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816 LE LIVRE DE YCONOMIQUE D'ARISTOTE [TRANS. AMER. PHIL. SOC. 4. On quart chapitre ii met enseignemens pour le marl on resgart de sa femme. T. Et donques prenhierement, Ic mari doit avoir et garder lays et regles de sa femme. C. Et stint en cest chapitre .iiii. regles ou enseignemens. T. Une est que it ne la doit pas injurier; car en ceste maniere ou par cc it fera que it ne sera pas injurié par cue. Et ceste chose ensuit commune lay. C. Car communcment la femme est rneiie contre son man quant it lui a fait injure. Et len peut (lire miex que cc est une lay commune, Ce est assavoir que Ic mari ne doit pas injurier sa femme. Et ceste lay mist Pythagoras. Ft pane de ii. manieres de injures. T. Car si comme client ceulz qui ensui- // (333c) ent un philosophe appellé Pithagoras, cc ne est pas chose avenantc que cuicler que Yen cioie injurier sa femme aussi conime tine servante que l'en avroit amenee de un povre ostel. C. Qui traicte sa femme comme sa serve ou sa garce it liii fait injure; car si comme it fu dit ou premier chapitre de Po/itiques, femme et serf ou serve sunt choses differentes par nature. Ales entre les barbares it out tout en tin ordre, femme et serf. Ft est nial. Ft pour cc, scion Ia Saincte Escripture et scion Aristote, la femme est compaigne, non pas serve. Apres it met une autre injure. T. Et oveques cc, les conjunctions charneles de homme qui sunt faictes hors, cc est assavoir a autre femme, stint injures. C. Ft est mal, Si comnie Aristote met expressenient ou .xxxvi. chapitre de T'oli/iques. Apres il met le sectmt enscignement. T. Item, quant est de cognoistrc sa femme charnelment, Ic mari doit faire qu'elle ne ait pas de cc deffaute et ne doit pas tant de cc faire qu'elle ne se petit contenir se it avenoit qtie Ic mari fust aussi comme un de ceulz qui stint absens. C. Si coninie se it estoit malade. T. Mes it doit de cc user telement que it souffise a Ia femme, lui present et lui non present. C. Car se it estoit de cc trop abstinent, Ia femme pourroit traire soy vers un autre. Et se ou conmniencenient it frequentoit mout tele chose, quant apres ii scroit absent ou comme absent, la femme qui avroit acoustumé tele chose iie se pourroit contenir. Aprcs ii met le tiers enseignement. T. Item, cc clue Ilesyodus dit / (333d) est hien: cc est assavoir que cc est chose convenable et expediente a homme, cc cst a (lire qu'il espeuse ott prengne femme pticelle, cc est a (lire jenne de cage afin qu'il lui enseigne bonnes meurs. Car avoir meurs dessemblables, cc est une chose qui mie est en rien aniable. G. Car amisté ne peut estre entre personnes qui ont volentés contraires. Ft tels sunt ccuIz dont les nieurs sunt mal prOportioncs et ciescordables. Ft qtiant Ia femme est jenne Ic mari la peut miex doctriner a sa volenté que Sc dIe estoit plus eagie. Apres it met Ic quart enseignement, that man should be alone; let us make a helpmate for him like unto himself" [Gen. 2: 181. 4. In the fourth chapter he sets down instructions for the husband concerning his wife. T. In the first place, the husband must establish and maintain laws and precepts for his wife. C. In this chapter there are four rules or precepts. T. One rule is that he must not wrong her, for thus he may expect that he will not be wronged by her. And this is in accord with common law. G. For it is usual that the wife is stirred against her husband when he does her wrong. And one may say that this is a general custom—namely, that a husband must not wrong his wife. And this law was established by Pythagoras. And Aristotle speaks of two kinds of wrongs. T. For as is said by those who follow // (333c) the philosopher called Pythagoras, it is not admissible to suppose that one should treat one's wife like a serving woman whom one has taken from some poor hovel. C. One who treats his wife as he would his servant or waiting-woman does her wrong. For, as stated in Politics 1, 1 [12521) 11, wife and servant are different by nature. But among the barbarians, wife and serf are one and the same. And this is evil; for, according to Holy Scripture and Aristotle also, the wife is a companion and not a servant. Next he discusses another wrong. T. Moreover, carnal relations of a man outside the home, that is, with another woman, are wrong. C. And this is an evil, as Aristotle states expressly in Politics VII, 14 [1335lj 39 ff.]. Next he sets clown the second precept. T. With respect to sexual intercourse with his wife, the husband should see that she has no lack of it but he must not indulge her so that she cannot contain herself when it happens that he has to abstain or to be absent from home. C. For instance, if he should he ill. T. But he should indulge sufficiently to content his wife, whether he is at home or absent. C. For if he were too abstemious in this matter, his wife might he attracted to another man. And if he were too deniariding at the beginning of their marriage, then later, when he might be more abstemious or away from her, the wife, being accustomed to frequent indulgence, would he unable to contain herself. Next he sets down the third precept. T. What Hesiod sa ys is correct: / (333d) namely, that it is fitting and expedient for a man to marry a young maiden, tender in years, so that he may instruct her in good behavior [Works and days, 699]. For differences in habits of behavior are not conducive to affectionate relations. C. For affection cannot exist between persons of contrary wills. And such are those couples whose habits are unevenly matched and discordant. And when the wife is young, the husband can better bend her to his will than viin she is older. Next he sets down the fourth precept.
VOL. 47, PT. 5, 1957] ORESMES VERSION AND ENGLISH TRANSLATION 817 T. Item, quant est (IC l'aournement des manes, aussi comme ii ne convicflt pas qu'il apl)rOCe flt ensemble par manage esleVés en incurs, semblablement ii ne convient pas qu'il soient eslevés en habit de leur corps. C. Selon une exposition, eslevés cc est a dire differens et discordans. Et (lonques ii doivent estre conformes en meurs et en habit, car se le niari estoit trop court,' ]'ell diroit quil anieroit une autre; et ainsi de la femme. Et par aventure, ii veult (lire qu'il tie doivent pas estre eslevés et orgueillcus ne ell tie en apparance de vestemens. T. Car en tel apparat que ont le homnie et la femme qui sunt ensemble par manage, tel aournernent ne differe en rien des parlers que l'en seult faire es tragedies. C. Cc est a dire que tel excés de cointise est laide chose et deshoneste, aussi coninie sunt les paroles de tragedies. Ou scion une autrc exposition, te- /1 (334a) le chose donne acheson die parler en ma!, aussi comnle !en pane Cs tragedies. Cc sunt dicties et runes de choses villaines et deshonestes. Et est dit die tragos ell que est bouc ou beste puante; car en signe des ordes paroles et diffamees que len disoit en teles rimes, len donnoit un bouc. 5. Ou quint chapitre ii met enseignentens ou resgart des sers, T. Des possessions la premiere chose et in phis neceSsaire est celle qui est tres bonne et tres principaie, 1 et ce est honirne. C. La femme et les enfans ne sunt pas 2 proprement possession. Mes il appert par Ic tiers chapitre du premier de Politiques que le serf est possession propremcnt et un instrument vif et qul se meut par soy et est simplement et absoluetnent la chose du seigneur. Et pour cc (lit 1'Apostle: Servus domino suo stat nut cadit. T. Ft pour ce est bien de ordener prenueremeni. (PlC les serfs soient vertueus et bons. C. Et cc ne est pas a entendre (IC vertus panfeictes, tiles de teles vertus cofllnle serfs pevent et doivent avoir. Ft cc fu determine et declare ou .xvi. * chapitre du premier de I'olitiqucs. Apres ii met une distinction. T. Et toutesvoies, de serfs sunt ii. especes: le curateur et le operateur. C. Car selon cc qu'ii appert par le premier et par Ic quint chapitres du premier de Politiques, aucuns sunt serfs de nature et par nature et ne ont pas prudence de considerer et resgarder que est a faire, Tiles ii sunt rudes et fors et telz sunt operateurs. Et funt les cevres serviles et ont mestier d'aucun qui les ordene et adrece / (334b) et que il leur commande cc (lull doivent faire. Et tel est appellé curateur ou procureur; car Si conlnie ii appert OU quint chapitre du .vii.' de Politiqucs, commander ovres serviles ne est pas chose honorable. Ft pour cc, si comme il appert ou .vii. chapitre du premier de Poliliques, les seigneurs puissans entendent a operations honorables et ont leur procureur qui commande as serfs. Et en Politiques tantost (levant est allegué Un proverbe ancien, que serf est devant serf et seigneur devant seigneur; car tel curateur est moien entre le seigneur et ceulz qui sunt proprement serfs. Et est seigneur ou resgart de eulz et serf ou resgart du seigneur. Ft cc est en grande maison, car en T. As to the adornment of the married couple, just as it is best that they enter the married state before their habits have become fixed, likewise it is best that they should not depend upon bodily adornment to enhance their attractiveness. G. One commentator explains this to mean that they should not he different and discordant in bodily size. And thus they should he of similar habits and similar in physical appearance, because if the husband were too short, people would say he should love some other woman and likewise for the wife. Possibly he means that the couple should not be proud and haughty either in behavior or in their manner of dress. T. For the outward adornment of the couple may be no different from the speeches commonly associated with tragedies. C. That is to say that such an excess of affectation is ugly and unseemly, like the words used in tragedies. Or according to another commentator, // (334a) such a thing gives opportunity for evil tongues, such as one hears in tragedy. Tragedies are ditties and rimes about base and improper things. And the word is derived from tragos in Greek, nieaning goat or stinking animal, because to symbolize the filthy words and scandal of these rimes, a goat was sacrificed- 5. In the fifth chapter he gives precepts zd'if It respect to slaves. T. The first andmost essential item among possessions is that which is most indispensable and that is man himself. C. The wife and children are not properly possessions. But it is evident from Politics 1, 2 [1253b 33 1 that the slave is properly a possession and a living, self-motivating instrument and lie is simply and absolutely the property of his master. Whence the Apostle Paul says: "The slave stands or falls before his master" [Rom. 14: 4]. T. The first step should therefore be to see to it that the slaves are virtuous and good. C. This must not lie Understood! to imply that they must have perfect virtue, but only such virtues as slaves can and should possess. And this was discussed in Politics I, 5 [12591) 22 if.]. Next lie makes a distinction. T. Of slaves there are two kinds: the caretakers and the laborers. C. From the text of Politics I, I and 2 [1252a 34, 12551) 35], it appears that some men are slaves naturally or by nature and have no prudence to observe and judge what is required to be done, being merely coarse and strong. Such are the laborers who perform servile tasks and need smiteone to order thenl about and direct them / (334b) as to what they should do. And this someone is called the caretaker or manager. For in Politics VII, 3 [1325a 271 it appears that the ordering of servile tasks is not honorable and it seems from Politics I, 2 11255b 351 that powerful lords attend to the honorable tasks and have a manager to direct the slaves. And a little before this passage in Politics [1255h 30] he refers to an ancient proverh, that one slave is above another and one lord before another; for the manager occupies a positionbetween the master and those who are actually slaves and! the manager is lord with respect to the slaves and a slave to his master. This applies to a large estate only, because on a small estate the
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Page 3 and 4: The publication of this edition of
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Page 69 and 70: THE PSEUDO-ARISTOTELIAN ECONOMICS I
Page 71 and 72: VOL. 47, PT. 5, 19571 LATIN VERSION
Page 73: Adam, 341c Aifrique, 345d Agamcnoii

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