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840 LE LIVRE DE YCONOMIQUE D'ARISTOTE [TRANS. AMER. PHIL. SOC. 6. O lt .vi.e chapifre ii confernie aucunes choses / ( 345b) devant dictes par sentences d'aufres sages.' T. Car Homerus le poete ne honora oriques amisté ne paour ou creinte qui fust sans verconde on home. Mes partout ou ii pane de tele chose, ii commande que l'en aime oveques modestie ou attrempance et oveques verconde. G. Aristote met en cest chapitre allegations desquelles veci la premiere. Et pour La niiex entendre, l'en doit savoir que amisté pour bieri honeste et selon vertu ne paour ou creinte filial et chaste ne sunt onques sans verconde et reverence. Ales amisté pour delectation ou pour guaing sunt sans teles choses. Et pour cc, ne be pas teles amours ne teles creintes Humerus, qui fit tres excellent poete grec et mist en mectre lobsidion de Troye. et Virgule l'ensuit en partie. T. Item, l'en doit doubter et creindre en la maniere que disoit Helene, qui disoit ainsi au roy Prianius: Tres amé socre, tu es a moi terrible. G. II denote par cc tres grande creinte. T. Et appartient a moy toy creindre et redoubter.2 Et par cc tie vouloit autre chose (lire fors qu'elle Ic devoit amer oveques creinte et verconde. G. Helene fu celle que Paris, le fllz de Priamus, osta a son mari Menelaus. Et par ce commença la guerre par quoy Troie fu destruicte. Apt-es ii met la tierce allegation, par quoy il appert que Ic niari doit creindre sa femme. T. Item, Uxiles clisoit a Nausique ces paroles: Toy, femme, je te ay en tres grande admiration et te crein tres grandement. C. ScIon uric hystoire, Uxiles fir pilley en // (345c) men et se traist vers Nausique, qui estoit flue de roy, afin qu'elle liii faist aide et lui disoit ces paroles, si comme dit Hornerus. Et ne estoit pas sa femme. T. Et Hotnerus tient et estime que be homme et sa femme se doivent avoir en ceste maniere l'un a l'autre et cuide que cc soit bienfait pour tous les .ii, se il ont Ott se contiennent telement. C. Apres ii allegue raison a cc et peut estre que cc est Ia raison que faisoit Homerus. T. Car nul ne aime onques cellui qui est pire ou nioins ban que soy ou de soy et ne l'a onques en admiration et ne be doubte pas ou creint oveques verconde et reverence. C. L'en peut bien amer un que l'en cuide moms bon que soy, nies cc ne est pas oveques reverence. T. Mes ces passions ou conditions aviennent a ceulz qui sunt l'un a l'autre melleurs. C. Car il est possible que un excede ' l'autre en aucune vertu et est excedé en autre. Et selon cc, chescun repute l'autre melleur de soy et que lautre lui fait plus de hien quiL ne fait a lautre. Et Fautre aussi a semblable opinion. 6. In the sixth chapter he confirms certain of his earlier statements / ( 345b) by quotations from other men of wisdom. T. For homer the poet paid no honor either to affection or to fear or awe unaccompanied by modesty or shame. Everywhere, whenever he speaks of these things, he requires that one should love with modesty, restraint and reserve. C. In this chapter Aristotle sets forth certain allegations, of which this is the first. And to understand it better, one should know that upright and virtuous friendship and filial fear or awe and chastity never exist without modesty and reverence; but friendship for pleasure or for gain is not accompanied by these qualities. Therefore Homer does not praise such affections or fears. Homer was a most excellent Greek poet who wrote a poem about the siege of Troy and Vergil follows him in part. T. One should fear and be timid after the manner which Helen expresses thus to King Priam: "Beloved father of my husband, you are worthy of my awe!" C. In this way be denotes a very great fear. T. "And it is fitting that I should fear and revere you" [Iliad 3, 172]. And in so saying, he meant only that she should love him with fear and modesty. C. Helen was the woman whom Paris, Priam's son, took from her husband Menelaus and from this act arose the war in which Troy was destroyed. Next he sets forth his third allegation, from which it appears that the husband should hold his wife in awe. T. Ulysses spoke these words to Nausicaa: "Thee, my lady, I hold in highest admiration, and I fear thee greatly" [Odyss. 6, 1611. C. According to one story, Ulysses was pillaged on (3450 the sea and betook himself to Nausicaa, a daughter of the king, in order that she might aid him; and he spoke these words to her, according to Homer. And she was not his wife. T. Homer considers and deems it fitting that husband and wife should have this kind of feeling for each other and believes it to be beneficial to both if they conduct themselves in this way. G. Next he offers a reason for this, which may be the same reason that Homer alleged. T. For no one ever loves a person who is baser than himself and no one respects such a person with modesty and reverence. G. One may indeed love a person whom he considers beneath himself in goodness, but this love will not be mingled with reverence. T. But these feelings or attitudes occur between those who consider the other party better than themseLves. C. For it is possible for one to excel the other in a certain virtue and to be outstripped in some other quality. Thus each holds the other party to be better than himself and considers that the other benefits him more than he benefits the other. And this is likewise the other's opinion.
VOL. 47, PT. 5, 1957] ORESME'S VERSION AND ENGLISH TRANSLATION 841 T. Et qui stint henignes par nature et toutesvoies, sunt mendres en science. C. Cc est a dire, moms malicieus. T. Et se reputent melleurs a SOY. C. Cc est a dire que chescun repute que I'autre lui est melleur que it meisme ne est a l'autre. Et cc est signe de tres grant arnisté. Apres it met une autre allegation. T. Item, Uxiles cut cest habit et ceste condition a Penelope sa femme et ne pecha onques en rien en son absence. C. Cc est assavoir, Penelope. Car pource que son man lui monstroit si grant / (345d) amour oveques reverence, die se garda cbastement et honestenient longtemps lui al)sent, quant it estoit en l'obsidion (le Troie ou en la mer. De quoy un appellé I'clatheus de Vindecino, qui nietrifia lystoire de Thobie. en on livre qu'il fist De Docirina ,netn/candi, dit ainsi : Penelopem inorum festivat gratia fornie purpura declarat: ditat acervus opum. Et Ovidius: Penelope mansit, quamvis custode carebat, Inter tot iuvenes internierata procos. Et Job 10: Tange, etc., nisi in faciem benedixenit tibi.' Apres it met une autre confirmation prise du contraire. T. Mes Agamenon. G. II fu due ou capitaine de i'ost contre ceuls de Troye T. Pour une appellee Creyseys pecha vers sa femme en l'eglise, cc est assavoir, en l'assemblee publique. Car celle femme Cryseis, qui estoit captive prise en guerre et non bonne, flies barbare et serve, il disoit estre telle qu'elle ne (lefajiloit en rien es vertus de Cleomestra. G. Cc est a dire qu'eile ne estoit pas moms bonne que Cleomestra sa femme. T. lit il ne disoit pas bien; car Cleomestra avoit de lui enfans legitimes et ne povoit justement cohabiter ou avoir compaignie a Cryseis. Car comme petit cc estre justement, lul qui l'avoit de nouvel prise a femme par violence avant qu'il sceust queue efle seroit ou conime elle se porteroit devers iui? C. Ft d'autre partie, cc tie peut estre sans faire desloyalté a sa femme. T. Item, la fille du roy Athlas. C. It fu roy de Aifrique et tres grant astrologien. Et pour cc feingnent les poetes qu'il porte le ciel. T. Pria Uxiles que it habitast et jeust oveques elle et lui promettoit qu'elle le feroit tousjours immortel. C. lit que ja ne mourroit. lit peut estre que elle prornettoit et cuidoit cc faire par astrologie et par art magique et par la vertu des diex. T. And between those who are truly good by nature and are nevertheless inferior in learning. C. That is, less malicious. T. And consider others better than themselves. C. Meaning that each holds the other to be better than he himself. And this is a sign of great love. Next lie relates another example. T. Ulysses followed this line of conduct with his wife Penelope and she never sinned against him in any way during his absence. C. That is to say, Penelope remained faithful. Because her husband had shown such devout love for her, / (345d) she kept herself chaste and upright during his long absence at the siege of Troy and during his voyage at sea. In this connection, a certain Matthieu de Vendônie, who set the story of Tobit to verse in a book he wrote called The Science of versi fication, says as follows: "The grace of her conduct enhances Penelope and the royal dignity of her figure announces her presence" [Ars versificatoria, 13; in Ed. Faral. Les Arts poétiques du Xjj r et XijjC siècle, P. 124]. And Ovid says:" Penelope, although without a guard, reniained chaste among so many youthful wooers" [Amores, III, 23-4]. And Job I, 1111, reads: "Touch all that lie bath, and he will curse thee to thy face . 11 3 Next he gives another example showing the contrary type of behavior. T. But Agamemnon. G. He was leader or captain of the host fighting against the Trojans. T. Sinned against his wife in the ecciesia or public assembly for the sake of a woman named Chryseis. For he said that Chryseis, who was a captive of war and an evil barbarian slave, was in no way inferior to Clytemnestra in virtue. C. That is to say that she was not less good than his wife, Clytemnestra. T. This was ill spoken, for Clytemnestra was the mother of his legitimate children and lie could not rightly cohabit or keep company with Chryseis. For how could this be just, that he should take a woman just recently captured by force before he knew what sort of woman she was or how she would conduct herself towards him? C. And besides, this could not happen without his being unfaithful to his wife. T. On the other hand, the daughter of King Atlas.... G. He was king of Africa and a very great astrologer. For this reason the poets picture him as supporting the heavens. T. Begged Ulysses to dwell and lie with her and she promised to make him forever immortal. C. And that he would never die. Perhaps she promised this and intended to perform it by means of astrology and magic art and by the virtue of the gods. C omits: In this connection . . . to thy face; Y omits: And Ovid says . . . to thy face. The entire passage is marginal in A, the citation from Job being written under 346a in a different hand because of lack of space under 345d. The citations from Ovid and Job are unique in A.
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786 LE LIVRE DE YCONOMIQUE D'ARISTO
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Page 27 and 28: MAISTRE NICOLE ORESME LE LIVRE DE Y
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Page 59: VOL. 47, PT. 5, 19571 ORESMES VERSI
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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