4P Li gç(' TRANSACTIONS

832 LE LIVRE DE YCONOMIQUE D'ARISTOTE [TRANS. AMER. PHIL. SOC.
C. Ce est a dire que les incurs dc la femme soient
proportionees et acordables as meurs de Ic homme, scion
cc que fu dit ou chapitre precedent et ou tiers chapitrc du
premier. Car si comme dit le Sage: Ce est une chose
approuvee de Dieu et du monde que le mari et Iafenime
qui sunt dun consentement et d'un acort. Apres it preuvc
sa principal conclusion par .vi. raisons.
T. Car elle est venue en la maison comme compaigne
en procreation de filz ou de enfans et compaigne de vie.'
C. Car ii ne doivent departir fors par mort. Et de ce
dit l'Escripture que femme peche qui lesse son man
Mulier reliiiquens virum suum peccabit. Ne le mari ne
la doit lessie r:Nisi, et cetera. Car elle ne est pas serve,
mes conipaigne, si comine disoit Adam de Eve: Mulier
quam dedisti niichi sociam, etc./
(341d) T. Afin que cue lesse apres soy filz ou
enfans qui avront les noms de son mari et de cue, qui
les avront engendrés.
C. Car les fllz portent Ic nom ou seurnom ou aucune
denomination du pere, si comme Yen souloit dire en ceste
Normandie: 1 Ricart Ic filz Roger, et aucunes fois de la
mere. Et ont renonimee selon Ic memore de leur parens.
T. Et donques queue chose pourroit faire homme de
same pensee plus saincte ou plus divine.
C. Un texte a Sancffl(s et en autre a diz'inius.
T. Que procreer ou engendrer filz ou enfans de
femme tres bonne et tres precicuse.
G. Aussi comme se ii disoit que homme ne pourroit
faire plus saincte chose. Et cc est a entendre des choses
qui resgardent communication de maison; car operation
contemplative est plus saincte et plus divine. Et donques
le niari 2 dolt mettre diligence que la femme soit bonne
aim que les enfans soient melleurs. Apres it met Ic hien
qui peut venir des enfans.
T. Lesquelz filz seront pasteurs et aussi comme tres
bons, chastes et loialz garcles de la viellece du pere et de
Ia mere.
C. That is to say that the wife's likes and dislikes should
correspond to and harmonize with those of her husband,
as was stated in the preceding chapter and also in the third
chapter of Book I. For as Solomon says:" It is approved
by God and mankind that husband and wife should be of
one mind and in complete agreement" [Ecclicus 25: 2].
Next he proves his principal conclusion by six arguments.
T. For she came into his household as a companion
in the procreation of children and as a partner in his
life.
C. For they are not to be separated save by death. And
the Scripture says that a wife sins if she leaves her husband:
"A woman that leaveth her husband sins" [Ecclicus
23: 32]. And the husband must riot leave her; for she
is not a slave, but a companion; as Adam said of Eve:
"The woman thou gayest me as a companion, etc." [Gen.
3: 12!. /
(341d) T. So that she may leave after her the
children who will bear the names of the husband and
wife who have borne them.
C. Because the children hear the name or surname or
some one of the father's names; just as in this country of
Normandy people used to say: Richard son of Roger, and
sometimes the mother's name was included. And they are
remembered publicly by the people's memory of the parents.
T. And what could a man of healthy mind do that is
more sacred or holy.
G. One text reads more holy and another reads more
sacred.
T. Than to father the children of a good and precious
wife?
C. As though lie were saying that a man could perform
no more pious act. And this refers to life within the
household, because contemplation is more virtuous and
divine. Thus the husband must see to it that his wife is
a good person, so that the children may be better. Next
he speaks of the benefit to be derived from children.
T. These children will be like shepherds and kind,
pious, and loyal protectors of their parents in their old
age.
C. Car aussi comme Ic pasteur repaist et garde et def- C. Just as the shepherd feeds, watches over and protects
fent ses ouailles, semblablement doivent faire filz et filles his flocks, so must sons and daughters care for their aged
a leur ancienS parens. parents.
T. Et seront conservateurs ou gardes de toute la
maison?
C. Et cc est scion l'Escnipture qui dit: Mortuus est
pater et quasi non est mortuus ; similem enim sibi relinquit
post se, etc. Relinquit enim deffensorem domus contra
inimicos et amicis redden- // (342a) temgratiam. Quant
le pere est mort U est aussi conime se it ne fu pas mort;
car ii lesse apres soy semblable a soy, qui deffent et garde
la maison contre lcs ennemis et rent graces as amis du
pere. Apres II met la seconde raison.
T. Item, car se les enfans sunt bien et a droit nourris
et entroduiz par le pere et par la mere et qu'il usent des
enfans on facent les enfans user et soy avoir justernent
et sainctenient.
C. Sainctement quant a Dieu on vers Dieu; et justement
quant as homnies.
T. And they will safeguard and preserve the entire
household.
C. This accords with Scripture, which says: Mortuus
est pater et quasi non est niortuus; si iem enimn sibi
relinquit post se, etc. Relinquit defensoreni domus contra
iiiimicos et amicis reddemitem 7/ (342a) gratiam. "When
the father dies, it is as though lie were not dead, because
he leaves behind one like himself to defend and protect
his estate against enemies and to do good deeds to his
friends' [Ecclicus 30: 4]. Next he states the second
argument.
T. For if the children have been properly trained
and educated by the father and mother and have been
treated kindly and brought up to behave piously and
righteously.
C. Piously with respect to Ged and righteously with
men.