Adam death root; Ps 51; 40/80 days = formation
Cyril: …then the nature the introduced corruption, and the with envy devilish having mastered death, a root having the sin. (Romans 5:12) And it defiles-down also otherwise, the as in fleshly pleasure-loving to be sown the being-begotten. And indeed something such to under-show seems the all-divine David psalming and saying: ‘For behold in lawlessnesses I was conceived, and in sins my mother yearned-for me.’ (Psalm 51:5) Unclean then the nature, as from a transgression and from a curse enduring the corruption, beside at least what seems for God. For he created unto the to be the all, the (true the word).
Palladius: In what then therefore manner would someone be released of uncleanness, add thereafter.
Cyril: Himself for us, O Palladius, has shown-down the way condemning the law. ‘For let her be separated,’ he says, ‘as unclean, seven days.’ And let her number also other three and thirty, and she will sit in blood unclean of her, upon a male then clearly the offspring; and if then a female she should bear, he says, double the separation, double also of the other days the numbering. So then if on the one hand male should be the having-been-brought-forth, unclean the having-borne, and in defilements seven and thirty and three days, that is, forty; and if a female, twice seven, and sixty and six, that is, eighty. (Leviticus 12:2-5)
Palladius: And what would be thereafter also of this the word?
Cyril: From examples for us fleshly he brings-up again the law unto a grasping of the more-unclear, and as it were some tablet of a spiritual contemplation he writes-up the sensible. So then say the these wise, that if on the one hand male should be the in a womb having been cast-down, to be form-made scarcely of days it forty having been spent; and if at least a female, slow it has the unto this approach, as weak and strengthless. And to need then also itself they say, unto a form-making vivid, of the twice forty days, that is, eighty. Unclean then the male-bearing in days forty; and at least of a female a mother, in whole was eighty the number days in defilements and uncleannesses, that is, until a forming
Greek
οὖν τὴν φύσιν ἡ ἐπείσακτος φθορὰ, καὶ ὁ φθόνῳ διαβολικῷ κατακρατήσας θάνατος, ῥίζαν ἔχων τὴν ἁμαρτίαν. Καταμιαίνει δὲ καὶ ἑτέρως, τὸ ὡς ἐν φιληδονίᾳ σαρκικῇ σπείρεσθαι τὰ γεννώμενα. Καὶ δή τι τοιοῦτον ὑποδηλοῦν ἔοικεν ὁ θεσπέσιος Δαβὶδ ψάλλων τε καὶ λέγων· «Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέ με ἡ μήτηρ μου.» Ἀκάθαρτος οὖν ἡ φύσις, ὡς ἐκ παραβάσεώς τε καὶ ἐξ ἀρᾶς ὑπομένουσα τὴν φθορὰν, παρά γε τὸ Θεῷ δοκοῦν. Ἔκτισε γὰρ εἰς τὸ εἶναι τὰ πάντα, τὸ (σιξ) ἀληθὴς ὁ λόγος.
{ΠΑΛΛ.} Τίνα δὴ οὖν τρόπον ἀπαλλάττοιτο ἄν τις ἀκαθαρσίας, προστίθει λοιπόν.
{ΚΥΡ.} Αὐτὸς ἡμῖν, ὦ Παλλάδιε, κατέδειξε τὴν ὁδὸν καταδικάζων ὁ νόμος. «Ἀφοριζέσθω γὰρ, φησὶν, ὡς ἀκάθαρτος, ἑπτὰ ἡμέρας.» Ἀπαριθμείτω δὲ καὶ ἑτέρας τρεῖς καὶ τριάκοντα, καὶ καθίσεται ἐν αἵματι ἀκαθάρτῳ αὐτῆς, ἐπ' ἄρσενι δὲ δηλονότι τῷ γεννήματι· εἰ δὲ δὴ θῆλυ τέκοι, φησὶ, διπλοῦς ὁ ἀφορισμὸς, διπλῆ καὶ ἡ τῶν ἑτέρων ἡμερῶν ἀπαρίθμησις. Οὐκοῦν εἰ μὲν ἄρσεν εἴη τὸ ἀποτεχθὲν, ἀκάθαρτος ἡ τεκοῦσα, καὶ ἐν μολυσμοῖς ἑπτὰ καὶ τριάκοντα καὶ τρεῖς ἡμέρας, τουτέστι, τεσσαράκοντα· εἰ δὲ θῆλυ, δὶς ἑπτὰ, καὶ ἑξήκοντα καὶ ἓξ, τουτέστιν, ὀγδοήκοντα.
{ΠΑΛΛ.} Καὶ τίς ἂν εἴη λοιπὸν καὶ ὁ τοῦδε λόγος;
{ΚΥΡ.} Ἐκ παραδειγμάτων ἡμᾶς σαρκικῶν ἀνακομίζει πάλιν ὁ νόμος εἰς κατάληψιν τῶν ἀφανεστέρων, καὶ ὥσπερ τινὰ πίνακα πνευματικῆς θεωρίας ἀναγράφει τὰ αἰσθητά. Φασὶ τοιγαροῦν οἱ ταῦτα σοφοὶ, ὡς εἰ μὲν ἄρσεν εἴη τὸ ἐν μήτρᾳ καταβληθὲν, εἰδοποιεῖσθαι μόλις ἡμερῶν αὐτὸ τεσσαράκοντα δεδαπανημένων· εἰ δέ γε θῆλυ, βραδεῖαν ἔχει τὴν εἰς τοῦτο πάροδον, ὡς ἀσθενές τε καὶ ἄναλκι. Δεῖσθαι δὲ δὴ καὶ αὐτό φασιν, εἰς εἰδοποίησιν ἐναργῆ, τῶν δὶς τεσσαράκοντα ἡμερῶν, τουτέστιν, ὀγδοήκοντα. Ἀκάθαρτος οὖν ἡ ἀῤῥενοτόκος ἐν ἡμέραις τεσσαράκοντα· ἡ δέ γε θήλεος μήτηρ, ἐν ὅλαις ἦν ὀγδοήκοντα τὸν ἀριθμὸν ἡμέραις ἐν μολυσμοῖς καὶ ἀκαθαρσίαις, τουτέστιν, ἄχρι μορφώσεως ἀκριβοῦς τῶν ἐν μήτρᾳ, καὶ μὴν καὶ ἀφίξεως τῆς εἰς εἶδος τὸ ἀνθρώπινον. Ἐπὶ δέ γε τῷ καθαρισμῷ, κατά γε τὸ τῷ νόμῳ δοκοῦν, ἀμνὸς καὶ τρυγὼν ἐσφάζετο παρὰ τὴν θύραν τῆς ἁγίας σκηνῆς, μεσιτεύοντος ἱερέως καὶ τελοῦντος τὰ ἱερά· περιτέμνεσθαι δὲ δεῖν καὶ τὸ ἄρσεν ἔφη κατὰ τὸ τῷ νόμῳ δοκοῦν, τουτέστι, κατὰ τὴν ὀγδόην. Τοιόσδε μὲν οὖν ὁ τοῦ γράμματος νοῦς. Ἡμεῖς δὲ πρὸς θεωρίαν ἀναθέοντες τὴν πνευματικὴν, φέρε δὴ λέγωμεν τίνα δὴ τρόπον ἡ εἰς φθορὰν ἡμᾶς καὶ ἀκαθαρσίαν τεκοῦσα φύσις διεκρούσατο μολυσμοὺς, καὶ διέδρα τὴν ἀκαθαρσίαν καὶ τὴν ἐκ τοῦ νόμου κατάῤῥησιν· μακροὺς μὲν γὰρ ἤδη διατετέλεκε χρόνους ἐν ἀφορισμῷ, τουτέστιν, ἐκ προσώπου Θεοῦ. Χρόνοι δὲ ἦσαν οἱ πρὸ τῆς ἐπιδημίας, καθ' οὓς βεβασίλευκεν
About this text
Cyril continues the dialogue with Palladius. Book 15 of a seventeen-book dialogue — not the whole work.
English follows Migne PG 68 (Aubert reprint). The PDF and a cleaned text of the same print were checked against each other. This page is Book 15 of seventeen. This is a reading translation for study, not a new critical edition of the Greek.
Witnesses
- Copy-text Migne PG 68 De adoratione Book 15 (Aubert reprint) (Greek · Book 15)
- Checked print PDF of PG 68 De adoratione (Greek · Book 15)
English is newly prepared for study from the stated edition. Open Greek on each section for the source text. This is not a complete critical edition.