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4P Li gç(' TRANSACTIONS
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VOL. 47, PT. 5, 19571 ORESMES VERSION AND ENGLISH TRANSLATION 839<br />
G. Et est ce que l'cn appelle en latin timor fihialis, limor<br />
castus. Creinte filial est chaste. lit par tele paoUr doubtent<br />
Dieu les angclz et les sains, Si comme dit l'Escripture<br />
Timebunt angeli.<br />
T. Mes une autre espece de creinte est oveques haine<br />
et inimisté, Si comme les serfs ont oveques leur seigneurs<br />
et les citoiens as tyrans injurieus et iniqtieS.<br />
G. II entent des sers qui stint en servitude par violence<br />
et contre leur volenté et ]cur nature. Et ceste paour ou<br />
creinte est appellee servile: Timor servilis. Et ainsi les<br />
dyables creingnent Nostre Seigneur: Deniones credunt et<br />
tremunt. lit donques le mari doit faire a son povoir que<br />
sa femme Ic doubte scion Ia premiere espece de creinte ou<br />
de paour. Apres it met tin autre enseignement, qui est<br />
aussi conmie conclusion des dessus mis.<br />
T. Item, de toutes ces choses it doit eslire les melleurs<br />
et faire (jUC sa femme soit concordabie et ioiaie et<br />
propre a lui.<br />
G. Concordabic en volenté loiale en operation, propre<br />
sans cc qu'elle aime autre charnelnient.<br />
T. Afin ciu'eiie ne use pas moms de bonne operation<br />
mi present et lui non present, mes face tousjours aussi<br />
comme // (345a) se it estoit present. Et qu'ii et elle<br />
soient aussi comme curateurs et gardes des choses communes<br />
de l'ostel. Et quant i'liotume est absent que sa<br />
femme sente et apperceve que nul tie est meileur 1 a cue<br />
ne plus moderé ne plus propre nine son man.<br />
G. Nut meileur en lui faisant bien, tie plus moderé en<br />
la traictant benignement, ne plus propre sans traire soy<br />
vers autre. Et donques Ic mari la doit gouverner telement<br />
et faire tant a son povoir queue ait ceste opinion.<br />
T. Et qu'il monstre ceste chose an commencement<br />
en resgardant tousjours au bien commun de l'ostel,<br />
combien (ltl'elle soit novice et peu sachante en teles<br />
choses.<br />
C. Scion tine exposition, it veuit dire que Ic mari dolt<br />
enseigner la femme au commencement Ct scion une autre<br />
exposition, it veult dire quc la femme doit monstrer soy<br />
estre tele comnie dit est.-`<br />
T. Item, se le homme a domination mesmement a<br />
Soy....<br />
G. Ce est a dire, quil soit scigneur de soy en repriniant<br />
ses concupiscences et ses ires et en regulant ses faiz par<br />
raison.<br />
T. II sera bon recteur ou gouverneur de toute la vie<br />
domestique et enseignera a la femnie user de teles<br />
choses.<br />
C. Car quant Ic seigneur de i'ostel, qui est niaistre,<br />
gouverneur et example a tous, est bon scion soy, chescun,<br />
et femme et enfans et servans en doit miex valoir. Mes<br />
scion une autre exposition, qui ne semble pas si propre<br />
parce que ii (lit Si ipse sibi inaxime dotninetur, it entent<br />
que Ic mari soit bien seigneur de sa fenime. Or avons<br />
donqucs en cest chapitre .vi. enseignemens pour faire la<br />
feninie bonne.3<br />
C. This is what is expressed by the Latin timor flliali.r,<br />
tinior cast us: filial fear is chaste. And with this kind of<br />
awe the angels and saints fear God; as the Scripture says:<br />
"The angels shall be afraid" [Job 41: 16].<br />
T. But another kind of awe is accompanied by hatred<br />
and hostility, such as slaves feel for their masters and<br />
citizens towards despotic and evil tyrants.<br />
C. By slaves he means those who are such by violence<br />
and against their will and contrary to their nature. And<br />
this kind of fear or awe is called servile: timor servilis.<br />
lit manner the devils fear our Lord: "The demons<br />
believe and tremble" [James 2: 19]. Therefore, the husband<br />
must try that his wife should fear him with the firstmentioned<br />
kind of awe or fear. Next he states another<br />
precept, which is in the nature of a conclusion to the<br />
previous ones.<br />
T. Thus the husband should choose the best of all<br />
these possible alternatives and see to it that his wife<br />
should be in harmony with him, loyal and devoted to<br />
him alone.<br />
C. Harmonious in her will, loyal in action, and devoted<br />
to the exclusion of any other carnal love.<br />
T. So that whether he is present or absent, she will<br />
act equally well, behaving herself exactly /,/ (345a) as<br />
though lie were present. And they should both be caretakers<br />
and watch over their common interests in the<br />
household. And when the husband is away, she should<br />
feel and perceive that no other man is kinder to her or<br />
more considerate or more completely hers than her own<br />
husband.<br />
G. No one better in goodness to her or more considerate<br />
in treating her kindly or more completely her own without<br />
turning to other women. Thus the husband should govern<br />
his wife in such manner and seek in every possible way<br />
that she hold this opinion of him.<br />
T. Let him show this concern from the very beginning,<br />
looking always to the common welfare of the<br />
household even though she be a novice and know little<br />
of such matters.<br />
G. According to one exposition, he means that the husband<br />
should teach the wife at the beginning, and another<br />
expositor says he means that the wife should show herself<br />
to be concerned as indicated above.<br />
T. And if the husband is indeed master of himself.<br />
C. That is, if he masters his lusts and his angry passions<br />
and governs his acts by reason.<br />
T. He will be a good teacher or governor of the<br />
domestic life and will guide his wife to use the same<br />
measures.<br />
C. Because when the master of the household, who is<br />
the director, governor, and the example for all within the<br />
estate, is himself a good man, then each member—wife,<br />
children, and servants—must be more worthy likewise. But<br />
according to another reading, which does not seem to me<br />
so correct because it says: If the husband learns first of all<br />
to control himself, he means that the husband should be a<br />
good master to his wife. We now have in this chapter six<br />
precepts dealing with the training of the good wife.