4P Li gç(' TRANSACTIONS

846 LE LIVRE DE YCONOMIQUE D'ARISTOTE [TRANS. AMER. PHIL. SOC.
cience, Et est jouxte cc que (lit Nostre Seigneur pluseurs
foiz en l'Apocalipse: Qui vicerit, etc. Et par ce appert que
Aristote crcoit que ceulz qui funt bien en out grande remuneration
de Dieu. Car combien quil die des die.r, Ce
est selon Icconiniun parier qui estoit lors. Car it iie tenoit
fors que it fust seuleinent tin dieu, si comnie it appert oil
.xii .° livre de Met haphisique.
T. Si comme Pindarus disoit qtie telz gens ont le
cuer doulz a soy.
G. Pindarus fu un grant sage, philosoplie et poete. Et
par cc vouloit dire que Ic mcmore de Ia bonne vie que telz
gens ont nienee leur fait avoir une tres douce delectation
an cuer sans amertunie (Ic reniors de conscience. Et pour
cc, les bonnes oevres que len fait en joennece sulit aussi
comme un tresor pour avoir joie et paes en viellece. Et
est selon cc que dit le Prophete: Custodi innocenciarn et
inde equitateni, qui sunt reliquic hoiiiini pacitico. Garde
innocence et resgarde equité, car cc sunt reliques a homme
paisible. Et donques un homme qui a bien vescu oveques
sa bonne fenime fine ses jours delectablement et a paes tie
cuer. Et cc est selon l'Escripture qui dit: Mulier fortis
oblectat virum suurn et annos vite illius in pace inipichit.
Et tel honime est beneuré en cest monde, scion cc que (lit
Maximian : Felix qui meruit tranquillani (lucere vitam et
leto stabiles claudere fine dies.
T. Et l'esperance des mortelz gouverne niout de
manieres de volenté.
G. Cc disoit Pindarus. Et /1 (348a) est selon uris
textes ou it dit: Et s/'es uiortaliion. Et est a dire que
i'esperance que les gens ont en la divinite gouverne icur
volenté. Mes scion autres textes it (lit: Et spes immortalzum
.i Ft est a dire que lesperance que l'en a de obtenir
choses immorteles apres la mort ou i'esperance que l'en a
as diex immortelz gouverne la volenté. Item, cc est scion
uns textes on it dit: Multipi-wem volun.tatem gubernat. Et
est a dire que ceile esperance gouverne mout de manieres
de vertu et volenté. Or senibie donques par cc que dit est
que, scion Aristote et scion Pindarus, ceulz qui bien vivent
en leur bonne posté en attencient a recevoir de Dieu double
merite ou double remuneration, une en present, qui est
leece de cuer et pacs de conscience, et l'autre a venir dont
it ont esperence. Et cc touche Aristote on quint chapitre
du .iX. e d'Elhiques, quant it dit : Operatorum et enilil (Iclectabiles
memorie et futurorum spes bone. Les meniores
des bonnes oevres passees sunt dclectablcs et ics esperances
des clioses a venir sunt honnes. Et en cc it denote double
felicité, une en present et l'autre en futur, en soy concordant
a la Saincte Escripture qui dit an boo homme:
Beatus Cs et bcnc tibi crit. Car scion la giose, cc est a dire
qu'il est heneuré de present par grace et sera apres heneuré
par glore. Et cest double bien on tin resgarde l'anie, Ines
apres it met une autre fin qui resgarde les corps des niariés.
T. Mes le secunt bien est afin que quant it seront
venus a viellece it soient / (348b) pens on flourris par
leur 6hz ou enfans beneurccnient.
G. Cc est assavoir, honestement et delectabiement. Car
combien que filz et lilies soient tenus a Icur parens ct nc
leur pevent recompenser asses, toutesvoies (Ic tant leur
secourent it de plus grande volenté en leur impotence
coninie les parens leur out fais plus de bicns quant it estoient
en leur bonne puissance. Apres it recapitule et
conclut.
And this accords with what our Lord says several times
in the Apocalypse [2: 11; 3: 12, 21, etc.]: "Qui vicerit, etc."
'Thus it appears that Aristotle believed that the righteous
shall have divine remuneration; for although lie says from
thc gods, that is merely the common parlance of his age.
For lie held that there is but one god, as is shown in Metaph
ysics XII [7, 1072h 14 11.].
T. Just as Pindar used to sa y that such people have
hearts kindly disposed to themselves.
G. Pindar was a great sage, philosopher, and poet. By
this he meant to say that the recollection of the good life
they had led affords them a gentle pleasure in their hearts
free from bitter remorse in their consciences. Thus the
good works of their youth are like a treasure providing
joy and peace in old age. This accords with the Prophet's
statement : "\Vatch integrity and look upon right, for there
is a posterity for the man of peace" [Psalm 36: 37]. In
this way a man who has lived righteously with his good
wife ends his days pleasantly with peace in his heart. And
this agrees with the Scriptural statement: 'A noble wife
gladdens her husband and lie lives out his years in peace"
I':cclicus 26: 2]. And such :t man is happy in this world,
;L', .\Iaxiniian says: "Happy the man who has deserved to
live his life in peace and to end his days happily" [Elegy
1, 2$9-9O.
T. And the hope of mortal man dominates many
aspects of his will.
C. Thus Pindar used to say. And // (348a) this translates
the reading of certain texts which have Ri .cpes
nortaliu,n and the meaning is that the hope that people
have in God governs their will. But other texts read Et
.cpes inimortalium and this means that the hope that people
have of obtaining immortal rewards after death or the hope
they place in the immortal gods control their will. And
this conforms with the reading of certain texts in which
lie says M'uitipIice;n voiuuiatem githernat which means that
this hope determines many aspects of virtue and will. Now
it seems from the above that Aristotle and Pindar thought
that those who live righteously according to their best
ability expect to receive for this a double reward or double
recompense fromGod, one in the present time, namely a
joyful heart and a peaceful conscience, and the other in
future time, for which they live in hope. Aristotle touches
upon this subject in Ethics IX, 5, when he says: Operatorum
et en-inn deiectabiies nnemorie et futurorunt spes bone,
meaning that the remembrance of good deeds accomplished
is a delight and the hope of things to come is good. Thus
he notes a double felicity, one present and the other future,
in full agreement with Holy Scripture, which says: "Happy
art thou, and it shall he well with thee" [Psalm 127: 2].
According to the gloss, this signifies that he is happy at
present through grace and will be happy afterward through
glory. And this double benefit or purpose concerns the
soul. But he next mentions another purpose, involving
the bodies of the married couple.
T. But the second benefit to be derived from righteous
living is that when they have conic to their old age
they may be / (348b) fed or cared for affectionately by
their children.
C. That is, honorabl y and agreeably. For although Sons
and daughters owe this to their parents and cannot recompense
theni sufficiently, it is certain that they d this more
willingly for their feeble parents in proporti rn as the latter
have been mindful of their children when they were in
their prime. Next lie suliiiniari zes and concudes.