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the unseemliness of the actions, from which also the face of the soul falls, from which also the bodily features receive their dejection. That there is a face of the soul, the oracle says: "The wisdom of a man will enlighten his face", and "with unveiled face we behold the glory of the Lord as in a mirror", 123 the perceptible face being indicated in the text "When the heart is joyful the face is cheerful, but when it is in sorrow, it is downcast", which happened to Cain when he was being rebuked by his conscience. 18, 6-7. And the Lord God said to Cain: Why have you become very sorrowful, and why has your face fallen? If you offer correctly, but do not divide correctly, have you not sinned? Be still. To you shall be his turning, and you shall rule over him. The exceeding philanthropy of the God of all is shown, in that he even speaks with those who are in error, not allowing them to be submerged in their sins, but rousing them so that, becoming aware, they might turn back to virtue, which is also now happening in the case of Cain, with God speaking to him as if echoing in his mind: "Why have you become very sorrowful?", you yourself are the cause of this for yourself and there was no other pretext for the sin. And he also suggests the manner of the error, saying: "If you offer correctly, but do not divide correctly, have you not sinned?" For as many as believe that providence presides over all things and conduct their affairs offering thanksgiving do so appropriately, but using it neglectfully, so as to keep the valuable things for themselves, but to offer the worthless things, these have used the division badly. When Israel did this very thing, the prophetic word says in rebuke and reproach: "<If you bring a blind animal for sacrifice, is it not evil? And if you bring a lame or a sick one,> is it not evil? Offer it to your governor". But also Ananias and Sapphira in the Acts of the apostles, when many were offering 124 for the needs of the poor, they themselves also promised the price of a field, from which they kept back half and brought the other, using the division badly, which the chief of the apostles, moved by the spirit, rebuked, saying: "While it remained unsold, did it not remain your own? And after it was sold, was it not at your disposal? Why is it that you have contrived this deed in your heart?" which was also said here to Cain by God: "Why have you become very sorrowful and why has your face fallen? If you offer correctly, but do not divide correctly, have you not sinned." For all those sin who offer to God as to one in need, being ignorant of what was said in the Psalms by God himself: "Shall I eat the flesh of bulls, or drink the blood of goats?" and again: "For all the beasts of the field are mine, the cattle on the mountains and the oxen"; for you have whatever is easily obtained from me, but I have all things, so that it was not because he was in need that he commanded it, but from these things he was symbolically teaching that it is not fitting to practice virtue neglectfully, but perfectly and completely. Then, so that the evil might not advance, he advises to rest from it, so that it might not, being aggravated, work a worse destruction. Thus it is also said to Zion when it is moved disorderly—for such is its name—: "Make yourself stand still, Zion." For since the rational animal is active, working either vice or virtue, it is fitting, when it practices vice, for it to stop it, so that virtue might thus find its proper place. David also advises this: "Depart from evil," he says, "and do good." "Be still," he says, therefore, do not advance in evil, do not through dejection reckon that your sacrifice was not accepted as it ought to have been. For many often, erring themselves and for this reason not having God as a helper with them, are displeased with providence, which God prevents in the case of Cain, saying: "Be still." 125 And he adds the saying "To you shall be his turning, and you shall rule over him", teaching that whatever is not offered to God in a fitting manner,

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τὸ ἀπρεπὲς τῶν ἐνεργουμένων, ἐξ οὗ καὶ σ̣[υ]μπίπτει τὸ τῆς ψυχῆς πρόσωπον, ἀφ' οὗ καὶ οἱ σωματικοὶ χαρα[κτ]ῆρες δέχονται τὴν κατήφειαν. Ὅτι δὲ ψυχῆς πρόσωπον ἔ[σ]τιν, φησὶν τὸ λόγιον· "6Σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ"6, κ[α]ὶ "6Ἀνακεκα- λυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα"6, 123 τοῦ αἰσθητοῦ προσώπου σημαινομένου ἐν τῷ "6καρδίας εὐφραινομένης πρόσωπον ἱλαρόν, ἐν λύπαις οὔσης σκυθρω- πάζει"6, ὅπερ τῷ Κάιν συμβέβηκεν ὑπὸ τοῦ συνειδότος ἐλεγχομένῳ. ιῃ, 6-7. Καὶ εἶπεν Κύριος ὁ Θεὸς τῷ Κάιν· Ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου; Οὐκ ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες. Ἡσύχασον. Πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξ[ει]ς αὐτοῦ. Φιλανθρωπία τοῦ Θεοῦ [τ]ῶν ὅλων ὑπερβάλλουσα δείκνυται, ὅτι καὶ τοῖς σφαλλομέν[ο]ις διαλέγεται, μὴ ἐῶν αὐτοὺς βυθίζεσθαι ταῖς ἁμαρ[τίαι]ς, ἀλλὰ διεγείρων πρὸς τὸ συναισθομένους ἐπὶ τὴν [ἀρε]τὴν ἐπιστρέψαι, ὅπερ καὶ νῦν ἐπὶ τοῦ Κάιν γίνεται, λ[έγο]ντος αὐτῷ τοῦ Θεοῦ κατὰ τὸ ἐνηχεῖν ἐν διανοίᾳ· "6Ἵν[α τί] π̣ερίλυπος ἐγένου;"6, σαυτῷ τούτου παραίτιος γέγονας καὶ ο[ὐχ ἕ]τερος τοῦ ἁμαρτήματος πρόφασις ὑπῆρξεν. Ὑποτ[ί- θε]ται δὲ καὶ τὸν τρόπον τοῦ σφάλματος λέγων· "6Οὐκ [ἂν ὀρ]θῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥ[μαρτε]ς."6 Ὅσοι γ[ὰρ] πρόνοιαν ἐφεστάναι μὲν τοῖς ὅλοις ἡγοῦντ[αι κ]αὶ διεξ[ά]γουσιν αὐτῶν τὰ πράγματα προσάγοντες εὐχαριστίαν [οἰ]κείως ποιοῦσιν, ἠμελημένως δὲ ταύτῃ χρώμενοι, ὡ[ς] τὰ μὲν τίμια ἑαυτοῖς φυλάττειν, προσάγειν δὲ τὰ εὐτελῆ, [οὗτ]οι κακῶς τῇ διαιρέσει κέχρηνται. Τοῦτ' αὐτὸ τοῦ Ἰσραὴλ π[οιο]ῦντος, ὁ προφητικὸς λόγος ἐπιτιμητικῶς καὶ ἐντρεπτικ[ῶς] φησιν· "6<Ἐὰν προσαγάγητε τυφλὸν εἰς θυσίαν, οὐ κακόν; καὶ ἐὰν προσα- γάγητε χωλὸν ἢ ἄρρωστον,> οὐ κακόν; Προσάγαγε αὐτὸ τ[ῷ] ἡγουμένῳ σου"6. Ἀλλὰ καὶ Ἀνανία καὶ Σαφφείρα ἐν ταῖς Πράξε̣σιν τῶν ἀποστόλων, πολλῶν προσφερόντων 124 εἰς χρείας τοῖς̣ δεομένοις, καὶ αὐτοὶ καθυπέσχοντο τιμὴν χωρίου, ἀφ' ἧς νοσφισάμενοι τὸ ἥμισυ τὸ ἕτερον προσήγαγον κακῶς τῇ διαιρέσει χρώμενοι, ὅπερ ἐλέγχων ὁ πρόκριτος τῶν ἀποστόλων τῷ πνεύματι κινούμενος ἔλεγεν· "6Οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; Τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου ποιῆσαι τὸ πρᾶγμα τοῦτο;"6 ὃπερ καὶ ἐνταῦθα τῷ Κάιν ὑπὸ Θεοῦ εἴρηται· "6Ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου; Ο[ὐκ] ἂν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτε."6 Ἁμαρ[τ]άνουσι γὰρ ὅσοι ὡς δεομένῳ τῷ Θεῷ προσάγουσιν, ἀγνοο[ῦν]τες τὸ εἰρημένον ἐν Ψαλμοῖς πρὸς αὐτοῦ τοῦ Θεοῦ· "6Μὴ φάγο[μ]αι κρέα ταύρων, ἢ αἷμα τράγων πίομαι;"6 καὶ ἔτι· "6Ἐμά ἐστιν [πάν]τα τὰ θηρία τοῦ ἀγροῦ, κτήνη ἐν τοῖς ὄρεσιν καὶ βόες"6· ὑμεῖς μ[ὲν] γὰρ ὅσα εὐχείρωτα παρ' ἐμοῦ ἔχετε, ἐγὼ δὲ καὶ τὰ πάντα, [ὥσ]τε οὐ δεόμενος διετάξατο, ἀλλ' ἀπὸ τούτων συμβολικ[ῶς πα]ιδεύων ὡς οὐκ ἠμελημένως τῇ ἀρετῇ χρῆσθαι πρ[οσήκ]ει, ἀλλὰ τελείᾳ καὶ ὁλοκλήρῳ. Εἶτα, ἵνα μὴ προκόπτῃ τὸ κακόν, ἠ[ρεμ]εῖν ἀπ' αὐτοῦ παραινεῖ, ἵνα μὴ ἐπιτριβόμενον λύμην ἐργάσητ[αι χ]είρονα. Οὕτῳ καὶ τῇ Σίων λέγεται ἀτάκτως κινουμένῃ-τ[ο]ι[οῦ]- τον γὰρ [ὄνομ]α-· "6Στῆσον σεαυτὴν Σίων."6 Ἐπεὶ γὰρ τὸ λογικὸν [ζ]ῷον ἐνε[ργη]τικόν ἐστιν ἢ κακίαν ἢ ἀρετὴν ἐνεργοῦν, εἰκότω[ς], ὅτε κακ[ία]ν πράττει, οἰκεῖον αὐτῷ τὸ στῆσαι ταύτην, ἵν' οὕ[τω]ς ἡ ἀρετὴ χώραν εὕρῃ τὴν πρέπουσαν. Τοῦτό τοι καὶ ∆αυὶδ [πα]ραινεῖ· "6Ἔκκλινον ἀπὸ κακοῦ"6 λέγων "6καὶ ποίησον ἀγαθόν."6 "6Ἡσ[ύχ]ασον"6 οὖν, φησίν, μὴ πρόκοπτε τῷ κακῷ, μὴ διὰ τῆς κατηφεί[ας] λογίζου ὡς οὐ δεόντως οὐ προσεδέχθη σου ἡ θυσία. Πολλο[ὶ γ]ὰρ πολλάκις αὐτοὶ σφαλλόμενοι καὶ διὰ τοῦτο μὴ ἔχοντες εἶτα καθ' ἑαυτοὺς συνεργὸν τὸν Θεὸν δυσαρεστοῦνται τῇ προν[οί]ᾳ, ὅπερ κωλύει Θεὸς ἐπὶ τοῦ Κάιν λέγων· "6Ἡσύχασον."6 125 Ἐπάγει δὲ [κ]αὶ τὸ "6πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ"6, παιδεύων ὡς ὅσα οὐ κατὰ τὸ πρέπον προσάγεται Θεῷ,