Migne Reading Room
PL 35 · cols. 2458–2464
Index rerum quae in tertio tomo (PL 34-35) continentur
Books I–I
ad contem⟨p⟩landam veritatem. 164
to contemplate the truth. 164
L. Scripturarum et interpretationum ratio. Allegoria quotuplex. 165
50. The method of the Scriptures and of interpretations. In how many ways allegory is used. 165
LI. Scri⟨p⟩turarum perscrutatio in curiositatis medelam. 166
51. The searching of the Scriptures as a remedy for curiosity. 166
LII. Et curiositas, et alia vitia sunt occasio ad virtutem. Ibid.
52. Both curiosity and the other vices are an occasion for virtue. Ibid.
LIII. Scopi stultorum ac sapientium diversi. 167
53. The aims of the foolish and of the wise are different. 167
LIV. Supplicia damnatorum quam habeant rationem ad eorum vitia. 168
54. What relation the punishments of the damned bear to their vices. 168
LV. Epilogus exhortans ad veram religionem, et a falsa deterrens. Qualis erat Manichaeorum religio. Falsae opiniones de diis. Vera religio. 169
55. Epilogue exhorting to the true religion and deterring from the false. What kind of religion the Manichaeans had. False opinions about the gods. The true religion. 169
DE DUOBUS LIBRIS DE GENESI CONTRA MANICHAEOS. 171-172
On the two books On Genesis against the Manichaeans. 171-172
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, DE GENESI CONTRA MANICHAEOS LIBRI DUO. 173-174
Of Saint Aurelius Augustine, Bishop of Hippo, two books On Genesis against the Manichaeans. 173-174
LIBER PRIMUS. — A Manichaeorum calumniis vindicatur initium Geneseos, scilicet ab hocce versiculo cap. 1: In principio creavit Deus coelum et terram, usque ad versiculum 2, cap. 2, quo Deus septimo die requievisse dicitur. Ibid.
Book One. The beginning of Genesis is defended against the calumnies of the Manichaeans, namely from this verse of chapter 1, In the beginning God created heaven and earth, as far as verse 2 of chapter 2, in which God is said to have rested on the seventh day. Ibid.
CAPUT PRIMUM. In veteris Legis defensionem contra Manichaeos scripturus est stilo ad imperitiorum captum demisso. Ibid.
Chapter One. He is about to write in defence of the Old Law against the Manichaeans in a style lowered to the understanding of the less learned. Ibid.
II. Versiculus 1 cap. 1 Geneseos vindicatur contra obtrectantes quid faceret Deus ante mundi creationem, et unde subito placuerit ei mundum creare. Ibid.
2. Verse 1 of chapter 1 of Genesis is defended against those who carp at it, asking what God was doing before the creation of the world, and why it suddenly pleased Him to create the world. Ibid.
III. Defenditur vers. 2. 176
3. Verse 2 is defended. 176
IV. In defensionem vers. 3 ostenditur tenebras nihil esse. Ibid.
4. In defence of verse 3 it is shown that darkness is nothing. Ibid.
V. Ut intelligendum quod spiritus Dei superferebatur super aquas, juxta vers. 2. 177
5. How it is to be understood that the spirit of God was borne over the waters, according to verse 2. 177
VI. Materies informis ex nihilo, et ex illa omnia. 178
6. Formless matter [is] from nothing, and all things from it. 178
VII. Informis materia variis nominibus designata. Ibid.
7. Formless matter designated by various names. Ibid.
VIII. Reprimitur Manichaeorum calumnia de vers. 4. 179
8. The calumny of the Manichaeans concerning verse 4 is checked. 179
IX. Agitur pro altera parte ejusdem vers. et pro prima parte vers. seq. 180
9. The case is argued for the second part of the same verse and for the first part of the following verse. 180
X. Ut recte intelligitur coepisse et transisse dies unus juxta vers. 5. Ibid.
10. How it is rightly understood that one day began and passed, according to verse 5. Ibid.
XI. Aquae ut firmamento divisae, vers. 6-8. 181
11. How the waters were divided by the firmament, verses 6-8. 181
XII. Aquarum congregatio, de qua vers. 9 et 10, est ipsa earum formatio. Ibid.
12. The gathering of the waters, of which verses 9 and 10 speak, is their very forming. Ibid.
XIII. Exploditur conquestio circa vers. 11. 182
13. A complaint concerning verse 11 is rejected. 182
XIV. Resolvuntur difficultates circa vers. 14-19 Ibid.
14. Difficulties concerning verses 14-19 are resolved. Ibid.
XV. Aerem nebul⟨o⟩sum aquae nomine designari vers. 20, etc. 184
15. That the misty air is designated by the name of water in verse 20, etc. 184
XVI. Perniciosa animantia cur creata. Ibid.
16. Why harmful animals were created. Ibid.
XVII. Ut intelligitur ad imaginem Dei factus homo, juxta vers. 26. 186
17. How man is understood to have been made to the image of God, according to verse 26. 186
XVIII. Potestas hominis in bestias. 187
18. Man's power over the beasts. 187
XIX. Ut spiritualiter accipiendus vers. 28. Ibid.
19. How verse 28 is to be taken spiritually. Ibid.
XX. Bestiis dominari, per allegoriam. Ibid.
20. To have dominion over the beasts, by allegory. Ibid.
XXI. In vers. 31, cur dicitur, Bona valde. 188
21. Why it is said in verse 31, Very good. 188
XXII. Requies diei septimi per allegoriam, cap. 2, vers. 1-3. 189
22. The rest of the seventh day by allegory, chapter 2, verses 1-3. 189
XXIII. Septem dies, et septem aetates mundi. 190
23. The seven days and the seven ages of the world. 190
XXIV. Aetates mundi quare inaequales. 193
24. Why the ages of the world are unequal. 193
XXV. Septem dierum altior allegoria. Ibid.
25. A higher allegory of the seven days. Ibid.
LIBER SECUNDUS. — Persequitur expositionem Geneseos ab hoc versiculo 4, cap. 2: Hic liber creaturae coeli et terrae, etc., usque ad illum cap. 3, quo Adam et Eva de Paradiso ejiciuntur. Ad extremum Ecclesiae dogmata cum Manichaeorum erroribus confert. 195-196
Book Two. He pursues the exposition of Genesis from verse 4 of chapter 2, This is the book of the creature of heaven and earth, etc., as far as that [verse] of chapter 3 in which Adam and Eve are cast out of Paradise. At the end he compares the doctrines of the Church with the errors of the Manichaeans. 195-196
CAPUT PRIMUM. Recitatio secundi et tertii ca⟨p⟩itis Geneseos. Ibid.
Chapter One. A recitation of the second and third chapters of Genesis. Ibid.
II. Genesis ad litteram ubique non potest ex⟨p⟩oni. 197
2. Genesis cannot everywhere be expounded according to the letter. 197
III. Viride agri quid designat, vers. 5, cap. 2. Ibid.
3. What the green of the field signifies, verse 5, chapter 2. Ibid.
IV. Quid sit, Nondum pluerat super terram, vers. 5. 198
4. What is meant by, It had not yet rained upon the earth, verse 5. 198
V. Fons irrigans terram allegorice. Superbia quid est. 199
5. The spring watering the earth, allegorically. What pride is. 199
VI. Invisibilia quibus vocabulis signantur. 200
6. By what words invisible things are signified. 200
VII. Linus quid habeat mysterii. Ibid.
7. What mystery the clay holds. Ibid.
VIII. Insufflatio spiritus quid. Quid in Scripturis dicatur s⟨p⟩iritus hominis. 201
8. What the breathing-in of the spirit is. What is called the spirit of man in the Scriptures. 201
IX. Paradisi deliciae quid allegorice. 202
9. What the delights of Paradise [are] allegorically. 202
X. Flumina quatuor quid notent. 203
10. What the four rivers denote. 203
XI. Opera hominis in paradiso; mulier in adjutorium facta. 204
11. The works of man in paradise; the woman made as a helper. 204
XII. Sopito Adae juncta Eva, quid sibi velit. 205
12. What it means that Eve was joined to Adam while he slept. 205
XIII. Spirituale conjugium in homine. 206
13. The spiritual marriage within man. 206
XIV. Serpens diabolus, Eva affectus. Ibid.
14. The serpent [is] the devil, Eve the affection. Ibid.
XV. Tentatio quomodo dejicit. 207
15. How temptation casts down. 207
XVI. Absconsio, ambulatio, percontatio quid signent. 208
16. What the hiding, the walking and the questioning signify. 208
XVII. Rejectio culpae et serpentis ⟨p⟩oena. 209
17. The shifting of the blame, and the punishment of the serpent. 209
XVIII. Serpentis cum Eva inimicitia. 210
18. The enmity of the serpent with Eve. 210
XIX. De poenis mulieri inflictis. Ibid.
19. On the punishments inflicted on the woman. Ibid.
Editors' notes and page, col. 2458
Page
- running head: [IN]DEX RERUM. 2458 (left edge of head cut off by the image)
- marginal letters: (none)
- old-edition numerals: (none)
- other: whole column is editors' matter, an Index rerum (first words: "mur ad contemplandam veritatem"), covering De vera religione LI-LV and De Genesi contra Manichaeos; this matter belongs to PL 34 rather than the PL 35 contents named, so the column/volume attribution is UNSURE; page numbers at the right of each entry set as printed; the left-hand fragments in the images (numbers 126-163, "Ibid." and word-ends) belong to the neighbouring column and are not set; column begins mid-word with "mur"; ⟨p⟩ supplied where the type of p has failed (contemplandam, Scripturarum, capitis, exponi, spiritus, poena), and other faint p's set without brackets; "nebul⟨o⟩sum" has a visible gap; the punctuation after "Eva" in XII is unclear (comma or full stop); "coelum" in Liber primus is read as printed with œ but is faint
XX. De viri poena. 211
XX. On the man's punishment. 211
XXI. Quare post transgressionem Adam vitam vocaverit ipsam Evam, et de pellicearum tunicarum significatione. 212
XXI. Why after the transgression Adam called Eve herself life, and on the meaning of the garments of skins. 212
XXII. Expulsio Adae quid allegorice. 213
XXII. What the expulsion of Adam [signifies] allegorically. 213
XXIII. Cherubim et framea versatilis quid notent. 214
XXIII. What the cherubim and the turning sword denote. 214
XXIV. Adam Chri⟨s⟩tus, Eva Ecclesia. 215
XXIV. Adam is Christ, Eve the Church. 215
XXV. Haeretici et Manichaei maxime, per serpentem designati. 216
XXV. Heretics, and the Manichees above all, signified by the serpent. 216
XXVI. Serpens haereticus Manichaeus. 217
XXVI. The serpent is the Manichaean heretic. 217
XXVII. Adae lapsus et poena allegorice. 218
XXVII. Adam's fall and punishment allegorically. 218
XXVIII. Per epilogum singulas re⟨f⟩ellit Manichaeorum calumnias. Ibia.
XXVIII. By way of epilogue he refutes the slanders of the Manichees one by one. Ibid.
XXIX. Confert Ecclesiae dogmata cum Manichaeorum erroribus. 219
XXIX. He compares the doctrines of the Church with the errors of the Manichees. 219
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, DE GENESI AD LITTERAM IMPERFECTUS LIBER. 219-220
OF ST AURELIUS AUGUSTINE, BISHOP OF HIPPO, ON GENESIS ACCORDING TO THE LETTER, AN UNFINISHED BOOK. 219-220
Tractatur initium Geneseos usque ad huncce versiculum 26: Faciamus hominem ad imaginem, etc. Ibid.
The beginning of Genesis is treated, as far as this verse 26: Let us make man to the image, etc. Ibid.
ADMONITIO IN SUBSEQUENTES DE GENESI AD LITTERAM LIBROS DUODECIM. 245-246
ADMONITION ON THE FOLLOWING TWELVE BOOKS ON GENESIS ACCORDING TO THE LETTER. 245-246
S. AURELII AUGUSTINI, HIPPONENSIS EPISCOPI, DE GENESI AD LITTERAM LIBRI DUODECIM. Ibid
OF ST AURELIUS AUGUSTINE, BISHOP OF HIPPO, ON GENESIS ACCORDING TO THE LETTER, TWELVE BOOKS. Ibid.
LIBER PRIMUS. — Expenditur initium Geneseos, cap. 1, vers. 1: In principio fecit Deus coelum et terram, usque ad vers. 5: Et vocavit Deus lucem diem, etc. Ibid.
BOOK ONE. — The beginning of Genesis is examined, chapter 1, verse 1: In the beginning God made heaven and earth, as far as verse 5: And God called the light day, etc. Ibid.
CAPUT PRIMUM. In Scriptura quid considerandum. Ibid.
Chapter One. What is to be considered in Scripture. Ibid.
II. Quomodo dixit Deus, Fiat lux, an per creaturam, an per aeternum verbum. 248
II. How God said, Let there be light: whether through a creature, or through the eternal Word. 248
III. Quid sit lux illa; curve non dictum, Fiat coelum, etc., sicut, Fiat lux. Responsio prima. Ibid.
III. What that light is; or why it was not said, Let there be heaven, etc., as [it was said], Let there be light. First answer. Ibid.
IV. Altera responsio ad superiorem quaestionem. 249
IV. Another answer to the preceding question. 249
V. Informem esse creaturam intellectualem, nisi perficiatur conversa ad divinum Verbum. Spiritus s⟨a⟩nctus cur super aquam ⟨f⟩erri dictus est antequam narraretur dixisse Deum, Fiat lux. Ibid.
V. That the intellectual creature is formless unless it is perfected by being turned towards the divine Word. Why the Holy Spirit is said to have been borne over the water before God is related to have said, Let there be light. Ibid.
VI. Trinitas insinuata cum in inchoatione, tum in perfectione creaturae. 250
VI. The Trinity intimated both in the beginning and in the perfecting of the creature. 250
VII. Spiritus Dei cur dictus est superferri super aquam. 251
VII. Why the Spirit of God is said to have been borne above over the water. 251
VIII. Dei amor in creaturas spectat eis ut sint et ut maneant. Ibid.
VIII. God's love towards creatures looks to their being and their abiding. Ibid.
IX. Utrum in tempore dictum sit, Fiat lux, an sine tempore. Ibid.
IX. Whether Let there be light was said in time or without time. Ibid.
X. Quomodo dies unus peractus fuit, sive in creatione, sive post creationem lucis. Primus explicandi modus improbatur. Secundus dicendi modus difficultatibus implicatur. 253
X. How one day was completed, whether in the creation or after the creation of light. The first way of explaining is rejected. The second way of speaking is entangled in difficulties. 253
XI. De solis officio nova difficultas in superiore modo dicendi. 254
XI. A new difficulty concerning the function of the sun in the preceding way of speaking. 254
XII. Alia difficultas de successione trium dierum et noctium ante solis creationem. Congregatio aquarum quomodo facta. 255
XII. Another difficulty concerning the succession of three days and nights before the creation of the sun. How the gathering of the waters was made. 255
XIII. Aqua et terra quando creatae. 256
XIII. When water and earth were created. 256
XIV. Ratio cur in primo versiculo Geneseos subintelligatur materia informis. Ibid.
XIV. The reason why formless matter is understood in the first verse of Genesis. Ibid.
XV. Materia origine, non tempore formam praecedit. 257
XV. Matter precedes form in origin, not in time. 257
XVI. Alia ratio explicandi quomodo dies et nox facta fuerit, emissione scilicet et contractione lucis, non probatur. Ibid.
XVI. Another way of explaining how day and night came to be, namely by the emission and contraction of light, is not approved. Ibid.
XVII. De spirituali luce difficultas, quomodo in ea sit vespera et mane, divisioque a tenebris. 258
XVII. A difficulty concerning spiritual light: how there is evening and morning in it, and division from the darkness. 258
XVIII. Quomodo Deus operatur. 260
XVIII. How God works. 260
XIX. In obscuris Scripturae locis nihil temere asserendum. Ibid.
XIX. In obscure passages of Scripture nothing is to be asserted rashly. Ibid.
XX. Genesim cur interpretetur sententias varias proferendo, non aliquam unam asserendo. 261
XX. Why he interprets Genesis by putting forward various opinions, not by asserting any single one. 261
XXI. Quis fructus hujusmodi interpretationis, qua nihil temere asseritur. 262
XXI. What the fruit is of an interpretation of this kind, in which nothing is asserted rashly. 262
LIBER SECUNDUS. — De eo quod scriptum est cap. 1, vers. 6: Et dixit Deus, Fiat firmamentum, etc., usque ad vers. 19: Et factum est vespere, etc. Nonnulla in fine contra Genethliacos. 263-264
BOOK TWO. — On what is written in chapter 1, verse 6: And God said, Let there be a firmament, etc., as far as verse 19: And evening came, etc. Some things at the end against the casters of nativities. 263-264
CAPUT PRIMUM. Firmamentum in medio aquarum quid. Aquas supra sidereum coelum esse quidam negant. Ibid.
Chapter One. What the firmament in the midst of the waters is. Some deny that there are waters above the starry heaven. Ibid.
II. Aer terra superior. Ibid.
II. Air is higher than earth. Ibid.
III. Ignis superior aere. 265
III. Fire is higher than air. 265
IV. Aquae supra coelum aereum, quod firmamentum appellari quidam observavit. Ibid.
IV. Waters above the airy heaven, which someone has observed is called the firmament. Ibid.
V. Aquae supra coelum etiam sidereum. 266
V. Waters above the starry heaven too. 266
VI. De eo quod additum est, Et fecit Deus, etc., an eo declaretur Filii Dei persona. 267
VI. On what is added, And God made, etc., whether the person of the Son of God is declared by it. 267
VII. De eadem re. 268
VII. On the same matter. 268
VIII. De luce cur non additum, Et fecit Deus, sicuti solet de aliis creaturis dici. 269
VIII. Why And God made was not added concerning light, as is usually said of the other creatures. 269
IX. De figura coeli. 270
IX. On the shape of the heaven. 270
X. De coeli motu. 271
X. On the motion of the heaven. 271
Editors' notes and page, col. 2459
Page
- running head: 2459 INDEX RERUM (cut off at the image edge)
- marginal letters: (none)
- old-edition numerals: (none)
- other: editors' matter: the whole column is the Index rerum (first words: XX. De viri poena), each entry set as its own paragraph with its page reference. The running head INDEX RERUM is printed across both columns and cut off at the right edge; not set as text. The right-hand column (2460) is visible only in part and is not set. "vlri" read as viri; "Chri tus" has a gap (Chri⟨s⟩tus); "re:ellit", "s:nctus", "ierri" taken as damaged type (re⟨f⟩ellit, s⟨a⟩nctus, ⟨f⟩erri); "divisicque" and "ienebris" in XVII read as divisioque and tenebris (worn type); "inforuns" in XIV read as informis. The page number for II is unclear in the top image (246?) but reads 248 in the middle image. "vocavit" in Liber primus is unsure (possibly vocarit).
XI. De vers. 9 et 10, ubi explicat quid de terrae informitate intelligendum sit. 272
XI. On verses 9 and 10, where he explains what is to be understood about the formlessness of the earth. 272
XII. De vers. 11, 12 et 13, quare seorsum de herbis et lignis dictum sit, Et factum est sic, etc. 273
XII. On verses 11, 12 and 13: why it was said separately of the plants and the trees, And it was so done, etc. 273
XIII. De vers. 14, 15, etc., cur luminaria die quarto condita. Ibid.
XIII. On verses 14, 15, etc.: why the lights were established on the fourth day. Ibid.
XIV. Quomodo luminaria sint in signa et tempora, in dies et annos. 274
XIV. How the lights are for signs and seasons, for days and years. 274
XV. Luna qualis creata fuerit. 275
XV. In what state the moon was created. 275
XVI. An sidera aequaliter fulgeant. 277
XVI. Whether the stars shine equally. 277
XVII. In Genethliacos. 278
XVII. Against the casters of nativities. 278
LIBER TERTIUS. — De vers. 20 : Et dixit Deus, educant aquae, et reliquis usque ad primi capitis finem. 279-280
Book Three. On verse 20: And God said, Let the waters bring forth, and on the rest up to the end of the first chapter. 279-280
CAPUT PRIMUM. Animalium ex aquis eductio prius narratur quam quae de terra. Quod aqua aeri, aer coelo proximum elementum sit. Ibid.
Chapter I. The bringing forth of animals from the waters is narrated before that from the earth. That water is the element nearest to air, and air the element nearest to heaven. Ibid.
II. Coelos diluvio periisse, et aerem in aquae naturam transiisse. Ibid.
II. That the heavens perished in the flood, and the air passed into the nature of water. Ibid.
III. De elementorum commutatione sententiae. Aer in Genesis historia non praetermissus. Ibid.
III. Opinions on the interchange of the elements. Air not passed over in the history of Genesis. Ibid.
IV. Quinque sensus ad quatuor elementa referri. 281
IV. That the five senses are referred to the four elements. 281
V. Ut ad quatuor elementa varie se habet sentiendi vis in quinque sensibus. 282
V. How the power of sensing in the five senses is variously related to the four elements. 282
VI. Aeris elementum non esse praetermissum a scriptore Geneseos. Ibid.
VI. That the element of air was not passed over by the writer of Genesis. Ibid.
VII. Volatilia ex aquis non immerito dicuntur creata. Ibid.
VII. Flying creatures are not without reason said to have been created from the waters. Ibid.
VIII. Reptilia animarum vivarum pisces cur appellati. 283
VIII. Why fish are called creeping things of living souls. 283
IX. Quod quidam philosophi cuique elemento sua animalia tribuerunt. 284
IX. That certain philosophers assigned its own animals to each element. 284
X. Concesso daemones esse aeria animalia, nihil detrahitur Scripturae docenti producta fuisse ex aquis volatilia. Venti, tonitrua, nubes, pluvia, nix, grando, serenitas. Ibid.
X. If it is granted that demons are aerial animals, nothing is taken away from Scripture, which teaches that flying creatures were brought forth from the waters. Winds, thunder, clouds, rain, snow, hail, fair weather. Ibid.
XI. Tractantur vers. 24 et 25, ubi de variis animantium generibus creatis de terra. 285
XI. Verses 24 and 25 are treated, where [the text speaks] of the various kinds of living creatures created from the earth. 285
XII. Quid secundum genus, quod de quibusdam creaturis, non de homine dicitur. 287
XII. What is meant by according to kind, which is said of certain creatures, not of man. 287
XIII. Benedictio cur solis aquatilibus sicut homini impertita. Officium gignendi. 288
XIII. Why the blessing was imparted only to the creatures of the waters, as to man. The duty of begetting. 288
XIV. De insectorum creatione. Ibid.
XIV. On the creation of insects. Ibid.
XV. De creatione animalium venenatorum. 289
XV. On the creation of venomous animals. 289
XVI. Bestiae invicem nocentes cur creatae. Ibid.
XVI. Why beasts that harm one another were created. Ibid.
XVII. Scrupulus de corporibus mortuorum devoratis. 290
XVII. A difficulty about the devoured bodies of the dead. 290
XVIII. Spinae et tribuli lignaque infructuosa cur et quando creata. Ibid.
XVIII. Why and when thorns and thistles and fruitless trees were created. Ibid.
XIX. Cur in solius hominis creatione dictum, Faciamus. 291
XIX. Why in the creation of man alone it was said, Let Us make. 291
XX. In quo homo factus sit ad imaginem Dei. Cur de hominis creatione non dicitur, Et sic est factum. 292
XX. In what respect man was made to the image of God. Why it is not said of the creation of man, And so it was done. 292
XXI. De hominis immortalitate difficultas ex cibo ipsi praestito. 293
XXI. A difficulty about man's immortality arising from the food provided for him. 293
XXII. Opinio quorumdam animae creationem signari his verbis, Et fecit, etc., corporis vero istis, Et finxit Deus, etc. Ibid.
XXII. The opinion of certain people that the creation of the soul is signified by these words, And He made, etc., but that of the body by these, And God formed, etc. Ibid.
XXIII. Quo spectet illud vers. 30, Et sic est factum. 294
XXIII. What is meant by that phrase in verse 30, And so it was done. 294
XXIV. Cur de homine non singulatim, uti de caeteris, dictum sit, Vidit Deus quia bonum est. Ibid.
XXIV. Why it was not said of man individually, as of the other things, God saw that it was good. Ibid.
LIBER QUARTUS. — Tractatur initium cap. 2 Geneseos; postque nonnulla de senarii numeri perfectione, movetur quaestio rursum, circa vers. 5 cap. 1, quomodo scilicet creata luce, facta sit vespera et factum mane, sicque dies numerati usque ad sextum et septimum. 295-296
Book Four. The beginning of chapter 2 of Genesis is treated; and after some remarks on the perfection of the number six, the question is raised again concerning verse 5 of chapter 1, namely how, once light had been created, evening came to be and morning came to be, and so the days were numbered up to the sixth and seventh. 295-296
CAPUT PRIMUM. Dies sex quomodo accipiendi. Ibid.
Chapter I. How the six days are to be understood. Ibid.
II. De senarii numeri perfectione. Ibid.
II. On the perfection of the number six. Ibid.
III. De eo quod scriptum est Sap. XI, 21, Omnia in mensura, etc. 2⟨9⟩9
III. On what is written in Wisd. 11:21, All things in measure, etc. 2⟨9⟩9
IV. In Deo esse mensuram sine mensura, numerum sine numero, et pondus sine pondere. Ibid.
IV. That in God there is measure without measure, number without number, and weight without weight. Ibid.
V. In Deo ipso exstat ratio mensurae, numeri et ponderis, ad quam disposita sunt omnia. 300
V. In God Himself exists the principle of measure, number and weight, according to which all things have been disposed. 300
VI. Ubi cernebat Deus unde omnia disponeret. 301
VI. Where God saw that by which He was to dispose all things. 301
VII. Senarii numeri perfectionem quomodo cernamus. Ibid.
VII. How we discern the perfection of the number six. Ibid.
VIII. Quies Dei in die septimo ut intelligenda. Ibid.
VIII. How God's rest on the seventh day is to be understood. Ibid.
IX. Quo sensu Deus requiescere dicitur. Tristitia laudabilis. 302
IX. In what sense God is said to rest. A praiseworthy sadness. 302
X. Quaestio an ipse Deus proprie requiescere potuerit. 303
X. The question whether God Himself could properly rest. 303
XI. Quomodo utrumque constat, Deum in die septimo requievisse, et nunc usque operari. Ibid.
XI. How both stand firm: that God rested on the seventh day, and that He works until now. Ibid.
XII. Alia ratio conciliandi Scripturam de requie et de continua operatione Dei. 304
XII. Another way of reconciling Scripture on the rest and on the continual working of God. 304
XIII. De sabbati observatione. Sabbatum christianum. 305
XIII. On the observance of the sabbath. The Christian sabbath. 305
XIV. Cur Deus sanctificaverit diem quietis suae. Ibid.
XIV. Why God sanctified the day of His rest. Ibid.
XV. Solvitur quaestio superius proposita. 306
XV. The question proposed above is resolved. 306
XVI. Dei requies ab operibus suis in septimo die. Ibid.
XVI. God's rest from His works on the seventh day. Ibid.
XVII. Quies nostra in Deo. 307
XVII. Our rest in God. 307
XVIII. Septimus dies cur mane habuerit, non vesperam. 308
XVIII. Why the seventh day had a morning, not an evening. 308
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XIX. Alia ratio qua intelligitur septimus dies habuisse mane sine vespera. 310
XIX. Another way in which the seventh day is understood to have had a morning without an evening. 310
XX. Dies septimus an creatus. Ibid.
XX. Whether the seventh day was created. Ibid.
XXI. De luce quae ante luminaria fuit ad vicissitudinem diei et noctis. 311
XXI. On the light which existed before the luminaries, for the alternation of day and night. 311
XXII. Lux spiritualis quomodo diei et noctis vicissitudinem exhibuisse intelligitur. Ibid.
XXII. How spiritual light is understood to have produced the alternation of day and night. Ibid.
XXIII. Cognitio rerum in Verbo Dei et in seipsis. 312
XXIII. The knowledge of things in the Word of God and in themselves. 312
XXIV. Scientia angelorum. 313
XXIV. The knowledge of the angels. 313
XXV. Cur sex diebus non addatur nox. Ibid.
XXV. Why night is not added to the six days. Ibid.
XXVI. Numerus dierum quomodo accipiendus. 314
XXVI. How the number of the days is to be taken. 314
XXVII. Usitati dies hebdomadae longe dispares septem diebus Geneseos. Ibid.
XXVII. The ordinary days of the week are far unlike the seven days of Genesis. Ibid.
XXVIII. Interpretatio data de luce et die spirituali non existimetur impropria et figurata. Ibid.
XXVIII. Let the interpretation given of spiritual light and day not be thought improper and figurative. Ibid.
XXIX. ⟨I⟩n angelica cognitione dies, vespera et mane. 315
XXIX. In angelic knowledge there are day, evening and morning. 315
XXX. Nihilo ignobilior angelica scientia, licet in hac sit vespera et mane. Ibid.
XXX. Angelic knowledge is in no way the less noble, although there are evening and morning in it. Ibid.
XXXI. Initio creationis rerum quomodo non simul dies, vespera et mane in angelica cognitione. 316
XXXI. How at the beginning of the creation of things day, evening and morning were not simultaneous in angelic knowledge. 316
XXXII. Si tunc ista omnia simul in Angelorum scientia, saltem non sine quodam ordine fuerunt. Ibid.
XXXII. If all these were then simultaneous in the knowledge of the Angels, they were at least not without a certain order. Ibid.
XXXIII. An simul omnia, an per intervalla dierum condita fuerint. 317
XXXIII. Whether all things were founded simultaneously, or through intervals of days. 317
XXXIV. Omnia et simul facta, et nihilominus per sex dies ⟨f⟩acta. 319
XXXIV. All things were both made simultaneously and nonetheless made through six days. 319
XXXV. Conclusio de diebus Geneseos. 320
XXXV. Conclusion on the days of Genesis. 320
LIBER QUINTUS. — De eo quod scriptum est in cap. 2 Geneseos, v. 4: Hic est liber creaturae coeli, etc., usque ad illud, v. 6: Fons autem ascendebat de terra. 321-322
Book Five. — On what is written in chapter 2 of Genesis, verse 4: This is the book of the creature of heaven, etc., up to that of verse 6: But a fountain went up from the earth. 321-322
CAPUT PRIMUM. Sex vel septem Geneseos dies unius diei repetitione numerari potuisse. Ibid.
Chapter One. That the six or seven days of Genesis could have been numbered by the repetition of one day. Ibid.
II. Viride agri cur additum. Ibid.
II. Why the green thing of the field was added. Ibid.
III. Ex narrationis ordine intelligitur omnia simul creata fuisse. Ibid.
III. From the order of the narrative it is understood that all things were created simultaneously. Ibid.
IV. Cur fenum antequam exoriretur factum fuisse dicitur. 323
IV. Why the grass is said to have been made before it sprang up. 323
V. Ordo creationis rerum per sex dies, non intervallis temporum, sed connexione causarum. 325
V. The order of the creation of things through six days is not by intervals of time but by the connection of causes. 325
VI. De versiculo, ⟨N⟩on enim pluerat, etc. An intelligendum omnia simul creata esse. 327
VI. On the little verse, For He had not rained, etc. Whether it is to be understood that all things were created simultaneously. 327
VII. De fonte qui rigabat totam terram, etc. 328
VII. On the fountain which watered the whole earth, etc. 328
VIII. Quae Scriptura reticet, quatenus conjectando proferre juvat. 329
VIII. How far it is helpful to bring forward by conjecture what Scripture passes over in silence. 329
IX. Difficultas de fonte terram universam irrigante. Ibid.
IX. The difficulty about the fountain watering the whole earth. Ibid.
X. Fons ille terram totam rigans ut intelligendus. Ibid.
X. How that fountain watering the whole earth is to be understood. Ibid.
XI. Rerum creationem primam factam esse sine temporis mora; administrationem non ita. 330
XI. That the first creation of things was made without delay of time; their governance not so. 330
XII. Opera Dei sub triplici consideratione. 331
XII. The works of God under a threefold consideration. 331
XIII. Omnia antequam fierent, in sapientia Dei. Ibid.
XIII. All things, before they were made, were in the wisdom of God. Ibid.
XIV. Illud ex Joanne, Quod factum est, etc., quomodo distinguendum. Ibid.
XIV. How that passage from John, What was made, etc., is to be punctuated. Ibid.
XV. Omnia qualis vita sunt in Deo. 332
XV. In what manner all things are life in God. 332
XVI. Deum facilius mente percipimus quam creaturas. 333
XVI. We perceive God with the mind more easily than creatures. 333
XVII. Ante saecula, a saeculo, in saecula. Ibid.
XVII. Before the ages, from the age, unto the ages. Ibid.
XVIII. Creaturae plures nobis ignotae. Qua ratione a Deo et ab Angelis noscuntur. Cognitio matutina et vespertina. 334
XVIII. Many creatures are unknown to us. In what way they are known by God and by the Angels. Morning and evening knowledge. 334
XIX. Angeli Dei nuntii mysterium regni coelorum noverunt a saeculis. Ibid.
XIX. The Angels, messengers of God, have known the mystery of the kingdom of heaven from the ages. Ibid.
XX. Deum adhuc operari. 335
XX. That God is still at work. 335
XXI. Omnia gubernari divina providentia. 336
XXI. That all things are governed by divine providence. 336
XXII. Argumenta divinae providentiae. 337
XXII. Proofs of divine providence. 337
XXIII. Quomodo Deus omnia simul creaverit, et nunc usque operetur. Ibid.
XXIII. How God created all things simultaneously, and is at work even until now. Ibid.
LIBER SEXTUS. — In vers. 7 cap. 2 Geneseos: Et finxit Deus hominem pulverem de terra, etc., quomodo seu quando de limo formatus fuerit homo inquiritur; tum dilata tantisper consideratione animae, dicitur de corpore Adami. 339-340
Book Six. — On verse 7 of chapter 2 of Genesis: And God fashioned man, dust from the earth, etc.; it is inquired how or when man was formed from the slime; then, the consideration of the soul being deferred for a while, there is discussion of the body of Adam. 339-340
CAPUT PRIMUM. An istud: Et finxit Deus, etc., de prima hominis formatione facta die sexto, an de altera posterius et per temporis moram facta intelligendum. Ibid.
Chapter One. Whether this: And God fashioned, etc., is to be understood of the first formation of man made on the sixth day, or of another made later and through a lapse of time. Ibid.
II. Res exploratur ex contextu Scripturae. Ibid.
II. The matter is examined from the context of Scripture. Ibid.
III. Eadem quaestio ex aliis locis Scripturae discutitur. Ibid.
III. The same question is discussed from other passages of Scripture. Ibid.
IV. Idem expenditur ad Gen. II, 8-9. 341
IV. The same is weighed with reference to Gen. 2:8-9. 341
V. De eadem re. Ibid.
V. On the same matter. Ibid.
VI. Sententiam suam liquidius explicat, ne male intelligatur. 342
VI. He explains his opinion more clearly, lest it be misunderstood. 342
VII. Dici non posse animas prius creatas quam corpora. 343
VII. That it cannot be said that souls were created before bodies. 343
VIII. Difficultas de voce Dei ad hominem sexto die directa. 344
VIII. The difficulty about the voice of God directed to man on the sixth day. 344
IX Jeremias quomodo Deo notus antequam formatus. Merita nondum natorum. Ibid.
IX. How Jeremiah was known to God before he was formed. The merits of those not yet born. Ibid.
X Res variis modis existentes. 346
X. Things existing in various modes. 346
XI. Opera creationis die sexto quomodo et jam consummata, et adhuc inchoata. Ibid.
XI. How the works of creation on the sixth day were both already completed and still only begun. Ibid.
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XII. Corpus hominis an singulari modo a Deo formatum. 347
XII. Whether the body of man was formed by God in a singular manner. 347
XIII. Qua aetate aut statura conditus fuerit Adam. 348
XIII. At what age or stature Adam was made. 348
XIV. Rationes causales mundo primum inditae cujus generis fuerint. 349
XIV. Of what kind the causal reasons first implanted in the world were. 349
XV. Primus homo non aliter quam primordiales causae haberent, formatus fuit. Ibid.
XV. The first man was formed in no other way than the primordial causes held. Ibid.
XVI. In rei natura est ut quid esse possit; ut futurum sit nonnisi in Dei voluntate. 350
XVI. It lies in the nature of a thing that something can be; that it is to be lies only in the will of God. 350
XVII. Ex futuris quaenam vere futura. Ibid.
XVII. Which of future things are truly future. Ibid.
XVIII. Colligitur Adamum non formatum fuisse contra quam erat in primordialibus causis institutum. 351
XVIII. It is inferred that Adam was not formed otherwise than had been established in the primordial causes. 351
XIX. Adamo non spirituale, sed animale corpus a Deo formatum est. Ibid.
XIX. Not a spiritual but an animal body was formed by God for Adam. Ibid.
XX. Difficultas contra superiorem sententiam. Opinio corpus Adami prius animale, postea spirituale factum fuisse in paradiso. 352
XX. A difficulty against the preceding opinion. The opinion that the body of Adam was at first animal and afterwards made spiritual in paradise. 352
XXI. Exploditur illa opinio. Ibid
XXI. That opinion is rejected. Ibid
XXII. Adamum peccato mortem animae, non corporis meruisse, quidam non recte arbitrantes. 353
XXII. Some wrongly think that Adam by sin merited the death of the soul, not of the body. 353
XXIII. In eos qui dicunt Adae corpus ex animali spirituale factum in paradiso. Ibid.
XXIII. Against those who say that Adam's body was made spiritual from animal in paradise. Ibid.
XXIV. In renovatione quomodo id recipimus, quod Adam perdidit. Ibid.
XXIV. How in renewal we receive back what Adam lost. Ibid.
XXV. Adae corpus mortale simul et immortale. 354
XXV. Adam's body at once mortal and immortal. 354
XXVI. Corpus Adae et nostrum diversa. Ibid.
XXVI. Adam's body and ours are different. Ibid.
XXVII. Quomodo mente et corpore ad id renovamur, quod Adam perdidit. 355
XXVII. How in mind and body we are renewed unto what Adam lost. 355
XXVIII. Adam licet spiritualis mente, corpore fuit animalis etiam in paradiso. Ibid.
XXVIII. Adam, although spiritual in mind, was animal in body even in paradise. Ibid.
XXIX. De anima tractandum in sequenti libro. 356
XXIX. The soul is to be treated in the following book. 356
LIBER SEPTIMUS. — Illud Geneseos cap. 2, vers. 7: Et flavit in faciem ejus flatum vitae, etc., illustratur uberrima tractatione de anima. 355-356
BOOK SEVEN. — That passage of Genesis 2:7: And He breathed into his face the breath of life, etc., is elucidated by a very full treatment of the soul. 355-356
CAPUT PRIMUM. De anima tractatio suscipitur. Ibid.
Chapter One. The treatment of the soul is undertaken. Ibid.
II. Animam non esse ejusdem naturae cum Deo ex proposito Scripturae loco arguitur. Ibid.
II. From the passage of Scripture set forth it is argued that the soul is not of the same nature as God. Ibid.
III. Urgetur idem argumentum. 357
III. The same argument is pressed. 357
IV. Deum sufflando non fecisse de seipso animam, nec de elementis. 358
IV. That God by breathing did not make the soul out of Himself, nor out of the elements. 358
V. An anima ex nihilo. Ibid.
V. Whether the soul is from nothing. Ibid.
VI. An ut corporis, ita et animae praecesserit aliqua materies. Ibid.
VI. Whether, as for the body, so also for the soul some matter preceded. Ibid.
VII. Dici non posse qualis fuisset illa materies animae. 359
VII. That it cannot be said what that matter of the soul would have been. 359
VIII. Beatam fuisse materiem illam admitti non potest. Ibid.
VIII. It cannot be admitted that that matter was blessed. Ibid.
IX. Neque illam materiem esse quamdam irrationalem animam. 360
IX. Nor that that matter is some irrational soul. 360
X. Ex morum similitudine non effici ut anima hominis in pecus transeat. Ibid.
X. That from likeness of habits it does not follow that the soul of a man passes into a beast. Ibid.
XI. Fictitiae quarumdam animarum transmigrationes. Manichaeorum deterior quam philosophorum opinio. 361
XI. The fictitious transmigrations of certain souls. The opinion of the Manichaeans worse than that of the philosophers. 361
XII. Anima non est ex corporeo elemento. 362
XII. The soul is not from a bodily element. 362
XIII. Medicorum sententia de corpore humano. Ibid.
XIII. The view of physicians on the human body. Ibid.
XIV. Animam non esse ex elementis. 363
XIV. That the soul is not from the elements. 363
XV. Anima incorporea. Ibid.
XV. The soul incorporeal. Ibid.
XVI. Cur dictum sit, Factus est homo in animam vivam. Ibid.
XVI. Why it was said, Man was made into a living soul. Ibid.
XVII. In faciem hominis cur dicitur Deus sufflasse. 364
XVII. Why God is said to have breathed into the face of man. 364
XVIII. Tres ventriculi cerebri. Ibid.
XVIII. The three ventricles of the brain. Ibid.
XIX. Animae praestantia supra res corporeas. Ibid.
XIX. The superiority of the soul over bodily things. Ibid.
XX. Aliud anima, aliud organa corporis. 365
XX. The soul is one thing, the organs of the body another. 365
XXI. Anima neque ullo ex corpore, neque ullum corpus est. Ibid.
XXI. The soul is neither from any body, nor is it any body. Ibid.
XXII. An causalis ratio animae fuerit condita in diebus Geneseos. 366
XXII. Whether the causal reason of the soul was established in the days of Genesis. 366
XXIII. An illa causalis ratio animae fuerit inserta in angelica natura. 368
XXIII. Whether that causal reason of the soul was implanted in the angelic nature. 368
XXIV. Anima an creata sit priusquam corpori inserta. Ibid.
XXIV. Whether the soul was created before it was placed in the body. Ibid.
XXV. Anima si extra corpus existebat, an suopte nutu ad corpus venerit. Ibid.
XXV. If the soul existed outside the body, whether it came to the body by its own will. Ibid.
XXVI. Anima si proprio nutu corpori inserta, non fuit praescia futuri. Liberum arbitrium. 369
XXVI. If the soul was placed in the body by its own will, it did not foreknow the future. Free choice. 369
XXVII. Animam naturali appetitu ferri in corpus. Ibid.
XXVII. That the soul is borne into the body by a natural appetite. Ibid.
XXVIII. Difficultates, cum dicitur animam Adae non prius creatam quam ejus corpori inspiratam fuisse. 370
XXVIII. Difficulties, when it is said that Adam's soul was not created before it was breathed into his body. 370
LIBER OCTAVUS. — De eo quod legitur Gen. 2, vers. 8: Et plantavit Deus paradisum in Eden, etc., usque ad illud, vers. 17: De ligno autem cognoscendi bonum et malum non manducabitis de illo, etc. 371-372
BOOK EIGHT. — On what is read in Genesis 2:8: And God planted a paradise in Eden, etc., as far as that saying, verse 17: But of the tree of knowing good and evil you shall not eat of it, etc. 371-372
CAPUT PRIMUM. Paradisus in Eden plantatus et proprie et figurate accipiendus. Ibid.
Chapter One. The paradise planted in Eden is to be taken both literally and figuratively. Ibid.
II. Genesim alias contra Manichaeos cur secundum allegoriam exposuerit. 373
II. Why he had elsewhere expounded Genesis against the Manichaeans according to allegory. 373
III. De vers. 8 et 9, ubi rursus de creatione ligni. 374
III. On verses 8 and 9, where again on the creation of the tree. 374
IV. De altera parte vers. 9, lignum vitae et vere creatum esse, et sapientiam figurasse. 375
IV. On the other part of verse 9: that the tree of life was both truly created and figured wisdom. 375
V. De eodem ligno vitae, ipsum et figuram, et nihilominus rem veram fuisse. 376
V. On the same tree of life: that it was both a figure and nonetheless a real thing. 376
VI. Lignum scientiae boni et mali arbor vera et innoxia.
VI. The tree of the knowledge of good and evil a real tree and harmless.
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Obedientia. Inobedientia. 377
Obedience. Disobedience. 377
VII. De vers. 10, 11, 13 et 14; illic accipienda esse vera flumina. Tiberis prius Abula. Nilus, qui prius Geon. Ganges, qui prius Phison. 378
VII. On verses 10, 11, 13 and 14; that real rivers are to be understood there. The Tiber, formerly the Albula. The Nile, which was formerly the Geon. The Ganges, which was formerly the Phison. 378
VIII. De vers. 15; an homo positus in paradiso ut agriculturae operam daret. 379
VIII. On verse 15; whether man was placed in paradise in order to give his labour to agriculture. 379
IX. Agriculturae opus allegorice. Ibid.
IX. The work of agriculture, allegorically. Ibid.
X. Quid sit, Ut operaretur et custodiret. 380
X. What is meant by "That he might work and keep [it]." 380
XI. Cur hic addita dictio, Dominus. Dominus verus. 382
XI. Why the word "Lord" is added here. The true Lord. 382
XII. Hominem non posse quidquam boni agere sine Deo. Discessus a Deo. Ibid.
XII. That man cannot do anything good without God. Departure from God. Ibid.
XIII. Cur homo prohibitus a ligno scientiae boni et mali. Inobedientia. 383
XIII. Why man was forbidden the tree of the knowledge of good and evil. Disobedience. 383
XIV. Ex divini praecepti contemptu experientia mali. 384
XIV. From contempt of the divine command comes the experience of evil. 384
XV. Lignum scientiae boni et mali cur sic appellatum. 385
XV. Why the tree of the knowledge of good and evil was so called. 385
XVI. Hominem ante mali experimentum potuisse intelligere quid esset malum. 386
XVI. That man, before the experience of evil, could understand what evil was. 386
XVII. An utrique, Adamo et Evae, datum sit praeceptum. 387
XVII. Whether the command was given to both, Adam and Eve. 387
XVIII. Quomodo Deus locutus sit homini. Ibid.
XVIII. How God spoke to man. Ibid.
XIX. Ut intelligatur operatio Dei in creaturis, quid in primis de ipso sentiendum. Ibid.
XIX. That the working of God in creatures may be understood, what must first of all be thought concerning Him. Ibid.
XX. Creatura corporalis loco et tempore, spiritualis tempore tantum, Creator ipse neutro modo mutabilis. 388
XX. The bodily creature is changeable in place and time, the spiritual in time only, the Creator Himself in neither way. 388
XXI. Quomodo Deus immotus moveat creaturas, exemplo animae deprehendi. Ibid.
XXI. That how God, Himself unmoved, moves creatures is grasped from the example of the soul. Ibid.
XXII. Quomodo Deus moveat, quomodo anima. 389
XXII. How God moves, how the soul does. 389
XXIII. Deus semper quietus, omnia tamen agens. Ibid.
XXIII. God is ever at rest, yet doing all things. Ibid.
XXIV. Quaenam beatis Angelis subditae creaturae. 390
XXIV. Which creatures are subject to the blessed angels. 390
XXV. Natura universitatis, partesque ejus quomodo administrentur. Ibid.
XXV. How the nature of the universe and its parts are governed. Ibid.
XXVI. Deus semper idem et immotus administrat omnia. 391
XXVI. God, ever the same and unmoved, governs all things. 391
XXVII. Quomodo locutus sit Deus Adae. 392
XXVII. How God spoke to Adam. 392
LIBER NONUS. — De eo quod legitur Gen. cap. 2, vers. 18: Et dixit Dominus Deus: Non est bonum hominem esse solum, etc., usque ad illud, vers. 24: Et erunt duo in carne una. 393-394
Book Nine. — On what is read in Gen. 2:18: "And the Lord God said: It is not good for the man to be alone," etc., as far as verse 24: "And they shall be two in one flesh." 393-394
CAPUT PRIMUM. Cur dictum sit, Et finxit Deus adhuc de terra, etc. De terrae vocabulo. Ibid.
Chapter One. Why it was said, "And God formed further from the earth," etc. On the word "earth." Ibid.
II. Quomodo id locutus sit Deus, Non est bonum, etc. Ibid.
II. How God spoke this, "It is not good," etc. Ibid.
III. Mulier in adjutorium propter sobolem facta. 395
III. Woman was made as a help for the sake of offspring. 395
IV. Quare non coierint primi parentes in paradiso. Ibid.
IV. Why the first parents did not come together in paradise. Ibid.
V. Mulier facta in adjutorium non alia quam sobolis causa. 396
V. Woman was made as a help for no other reason than offspring. 396
VI. Filiorum successio qualis si Adam non peccasset. Ibid.
VI. What the succession of children would have been like if Adam had not sinned. Ibid.
VII. Mulier pariendi causa. Unde laudabilis virginitas et nuptiae. Matrimonii triplex bonum. 397
VII. Woman [was made] for the sake of child-bearing. Whence virginity and marriage are praiseworthy. The threefold good of matrimony. 397
VIII. Fuga vitiorum in contraria. Ibid.
VIII. The flight from vices into their contraries. Ibid.
IX. Mulier propter gignendos filios, etiamsi ex peccato non fuisset necessitas moriendi. 398
IX. Woman [was made] for the begetting of children, even if there had been no necessity of dying as a result of sin. 398
X. Libidinis morbus ex peccato. Ibid.
X. The disease of lust comes from sin. Ibid.
XI. Femineus sexus conformatus propter sobolem, non tamen cum libidine, nisi homo peccasset, procreandam. Obedientia. 400
XI. The female sex was fashioned for the sake of offspring, which, however, would not have been procreated with lust had man not sinned. Obedience. 400
XII. Animalia vere adducta esse ad Adam, ut iis nomina imponeret; sed hac re gesta aliquid figurari. Ibid.
XII. That the animals were truly brought to Adam, that he might give them names; but that by this deed something is figured. Ibid.
XIII. Formatio mulieris eo modo quo narratur facta est, ut quidpiam praenuntiaretur. 402
XIII. The formation of the woman was done in the manner in which it is narrated, so that something might be foretold. 402
XIV. Quomodo animalia adducta ad Adam. Ibid.
XIV. How the animals were brought to Adam. Ibid.
XV. Formatio mulieris non per alium quam Deum. 403
XV. The formation of the woman was through none other than God. 403
XVI. Tarditas ingenii humani non assequitur opera Dei. 404
XVI. The slowness of the human mind does not attain to the works of God. 404
XVII. Mulieris formandae ratio an in hominis causali conditione ad sextum diem pertinere praeexstabat. 405
XVII. Whether the reason for forming the woman pre-existed in the causal establishment of man belonging to the sixth day. 405
XVIII. Mulieris formandae ratio sic praeexistebat uti erat mysterio conveniens. 406
XVIII. The reason for forming the woman pre-existed in such a way as was fitting to the mystery. 406
XIX. Ecstasis Adae. 408
XIX. The ecstasy of Adam. 408
LIBER DECIMUS. — Tractatur de animarum origine. 407-408
Book Ten. — The origin of souls is treated. 407-408
CAPUT PRIMUM. Animam mulieris ex anima viri factam esse quorumdam opinio. Ibid.
Chapter One. The opinion of some that the soul of the woman was made from the soul of the man. Ibid.
II. Quid in superioribus investigatum circa originem animae. 409
II. What was investigated in the foregoing concerning the origin of the soul. 409
III. Originis animarum triplex modus. 410
III. The threefold mode of the origin of souls. 410
IV. De animae natura et origine quid certum. 411
IV. What is certain concerning the nature and origin of the soul. 411
V. Anima nec ex Angelis, nec ex elementis, nec ex Dei substantia. Ibid.
V. The soul is neither from the angels, nor from the elements, nor from the substance of God. Ibid.
VI. Opiniones de anima duae ad Scripturae testimonia expendendae. 412
VI. The two opinions concerning the soul are to be weighed against the testimonies of Scripture. 412
VII. Utri opinioni faveat illud, Sortitus sum animam bonam, etc. 413
VII. Which opinion is favoured by the words, "I received by lot a good soul," etc. 413
VIII. Neutri sententiae adversari illud, Auferes spiritum, etc. Ibid.
VIII. That the words, "Thou wilt take away [their] spirit," etc., are opposed to neither view. Ibid.
IX. Item illud, Et convertatur, etc., inter utramque opinionem consistere. 414
IX. Likewise that the words, "And let it return," etc., stand between the two opinions. 414
X. Quaestio de anima non facile solvitur ex Scripturis. 415
X. The question concerning the soul is not easily resolved from the Scriptures. 415
XI. An utrique sententiae possit accommodari illud, Per unum hominem, etc. Baptismus infantium. Ibid.
XI. Whether the words, "Through one man," etc., can be fitted to either view. The baptism of infants. Ibid.
Editors' notes and page, col. 2463
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- other: editors' matter: the whole column is index entries (Index rerum to De Genesi ad litteram, books VIII-X), first words "noxia. Obedientia."; set with their page numbers as printed. Column begins mid-entry with "noxia". Right-hand column (cut off at image edge) belongs to the next column and is not set. UNSURE: "Agriculturae" (ae damaged), "Inobedientia" in first line (o damaged), "uti erat" in XVIII (ut/uti unclear), page number 415 for X (could read 413), "praeexstabat" set as printed.
XII. Carnalis concupiscentiae causam non in carne sola, sed etiam in anima esse. 416
XII. That the cause of carnal concupiscence lies not in the flesh alone, but also in the soul. 416
XIII. Illa sententia de concupiscentia carnis, quam sit expedita. Peccata puer⟨o⟩rum. 417
XIII. How readily that view of the concupiscence of the flesh is cleared up. The sins of children. 417
XIV. Argumentum pro opinione animarum ex traduce, desumptum ex reatu et baptismo parvulorum, discutitur. 418
XIV. The argument for the opinion that souls come by propagation, drawn from the guilt and baptism of little ones, is discussed. 418
XV. Idem argumentum penitius examinatur. 419
XV. The same argument is examined more deeply. 419
XVI. De eodem argumento. 420
XVI. On the same argument. 420
XVII. Testimonium ex libro Sapientiae in utramque partem tractatur. Ibid.
XVII. The testimony from the book of Wisdom is considered as bearing on either side. Ibid.
XVIII. De anima Christi, an possit in ipsum convenire illud, Puer autem ingeniosus eram, etc. 421
XVIII. On the soul of Christ: whether the words "Now I was a gifted boy", etc., can apply to Him. 421
XIX. Anima Christi non fuit in lumbis Abrahae, ideoque non est ex traduce. 423
XIX. The soul of Christ was not in the loins of Abraham, and therefore it does not come by propagation. 423
XX. Ad argumentum nunc allatum quid respondendum pro defendentibus animarum traducem. Ibid.
XX. What should be answered to the argument just brought forward, on behalf of those who defend the propagation of souls. Ibid.
XXI. Christum, si in Abrahamo secundum animam fuisset, non potuisse non decimari. 425
XXI. That Christ, had He been in Abraham according to the soul, could not but have been tithed. 425
XXII. Utrique opinioni de animae origine accommodatur locus ille Joannis, Quod natum, etc. Ibid.
XXII. That passage of John, "What is born", etc., is adapted to either opinion on the origin of the soul. Ibid.
XXIII. Ex duabus de anima sententiis quaenam praeponderet. Consuetudo Ecclesiae in Baptismo parvulorum. Ibid.
XXIII. Which of the two views on the soul should carry more weight. The custom of the Church in the Baptism of little ones. Ibid.
XXIV. Quid cavendum his qui opinantur animas esse ex traduce. 426
XXIV. What those who suppose that souls come by propagation must guard against. 426
XXV. Tertulliani error ex anima. 427
XXV. Tertullian's error drawn from the soul. 427
XXVI. De animae incrementis quid Tertulliano visum. 428
XXVI. What Tertullian thought about the growth of the soul. 428
LIBER UNDECIMUS. — In illud cap. 2 Geneseos, vers. 25: Et erant nudi, etc., et in totum cap. 3, cujus illustr⟨a⟩ndi causa dicitur de conditione et casu diaboli. 429-450
Book Eleven. On the passage of Genesis chapter 2, verse 25, "And they were naked", etc., and on the whole of chapter 3, to throw light on which it treats of the creation and fall of the devil. 429-450
CAPUT PRIMUM. Recitato textu Geneseos, explicatur vers. 25, cap. 2. Ibid.
Chapter I. After the text of Genesis has been quoted, verse 25 of chapter 2 is explained. Ibid.
II. Serpentis sapientia qualis et unde. 430
II. What sort of wisdom the serpent had, and where it came from. 430
III. Diabolus nonnisi per serpentem tentare permissus. 431
III. The devil was permitted to tempt only through the serpent. 431
IV. Ten⟨t⟩atio hominis quare permissa. Ibid.
IV. Why the temptation of man was permitted. Ibid.
V. Homo a tentatore dejectus, quia superbus. 432
V. Man was cast down by the tempter because he was proud. 432
VI. Cur Deus permiserit hominem tentari. Ibid.
VI. Why God permitted man to be tempted. Ibid.
VII. Cur homo non talis creatus, qui nollet unquam peccare. 433
VII. Why man was not created such that he would never want to sin. 433
VIII. Quare creati qui praesciebantur futuri mali. Ibid.
VIII. Why those were created who were foreknown to be going to be evil. Ibid.
IX. De eadem difficultate. 434
IX. On the same difficulty. 434
X. Malorum voluntatem in bonum convertere potest Deus; quare non faciat. Ibid.
X. God can turn the will of the wicked to good; why He does not do so. Ibid.
XI. Malorum poenis non indiget Deus, sed ex eis consulit bonorum saluti. Ibid.
XI. God has no need of the punishments of the wicked, but by means of them He provides for the salvation of the good. Ibid.
XII. Cur tentatio per serpentem fieri permissa. 435
XII. Why the temptation was permitted to take place through the serpent. 435
XIII. In Manichaeos qui diabolum in creaturis Dei censeri nolunt. 436
XIII. Against the Manichaeans, who refuse to have the devil counted among the creatures of God. 436
XIV. Causa ruinae angelicae. Superbia; invidia. Ibid.
XIV. The cause of the angelic downfall. Pride; envy. Ibid.
XV. Superbia et amor privatus fontes malorum. Amores duo. Civitates duae. Opus de Civitate Dei pollicetur. Ibid.
XV. Pride and private love are the sources of evils. Two loves. Two cities. He promises the work On the City of God. Ibid.
XVI. Diabolus quandonam lapsus sit. 437
XVI. When exactly the devil fell. 437
XVII. An beatus fuerit diabolus ante peccatum. 438
XVII. Whether the devil was blessed before his sin. 438
XVIII. Homo ante peccatum quomodo beatus fuerit. Ibid.
XVIII. In what way man was blessed before sin. Ibid.
XIX. Angelorum conditio. 439
XIX. The creation of the angels. 439
XX. Opinio de diabolo creato in malitia. Ibid.
XX. The opinion that the devil was created in malice. Ibid.
XXI. Refellitur haec opinio. 440
XXI. This opinion is refuted. 440
XXII. Opinionis ejusdem fundamenta convelluntur. Ibid.
XXII. The foundations of the same opinion are torn up. Ibid.
XXIII. Ut intelligendum est diabolum in veritate nunquam stetisse. 441
XXIII. How it is to be understood that the devil never stood in the truth. 441
XXIV. De corpore mystico diaboli intelligendum esse illud, Quomodo cecidit, etc. Ibid.
XXIV. That the words "How he has fallen", etc., are to be understood of the mystical body of the devil. Ibid.
XXV. De eodem corpore diaboli dictum esse illud, Tu es signaculum, etc. Paradisus Ecclesia. 442
XXV. That the words "You are the seal", etc., were said of the same body of the devil. Paradise is the Church. 442
XXVI. Conclusio de diaboli conditione et lapsu. 443
XXVI. Conclusion on the creation and fall of the devil. 443
XXVII. De tentatione diaboli per serpentem. Ibid.
XXVII. On the devil's temptation through the serpent. Ibid.
XXVIII. An serpens verba prolata intellexerit. 444
XXVIII. Whether the serpent understood the words it uttered. 444
XXIX. Serpens cur dictus prudentissimus. Ibid.
XXIX. Why the serpent is called most shrewd. Ibid.
XXX. Colloquium serpentis cum muliere. 445
XXX. The serpent's conversation with the woman. 445
XXXI. Ad quid aperti oculi Adami et Evae. Ibid.
XXXI. To what the eyes of Adam and Eve were opened. Ibid.
XXXII. Mortalitatis et libidinis origo. Ficulnea succinctoria. 446
XXXII. The origin of mortality and lust. The fig-leaf aprons. 446
XXXIII. Vox Dei ambulantis in paradiso. 447
XXXIII. The voice of God walking in paradise. 447
XXXIV. Adam ob nuditatem sese abscondens interrogatur a Deo. 448
XXXIV. Adam, hiding himself because of his nakedness, is questioned by God. 448
XXXV. Excusationes Adami et Evae. Ibid.
XXXV. The excuses of Adam and Eve. Ibid.
XXXVI. Maledictio serpentis. 449
XXXVI. The curse of the serpent. 449
XXXVII. Poena mulieris. 450
XXXVII. The punishment of the woman. 450
XXXVIII. Poena Adami et nomen mulieri impositum. Ibid.
XXXVIII. The punishment of Adam, and the name given to the woman. Ibid.
XXXIX. Tunicae pelliceae. Exprobratio superbiae. 451
XXXIX. The garments of skin. A reproach of pride. 451
XL. Expulsio e paradiso. Excommunicatio. Ibid.
XL. The expulsion from paradise. Excommunication. Ibid.
XLI. Opiniones de hominis peccato; quale fuerit. 452
XLI. Opinions on the sin of man; what kind of sin it was. 452
XLII. An Adam crediderit serpenti, quave ratione ad peccandum inductus sit. Ibid.
XLII. Whether Adam believed the serpent, and by what means he was led into sinning. Ibid.
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