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the blood, but in the cenotaphs the liver, nor does the blood lack the aversion to death that has come to be in the nature of men; and the kind of this animal, whose liver was taken, is appointed for the propitiatory sacrifices for sins. Not only this, but also from the same kind it is taken for the Passover; and Moses says that this animal must be made the scapegoat for the sin of the people, when [this animal] is divided for a twofold operation. And when two goats were set forth by lot, one is offered to God, and the other is sent out for sin 5.172 into the wilderness. Therefore, for all these and such reasons, the liver of this animal was taken as a representation of the blood, through which the aversion of death came to those mortally ill through the resurrection from the dead of our Lord, which the cenotaph signifies. But it might be time also to run briefly through the meaning in the psalm, which is as follows: the prophecy divides the discourse. For one part is on our behalf to God, being brought from our common nature; and the other is to us from the one who undertook the passion on our behalf. The things on our behalf, then, are these: Deliver me, he says, from my enemies, O God, and from those who rise up against me rescue me, and from those who work iniquity and from men of blood, who have hunted my soul, and have attacked mightily, having suffered no evil from us. For I have not sinned in any way against them, nor is there any iniquity committed by us to the harm of our enemies, at which they are provoked. Without iniquity was our first course. But behold all things, he says, what they are like. See and take heed to visit. And do not postpone through philanthropy the vengeance against those who have transgressed. For do not pity, he says, all those who work iniquity. Then he transfers the discourse to the person who is above and says, as from the person of the one who heard the prayer, that these enemies will return to their own evening. which is nothing other than that they will be driven into the outer darkness. For the evening becomes both the beginning and mother of darkness. And they will hunger like a dog. For to those for whom there is no provision for salvation, 5.173 of necessity the misery from the famine of good things will follow. Thus the rich man hungered in Hades, being bereft of the divine dew; and because of being unprepared for such a good, he was consumed by the flame. But also, They will go around the city, he says. Which seems to me to signify some such meaning: since everything that is useless and refuse for the use of the living is thrown outside the city, whether it be something dead and corrupt or some foul-smelling dung, around which dogs, by necessity of hunger, are found living on the filth cast out from the city, through this the discourse teaches the difference of those living in virtue and in vice, signifying it in the enigma of the city; calling a city the comely and well-ordered commonwealth inhabited by virtue; but the things outside the city indicate the vice considered from the opposite, in which is all the refuse of a more refined life, which is foul-smelling sin, being found composed both from the decay of bodies and from filthy dung. Therefore, the inhabitant of the city is the great and precious thing, the true man, who has the character imposed on his nature from the beginning formed through his life. But he who goes about outside the city is a dog and not a man, so that it is clear to everyone how one must distinguish dogs from men according to nature, not from the shape, I say, of the body's formation, but from the difference in their life. For the inhabitant of the virtuous city is truly a man; but if someone should have his zeal concerning foul-smelling licentiousness or excremental greed, which one might properly name dung, or concerning the other forms of vice, wandering and prowling outside the circle of that city 5.174 he cries out against himself that he is a dog, his nature having been transformed from the likeness to God to that of a dog. You understand

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τὸ αἷμα, ἐν δὲ τοῖς κενοταφίοις τὸ ἧπαρ, οὐδὲ τὸ αἷμα λείπει τῷ γενομένῳ τῇ φύσει τῶν ἀνθρώπων ἀποτροπιασμῷ τοῦ θανάτου· τὸ δὲ γένος τοῦ ζῴου τούτου, οὗ τὸ ἧπαρ ἐλήφθη, ταῖς ἱλεωτικαῖς ὑπὲρ τῶν ἁμαρτιῶν θυσίαις ἀποτεταγμένον ἐστίν. οὐ μόνον δὲ τοῦτο, ἀλλὰ καὶ ἐκ τοῦ αὐτοῦ γένους καὶ εἰς τὸ πάσχα παραλαμβάνε· καὶ ἀποπεμπτικὸν τῆς τοῦ λαοῦ ἁμαρτίας τὸ ζῷον τοῦτό φησι δεῖν ὁ Μωυσῆς ποιεῖσθαι, ὅτε εἰς διπλῆν ἐνέρ γειαν [τὸ ζῷον τοῦτο] μερίζεται. καὶ δύο προτεθέντων χιμάρων ἐκ διακληρώσεως, τὸ μὲν ἀνατίθεται τῷ θεῷ, τὸ δὲ τῇ 5.172 ἁμαρτίᾳ ἐκπέμπεται ἐπὶ τὴν ἔρημον. διὰ πάντα οὖν ταῦτα καὶ τὰ τοιαῦτα τούτου τοῦ ζῴου τὸ ἧπαρ εἰς τὴν τοῦ αἵματος ἔνδειξιν παρελήφθη, δι' οὗ τῶν ἐπιθανατίως νενοσηκότων ὁ ἀποτροπιασμὸς τοῦ θανάτου ἐγένετο διὰ τῆς ἐκ νεκρῶν ἀναστάσεως τοῦ κυρίου ἡμῶν, ἣν σημαίνει τὸ κενοτάφιον. Ἀλλὰ καιρὸς ἂν εἴη καὶ τὸν ἐν τῇ ψαλμῳδίᾳ νοῦν διὰ βρα χέων ἐπιδραμεῖν ἔχοντα οὕτως· μερίζει τὸν λόγον ἡ προφη τεία. ὁ μὲν γὰρ ὑπὲρ ἡμῶν πρὸς τὸν θεὸν γίνεται ἐκ τοῦ κοινοῦ τῆς φύσεως προσαγόμενος· ὁ δὲ πρὸς ἡμᾶς ἐκ τοῦ ὑπὲρ ἡμῶν ἀναδεξαμένου τὸ πάθος. τὰ μὲν οὖν ὑπὲρ ἡμῶν ἐστὶ ταῦτα· Ἐξελοῦ με, λέγων, ἐκ τῶν ἐχθρῶν μου, ὁ θεός, καὶ ἐκ τῶν ἐπανισταμένων ἐπ' ἐμὲ λύτρωσαί με καὶ ἐκ τῶν ἐργαζομένων τὴν ἀνομίαν καὶ ἐξ ἀνδρῶν αἱμάτων, οἳ ἐθήρευσαν τὴν ψυχήν μου, καὶ ἐπέθεντο ἰσχυρῶς οὐδὲν παρ' ἡμῶν προπεπονθότες κακόν. οὐ γὰρ ἥμαρτόν τι κατ' ἐκείνων, οὐδέ ἐστιν ἀνομία τις παρ' ἡμῶν ἐπὶ βλάβῃ τῶν ἐχθρῶν ἐνεργηθεῖσα, ἐφ' ᾗ καὶ παροξύνονται. ἄνευ ἀνομίας ἦν ἡμῖν ὁ πρῶτος δρόμος. ἀλλ' ἰδοὺ τὰ πάντα, φησίν, οἷά ἐστι. ἴδε καὶ πρόσχες τοῦ ἐπισκέψασθαι. καὶ μὴ ἀναβάλῃ διὰ φιλανθρωπίας τὴν κατὰ τῶν πεπλημμεληκότων ἐκδίκησιν. Μὴ οἰκτειρήσῃς γάρ, φησίν, πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν. εἶτα μετάγει τὸν λόγον ἐπὶ τὸ ὑπερκείμενον πρόσω πον καί φησιν ὡς ἐκ προσώπου τοῦ τῆς εὐχῆς ἐπακούσαντος ὅτι οὗτοι οἱ ἐχθροὶ εἰς τὴν ἑσπέραν ἑαυτῶν ἐπιστρέψουσιν. ὅπερ οὐδὲν ἄλλο ἐστὶν ἢ ὅτι εἰς τὸ ἐξώτερον σκότος συνελασθή σονται. ἡ γὰρ ἑσπέρα σκότους γίνεται ἀρχή τε καὶ μήτηρ. Καὶ λιμώξουσιν ὡς κύων. οἷς γὰρ οὐκ ἔστι σωτηρίας ἐφόδιον, 5.173 ἐξ ἀνάγκης ἡ ἐκ τοῦ λιμοῦ τῶν ἀγαθῶν ἐπακολουθήσει ταλαιπωρία. οὕτως ἐλίμωξεν ἐν τῷ ᾅδῃ ὁ πλούσιος, τῆς θείας δρόσου ἔρημος ὤν· καὶ διὰ τὸ ἀπαράσκευον τοῦ τοιούτου ἀγαθοῦ εἶναι τῇ φλογὶ κατεφλέγετο. ἀλλὰ καὶ Κυκλώσουσι πόλιν, φησίν. ὅπερ τοιοῦτόν μοί τινα νοῦν ὑποσημαίνειν δοκεῖ· ἐπειδὴ πᾶν τὸ ἀχρεῖόν τε καὶ ἀπόβλητον ὡς πρὸς τὴν τῶν ζώντων χρῆσιν ἔξω ῥίπτεται τῆς πόλεως εἴτε τι νεκρὸν καὶ διεφθορὸς εἴτε δυσώδης τις κόπρος, περὶ ἃ ὑπὸ τῆς τοῦ λιμοῦ ἀνάγκης οἱ κύνες ἐξευρίσκονται τῷ ῥύπῳ τῷ ἐκ τῆς πόλεως ἐκβαλλομένῳ ἐμβιοτεύοντες, διὰ τούτου τῶν ἐν ἀρετῇ καὶ κακίᾳ ζώντων τὴν διαφορὰν διδάσκων ὁ λόγος ἐν τῷ τῆς πόλεως διασημαίνει αἰνίγματι· πόλιν λέγων τὴν ὑπὸ τῆς ἀρετῆς συνῳκισμένην εὐπρεπῆ τε καὶ εὐδιάθετον πολιτείαν· τὰ δὲ ἔξω τῆς πόλεως τὴν ἐκ τοῦ ἐναντίου παραθεωρουμένην κακίαν δηλοῖ, ἐν ᾗ πᾶσα ἡ τοῦ ἀστειοτέρου βίου ἀποβολή, ἥ τις ἐστὶν δυσώδης ἁμαρτία, ἔκ τε τῆς σήψεως τῶν σωμάτων καὶ ἐκ τῆς ῥυπαρᾶς κόπρου συνισταμένη εὑρίσκεται. οὐκοῦν τῆς μὲν πόλεως οἰκήτωρ ἐστὶν τὸ μέγα καὶ τίμιον χρῆμα, ὁ ὄντως ἄνθρωπος καὶ τὸν ἐξ ἀρχῆς ἐπιβληθέντα χαρακτῆρα τῇ φύσει διὰ τοῦ βίου μεμορφωμένον ἔχων. ὁ δὲ περὶ τὰ ἔξω τῆς πόλεως ἀνα στρεφόμενος κύων ἐστὶν καὶ οὐκ ἄνθρωπος, ὥστε φανερὸν εἶναι παντὶ πῶς χρὴ διακρίνειν τοὺς κύνας ἀπὸ τῶν κατὰ φύσιν ἀνθρώπων, οὐκ ἐκ τοῦ σχήματος λέγω τῆς τοῦ σώματος διαπλάσεως, ἀλλ' ἐκ τῆς κατὰ τὸν βίον διαφορᾶς. ὁ γὰρ τῆς ἐναρέτου πόλεως ἔνοικος ἀληθῶς ἐστιν ἄνθρωπος· εἰ δέ τις περὶ τὴν δυσώδη ἀκολασίαν ἢ τὴν περιττωματικὴν πλεονεξίαν, ἣν κυρίως ἄν τις ὀνομάσειε κόπρον, ἢ περὶ τὰ ἄλλα τῆς κακίας εἴδη τὴν σπουδὴν ἔχοι, ἔξω τοῦ κύκλου τῆς πόλεως 5.174 ἐκείνης πλανώμενός τε καὶ περιέρπων βοᾷ καθ' ἑαυτοῦ τὸ κύων εἶναι, μεταπλασθείσης ἀπὸ τῆς εἰς τὸν θεὸν ὁμοιότητος ἐπὶ τὸ κυνῶδες τῆς φύσεως. νοεῖς