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842 LE LIVRE DE YCONOMIQUE D'ARISTOTE [TRANS. AMER. PHIL. SOC. T.Mes [Jxiies tie presuina onques trahir ne falser Fafection et dilection et foy qu'il avoit a sa femme, aim que ii fust fait irninortel. Et cuidoit ou // (346a) reputoit que ce seroit tres grant peine pour lui se ii deservoit avoir ininiortalité et il fust malvés. G. Or avons donques comnie Aristote et Honiei'us approvent et bent i'intention et le propos de Uxiles qui tie voult touchier auti'e que sa teninie pour avoir vie perpetuelle et amoit plus niourir que pechier pour tousjours vivre. Et reputoit la plus grande peine qui peust estre vivre en pechie: Maxiniani penam arhitrans. etc. • T. Item, il tie vouloit onques jesir oveques une nommee Circe, niesmenient pour le salut de ses amis. C. Les textes comniuns ont ainsi : Nani cum Circe jacere noluit. nisi propter anhicorum salutem. Et ceulz qui Ic exposent scion ceste lecture (bent qu'iI s'acorda a jesir Oveques Circe, flies cc fu pour salver ses conipaignons. Et un expositeur dit que Ic texte est corrumpu, Si coninie en pluseurs autres lieus et je le cuide pour .ii. raisons. Unc est que Uxiles refusa tel pechey non obstant que Yen lui prolileist iiiimortalité pour soy et donques il ne se fust onques a cc acordé pour la vie temporelc dautres, Item, scion Aristotc, len ne doit onqucs faire mal afin que bien en vienne. Et donques ii ne ailegast pas en approuvant que Ulixes eust fait desloialté et nienti sa foy pour salver ses conipaignons. Et pour cc, le texte doit estre ainsi : Nani cum Circe jacere noluit, etiarn propter aniicoruni salutem. Et ainsi lay je translate. Mes pour cc miex entendre, l'en doit savoir car si comme recite Saint Augustin ou .xviji.e livre de la Cite de Dieu, Circe fu tres renonimee en alt magique et tenoient les peiens que quant Uxiles et sa gent vindrent par tern- / (346b) peste de nier la ou die estoit, elle niva en bestes les coinpaignons de Uxiles. Et fait Saint Augustin mention de pluseurs autres mutations. Et sebon verité, les mutations ne furent pas teles, mes par aventure aucuns pevent avoir esté perturbés et alienés en leur disposition corporele et en leur sens naturels par malefices et par enchantemens en tant qu'il cuidoient estre leus ou pors ou chevalz par certain temps et aucuns par tnaiadie, si conirne sunt ceulz que !'en appelle vulg-airnent quarous. Et tel malefice fist Circe as compaignons dc Uxiles, nies Uxiles se contregarda de cc par tine herbe qu 'un homme lui avoit baillee. Et donques Circe lui proniettoit a reniettre ses compaignons en leur premier estat se il se consentoit a elle. T. Mes il lui respondi que nuile chose ne lui pourroit sembler plus douce que son paIz, combien qu'ii fust aspre. C. I'eut estre que dIe lui proinettoit plus bel paiz et meileur que ceilui dont ii estoit, nies ii anioit plus a retourner a sa feninie et a son paiz. T. Et ora Ulises et pria on vou!ut plus estre mortel et voir sa fenime et son filz que vivre. C. Cc est assavoir, pardnirablenient. Mes je cuide que ceste clause soit transposee et doit eStre apres ces moz ci quit I usi nialvCs, en la response quil fist a Ia flue du roy Athias. Car ii anioit plus estre mortel et voir sa feinme qu'estre immortel sans la voir. Et se ceste clause est en son ordre, len pourroit dire que Circe oveques le salu de T. But Ul ysses never intended to betray or deceive the affection and preference and loyalty he felt for his wife in order to be made immortal. And he deemed or // (346a) judged it would he too great a sin for him to win immortality by committing an evil action. C. Thus we have learned how both Aristotle and Homer approve and praise the purpose and action of Ulysses, who would not touch another woman than his wife even to gain immortal life. And he preferred to dierather than commit a sin in order to live forever. And he considered the greatest possible affliction to live in sin: "Judging it the greatest punishment, etc." [Oresme quotes original Latin text]. T. He never desired to lie with the woman called Circe, even in order to save his comrades. C. The texts commonly read: "For lie did not wish to lie with Circe, except to save his companions." And those who have explained this reading sa y that Ulysses agreed to lie with Circe, but that he did so only to save his companions. And one expositor states that the text is here corrupt as in many other places, and I think likewise for two reasons. The first is because Ulysses refused such a sin notwithstanding the promise of immortality and he would never have agreed to it in order to save the temporal life of others. Also according to Aristotle, one should never do evil in order to achieve good. Therefore, he would not have given his approval to Ulysses for having acted disloyally and having abjured his faith to save his companions. Therefore, thetext should read thus: "For he did not desire to lie with Circe, even- to save his cornpanions." And I have translated it according to this reading. But to understand this better, one should know—as St. Augustin relates in the Ciii' of God XVIII 117, 18]— that Circe was renowned for her magical powers, and the pagans maintained that when Ulysses and his men reached her in the midst of the storm / (346b) at sea, she changed Ul y sses* companions into animals. And St. Augustin mentions several other transformations. But in very truth, the transformations were not such as related, but possibly some of his men may have been driven Toad and became disturbed both bodily and mentally b y black arts and enchantments to the point of imagining themselves to be wolves or swine or horses for a certain time and some perhaps were made thus by sickness, like those who are called werewolves by the common people. And such black magic did Circe work upon Ulysses' companions. But Ulysses protected himself from it by means of an herb which a mail given him. Thereupon Circe promised to restore his companions to their former state, if lie would yield himself to her. T. But lie replied to Circe that nothing could appear more delightful to him than his native land, however rugged it might be. C. Perhaps she had promised him a land fairer and better than that from which he came, but he preferred to return to his wife and his fatherland. T. And Ul ysses prayed and desired to remain a mortal and to see his wife and his son rather than to live. C. That is, to live eternally. But I think that this clause is possibly placed out of order and should come after the words by committing an evil action in the reply he made to the daughter of King Atlas. For he preferred to remain mortal and see his wife rather than to be made immortal without seeing her. If this clause is in its proper place,
VOL. 47, PT. 5, 19571 ORESME'S VERSION AND ENGLISH TRANSLATION 843 ses amis lui promettoit inimortalité, flies it ania miex la mani- 7/ (346c) ere desus dicte. T. Et en ceste nianiere Tjlixes gardoit en sa femme ou vers sa femme sa foy fermement pour lesquelez ioialtés it recevoit equalment de sa femme. G. Car elle liii gardoit bonne foy aussi comme it faisoit a elle. one could say that Circe promised Ulysses immortality along with the safety of his friends, but that he preferred the arrangement stated above. /7 (346c) T. And in this way Ulysses kept firm faith in or towards his wife, for which he received from her an equal measure of loyalty. G. Because she kept faith with him as he did with her. 7. Ott .vii.° chapitrc ii inoustre que le niari et la femme 7. In the seventh chapter he shows that husband and doivent estre dun courage et d'une voienté. wife should he of one mind and one will. T. Que l'en doic tres grandctuent et mesmement honorer chaste societe ou compaignie de homme et de femme en nlariagc it appert par cc clue recite l'acteur en l'oroison que fist Ulixes a Nausique ou pour Nausique. G. Cc fu une flue de roy a laquelle Ulixes out refuge et recours, Et elle le recuillit quant it fu pilley en la mer, si come it fu touchie ou chapitre precedent. T. Car it ora et pria les diex ciue it voulsissent thinner a Nausique mari et maison et unanimité ou concorde desiree a son man. Et non pas quelconque unanimité, mes bonne. G. Car si comine dit Tulles, La premiere lay d'amisté est que nous ne denianclons a nos amis fors choses honestes Prima lex anlicicie est Ut ab arnicis honesta petiamus. T. Car cue nieisme disoit que nul plus grant hien ne est en gens que cluant le mari et la femme sunt concordables en volenté en gouvernant la maison. G. Et cc est scion l'Escripture qui dit que .iii. choses sunt approvees devant Dieu et devant les hommes: concordes de freres, amour de prochains et homme et femme d'un consentement et clime volenté. Apres it declare quelle unanirnité ou concorde it doivent avoir. T. Item, it appert apres par l'acteur, cc est Honierus, / (346d) que it lie be pas unaninhtté ou concorde clue le inari et la femme ont ensemble laquelle est faicte vers malvés services ou vers malveses operations, mes celle qui est justement conjointe en courage et en prudence. C. Car scion cc qu'il appert par Ic .xvi.° chapitre du .Vi. e d'Ethiqucs, vertu moral ne peut estre sans prudence ne prudence sans vertu morale. T. Et cc signifIe que les manes (loivent gouverner la maison par volentés. C. Concordables en hien; car concorde en mal ne est pas vraie concorde et durable et est contraire a bon gouvernement et a vraie amisté. Et ne est pas permanente iie durable, si conime it appert par le .Vi. e chapitre du .ix. d'Ethiques. Apres it met les hiens et les profis qui viennent de ceste unanimité. T. Item, Homerus disoit que quant ceste dilection et amour est faicte moult de tristeces stint faictes as ennenhis. T. That we should honor most highly and especially the virtuous companionship or association of man and wife in marriage is made evident in the poet's recital of the prayer which Ulysses made to Nausicaa or on her behalf. C. She was the daughter of a king and Ulysses took refuge with her and was aided by lien. She received him when lie was pillaged at sea, as was mentioned in the preceding chapter. T. For lie prayed and besought the gods to grant to Nausicaa a husband and a home and unanimity and precious peace with him. And no ordinary peace, but the best possible [Odvss. 6, l$Off]. G. Because as Tully I Cicero] says, the first law of friendship is that we should ask of our friends only righteous things: "The first law of friendship is to ask only honorable things from one's friends" [De Amicitia XIII, 44]. T. For Nausicaa said herself that there is no greater blessing among people than when husband and wife work together harmoniously in governing their home. C. And this accords with Scripture, which says that three things are well received by God and by mankind: (1) peace among brothers, (2) love of one's neighbors, and (3) husband and wife of single mind and will LEcclicus 25: 2]. Next he explains the kind of unanimity or peaceful relations they should have. T. Moreover, it becomes clear from what the author Homer states thereafter / (346d) that he is not praising unanimity or peaceful relations between husband and wife which are based upon evil services or wicked deeds on behalf of each other, but rather those relations rightly allied with courage and prudence. G. As it appears in Ethics VI, 16, moral virtue cannot exist without prudence nor prudence without moral virtue. T And this implies that the married couple will rule their home with a common will and purpose. G. In mutual agreement upon righteous living; because agreement upon evil actions is not true and lasting harmony and is contrary to good management and to true friendship. It is neither permanent nor lasting, as is shown in Ethics IX, 6. Next he points out the benefits and profit derived from this unanimity. T. For Homer used to sa y that where such happiness and love exist the enemy is filled with sorrow.
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786 LE LIVRE DE YCONOMIQUE D'ARISTO
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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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