μὴ σώματι συνήφθη καὶ αἵματι ἡνώθη ἡ θεία δύναμις, οὐκ ἂν ἔσχομεν μετουσίαν δι' αὐτῆς πρὸς θεόν.

136 Mt 27,5 Ἰστέον, ὅτι ὁ Ἰούδας οὐκ ἐναπέθανε τῇ ἀγχόνῃ, ἀλλ' ἐπε βίωσεν

κατενεχθεὶς πρὸ τοῦ ἀπο πνιγῆναι. καὶ τοῦτο δηλοῦσιν αἱ τῶν ἀποστόλων πράξεις, ὅτι «πρηνὴς γενόμενος ἐλάκησεν » καὶ τὰ ἑξῆς. τοῦτο δὲ σαφέστερον ἱστορεῖ Πα πίας ὁ Ἰωάννου τοῦ ἀποστόλου μαθητὴς λέγων· μέγα ἀσεβείας ὑπό δειγμα ἐν τούτῳ τῷ κόσμῳ περι επάτησεν ὁ Ἰούδας· πρησθεὶς γὰρ ἐπὶ τοσοῦτον τὴν σάρκα, ὥστε μὴ δύνασθαι διελθεῖν ἁμάξης ῥᾳδίως διερχομένης, <λέγεται> ὑπὸ τῆς ἁμάξης πταισθέντα τὰ ἔγκατα ἐκκε νωθῆναι. πρησθεὶς ἐπὶ τοσοῦτον τὴν σάρ κα ὥστε μηδὲ ὁπόθεν ἅμαξα ῥᾳ δίως διέρχεται, ἐκεῖνον δύνασθαι δι ελθεῖν, ἀλλὰ μηδὲ αὐτὸν μόνον τὸν τῆς κεφαλῆς ὄγκον· τὰ μὲν γὰρ βλέφαρα τῶν ὀφθαλμῶν φασι το σοῦτον ἐξοιδῆσαι, ὡς αὐτὸν μὲν καθόλου τὸ φῶς μὴ βλέπειν, τοὺς ὀφθαλμοὺς δὲ αὐτοῦ μηδὲ ὑπὸ ἰατρικῆς διόπτρας ὀφθῆναι δύνα σθαι· τοσοῦτον βάθος εἶχον ἀπὸ τῆς ἔξωθεν ἐπιφανείας. τὸ δὲ αἰδοῖον αὐτοῦ πάσης μὲν αἰσχύνης ἀηδέ στερον καὶ μεῖζον φαίνεσθαι, φέ ρεσθαι δὲ δι' αὐτοῦ τοὺς ἐξ ἅπαντος τοῦ σώματος συρρέοντας ἰχῶρας καὶ σκώληκας εἰς ὕβριν δι' αὐτῶν μό νων τῶν ἀναγκαίων. μετὰ δὲ πολλὰς βασάνους καὶ τιμωρίας ἐν ἰδίῳ φασὶ χωρίῳ τελευτήσαντος ἀπὸ τῆς ὀ σμῆς ἔρημόν τε καὶ ἄοικον τοῦτο τὸ χωρίον μέχρι τῆς νῦν γενέσθαι, ἀλλ' οὐδὲ μέχρι σήμερον δύνασθαί τινα ἐκεῖνον τὸν τόπον παρελθεῖν, ἐὰν μὴ τὰς ῥῖνας ταῖς χερσὶν ἐπιφράξῃ. Οὐκ ἐναπέθανε τῇ ἀγχόνῃ ὁ Ἰούδας, ἀλλ' ἐπεβίω καθαιρεθεὶς πρὸ τοῦ ἀποπνιγῆναι. καὶ τοῦτο δηλοῦσιν αἱ τῶν ἀποστόλων πράξεις, ὅτι «πρηνὴς γενόμενος ἐλάκησε μέ σος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ ». τοῦτο δὲ σαφέστερον ἱστορεῖ Παπίας ὁ Ἰωάννου μαθητὴς λέγων οὕτως ἐν τῷ τετάρτῳ τῆς ἐξηγήσεως τῶν κυριακῶν λόγων· μέγα δὲ ἀσε βείας ὑπόδειγμα ἐν τούτῳ τῷ κό σμῳ περιεπάτησεν Ἰούδας. πρησθεὶς ἐπὶ τοσοῦτον τὴν σάρ κα, ὥστε μηδὲ ὁπόθεν ἅμαξα ῥᾳ δίως διέρχεται, ἐκεῖνον δύνασθαι διελθεῖν, ἀλλὰ μηδὲ αὐτὸν μόνον τὸν ὄγκον τῆς κεφαλῆς αὐτοῦ· τὰ μὲν γὰρ βλέφαρα τῶν ὀφθαλμῶν αὐτοῦ φασι τοσοῦτον ἐξοιδῆσαι, ὡς αὐτὸν μὲν καθόλου τὸ φῶς μὴ βλέ πειν, τοὺς ὀφθαλμοὺς δὲ αὐτοῦ μηδὲ ὑπὸ ἰατροῦ διόπτρας ὀφθῆναι δύνασθαι· τοσοῦτον βάθος εἶχον ἀπὸ τῆς ἔξωθεν ἐπιφανείας. τὸ δὲ αἰδοῖον αὐτοῦ πάσης μὲν ἀσχημο σύνης ἀηδέστερον καὶ μεῖζον φαί νεσθαι, φέρεσθαι δὲ δι' αὐτοῦ τοὺς ἐξ ἅπαντος τοῦ σώματος συρρέον τας ἰχῶράς τε καὶ σκώληκας εἰς ὕβριν δι' αὐτῶν μόνων τῶν ἀναγ καίων. μετὰ πολλὰς δὲ βασάνους καὶ τιμωρίας ἐν ἰδίῳ φασὶν χωρίῳ τελευτήσαντος καὶ τοῦτο ἀπὸ τῆς δυσωδίας ἔρημον καὶ ἀοίκητον τὸ χωρίον μέχρι τῆς νῦν γενέσθαι, ἀλλ' οὐδὲ μέχρι τῆς σήμερον δύ νασθαί τινα ἐκεῖνον τὸν τόπον παρ ελθεῖν, ἐὰν μὴ τὰς ῥῖνας ταῖς χερσὶν ἐπιφράξῃ. τοσαύτη διὰ τῆς

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