§4Quatenus autem et de scripturis adversus veritatem argumentari consuetudo est, statim opponitur nobis nullam mentionem virginum ab apostolo factam ubi de velamine praefinit, sed tantum mulieres nominatas, cum, si voluisset et virgines tegi, de virginibus quoque cum mulieribus nominatis pronuntiasset: quomodo illic, inquit, ubi de nuptiis tractat, quid observandum sit (??)tiam de virginibus declarat. Itaque non contineri eas lega velandi capitis, ut non nominatas in hac lege, immo ex hoc revelari, qua non i(??)beutur quae nec nominantur.
But since it is also a custom to argue from the scriptures against the truth, it is immediately opposed to us that no mention of virgins was made by the apostle where he prescribes concerning the veil, but only women were named, whereas, if he had wished virgins also to be covered, he would have pronounced concerning virgins also along with the named women: "just as there," they say, "where he treats of marriages, he declares what is to be observed even concerning virgins." Therefore they are not contained in the law of veiling the head, as not being named in this law, indeed from this they are revealed, in that those who are not even named are not commanded.
Sed et nos eandem argumentationem retorquemus.
But we also retort the very same argument.
Qui enim sciebat alias utriusque generis facere mentionem, virginis dico et mulieris, id est non virginis, ex ca(??) distinctionis, in his, in quibus non nominat virginem, non facie(??)s distinctionem ostendit condicionis communionem.
For he who knew how to make mention of both kinds elsewhere, I mean virgin and woman, that is non-virgin, for the sake of distinction, in these things in which he does not name the virgin, by not making a distinction shows the communion of condition.
Ceterum potu hic quoque constituere differentiam inter virginem et mulierem, sicut alibi dicit, Divisa est mulier et virgo. Igitur quas non divisit tacendo, in(??)teravit.
Besides, he could have established a difference here also between virgin and woman, as he says elsewhere, "The woman and the virgin are divided." Therefore, those whom he did not divide by keeping silent, he integrated.
Nec tamen quia illic divisa est et mulier et virgo, hic quoque patrocinabitur illa divisio, ut quidam vo(??)t.
And yet, because both the woman and the virgin are divided there, that division will not patronize here also, as some wish.
Quanta enim alibi dicta non valent, ubi dicta scilicet non sunt, nisi si eadem sit causa quae alibi, ut sufficiat semel dictum? Illa autem causa virginis et mulieris longe divisa est ab hac specie.
For how many things said elsewhere are not valid where they are indeed not said, unless the cause is the same as elsewhere, so that it suffices to have been said once? But that cause of the virgin and the woman is far divided from this species.
Divisa est, inquit, mulier et virgo.
"The woman and the virgin are divided," he says.
Quare? quoniam innupta, id est virgo, cogitat ea quae sunt domini, ut sit sancta et corpore et spiritu, nupta autem, id est non virgo, cogitat quomodo plac(??) viro.
Why? Because the unmarried, that is the virgin, thinks of the things of the Lord, that she may be holy both in body and spirit, but the married, that is the non-virgin, thinks of how she may please her husband.
Haec erit interpretatio divisionis illius, nullum habens lec(??) in isto capitu(??)o, in quo neque de nuptiis neque de animo et cogitatu mulieris et virginis pronuntiatum, sed de capite velande.
This will be the interpretation of that division, having no place in this chapter, in which nothing is pronounced either about marriages or about the mind and thought of the woman and the virgin, but about veiling the head.
Cuius nullam volens esse disceptationem spiritus sanctus uno nomine mulieris etiam virginem intellegi voluit, quam proprie (??) nominando a muliere non separavit, et non separando coniunxit ei a qua non separavit.
Willing there to be no dispute concerning this, the Holy Spirit wanted the virgin also to be understood under the single name of woman, whom by not naming specifically he did not separate from the woman, and by not separating he joined her to her from whom he did not separate her.
Novum est nunc ergo principali vocabulo uti et cetera nihilominus in eo vocabulo intellegi, ubi nulla est necessitas singillatim distinguendae universitatis? Naturaliter compendium sermonis et gratum et necessarium est, quoniam sermo laciniosus et onerosus et vanus est.
Is it a new thing now, therefore, to use a principal word and for other things to be understood nonetheless in that word, where there is no necessity of distinguishing the whole individually? Naturally, a compendium of speech is both pleasing and necessary, since wordy speech is troublesome and vain.
Sic et generalibus vocabulis contenti sumus, comprehendentibus in se specialium intellectum.
Thus we are also content with general words, which comprehend in themselves the understanding of specific ones.
Ergo iam de vocabulo ipso.
So now about the word itself.
Naturale vocabulum est femina.
The natural word is female.
Naturalis vocabuli generale mulier.
The general of the natural word is woman.
Generalis etiam speciale virgo vel nupta vel vidua vel quot etiam aetatis nomina accedunt.
The specific of the general is also virgin, or married woman, or widow, or however many names of age also are added.
Subiectum igitur est generali speciale, quia generale prius est, et subcessivum antecessivo et portionale universali; in ipso intellegitur cui subicitur, et in ipso significatur, quia in ipso continetur.
Therefore, the specific is subject to the general, because the general is prior, and the successive to the antecedent, and the partial to the universal; in the very thing to which it is subjected it is understood, and in it it is signified, because in it it is contained.
Sic nec manus nec pes nec ullum membrorum desiderat significari corpore nominato.
Thus neither hand nor foot nor any of the limbs desires to be signified when the body is named.
Et si mundum dixeris, illic erit et caelum et quae in eo, sol et luna et sidera et astra et terra et freta et ominis census elementorum.
And if you say "world," there will be both heaven and what is in it, sun and moon and stars and constellations and earth and seas and all the wealth of elements.
Omnia dixeris, cum id dixeris quod ex omnibus constat.
You have said all things, when you have said that which consists of all.
Sic et mulierem nominando quicquid est mulieris nominavit.
Thus also by naming "woman" he named whatever is of a woman.