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834 LE LIVRE DE YCONOMIQUE D'ARJSTOTE [TRANS. AMER. PHIL. Soc. T. Item, le cultiveur de la terre ne trespasse ou lesse rien qui lui convienne en estudiant afin que ii consume et inette sa semence en tres bonne terre et mesmenient que die suit tres bien cultivee. Car it est expectant ott atendant qu'ainsi et par ce lui sera fait et rendu tres bon fruit. Ft veult pour ceste terre qu'elle tie ptusse estre gastee et se ii convient ciue en ceste maniere et pour ce ii meure cii soy combatant as ennemis, tele mort est mesmement et grandement honoree. C. Car cc est pour justice et pour garder cc de quni len doit vivre. T. The tiller of the soil takes every precaution in seeking out the best earth in which to sow his seed and he sees to it that this land is well cultivated. For he expects in this manner to obtain a reward of the best harvest. In order to protect this land from devastation, he is willing if necessary to die fighting his enemies and, indeed, such a death is deemed highly honorable. G. Because this is in the cause of justice and in order to protect his means of existence. T. Et donques, puisque si grande estude et diligence T. Therefore, since such zeal and diligence are cx- est faicte pour la viande du corps. . . . erted to provide bodily nourishment. G. En pluseurs textes apres ces inoz pro car/ions e.cea s'ensuit : Ad quam anime semen consumitur quid si 2 pro suis liheris, etc. Ce est a dire ciuc ad cc est consumee la sentence de l'ame, par laquelle les expositeurs entendent les esperis et la pensec, qui est grande en tel labeur dc terre. Mes Sc- / ( 342d) Ion une autre lecture 1 et nhiex, ce me semble, apres ces moz pro corporis esca s'ensuit: Quippc pro servorum bliorum matte atque nutrice in quani anixue semen dispensatur omnis opera est adhibenda. lit cc ay je translate et cuide que on it a servorum ii doit avoir suorum Jiliorum, etc. T. Quelle merveille est ce se toute entente est a mettre et toute estude a faire an niari pour la mere et nourrice de ses enfans. C. lit par cc appert que La femme doit nourrir ses enlans, Si conime nionstre Aggelius par tres bcles raisons, si comme ii fu touchie ou .xXXVij.e chapitre dii .vji.e (Ic Pot itique.c. T. En laquelle la semence de l'ame est dispensee? C. Selon Barthelemy de Bruges, par ceste sentence dc l'ame peut cstre entendue la bonne monition quc le niari fait a la femme; car de ce vient Ic fruit de vertu, ce Sunt bonnes cevres. Et est jouxte ce ciue dit lErangile: Semen est verbum Dci. lit par aventure, par cc est entendu Ic germe de l'honime, lequel germe est scmcncc de vie. Ft ame, cc est vie: Anima est vita. Et donques se l'en met grande cure a faire la terre bonne ou l'en met semence 2 de viande, taut plus doit Yen estuclier a faire la femme bonne, dc laquelle Yen attend fruit de vie.Ft ceste exposition est concordable au texte. Apres it met la quarte raison. 7'. Item, que par ceste seule chose toute chose mortele participe sus Ic fait de immortalité ou de perpetuité. C. Cc est assavoir, en faisant generation. Ft donques se homme met bonne dilligence a cc par quoi it a bun nourrissement et durce a sa vie seulement, it doit mout plus curer quc cc soit bun par quoy ii participe selon es- // (343a) pece en si noble chose comme est perpetuité. Et cc est generation, si comme it appert par le.tiers chapitre du premier. lit par consequent, it doit bien curer quc la femme soit bonne en qui it fait si digne chose. Apres it met la quinte raison. T. Toutes les petitions et oroisons tant comme elles stint permanens des paternes. C. Selon tine exposition, cc est a dire pour les paternes; et sunt les prieres que les enfans funt taut conime it vivent C. In several texts, after the words to provide bodily nourishment the following sentence reads: Ad quam anime semen consumitur quid si pro suis liberis, etc. This may be rendered: 'Tor this purpose the seed of the living soul is consumed," which the expositors explain to mean the spirit and thought which is essential in this type of land cultivation. But •/ (342d) another reading, which I think is better, continues after to provide bodily nourishmcnt as follows: Quippe pro servoruni filiorum matre atque nutrice in quani anime semen dispensatur omnis opera est acihibenda. And I have translated this reading in the text below and I think we should alter servorum to read suorum fihiorum, etc. T. Is it then surprising that the husband should give all his attention and carc to the mother and nurse of his children. G. Thus it pIno- that the wife should nurse her children, as Aulus Gellitis argues so well .'l iiic Nights XII, 1, 71, which was mentioned in Politics VII, 15 1_1336a 7 II.]. T. In whom the sect! of his soul is expended? C, According to BarthC]eniy of Bruges, the seed of his said may be taken to itican the good advice that the husband gives his wife, because front come the fruits of virtue, namely, good works. And this is similar to the statement in the Evangel : "The seed is the word of God" [Luke 8 ill. Perhaps the meaning is the male germ, which is the seed of life. And the soul is life: Anima vita est. If, therefore, we take great care to prepare the ground well in which to plant seed for food, all the more ought we to try to make our wife good, front whom we expect to obtain the fruit of life. And this explanation fits the text. Next he presents the fourth argument. T. For through this means alone do all mortal things participate in immortalit y or perpetuity. C. This refers to the process of generation. Ilius if a man pa ys so much attention to his material sustenance and to longevity, lie should pay far more attention to the goodness of that through which lie participates as a titan // (343a) in such a noble thing as immortality. And this is the process of generation, as indicated in the third chapter of the first Book. Consequently, he must make certain that the woman with whom he participates in such a worthy act is a good woman. Next he states his fifth argument. T. And thus all petitions and prayers continue to be offered regularly to the ancestral gods. C. According to one explanation, this means for the ancestors. And the prayers are those offered by the chil-
VOL. 47, PT. S,1957] ORESME'S VERSION AND ENGLISH TRANSLATION 835 et sunt permanens pour leur paternes et parens. Car anciennenient it faisoient tres solennciies exeques et sacrelices pour leur parens, Si COmflle it appert par Ics hystoires. Et met Virgule ou quint de Eneyde commc Eneas celebra solennelment l'annuel de son pere: Anrius exactis cornpietur mensibus orbis ex quo reiiqui;ts divinique ossa parentis condidimus terra, et cetera. EL apres est comme it promist a faire de cc remembrance chescun an: Jamque dies nisi fallor adest quem scrnper acerbum, semper honoratuni sic dii voluistis haheho. Et a ceste exposition s'acorde une autre lecture, qui en lieu de orationes palernorum met orationes puerorum. Et ccci est grande reproce a nous qui avons vraie creance Se nous tie prions pour nos predecesseurs: Sancta ergo et salubris est cogitacio pro defunctis exorare. Et donques chescun doit moult curer de avoir bonne lignie qui de cc face son devoir. Et par consequent, que sa femme soit bonne. Mes scion une autre exposition, par ces moz oraciones paternorum sunt a entendre les oroysons que les parens charneiz et les prestres qui sunt parens esperituelz faisoient pour le homme et pour la femnie quant it assembioient par manage, afin qu'ii eussent bonne lignie, aussi comme maintenant l'en ics benoist et / (343b) mesmement lit femme et fait l'en oroysons. Et CC qui sensuit s'acorde a une exposition et a l'autre. T. Et nionqucs ceuiz qui ces choscs contempnent ou qui les out en despit et n'en tiennent compte, ii semble qu'ii ne curent des diex. G. Ne de oroisons divines. Et comme autrefois est dit, Aristote tie niettoit quun seul dieu; mas it pane selon Ic comniun peuple, qui niettoient pluseurs diex. Apres it met la sixtu raison. T. Item, et pour Ins (hex (levant lesquclz le man sacriha et occist sacrifices et cspousa sa femme et se bailia a cite a honeur moult plus qtie a autre apres ses parens. G. Car en ccl temps len solenmizoit le nianiage es temples devant les ydoles et Ic mari offroit et sacrifloit et tuoit aucune beste et juroit et proniettoit quil feroit et garderoit honcur a sa femme. Et encor niaintenaflt, en cest pals, dit Ic homme a la femme quant it l'espousc: Et de cest aneau te honncure, 1 etc. Et senible que teies choses qui ont esté reputees bonnes et tenues teles ou semblables en toutes lays et en tous temps sojent aussi comme lays natureles. Or avons donques que Ic man doit honeur a sa femme et nut tie est a honorer se it tie est hon. Et donques doit it faire a son povoir que sa femme soit bonne. 4. Ou quart chapitre ii moustre par queues lays et coinme le inari doit faire que sa Jemnie soit bonne. T. A sobre femme tres grant honeur est se elle voit que son mari Iui garde chaste. G. Car it est tenu a cc comme dit est et iui fait en cc tres grant honeur. ciren as long as they live and these are continuous for their ancestors and parents. Formerly in ancient times, the children performed solenin funeral rites and sacrifices for their parents, as is recorded in the histories. And Vergil relates in Aencid V 46-7 1, how Aeneas celebrated solemnly the annual date of his father's death: 'An annual circle of twelve full months has been completed since we laid in the earth the ashes and bones of my fattier, etc." And there follows the promise lie made to rellieliut)Cn this occasion each year: "And now, if I mistake not, the day draws nigh that I shall forever (so, 0 gods, you have willed it) deem both sacred and sad' [Aeneid V, 49-501. And a different reading, in which we find prayers of the children instead of prayers of the ancestors, supports this interpretation. And we deserve to be reproached if, although we possess the true faith, we do not pray for our predecessors: "It is a holy and pious thought to pray for the dead" [II Mace. 12: 46]. Therefore, everyone must try to have good progeny who will perform these rites dutifully. And it follows that one's wife must be a good woman. But according to another interpretation, the words prayers of the ancestors refer to the prayers offered by time parents and the priests for the husband and wife when they are united in marriage, in order that they may have good offspring; just as at present husband and wife are blessed, / (343b) especially the wife, and prayers are offered. And the following passage admits of either one of these interpretations. T. And thus those who treat these things lightly, disdainfully, or pay no attention to them would seem to treat the gods slightingly. G. And divine prayer likewise. And as we have said before, Aristotle held that there is only one god, but lie speaks here the language of the common people, who assumed there were several gods. Next he presents the sixth argument. T. Therefore, for the sake of the gods in whose presence the husband has offered sacrifice and has married his wife and has promised to honor her above all others save only his parents [a man must care for his wife and children. (Sentence incomplete in Latin original.)]. C. For at that time marriage was solemnized in temples in the presence of idols and the husband gave an offering and sacrificed an animal lie had killed and then lie swore and promised to keep and protect the honor of his wife. And in this country even today, the man says to the woman when he marries her: "And I honor you with this ring, etc." And it would seem that acts of this nature which have been considered good and held to be fitting and proper in all times and under all customs are like natural laws. Thus we assume that the husband should honor his wife and no one deserves honor if he is not good. Therefore, the husband must do everything possible so that his wife may be good. 4. In the fourth chapter he shows how and by what rules the husband should act so that his wife may be good. T. A modest wife is greatly honored if she sees that her husband is faithful to her. C. For he is obligated to act thus as indicated above and in so doing lie pays her great honor.
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Page 27 and 28: MAISTRE NICOLE ORESME LE LIVRE DE Y
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Page 69 and 70: THE PSEUDO-ARISTOTELIAN ECONOMICS I
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Page 73: Adam, 341c Aifrique, 345d Agamcnoii
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