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in the gospels he compared the righteous to lambs, but sinners to goats. Since, therefore, he was about to endure the passion, not only for the righteous, but also for sinners, he fittingly prefigured his own sacrifice through lambs and goats. {ERAN.} But the type of the two goats prepares us to understand two persons. {ORTH.} It was not possible for both to be prefigured at the same time in one goat, both the passible nature of the humanity and the impassible nature of the divinity. For if this one were killed, it would not have shown the living nature. For this reason, therefore, two were taken to signify the two natures. And one might observe this very same thing in another sacrifice. {ERAN.} Which one? {ORTH.} Where the lawgiver commands two clean birds to be offered, and the one to be sacrificed, but the other, having been dipped in the blood of the one sacrificed, to be released. For here too we see the type of the divinity and the humanity, the one being sacrificed, the other appropriating the passion. {ERAN.} You have brought many types before us. But I do not accept enigmatic words. {ORTH.} And indeed the divine apostle says that the histories are also types, and he called Hagar a type of the old covenant, and likened Sarah to the heavenly Jerusalem, and said Ishmael was a type of Israel, but Isaac of the new people. Accuse, therefore, also the great trumpet of the Spirit, because he has brought enigmatic words to us all. 212 {ERAN.} Even if you bring me ten thousand other arguments besides these, you will not persuade me to divide the passion. For I have also heard the angel saying to the women with Mary: "Come, see the place where the Lord lay." {ORTH.} This is what we are accustomed to do as well. For by common names we also address the part. For when we enter the shrines of the holy apostles or prophets or martyrs, we ask, who is it that lies in the reliquary? And those who know the truth, answering, say, either Thomas the apostle perhaps, or John the Baptist, or Stephen the first champion of the martyrs, or naming some other of the saints, although at times very small relics lie there. But no one hearing these common names, which signify both the soul and the body together, will suppose that the souls are also shut up in the tombs; but he knows that only the bodies are laid in the tombs, or at least small parts of the bodies. This very same thing, therefore, that holy angel has also done, addressing the body by the name of the person. {ERAN.} And from where will you show that the angel spoke to the women about the Lord's body? {ORTH.} First, the tomb itself is sufficient to resolve the question. For neither is a soul handed over to a tomb, let alone the uncircumscribable nature of the divinity; for tombs are constructed for bodies. Then, also, the divine scripture clearly teaches this. For the admirable Matthew relates it in this way: "When evening had come, there came a rich man from Arimathea, named Joseph, who also himself was a disciple of Jesus. He went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given up. And Joseph, taking the body, wrapped it in a clean linen shroud, and laid it in his new tomb, which he had hewn out in the rock, and rolling a great stone to the door of the tomb, he departed." See how many times he made mention of the body, in order to shut the mouths of those who blaspheme the divinity. This the thrice-blessed Mark has also done; and I will tell what he also related. "When evening had come," he says, "since it was the day of Preparation, that is, the day before the Sabbath, Joseph of Arimathea, a respected member of the council, who was also himself looking for the kingdom 213 of God, taking courage, went in to Pilate and asked for the body of Jesus. But Pilate wondered if he were already dead, and summoning the centurion, he asked him if he had been dead for some time; and when he learned from the centurion, he granted the body to Joseph; and

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ἐν τοῖς εὐαγγελίοις ἀμνοῖς μὲν τοὺς δικαίους ἀπείκασεν, ἐρίφοις δὲ τοὺς ἁμαρτωλούς. Ἐπειδὴ τοίνυν ἔμελλεν, οὐχ ὑπὲρ δικαίων μόνον, ἀλλὰ καὶ ὑπὲρ ἁμαρτωλῶν, ὑπομένειν τὸ πάθος, εἰκότως δι' ἀμνῶν καὶ τράγων προδιαγράφει τὴν οἰκείαν ἱερουργίαν. {ΕΡΑΝ.} Ἀλλὰ τῶν δύο τράγων ὁ τύπος δύο πρόσωπα παρασκευάζει νοεῖν. {ΟΡΘ.} Οὐχ οἷόν τε ἦν ἐν ἑνὶ τράγῳ ἄμφω κατὰ ταὐτὸν προτυπωθῆ ναι, καὶ τὸ παθητὸν τῆς ἀνθρωπότητος καὶ τὸ ἀπαθὲς τῆς θεότητος. Ἀναιρεθεὶς γὰρ οὗτος τὴν ζῶσαν οὐκ ἂν ἔδειξε φύσιν. Τούτου δὴ χάριν δύο παρελήφθησαν εἰς τὴν τῶν δύο φύσεων δήλωσιν. Ταὐτὸ δὲ τοῦτο καὶ ἐφ' ἑτέρας θυσίας καταμάθοι τις ἄν. {ΕΡΑΝ.} Ποίας; {ΟΡΘ.} Ἔνθα πτηνὰ δύο τῶν καθαρῶν ὁ νομοθέτης διαγορεύει προσφέρεσθαι, καὶ τὸ μὲν θύεσθαι, θάτερον δὲ εἰς τὸ τοῦ τυθέντος αἷμα βαφὲν ἀπολύεσθαι. Καὶ γὰρ ἐνταῦθα ὁρῶμεν τὸν τῆς θεότητος καὶ τῆς ἀνθρωπότητος τύπον, τῆς μὲν θυομένης, τῆς δὲ οἰκειουμένης τὸ πάθος. {ΕΡΑΝ.} Πολλοὺς ἡμῖν προσενήνοχας τύπους. Ἐγὼ δὲ τοὺς αἰνιγ ματώδεις οὐ προσίεμαι λόγους. {ΟΡΘ.} Καὶ μὴν ὁ θεῖος ἀπόστολος καὶ τὰς ἱστορίας τύπους εἶναί φησι, καὶ τὴν Ἄγαρ τύπον τῆς παλαιᾶς διαθήκης ἐκάλεσε, καὶ τὴν Σάρραν τῇ ἐπουρανίῳ ἀπείκασεν Ἱερουσαλήμ, καὶ τὸν μὲν Ἰσμαὴλτύπον ἔφη τοῦ Ἰσραήλ, τὸν Ἰσαὰκ δὲ τοῦ νέου λαοῦ. Κατηγόρησον οὖν καὶ τῆς μεγάλης τοῦ πνεύματος σάλπιγγος, ὅτι πᾶσιν ἡμῖν τοὺς αἰνιγματώδεις προσενήνοχε λόγους. 212 {ΕΡΑΝ.} Κἂν μυρίους μοι πρὸς τούτοις ἑτέρους προσενέγκῃς λόγους, μερίσαι τὸ πάθος οὐ πείσεις. Ἤκουσα γὰρ καὶ τοῦ ἀγγέλου πρὸς τὰς περὶ Μαριὰμ εἰρηκότος· "∆εῦτε, βλέπετε ὅπου ἔκειτο ὁ κύριος." {ΟΡΘ.} Τοῦτο καὶ ἡμεῖς εἰώθαμεν δρᾶν. Τοῖς γὰρ κοινοῖς ὀνόμασι καὶ τὸ μέρος προσαγορεύομεν. Εἰς γὰρ τοὺς τῶν ἱερῶν ἀποστόλων ἢ προφητῶν ἢ μαρτύρων εἰσιόντες σηκοὺς πυνθανόμεθα, τίς ὁ κείμενος ἐν τῇ λάρνακι; Οἱ δὲ τὸ ἀληθὲς εἰδότες ἀποκρινόμενοι λέγουσιν, ἢ τὸν Θωμᾶν τυχὸν τὸν ἀπόστολον, ἢ τὸν βαπτιστὴν Ἰωάννην, ἢ Στέφανον τῶν μαρτύρων τὸν πρόμαχον, ἢ ἕτερόν τινα τῶν ἁγίων ὀνομαστὶ λέγοντες, καίτοι σμικρῶν ἄγαν ἐνίοτε κειμένων λειψάνων. Ἀλλ' οὐδεὶς τῶν κοινῶν τούτων ὀνομάτων ἀκούων, ἃ καὶ τὴν ψυχὴν ὁμοῦ καὶ τὸ σῶμα δηλοῖ, ἐγκαθεῖρχθαι ταῖς θήκαις καὶ τὰς ψυχὰς ὑπολήψεται· ἀλλ' οἶδεν ὡς τὰ σώματα μόνα ταῖς θήκαις ἢ μικρά γε τῶν σωμάτων ἐγκατάκειται μόρια. Ταὐτὸ δὴ τοῦτο καὶ ὁ ἅγιος ἐκεῖνος πεποίηκεν ἄγγελος τῷ τοῦ προσώπου ὀνόματι τὸ σῶμα προσ αγορεύσας. {ΕΡΑΝ.} Καὶ πόθεν δείξεις, ὡς περὶ τοῦ δεσποτικοῦ σώματος ταῖς γυναιξὶν ὁ ἄγγελος εἴρηκε; {ΟΡΘ.} Πρῶτον μὲν αὐτὸς ὁ τάφος ἀπόχρη τὸ ζητούμενον λῦσαι. Οὐδὲ γὰρ ψυχὴ παραδίδοται τάφῳ, ἤπου γε θεότητος ἡ ἀπερίγραφος φύσις· τοῖς γὰρ σώμασιν οἱ τάφοι κατασκευάζονται. Ἔπειτα δὲ καὶ ἡ θεία τοῦτο σαφῶς διδάσκει γραφή. Ὁ γὰρ δὴ θεσπέσιος Ματθαῖος τοῦτον ἱστορεῖ τὸν τρόπον· "Ὀψίας γενομένης, ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἀριμαθίας, τοὔνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθήτευσε τῷ Ἰησοῦ. Οὗτος προσελθὼν τῷ Πιλάτῳ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. Τότε ὁ Πιλᾶτος ἐκέλευσεν ἀποδοθῆναι τὸ σῶμα. Καὶ λαβὼν τὸ σῶμα ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ σινδόνι καθαρᾷ, καὶ ἔθηκεν αὐτὸ ἐν τῷ καινῷ αὐτοῦ μνημείῳ, ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ προσ κυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλθε." Βλέπε ποσάκις τοῦ σώματος ἐμνημόνευσεν, ἵνα τῶν τὴν θεότητα βλασφημούντων ἐμ φράξῃ τὰ στόματα. Τοῦτο καὶ ὁ τρισμακάριος πεποίηκε Μάρκος· ἐρῶ δὲ καὶ ἅπερ οὗτος ἱστόρησεν. "Ὀψίας, γάρ φησι, γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστι προσάββατον, ἐλθὼν Ἰωσὴφ ὁ ἀπὸ Ἀριμαθίας εὐσχήμων βουλευτής, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν βασιλείαν 213 τοῦ θεοῦ, τολμήσας εἰσῆλθε πρὸς Πιλᾶτον, καὶ ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ. Ὁ δὲ Πιλᾶτος ἐθαύμασεν εἰ ἤδη τέθνηκε, καὶ προσκαλεσάμενος τὸν κεντυρίωνα ἐπηρώτησεν αὐτὸν εἰ πάλαι ἀπέθανε· καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος ἐδωρήσατο τὸ σῶμα τῷ Ἰωσήφ· καὶ