§5Sed quoniam ita mulieris nomen usurpant, ut non putent competere illud nisi ei soli quae virum passa sit, probari a nobis oportet proprietatem eius vocabuli ad sexum ipsum, non ad gradum sexus pertinere, quo communiter etiam virgines censeantur.
But since they use the name of woman in such a way as to think that it applies to her alone who has experienced a man, we must prove that the propriety of this word belongs to the sex itself, not to the grade of the sex, by which also virgins may commonly be reckoned.
Cum hoc genus secundi hominis a deo factum est in adiutorium hominis, femina illa, statim mulier est cognominata, adhuc felix, adhuc digna paradiso, adhuc virgo.
When this kind of the second human was made by God as a helpmate for the human, that female was immediately named woman, while still happy, still worthy of paradise, still a virgin.
Vocabitur, inquit, mulier.
"She shall be called woman," he says.
Habes itaque nomen, non dico iam virgini commune, sed proprium, quod a principio virgo sortita est.
Therefore you have the name, I do not say now common to a virgin, but proper to her, which the virgin received by lot from the beginning.
Sed ingeniose quidam de futuro volunt dictum, Vocabitur mulier, quasi quae hoc futura esset, cum virginitatem resignasset, quoniam et adiecit, Propterea relinquet homo patrem et matrem, et conglutinabitur mulieri suae, et erunt duo in una carne. Ostendant igitur primo, ubi sit subtilitas ista, si de futuro mulier cognominata est, quod interea vocabulum acceperit.
But some ingeniously wish it to have been said of the future, "She shall be called woman," as if she were to be this when she had resigned her virginity, since he also added, "Therefore a man shall leave his father and mother, and shall cleave to his woman, and they shall be two in one flesh." Let them show therefore first where that subtlety is, if she was named woman with respect to the future, what name she received in the meantime.
Non potest enim sine vocabulo praesentis qualitatis suae fuisse.
For she cannot have been without a name for her present quality.
Ceterum quale est, ut quae in futurum vocaretur nomine designato, in praesenti nihil cognominaretur? Omnibus animalibus Adam nomina imposuit et nemini ex futura condicione, sed ex praesenti institutione, cui condicio quaecunque serviret, hoc appellata quod a primordio voluit.
Besides, what kind of thing is it that she who was to be called in the future by a designated name was named nothing in the present? Adam imposed names on all animals, and on none from its future condition, but from its present establishment, to which any condition whatever would be subject, being called this which he wished from the beginning.
Quid ergo tunc vocabatur? Atquin quotienscumque in scriptura nominatur, mulier appellatur, antequam nupta, et nunquam virgo, cum virgo.
What then was she called then? Yet, as often as she is named in scripture, she is called woman before she is married, and never virgin when she was a virgin.
Hoc nomen tum unum illi fuit, et quando nihil prophetico modo dictum est.
This name then was her only one, even when nothing was spoken in a prophetic manner.
Nam cum scriptura refert fuisse nudos duos, Adam et mulierem eius, nec hoc de futuro sapit, quasi mulierem dixerit eius in praesagio (??)xoris, sed quoniam et innupta illius mulier, ut de substantia ipsius.
For when scripture reports that the two were naked, Adam and his woman, neither does this smack of the future, as if it called her "his woman" in presage of a wife, but because even unmarried she was his woman, as being from his substance.
Hoc, inquit, os ex ossibus meis et caro ex carne mea vocabitur mulier. Hinc ergo tacita conscientia naturae ipsa divinitas animae in usum sermonis eduxit nescientibus hominibus, sicut et alia multa, quae ex scriptura fieri et dici solere alibi poterimus ostendere, uti mulieres nostras dicamus uxores, quamquam et improprie quaedam loquamur.
"This," he says, "bone of my bones and flesh of my flesh, shall be called woman." Hence, therefore, by a silent consciousness of nature, the very divinity of the soul brought this into the use of speech, without men's knowing it, just as we can show elsewhere that many other things are accustomed to be done and said from scripture, so that we call our women wives, although we also speak some things improperly.
Nam et Graeci, qui magis vocabulo mulieris in uxore utuntur, alia habent propria vocabula uxoris.
For even the Greeks, who rather use the word for woman for a wife, have other proper words for a wife.
Sed malo hunc usum ad scripturae testimonium deputare.
But I prefer to attribute this usage to the testimony of scripture.
Ubi enim duo in unam carnem efficiuntur per matrimonii nexum, caro ex carne et os ex ossibus vocatur secundum originem mulier eius ex cuius substantia incipit censeri facta uxor.
For where two are made into one flesh through the bond of marriage, the flesh of flesh and bone of bones is called, according to her origin, the woman of him from whose substance she begins to be reckoned as made a wife.
Ita mulier non natura nomen est uxoris, sed uxor condicione nomen est mulieris.
Thus woman is not by nature the name of a wife, but wife is by condition the name of a woman.
Denique mulier et non uxor dici potest, non mulier autem uxor dici non potest, quia nec esse.
In short, she can be called a woman and not a wife, but she cannot be called a wife and not a woman, because she cannot even be so.
Constituto igitur nomine novae feminae, quod est mulier, et explicito quod prius fuit, id est nomine assignato, convertit iam ad propheticam rationem, uti diceret, Propter hanc relinquet homo patrem et matrem. Adeo separatum est nomen a prophetia, quantum et ab ipsa persona, ut non utique de ipsa Eva dixerit, sed in illas feminas futuras, quas in matrice generis feminini nominarit.
Therefore, having established the name of the new female, which is woman, and having explained what was before, that is, the assigned name, he now turns to the prophetic reason, so as to say, "Because of this a man shall leave father and mother." So far is the name separated from prophecy, as much as from the person herself, that he did not speak at all of Eve herself, but directed it toward those future women whom he named in the matrix of the feminine race.
Alioquin non Adam relicturus erat patrem et matrem, quos non habebat, propter Evam.
Otherwise Adam was not going to leave father and mother, whom he did not have, because of Eve.
Ergo non ad Evam pertinet, quia nec ad Adam, quod prophetice dictum est.
Therefore what was spoken prophetically does not pertain to Eve, because neither does it to Adam.
De maritorum enim condicione praedictum, qui ob mulierem parentes suos erant relicturi, quod in Evam cadere non potuit, quia nec in Adam.
For it was predicted concerning the condition of husbands, who because of a woman were to leave their parents, which could not apply to Eve, because neither did it to Adam.
Si ita res est, apparet non propter futurum mulierem cognominatam, ad quam futurum non pertinebat.
If such is the case, it appears that she was not named woman because of the future, to whom the future did not pertain.
Eo accedit, quod ipse rationem eius nominis edidit.
To this is added that he himself gave the reason for this name.
Cum enim dixisset, Vocabitur mulier, Quoniam ex viro suo sumpta est, ait, et ipso adhuc virgine.
For when he had said, "She shall be called woman," he said, "Because she was taken out of her man," and he himself still a virgin.
Sed dicemus et de viri nomine suo loco.
But we shall speak of the name of man in its own place.
Nemo itaque nomen ad prophetiam interpretetur, quod ex alia significatione deductum est, praesertim cum appareat, ubi de futuro nomen acceperit, illic scilicet, ubi Eva cognominatur, personali iam vocabulo, quia naturale praecesserat.
Therefore let no one interpret as prophecy a name which was derived from another signification, especially when it appears where she received a name concerning the future, namely there where she is named Eve, with a personal name now, because the natural one had preceded.
Si enim Eva mater viventium est, ecce ex futuro cognominatur, ecce uxor et non virgo praenuntiatur.
For if Eve is the mother of the living, behold, she is named from the future; behold, she is foretold as a wife and not a virgin.
Hoc erit vocabulum nupturae; ex nupta enim mater.
This will be the name of one who is to marry; for from a married woman comes a mother.
Ita hic quoque ostenditur non de futuro mulierem tunc nominatam, quae postmodum acceptura erat futurae condicionis suae nomen.
Thus here also it is shown that she was not named woman then because of the future, she who was afterwards to receive the name of her future condition.
Responsum satis est ad hanc partem.
This is sufficient response to this part.