4P Li gç(' TRANSACTIONS

814 LE LIVRE DE YCONOMIQUE D'ARISTOTE [TRANS. AMER. PHIL. Soc.
munication est profictable. Apres it met comment die est
divine.
7'. Item, oveques cc nature par ceste peryode ou par
ceste circulation de generation reemplist et continue
tousj ours estre.
G. Cc est a dire que par cc dure tousjours espece humaine.
Et par pervade est a entendre continuation de generation.
Et est dit de per' ell qui est environ ou circuite;
et dc odos, qui est voie. Car ceste communication
de generation est causee souz Dieu de ]a circulation ou
movement du ciel. Et aussi pervade signifie le tenips ou
la duration dune chose.
T. Et pource que .// (332c) nature ne pent pas faire
que chescun par nombre oil nomhre dure tousjours,
toutesvoies cIte fait la continuation par espcce ou en
espece.
C. Car chescune chose appete naturelrnent Ia continuation
de son estre. Et nature ne pcut pas faire un honime
tousjours vivre et pour cc, cUe continue Ic cstre et la nature
d'un homme en son semblable en espece par generation.
Et est selon l'Escripture qui dit que le pere mort est
aussi comme Sc it ne fust pas mort; car ii a lessic son Iilz
senthiable a mi : Mortuus est pater illius, et quasi non est 1
rnortuus ; sirnilem enim sibi relinquit post Se. Etsi comnie
dit Aristote ou secunt livie de l'Ame, ainsi est it de toutes
choses vivantes afin queUes participent en estre perpetuel
et divin et immortel selon cc que dIes pcvdnt. Ft ce dit
Aristote pource que perpctuite et iniinortaiité sunt chose,,;
divines.
T. Et en ceste maniere Ia nature (IC Fun et de l'autre,
cc est assavoir, du masle et (IC la femclle fu (levant
ordenee on preordeiiee de chose divine ott (IC par Dieu
• communication.
C. Et lucismement en nature humaine, de laquelle Dieu
• especial solicitude et cure. Ft donqucs selon le Philosophe,
niariage est de divine ordenance et se acorde a cc
que dit Nostre Salveur. quc Dieu fist ceste conjunction
Quod ergo Deus conjunxit, etc. Et aussi it fu né en
manage et fu present as noces Ia ou it fist Ic commencement
dc ses signes par un gracieus et joycus miracle en
muant Venue en bon yin. Et par cc it approva manage
comnie chose saincte, laquele Dieu benc des In / (332d)
premiere creation: Masculuni et feminam creavit eos et
benedixit illis. Et est manage un sacrement et (lonques est
cc chose divine. Apres it met comment cc est convenable
chose.
T. Item, it convient que toutes les choses prinses on
requises a ceste chose aient vertu profectable et convenable
a die. Mes auctines de cestez vertus on puissances
sunt a choses contraires et toutesvoies, elles sunt
convenientes ou convenahies a une chose.
C. Cc est assavoir, acquisition et conversation de
manage.
7'. Car nature a fait l'un plus 1 fort, cc est Ic homme;
et l'autre plus fiebie, cc est la femme; afin que l'un se
garde par paour et par creinte, cc est Ia fenime, et que
l'autre par sa force face revenjence ou deffense.
C. Et pour cc, la fenime se garde de mal faire et Ic
niari garde soyet dIe (IC mal souffnir. Et cc est une
utilité. Apres it met l'autre.
together is profitable and lie now indicates in what way it
is divine.
T. At the same time, by this cyclical or periodic
movement of the generations nature fulfills her purpose
and perpetuates human life.
C. That is to say, humanity is constantly preserved by
this movement of tile generations. By period we are to
understand continuity of generation. It is derived from
fiery in Greek, which means around or encircle(]; and from
odos, which means way or road. For this intermingling of
the generations of man is effected, under God, by the circular
motion or movement of the heavens. And period also
means the time or duration of an action.
T. And although // (332c) nature is unable to
preserve the individual member, she manages to continue
the species as a whole.
C. For everything seeks naturally the continuity or its
existence. And nature cannot make a mail live forever
and therefore site continues his existence and his nature in
his likeness, by the generation of his species. And this is
according to Scripture, which states that the father, though
dead, is as though he were not dead because he has left his
son in his likeness: Mortuus est pater illius at quasi non
est niortuus ; siniileni enint sibi nelinquit post se [ F';cclicus
30: 4]. And as Aristotle says in On the soul II [4, 415a
27 I, it is thus with all living things, so that they may participate
iii perpetual life, divine and immortal, in so far as
they are capable. And Aristotle says this because perpetual
life and immortality are divine
T. And in this manner the nature of inati and of
woman was ordained or preordained by God to life
together, as a divine partnership.
C. And this accords with human nature, for which God
has it special solicitude and attention. Thus according to
Aristotle, marriage is divinely ordained and lie agrees with
the statement of our Saviour that God made this union
"What therefore God bath joined together, etc." [Matt.
19: 6]. And our Saviour also was born from wedlock, and
He was present at the wedding ceremony where He first
demonstrated his powers by a gracious and joyous miracle,
changing water into wine. in this manner He gave approval
to marriage as a holy thing, which God blessed from
7 (332d) the beginning of creation : "Male and female created
He them and He blessed them" [Gen. 1: 271. And
marriage is a sacrament and is therefore a divine rite. He
next indicates how this is a felicitous thing.
T. It is fitting that all the factors required for marriage
should tend toward the perfection and fruition of
virtue. But certain of these virtues are opposites and
nevertheless they all agree and contribute to one cud.
C. Namely, to the profit and advantage of the married
state.
T. Because nature has made man the stronger and
woman the weaker so that the woman may protect herself
by fear and timidit y and the man may defend and
avenge himself by his strength.
C. lii this way the wife avoids doing evil and the husband
protects himself and his wife from suffering evil.
And this is one advantage. Next he states the other
advantages.