I answer that, It was necessary for woman to be made, as the Scripture says, as a “helper” to man; not, indeed, as a helpmate in other works, as some say, since man can be more efficiently helped by another man in other works; but as a helper in the work of generation. This can be made clear if we observe the mode of generation carried out in various living things. Some living things do not possess in themselves the power of generation, but are generated by some other specific agent, such as some plants and animals by the influence of the heavenly bodies, from some fitting matter and not from seed: others possess the active and passive generative power together; as we see in plants which are generated from seed; for the noblest vital function in plants is generation. Wherefore we observe that in these the active power of generation invariably accompanies the passive power. Among perfect animals the active power of generation belongs to the male sex, and the passive power to the female. And as among animals there is a vital operation nobler than generation, to which their life is principally directed; therefore the male sex is not found in continual union with the female in perfect animals, but only at the time of coition; so that we may consider that by this means the male and female are one, as in plants they are always united; although in some cases one of them preponderates, and in some the other. But man is yet further ordered to a still nobler vital action, and that is intellectual operation. Therefore there was greater reason for the distinction of these two forces in man; so that the female should be produced separately from the male; although they are carnally united for generation. Therefore directly after the formation of woman, it was said: “And they shall be two in one flesh” (Gn. 2:24).

Better to illuminate than merely to shine; to deliver to others contemplated truths than merely to contemplate.

Man cannot live without joy; therefore when he is deprived of true spiritual joys it is necessary that he become addicted to carnal pleasures.

Even as in the blessed in heaven there will be most perfect charity, so in the damned there will be the most perfect hate. Wherefore as the saints will rejoice in all goods, so will the damned grieve for all goods. Consequently the sight of the happiness of the saints will give them very great pain; hence it is written (Isaiah 26:11): “Let the envious people see and be confounded, and let fire devour Thy enemies.” Therefore they will wish all the good were damned.

The reason, however, why the philosopher may be likened to the poet is this: both are concerned with the marvellous.

Abuse does not rule out use.

The most hopeful people in the world are the young and the drunk. The first because they have little experience of failure, and the second because they have succeeded in drowning theirs.

Sorrow can be alleviated by good sleep, a bath and a glass of wine.

Concerning perfect blessedness which consists in a vision of God.

Three things are necessary for the salvation of man: to know what he ought to believe; to know what he ought to desire; and to know what he ought to do.

All that I have written seems like straw to me.

Law: an ordinance of reason for the common good, made by him who has care of the community.

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