Magistri Petri Lombardi
Arch. Episc. Parisiensis

Master Peter Lombard
Archbishop of Paris

Sententiarum Quatuor Libri

The Four Books of Sentences

LIBER SECUNDUS SENTENTIARUM.

 

DE  RERUM  CREATIONE  ET  FORMATIONE  CORPORALIUM ET  SPIRITUALIUM
ET  ALIIS  PLURIBUS  EO  PERTINENTIBUS

THE SECOND BOOK OF THE SENTENCES

 

ON THE CREATION AND FORMATION OF THINGS CORPORAL AND SPIRITUAL AND MANY OTHERS PERTAINING TO THIS

DISTINCTIO XVIII.

DISTINCTION 18

Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1885, Vol. 2, pag. 429-431.
Cum Notitiis Editorum Quaracchi

Latin text taken from Opera Omnia S. Bonaventurae,
Ad Claras Aquas, 1885, Vol. 2, pp. 429-431.
Notes by the Quaracchi Editors.

Cap. I.

 

De formatione mulieris.

Chapter I.

On the formation of the woman.

In eodem quoque paradiso mulierem formavit Deus de substantia viri, sicut post plantatum paradisum hominemque in eo positum, et post universa animalia ad eum ducta suisque nominibus designata subnectit Scriptura:1  Immisit Deus soporem in Adam.  Cumque obdormisset, tulit unam de costis eius et formavit eam in mulierem.

In the same paradise, too, God formed a woman [mulierem] from the substance of the man [viri], just as after having planted paradise and placed man [hominem] in it, and after each and every animal had been led to it and designated by their own names, Scripture1 says:  God sent a deep sleep [soporem] upon Adam.  And when he had fallen asleep, He took one of his ribs [unam de costis] and formed it into the woman.

Hic attendendum est, quare non creavit simul virum et mulierem, sicut Angelos, sed prius virum, deinde mulierem de viro.  « Ideo scilicet, ut unum esset generis humani principium, quatenus in hoc et superbia diaboli confunderetur, et hominis humilitas Dei similitudine sublimaretur.  Diabolus quippe aliud a Deo principium esse concupierat, ideoque, ut eius superbia retunderetur, hoc homo in munere accepit, quod diabolus perverse rapere voluit, sed obtinere non potuit.  Et per hoc imago Dei in homine apparuit, quia, sicut Deus omnibus rebus existit principium creationis, ita homo omnibus hominibus prinicpium generationis.  Ideo etiam ex uno homine omnes esse voluit Deus, ut, dum cognoscerent, se ab uno esse omnes, se quasi unum amarent ».2

Here one must attend to why He did not create man and woman together, just as (He did) the Angels, but first the man, then the woman from the man.  « For this reason, that is, that the one would be the beginning of the human race [generis humani principium], to the extent that in this the pride of the Devil might be confounded, and the humility of man might be raised up [sublimaretur] by (its) similitude to God.  The Devil indeed had completely desired [concupeirat] to be a principle [principium] other than God, and for that reason, so that his pride might be beaten down [retunderetur], man accepted as a gift [in munere] that, which the Devil wished to perversely snatch, but could not obtain.  And though this the image of God in man appeared, because just as God stood forth [existit] from all things as the Principle of creation; so a man [homo] (would be) the principle of generation for all men.  For that reason God also willed that all (men) be out of one man [ex uno homine], so that, when they recognized [cognoscerent], that they are all from one, they might love themselves as one [unum] ».2

Cap. II.

 

Quare de latere viri, et non de alia parte corporis formata sit.

Chapter II.

For what reason was she formed from the side of the man, and not from another part of (his) body?

Cum autem his de causis « facta sit mulier de viro, non de qualibet parte corporis viri, sed de latere eius formata est, ut ostenderetur, quia in consortium creabatur dilectionis, ne forte, si fuisset de capite3 facta, viro ad dominationem videretur praeferenda, aut si de pedibus, ad servitutem subiicienda.  Quia igitur viro nec domina nec ancilla parabatur, sed socia, nec de capite nec de pedibus, sed de latere fuerat producenda, ut iuxta se ponendam cognosceret, quam de suo latere sumtam didicisset ».4

Moreover from these causes « woman was made from man, not from any part of the man’s body, but she was formed from his side, so that there might be shown, that she was created in a partnership of love [consortium diliectionis], lest perchance, if she had been made from (his) head,3 she might seem to be preferred to man for (his) domination, or if from (his) feet, to be subjected (to him) for (his) service [servitutem].  Therefore because for man there was prepared neither a lady nor a handmade, but a companion [socia], she was to be produced neither from (his) head nor from (his) feet, but from (his) side, so that she might recognize [cognosceret] that she (was) to be placed alongside him, she whom he had learned to recognize [didicisset] as the one taken from his side ».4

Cap. III.

 

Quare dormienti viro, et non vigilanti, subtracta sit costa.

Chapter III.

For what reason was the rib withdrawn from the man sleeping, and not waking?

Non sine causa « dormienti quoque viro potius quam vigilanti detracta est costa, de qua mulier in adiutorium generationis viro est formata, sed ut nullam in eo sensisse poenam monstraretur, et divinae simul potentiae opus mirabile ostenderetur, quae hominis dormientis latus aperuit nec eum tamen a quiete soporis excitavit ».5  « In quo etiam opere Sacramentum Christi et Ecclesiae figuratum est;6 quia sicut mulier de latere viri dormientis formata est, ita Ecclesia ex Sacramentis, quae de latere Christi in Cruce dormientis profluxerunt, scilicet sanguine et aqua, quibus redimimur a poenis atque abluimur a culpis ».

Nor without cause « was there also drawn from the man sleeping rather than waking the rib, from which the woman was formed as a help [in adiutorium] to the man in generation [generationis], but so that there might be shown that he sensed no pain [poenam] in this, and (so that) there might be shown at once a wonderful work of the Divine Power, which opened the side of the man sleeping and yet did not rouse [excitavit] him from the rest of a deep sleep ».5  « In which work, too, the Sacrament of Christ and the Church is figured,6 because just as the woman was formed from the side of the man sleeping, so the Church from the Sacraments, which flowed forth from the side of Christ as He slept [dormientis] on the Cross, that is, from the Blood and Water, by which we are redeemed from the pains (of Hell) and washed from faults ».

Cap. IV.

 

Quod de costa, in se multiplicata sine additamento extrinsecae rei, facta fuerit.

Chapter IV.

Why was she made from a rib, multiplied in itself without the addition of (any) extrinsic thing?

Solet etiam quaeri, utrum de « illa costa sine adiectione rei extrinsecae facta sint mulier.  —  Quod quibusdam non placuit.  Ceterum si ad perficiendum corpus mulieris Deus extrinsecum augmentum addidisset, maius illud esset quam ipsa costa.  Ideoque potius de illo addito quam de ipsa costa mulier facta deberet dici, de quo plures accepisset substantiae partes.  Restat igitur, ut de sola ipsius costae subtantia, sine omni extrinseco additamento per divinam potentiam in semetipsa multiplicata, mulieris corpus factum dicatur, eo sane miraculo, quo postea de quinque panibus, Iesu calesti benedictione multiplicatis, quinque millia hominum satiata sunt ».7

It is also customarily asked, “Whether from « the woman was made from that rib without the addition [adiectione] of (any) extrinsic thing?”  —  Which did not please certain (authors).  Otherwise, if to perfect the body of the woman God had added an extrinsic augment, she would be more that than the rib itself.  And for that reason the woman would have [deberet] to be called more from that added (something) than from the rib itself, from which (something) she had accepted more parts of (her) substance.  Therefore it remains, that the body of the woman is said (to have) been made from the substance of the very rib alone, without any extrinsic addition [additamento], multiplied in its very self through the Divine Power, indeed by that miracle, by which there were afterwards satiated from five loaves, multiplied by the heavenly blessing of Jesus, five thousand men ».7

Illud etiam sciri oportet, quod cum Angelorum ministerio facta sit mulieris formatio, non est eis tamen tribuenda creationis potentia.  « Angeli enim nullam possunt creare naturam, ergo nec formare costam . . .

This also must [oportet] be known, that though by the ministry of Angels the formation of the woman was wrought, yet there is not to be attributed to them the power of creation.  « For the Angels can creature no creature, therefore neither (can they) form a rib . . .

1  Gen. 2, 21. 22.  Paulo ante pro substantia viri omnes codd. costa viri.  —  Haec distinctio magna ex parte deprompta est ex Hugone, I. de Sacrem. p. VI. c. 34. 35. 36, et Sum. Sent. tr. 3. c. 3.  Cod. Erf. hic citat Gandolph. Sent. II. c. 157. 158.

2  August., XII. de Civ. Dei, c. 27.

3  Edd. 1, 5, 8 adiungunt viri.

4  August., loc cit. et IX. de Gen. ad lit. c. 13. n. 23, nec non de Bono coniugali c. 1, sententialiter.

5  Hugo, I. de Sacram. p. VI. c. 36; seq. loc. cit. est Hugonis, Sum. Sent. tr. 3. c. 3.  —  Paulo superius pro sed ut nullam etc. Vat. cum edd. 4, 6, 8 tantum scilicet ut nullam etc.

6  Haec verba respiciunt Ephes. 5, 32; et quae sequuntur Ioan. 19, 34.

7   Hugo, Sum. Sent. ibid.  In hoc textu verbum addito post potius de illo a codd. abest.

1  Gen. 2:21,22.  A little before this for the substance of the man [substantia viri] all the codices have a rib of the man [costa viri].  —  This Distinction has been taken in great part from Hugo, On the Sacraments, Bk. I, p. VI, chs. 34, 35 and 36, and (his) Summa of Sentences, tr. 3, ch. 3.  The Erfurt codex cites here Gandolphus, Sent., Bk. II, chs. 157 and 158.

2  (St.) Augustine, On the City of God, Bk. XII, ch. 27.

3  Editions 1, 5 and 8 have the head of the man [capite viri] for (his) head [capiite].

4  (St.) Augustine, loc. cit. and On a Literal Exposition of Genesis, Bk. IX, ch. 13, n. 23, and also On the Conjugal Good, ch. 1, according to (his) thought.

5  Hugo (of St. Victor), On the Sacraments, Bk. I, p. VI, ch. 36; the following cited passage is Hugo, Summa Sentences, tr. 3, ch. 3.  —  A little above this for but that [sed ut nullam] the Vatican edition, together with editions 4, 6 and 8, has only namely that [scilicet ut nullam].

6  These words respect Ephesians 5:32; and those which follow are Jn. 19:34.

7   Hugo (of St. Victor), Summa of Sentences, ibid..  In this text the added (something) [addito] is missing from the codices.

 

p. 430

 

in mulierem nec carnis supplementum in loco costae; non quod nihil agant, ut aliquid creetur, sed non ideo creatores sunt, sicut nec agricolae segetum vel arborum.  Solum Deus, id est Trinitas, est Creator ».1  Facta est ergo femina a Deo, etiamsi costa ministrata sit per Angelos.

into a woman nor the supplement for the flesh in the place of the rib; not because they put nothing in motion [nihil agant], so that something be created, but they are not creators for this reason, just as neither (are) farmers (the creators) of grain fields [segetum] and/or of trees.  God alone, that is, the Trinity, is the Creator ».1  Therefore the woman [femina] was made by God, even if the rib was ministered through Angels.

Cap. V.

 

De causis superioribus et inferioribus.

Chapter V.

On superior and inferior causes.

Sed quaeritur, an ratio, quam Deus primis operibus concreavit, id haberet, ut secundum ipsam ex viri latere feminam fieri necesse foret; an hoc tantum, ut fieri posset.  —  « Ad quod sciendum est, omnium rerum causas in Deo ab aeterno esse.  Ut enim homo sic fieret, vel equus et huiusmodi, in Dei potentia et dispositione ab aeterno fuit.  Hae dicuntur primordiales causae, quia istas aliae non praecedunt, sed istae alias, quae sunt causae causarum.  Cumque unum sit divina potentia, dispositio sive voluntas, et ideo una omnium principalis causa, tamen propter effectus diversos pluraliter dicit Augustinus,2 causas primordiales omnium rerum in Deo esse, inducens similitudinem artificis, in cuius dispositione est, qualis futura sit arca.  Ita et in Deo uniuscuiusque rei furturae causa praecessit.  In creaturis vero quarundam rerum, sed non omnium, causae sunt, ut ait Augustinus, quia inseruit Deus seminales rationes rebus, secundum quas alia ex aliis proveniunt, ut de hoc semine tale granum, de hac arbore talis fructus, et huiusmodi.  Et hae quoque dicuntur primordiales causae, etsi non adeo proprie, quia habent ante se causam aeternam, quae proprie et universaliter prima est.  Illae vero ad res aliquas dicuntur primae, quae scilicet ex eis proveniunt.  Ideo etiam primordiales dicuntur, quia in prima rerum conditione rebus a Deo insitae sunt.  Et sicut creaturae mutabiles sunt, ita et hae causae mutari possunt »;3 quae autem in immutabili Deo causa est, mutari non potest.

But there is asked, whether the reason, which God co-created with (His) first works, had this, that according to the same it would be necessary that a woman [femina] be made from the side of the man; or whether this alone, that she would be able to be made.  —  « Regarding which it must be known, that the causes of all things are in God from eternity.  For that man, and/or a horse and (things) of this kind, be made thus was in God’s Power and Disposition from eternity.  These are said (to be) “the primordial causes”, because no others precede them, but these (precede) the others, which are the causes of causes.  And since one is the Divine Power, Disposition or Will, and (since) for that reason (there is) one principle Cause of all (things), yet on account of (Its) diverse effects (St.) Augustine2 says in the plural, that the primordial causes of all things are in God, bringing forward (as he does) the similitude of a craftsman, in which disposition it is, which kind of chest it is going to be.  Thus too in God the cause of each future thing preceded.  But in creatures there are causes of certain things, but not of all, as (St.) Augustine says, because God inserted seminal reasons into things, according to which some come forth from others, so that such a grain (comes forth) from this seed, and such a fruit from this tree, and (things) of this kind.  And these too are said (to be) “the primordial causes”, even if (they are said to be such) not so properly, because they have before them an eternal Cause, which is properly and universally the First (Cause).  However the former are said regarding some things (to be) “first”, which, namely, come forth from the latter.  For that reason they are also said (to be) “primordial”, because they have been engrafted in things by God at the first foundation of things.  And just as creatures are mutable, so too can these causes be changed »;3 however that which is a cause in the Immutable God, cannot be changed.

Cap. VI.

 

De causis, quae in Deo simul sunt et in creaturis, et de his, quae in Deo tantum sunt.

Chapter VI.

Of the causes, which are at once in God and in creatures, and of those, which are only in God.

Omnium igitur rerum causae in Deo sunt; sed quarundam causae et in Deo sunt et in creaturis, quarundam vero causae in Deo tantum sunt; et illarum rerum causae dicuntur absonditae in Deo, quia ita est in divina dispositione, ut hoc vel illud fiat, quod non est in seminali creaturae ratione.  Et illa quidem, quae secundum causam seminalem fiunt, dicuntur naturaliter fieri, quia ita cursus naturae hominibus innotuit, alia vero praeter naturam, quorum causae tantum sunt in Deo.  Haec autem dicit Augustinus4 esse illa quae per gratiam fiunt, vel ad ea significanda non naturaliter, sed mirabiliter fiunt.  Inter quae mulieris facturam de costa viri ponit, ita dicens:  Ut mulierem ita fieri necesse foret, non in rebus conditum, sed in Deo absconditum erat.  Omnis naturae5 cursus habet naturales leges.  Super hunc naturalem cursum Creator habet apud se posse de omnibus facere aliud, quam eorum naturalis ratio habet, ut virga scilicet arida repente floreat et fructum gignat, et in iuventute sterilis femina in senectute pariat, ut asina loquatur, et huiusmodi.  Dedit autem naturis, ut ex his etiam haec fieri possent, non ut in naturali motu haberent.  Habet ergo Deus in se absconditas futurorum6 causas, quas rebus conditis non inseruit, easque implet non opere providentiae, quo naturae subsistunt ut sint, sed quo illas administrat ut voluerit, quas ut voluit condidit.  Omnium ergo quae ad gratiam significandam, non naturali motu rerum, sed mirabiliter facta sunt, absconditae causae in Deo fuerunt, quorum unum erat, quod mulier facta est de latere viri dormientis.  Non habuit prima rerum conditio, ut femina sic fieret, sed ut fieri posset, ne contra causas, quas Deus voluntarie instituit, mutabili voluntate aliquid facere putaretur.

Therefore the causes of all things are in God; but the causes of certain (things) are both in God and in creatures, however the causes of certain (things) are only in God; and the causes of the latter things are said (to be) “hidden away in God”, because it is thus in the Divine disposition, that this and/or that come to be, which is not in the seminal reason of the creature.  And those indeed, which come to be according to a seminal cause, are said to come to be “naturally”, because thus does the course of nature make itself known to men, but the others (are said to come to be) “beside nature” [praeter naturam], the causes of which are only in God.  Moreover (St.) Augustine4 says that these are those which come to be through grace, and/or come to be to signify them not naturally, but wonderfully.  Among which he posits the making of the woman from the rib of the man, saying thus:  So that it would be necessary that the woman be made thus, was not founded in things, but hidden away in God.  The course of every nature5 has natural laws.  Above this natural course the Creator has in Himself [apud se] the ability [posse] to do (something) concerning all (things) other, than their natural reason has, so that, namely, an arid land flower immediately and bear fruit, and a woman sterile in (her) youth give birth in (her) old age, so that a donkey speak, and (things) of this kind.  Moreover He gave to natures, that these (wonders) would also be able to come to be from them, (yet) not as they have in (their) natural movement.  Therefore God has in Himself [in se] the hidden causes of future (things),6 which He did not engraft in the things (He) founded, and He fills these not by the work of the Providence, by which (work) natures subsist to be, but (by the work) by which He administers them so that He may will, what He founded as He willed.  Therefore the hidden causes of all (things) which were made to signify grace, not by the natural movement of things, but in a wonderful manner, were in God, one of which was, that the woman [mulier] was made from the side of the man sleeping.  The first foundation of things did not have, that the woman [femina] would be made thus, but that she could be made, lest it might be thought that God does anything by a mutable will against the causes, which He voluntarily instituted.

Cap. VII.

 

De anima mulieris, quae non est ex anima viri, quia animae non sunt ex traduce.

Chapter VII.

On the soul of the woman, which is not from [ex] the soul of the man, because souls are not on account of a transduction.

« Quemadmodum mulieris corpus de viri corpore traductum fuit, ita putaverunt aliqui, ipsius animam propagatam, et omnes animas praeter primam de traduce esse, sicut corpora ».7  Alii autem putaverunt, simul omnes animas ab initio creatas.  Catholica autem Ecclesia nec simul nec ex traduce factas esse animas docet, sed in corporibus per coitum seminatis atque formatis infundi et infundendo creari.  Unde in Ecclesiaticis Dogmatibus:8  « Animas hominum non esse ab initio inter creaturas intellectuales natas nec simul creatas, sicut Origenes fingit, dicimus; neque cum corporibus per coitum seminari, sicut Luciferiani et Cyrillus et quidam Lationorum praesumtores affirmant.  Sed dicimus, corpus tantum per coniugii copulam seminari, creationem vero animae solum Creatorem nosse, eiusque iudicio corpus coagulari in vulva, et compigni atque formari, ac formato iam corpore, animam creari et infundi, ut vivat in utero . . .

 « According to manner which the body of the woman was transduced [traductum fuit] from the body of the man, so some thought, that her soul (was) propagated, and that all souls except the first one are from a transduction [de traduce], just as (their) bodies ».7  But others thought, that all souls (have) been created together from the beginning [ab initio].  However the Catholic Church teaches that neither were they made together nor (are they) out of a transduction [ex traduce], but that they are infused, and created by being infused, in bodies sown and formed through carnal union [coitum].  Wherefore in (the book) Ecclesiastical Dogmas8 (there is written):  « We say, that the souls of men were not born among intellectual creatures from the beginning nor created together (with them), as Origen imagined [fingit]; and that they are not sown with bodies through carnal union, just as the Luciferiani and Cyril and certain presumptuous Latins [quidam Latinorum praesumtores] affirm.  But we say, that the body alone is sown through the bonding of husband and wife [per coniugii copulam], but that the creation of the soul the Creator alone knows, and that by His judgment the body is coagulated, and co-ornamented [compigni] and also formed, in the womb [vulva], and with the body already formed, that the soul is created and infused, so that a man lives / in the womb [in utero], . . .

1  August., IX. de Gen. ad lit. c. 15. n. 26, et c. 16. n. 30.

2  Cfr. IX. de Gen. ad lit. c. 16. et 17. n. 32.  Cfr. etiam 83 Qq. q. 46, et quoad praecedentia cfr. de Gen. loc. cit. c. 18. n. 33.

3  Haec omnia et quae sequuntur sunt ex Hugone, Sum. Sent. tr. 3. c. 3, qui ea ex multis locis Augustini compilavit.

4  Quae praecedunt sumsit Hugo loc. cit. ex August., IX. de Gen. ad lit. c. 17. n. 32, et quae sequuntur ex eod. ibid. c. 18. n. 33.

5  Vat. cum nonnullis aliis edd. creaturae.

6  Edd. 1, 8 factorum.  Cod. Erf. hic adnotat:  alias factorum; in originali factorum, et sumitur haec littera futurorum a VI. libro, c. 8. [n. 13.], ubi eadem est sententia.  —  Revera legitur ibi:  Sed rebus factis rerum faciendarum causas inserebat, et omnipotenti potentia futura faciebat etc.  —  Paulo inferius ad verbum subsistunt idem cod. Erf. adnotat:  In originali:  quo natura substituit, ut sint, et est melior littera.

7  August., X. de Gen. ad lit. c. 1. n. 1, et Hugo ibid.

8  Gennadius, c. 14.  Paulo inferius pro cum corporibus Vat. et edd. 2, 3, 4, 5, 6, 7, 9 in corporibus.

1  August., On a Literal Exposition of Genesis, Bk. IX, ch. 15, n. 26, and c. 16, n. 30.

2  Cf. On a Literal Exposition of Genesis, Bk. IX, chs. 16 and 17, n. 32.  Cf. also Eighty-Three Questions, q. 46, and in regard to the preceding, cf. On a Literal Exposition of Genesis, loc. cit., ch. 18, n. 33.

3  All these and those which follow are from Hugo, Summa of Sentences, tr. 3, ch. 3, who compiled them from many passages in (St.) Augustine.

4  Those which precede Hugo took loc. cit. from (St.) Augustine, On a Literal Exposition of Genesis, Bk. IX, ch. 17, n. 32, and those which follow from the same place, ch. 18, n. 33.

5  The Vatican edition, together with not a few other editions, has creature [creaturae].

6  Editions 1 and 8 have of works [factorum] for of future (things) [futurorum].  The Erfurt codex here notes:  otherwise of works; in the original (it is) of works, and this text of works is taken from Book VI, ch. 8 (n. 13), where the thought is the same.  —  In truth there is read there:  But He inserted the causes of things to be made into things made, and made future (things) by (His) Omnipotent Power etc.  —  A little below this the same Erfurt codex notes at the verb subsist to be [subsistunt ut sint]:  In the original; by which He established (them) by nature to be [quo natura substituit, ut sint], and this is a better reading.

7  (St.) Augustine, On a Literal Exposition of Genesis, Bk. X, ch. 1, n. 1, and Hugo, ibid..  [Trans. note:  Here de traduce requires some explanation.  In Latin a tradux in the sense employed here, is the cutting or slip from which one mature plant is ultimately propagated from another mature plant, from which the slip was cut.  Thus de traduce is often rendered from (a) propagation, and ex traduce as on account of (a) propagation; however, the concept is more precise in Latin, since the term refers to that manner of propagation in which something properly of the parent becomes properly the offspring; whereas natural propagation in animals is such that something accidental in the parents, conjoined, becomes properly the offspring.]

8  Gennadius, ch. 14.  A little below this for with bodies [cum corporibus] the Vatican edition and editions 2, 3, 4, 5, 6, 7, and 9 have in bodies [in corporibus].

 

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homo, ex anima constans et corpore, et egrediatur vivus ex utero, plenus1 humana substantia ».  Hieronymus2 etiam anathematis vinculo illos condemnat, qui animas ex traduce dicunt, inducens auctoritatem Prophetae:  Qui finxit singillatim corda eorum.  Hoc satis, inquit, innuit Propheta, quod non animam de anima facit Deus, sed singillatim animas de nihilo creat.

a man lives / in the womb [in utero], being established out of a soul and a body, and (so that) he steps forth from the womb living, full1 of human substance ».  (St.) Jerome2 also condemned them with a chain of anathemas, who say that souls (are) on account of a transduction, inducing the authority of the Prophet (who says):  Who formed their hearts singly.  By this the Prophet sufficiently indicates, he says, that God does not make a soul from a soul, but creates souls singly [singillatim] from nothing.

1  Post plenus edd. 1, 8 inserunt et anima et corpore.

2  Ita in Glossa ad Ps. 32, 15, quae sumta est ex Hieronymi libro contra Ioan. Ierosolymitanum (Oper. Hier. t. II. col. 496.).

1  After full [plenus] editions 1 and 8 insert both in soul and in body [et anima et corpore].

2  Thus in the Gloss on Ps. 32:15, which has been taken from Jerome’s book, Against John of Jerusalem, (Opera S. Hieronymi, tome II, col. 496).

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