Susemihl (Teubner, 1887) · Forster (1920)
Forster (1920)
Book I, Chapter 1 (1343a1–17)
1343a
1 Ἡ οἰκονομικὴ καὶ <ἡ> πολιτικὴ διαφέρει οὐ μόνον
τοσοῦτον ὅσον οἰκία καὶ πόλις (ταῦτα μὲν γὰρ αὐταῖς
ἐστι τὰ ὑποκείμενα), ἀλλὰ καὶ ὅτι ἡ μὲν πολιτικὴ ἐκ πολλῶν
ἀρχόντων ἐστίν, ἡ οἰκονομικὴ δὲ μοναρχία.
5 Ἔνιαι μὲν οὖν τῶν τεχνῶν διῄρηνται, καὶ οὐ τῆς αὐτῆς ἐστι
ποιῆσαι καὶ χρήσασθαι τῷ ποιηθέντι, ὥσπερ λύρᾳ καὶ αὐλοῖς·
τῆς δὲ πολιτικῆς ἐστι καὶ πόλιν ἐξ ἀρχῆς συστήσασθαι καὶ
ὑπαρχούσῃ χρήσασθαι καλῶς· ὥστε δῆλον ὅτι καὶ τῆς οἰκονομικῆς
ἂν εἴη καὶ κτήσασθαι οἶκον καὶ χρήσασθαι αὐτῷ.
10 Πόλις μὲν οὖν οἰκιῶν πλῆθός ἐστι καὶ χώρας καὶ κτημάτων
αὔταρκες πρὸς τὸ εὖ ζῆν. Φανερὸν δέ· ὅταν γὰρ μὴ δυνατοὶ
ὦσι τούτου τυγχάνειν, διαλύεται καὶ ἡ κοινωνία. Ἔτι
δὲ ἕνεκα τούτου συνέρχονται. Οὗ δὲ ἕνεκα ἕκαστόν ἐστι καὶ
γέγονε, καὶ ἡ οὐσία αὐτοῦ τυγχάνει αὕτη οὖσα· ὥστε δῆλον
15 ὅτι πρότερον γενέσει ἡ οἰκονομικὴ <τῆς> πολιτικῆς ἐστι.
Καὶ γὰρ τὸ ἔργον· μόριον γὰρ οἰκία πόλεώς ἐστι.
Σκεπτέον οὖν περὶ τῆς οἰκονομικῆς καὶ τί τὸ ἔργον αὐτῆς.
1THE sciences of politics and economics differ not only as widely as a household and a city (the subject-matter with which they severally deal), but also in the fact that the science of politics involves a number of rulers, whereas the sphere of economics is a monarchy.
Now certain of the arts fall into sub-divisions, 5and it does not pertain to the same art to manufacture and to use the article manufactured, for instance, a lyre or pipes; but the function of political science is both to constitute a city in the beginning and also when it has come into being to make a right use of it. It is clear, therefore, that it must be the function of economic science too both to found a household and also to make use 10of it.
Now a city is an aggregate made up of households and land and property, possessing in itself the means to a happy life. This is clear from the fact that, if men cannot attain this end. the community is dissolved. Further, it is for this end that they associate together; and that for the sake of which any particular thing exists and has come into being is its essence. It is evident, therefore, 15that economics is prior in origin to politics; for its function is prior, since a household is part of a city. We must therefore examine economics and see what its function is.
Now certain of the arts fall into sub-divisions, 5and it does not pertain to the same art to manufacture and to use the article manufactured, for instance, a lyre or pipes; but the function of political science is both to constitute a city in the beginning and also when it has come into being to make a right use of it. It is clear, therefore, that it must be the function of economic science too both to found a household and also to make use 10of it.
Now a city is an aggregate made up of households and land and property, possessing in itself the means to a happy life. This is clear from the fact that, if men cannot attain this end. the community is dissolved. Further, it is for this end that they associate together; and that for the sake of which any particular thing exists and has come into being is its essence. It is evident, therefore, 15that economics is prior in origin to politics; for its function is prior, since a household is part of a city. We must therefore examine economics and see what its function is.
Book I, Chapter 2 (1343a18–1343b6)
Μέρη δὲ οἰκίας ἄνθρωπός τε καὶ κτῆσίς ἐστιν. Ἐπεὶ δὲ
πρῶτον ἐν τοῖς ἐλαχίστοις ἡ Φύσις ἑκάστου θεωρεῖται, καὶ
20 περὶ οἰκίας ἂν ὁμοίως ἔχοι. Ὥστε καθ' Ἡσίοδον δέοι ἂν
ὑπάρχειν οἶκον μὲν πρώτιστα γυναῖκά τε βοῦν τ' ἀροτῆρα.
Τὸ μὲν γὰρ τῆς τροφῆς πρῶτον, τὸ δὲ τῶν ἐλευθέρων <δεύτερον>·
ὥστε δέοι ἂν τὰ περὶ τὴν τῆς γυναικὸς ὁμιλίαν οἰκονομήσασθαι
καλῶς· τοῦτο δέ ἐστιν ὁποίαν τινὰ δεῖ ταύτην εἶναι παρασκευάσαι.
25 Κτήσεως δὲ πρώτη ἐπιμέλεια ἡ κατὰ φύσιν. Κατὰ
φύσιν δὲ γεωργικὴ προτέρα, καὶ δεύτεραι ὅσαι ἀπὸ τῆς γῆς,
οἷον μεταλλευτικὴ καὶ εἴ τις ἄλλη τοιαύτη. Ἡ δὲ γεωργικὴ
μάλιστα, ὅτι δικαία· οὐ γὰρ ἀπ' ἀνθρώπων, οὔθ' ἑκόντων,
ὥσπερ καπηλεία καὶ αἱ μισθαρνικαί, οὔτ' ἀκόντων,
30 ὥσπερ αἱ πολεμικαί. Ἔτι δὲ καὶ τῶν κατὰ φύσιν· φύσει
The component parts of a household are man and property. But since the nature of any given thing is most quickly seen by taking its smallest parts, this would apply also to a household. So, according to Hesiod, it 20would be necessary that there should be First and foremost a house, then a wife..., for the former is the first condition of subsistence, the latter is the proper possession of all freemen. We should have, therefore, as a part of economics to make proper rules for the association of husband and wife; and this involves providing what sort of a woman she ought to be.
In regard to property the first 25care is that which comes naturally. Now in the course of nature the art of agriculture is prior, and next come those arts which extract the products of the earth, mining and the like. Agriculture ranks first because of its justice; for it does not take anything away from men, either with their consent, as do retail trading and the mercenary arts, or against their will, as do the warlike arts.
In regard to property the first 25care is that which comes naturally. Now in the course of nature the art of agriculture is prior, and next come those arts which extract the products of the earth, mining and the like. Agriculture ranks first because of its justice; for it does not take anything away from men, either with their consent, as do retail trading and the mercenary arts, or against their will, as do the warlike arts.
1343b
1 γὰρ ἀπὸ τῆς μητρὸς ἡ τροφὴ πᾶσίν ἐστιν, ὥστε καὶ
τοῖς ἀνθρώποις ἀπὸ τῆς γῆς. Πρὸς δὲ τούτοις καὶ πρὸς ἀνδρείαν
συμβάλλεται μεγάλα· οὐ γὰρ ὥσπερ αἱ βάναυσοι τὰ
σώματα ἀχρεῖα ποιοῦσιν, ἀλλὰ δυνάμενα θυραυλεῖν καὶ
5 πονεῖν· ἔτι δὲ δυνάμενα κινδυνεύειν πρὸς τοὺς πολεμίους·
μόνων γὰρ τούτων τὰ κτήματα ἔξω τῶν ἐρυμάτων ἐστίν.
1Further, agriculture is natural; for by nature all derive their sustenance from their mother, and so men derive it from the earth. In addition to this it also conduces greatly to bravery; for it does not make men's bodies unserviceable, as do the illiberal arts, but it renders them able to lead an 5open-air life and work hard; furthermore it makes them adventurous against the foe, for husbandmen are the only citizens whose property lies outside the fortifications.
Book I, Chapter 3 (1343b7–1344a7)
Τῶν δὲ περὶ τοὺς ἀνθρώπους ἡ κατὰ γυναῖκα πρώτη
ἐπιμέλεια. Κοινωνία γὰρ φύσει τῷ θήλει καὶ τῷ ἄρρενι
μάλιστά ἐστιν. Ὑπόκειται γὰρ ἡμῖν ἐν ἄλλοις ὅτι πολλὰ
10 τοιαῦτα ἡ φύσις ἐφίεται ἀπεργάζεσθαι, ὥσπερ καὶ τῶν
ζῴων ἕκαστον· ἀδύνατον δὲ τὸ θῆλυ ἄνευ τοῦ ἄρρενος ἢ τὸ
ἄρρεν ἄνευ τοῦ θήλεος ἀποτελεῖν τοῦτο· ὥστ' ἐξ ἀνάγκης αὐτῶν
ἡ κοινωνία συνέστηκεν. Ἐν μὲν οὖν τοῖς ἄλλοις ζῴοις ἀλόγως
τοῦτο ὑπάρχει, καὶ ἐφ' ὅσον μετέχουσι τῆς φύσεως, ἐπὶ
15 τοσοῦτον, καὶ τεκνοποιΐας μόνον χάριν· ἐν δὲ τοῖς ἡμέροις
καὶ φρονιμωτέροις διήρθρωται μᾶλλον (φαίνονται γὰρ
μᾶλλον βοήθειαι γινόμεναι καὶ εὔνοιαι καὶ συνεργίαι ἀλλήλοις)·
ἐν ἀνθρώπῳ δὲ μάλιστα, ὅτι οὐ μόνον τοῦ εἶναι, ἀλλὰ
καὶ τοῦ εὖ εἶναι συνεργὰ ἀλλήλοις τὸ θῆλυ καὶ τὸ
20 ἄρρεν ἐστί. Καὶ ἡ τῶν τέκνων κτῆσις οὐ λειτουργίας ἕνεκεν
τῇ φύσει μόνον οὖσα τυγχάνει, ἀλλὰ καὶ ὠφελείας· ἃ
γὰρ ἂν δυνάμενοι εἰς ἀδυνάτους πονήσωσι, πάλιν κομίζονται
παρὰ δυναμένων ἀδυνατοῦντες ἐν τῷ γήρᾳ. Ἅμα δὲ
καὶ ἡ φύσις ἀναπληροῖ ταύτῃ τῇ περιόδῳ τὸ ἀεὶ εἶναι,
25 ἐπεὶ κατ' ἀριθμὸν οὐ δύναται, ἀλλὰ κατὰ τὸ εἶδος.
Οὕτω προῳκονόμηται ὑπὸ τοῦ θείου ἑκατέρου ἡ φύσις, τοῦ τε
ἀνδρὸς καὶ τῆς γυναικός, πρὸς τὴν κοινωνίαν· διείληπται
γὰρ τῷ μὴ ἐπὶ ταὐτὰ πάντα χρήσιμον ἔχειν τὴν δύναμιν,
ἀλλ' ἔνια μὲν ἐπὶ τἀναντία, εἰς ταὐτὸν δὲ συντείνοντα·
30 τὸ μὲν γὰρ ἰσχυρότερον, τὸ δ' ἀσθενέστερον ἐποίησεν, ἵνα
As regards the human part of the household, the first care is concerning a wife; for a common life is above all things natural to the female and to the male. For we have elsewhere laid down the principle that 10nature aims at producing many such forms of association, just as also it produces the various kinds of animals. But it is impossible for the female to accomplish this without the male or the male without the female, so that their common life has necessarily arisen. Now in the other animals this intercourse is not based on reason, but depends on the amount of natural instinct 15which they possess and is entirely for the purpose of procreation. But in the civilized and more intelligent animals the bond of unity is more perfect (for in them we see more mutual help and goodwill and co-operation), above all in the case of man, because the female and the male co-operate to ensure not merely existence but a good life. And the production of children is 20not only a way of serving nature but also of securing a real advantage; for the trouble which parents bestow upon their helpless children when they are themselves vigorous is repaid to them in old age when they are helpless by their children, who are then in their full vigour. At the same time also nature thus periodically provides for the perpetuation of mankind as a species, 25since she cannot do so individually. Thus the nature both of the man and of the woman has been preordained by the will of heaven to live a common life. For they are distinguished in that the powers which they possess are not applicable to purposes in all cases identical, but in some respects their functions are opposed to one another though they all tend to the same end.
1344a
1 τὸ μὲν φυλακτικώτερον ᾖ διὰ τὸν φόβον, τὸ δ' ἀμυντικώτερον
διὰ τὴν ἀνδρείαν, καὶ τὸ μὲν πορίζῃ τὰ ἔξωθεν,
τὸ δὲ σῴζῃ τὰ ἔνδον· καὶ πρὸς τὴν ἐργασίαν τὸ μὲν δυνάμενον
ἑδραῖον εἶναι, πρὸς δὲ τὰς ἔξωθεν θυραυλίας ἀσθενές, τὸ
5 δὲ πρὸς μὲν τὰς ἡσυχίας χεῖρον, πρὸς δὲ τὰς κινήσεις ὑγιεινόν·
καὶ περὶ τέκνων τὴν μὲν γένεσιν κοινήν, τὴν δὲ ὠφέλειαν
ἴδιον· τῶν μὲν γὰρ τὸ θρέψαι, τῶν δὲ τὸ παιδεῦσαί ἐστιν.
1For nature has made the one sex stronger, the other weaker, that the latter through fear may be the more cautious, while the former by its courage is better able to ward off attacks; and that the one may acquire possessions outside the house, the other preserve those within. In the performance of work, she made 5one sex able to lead a sedentary life and not strong enough to endure exposure, the other less adapted for quiet pursuits but well constituted for outdoor activities; and in relation to offspring she has made both share in the procreation of children, but each render its peculiar service towards them, the woman by nurturing, the man by educating them.
Book I, Chapter 4 (1344a8–22)
Πρῶτον μὲν οὖν [νόμοι πρὸς γυναῖκα] [καὶ] τὸ μὴ ἀδικεῖν·
οὕτως γὰρ ἂν οὐδ' αὐτὸς ἀδικοῖτο. Τοῦθ' ὑφηγεῖται δὲ [ὃ]
10 καὶ ὁ κοινὸς νόμος· καθάπερ οἱ Πυθαγόρειοι λέγουσιν, ὥςπερ
ἱκέτιν καὶ ἀφ' ἑστίας ἠγμένην ὡς ἥκιστα δεῖν [δοκεῖν]
ἀδικεῖν· ἀδικία δὲ ἀνδρὸς αἱ θύραζε συνουσίαι γιγνόμεναι.
Περὶ δὲ ὁμιλίας μήθ' ὥστε <παρόντος> δεῖσθαι μήθ' ὡς
ἀπόντος ἀδυνατεῖν [ἡσυχάζειν], ἀλλ' οὕτως ἐθίζειν ὥστε ἱκανῶς
15 ἔχειν παρόντος καὶ μὴ παρόντος. Εὖ δ' ἔχει καὶ τὸ
τοῦ Ἡσιόδου.
παρθενικὴν δὲ γαμεῖν, ἵνα ἤθεα κεδνὰ διδάξῃς.
Αἱ γὰρ ἀνομοιότητες τῶν ἠθῶν ἥκιστα φιλικόν. Περὶ δὲ
κοσμήσεως, ὥσπερ οὐδὲ τὰ ἤθη δεῖ ἀλαζονευομένους ἀλλήλοις
20 πλησιάζειν, οὕτως οὐδὲ τὰ σώματα. Ἡ δὲ διὰ τῆς κοςμήσεως
οὐδὲν διαφέρουσά ἐστι τῆς τῶν τραγῳδῶν ἐν τῇ
σκευῇ πρὸς ἀλλήλους ὁμιλία.
First, then, there are certain laws 10to be observed towards a wife, including the avoidance of doing her any wrong; for thus a man is less likely himself to be wronged. This is inculcated by the general law, as the Pythagoreans say, that one least of all should injure a wife as being 'a suppliant and seated at the hearth '.' Now wrong inflicted by a husband is the formation of connexions outside his own house. As regards 15sexual intercourse, a man ought not to accustom himself not to need it at all nor to be unable to rest when it is lacking, but so as to be content with or without it. The saying of Hesiod is a good one:
A man should marry a maiden, that habits discreet he may teach her. For dissimilarity of habits tends more than anything to destroy affection. As regards adornment, husband and wife ought 20not to approach one another with false affectation in their person any more than in their manners; for if the society of husband and wife requires such embellishment, it is no better than play-acting on the tragic stage.
A man should marry a maiden, that habits discreet he may teach her. For dissimilarity of habits tends more than anything to destroy affection. As regards adornment, husband and wife ought 20not to approach one another with false affectation in their person any more than in their manners; for if the society of husband and wife requires such embellishment, it is no better than play-acting on the tragic stage.
Book I, Chapter 5 (1344a23–1344b21)
Τῶν δὲ κτημάτων πρῶτον μὲν καὶ ἀναγκαιότατον τὸ
βέλτιστον καὶ οἰκονομικώτατον· τοῦτο δὲ ἦν ἄνθρωπος. Διὸ
25 δεῖ πρῶτον δούλους παρασκευάζεσθαι σπουδαίους. Δούλων
δὲ εἴδη δύο, ἐπίτροπος καὶ ἐργάτης. Ἐπεὶ δὲ ὁρῶμεν ὅτι
αἱ παιδεῖαι ποιούς τινας ποιοῦσι τοὺς νέους, ἀναγκαῖον καὶ
παρασκευασάμενον τρέφειν οἷς τὰ ἐλευθέρια τῶν ἔργων
προστακτέον. Ὁμιλία δὲ πρὸς δούλους ὡς μήτε ὑβρίζειν ἐᾶν
30 μήτε ἀνιέναι· καὶ τοῖς μὲν ἐλευθεριωτέροις τιμῆς μεταδιδόναι,
τοῖς δ' ἐργάταις τροφῆς πλῆθος. Καὶ ἐπειδὴ ἡ τοῦ
οἴνου πόσις καὶ τοὺς ἐλευθέρους ὑβριστὰς ποιεῖ, καὶ πολλὰ
ἔθνη ἀπέχεται καὶ τῶν ἐλευθέρων, οἷον Καρχηδόνιοι ἐπὶ
στρατιᾶς, φανερὸν ὅτι τούτου ἢ μηδὲν ἢ ὀλιγάκις μεταδοτέον.
35 Ὄντων δὲ τριῶν, ἔργου καὶ κολάσεως καὶ τροφῆς, τὸ μὲν
μήτε κολάζεσθαι, μήτ' ἐργάζεσθαι, τροφὴν δ' ἔχειν ὕβριν
Of possessions, that which is the best and the worthiest subject of economics comes first and is most essential— I mean, man. It is necessary therefore first to provide 25oneself with good slaves. Now slaves are of two kinds, the overseer and the worker. And since we see that methods of education produce a certain character in the young, it is necessary when one has procured slaves to bring up carefully those to whom the higher duties are to be entrusted. The intercourse of a master with his slaves should be such as not either to allow them to be insolent 30or to irritate them.
To the higher class of slaves he ought to give some share of honour, and to the workers abundance of nourishment. And since the drinking of wine makes even freemen insolent, and many nations even of freemen abstain therefrom (the Carthaginians, for instance, when they are on military service), it is clear that wine ought never to be given to slaves, or at any rate very 35seldom. Three things make up the life of a slave, work, punishment, and food.
To the higher class of slaves he ought to give some share of honour, and to the workers abundance of nourishment. And since the drinking of wine makes even freemen insolent, and many nations even of freemen abstain therefrom (the Carthaginians, for instance, when they are on military service), it is clear that wine ought never to be given to slaves, or at any rate very 35seldom. Three things make up the life of a slave, work, punishment, and food.
1344b
1 ἐμποιεῖ· τὸ δὲ ἔργα μὲν ἔχειν καὶ κολάσεις, τροφὴν δὲ
μή, βίαιον καὶ ἀδυναμίαν ποιεῖ. Λείπεται δὴ ἔργα παρέχειν
καὶ τροφὴν ἱκανήν· ἀμίσθων γὰρ οὐχ οἷόν τε ἄρχειν,
δούλῳ δὲ μισθὸς τροφή. Ὥσπερ δὲ καὶ τοῖς ἄλλοις
5 ὅταν μὴ γίγνηται τοῖς βελτίοσι βέλτιον μηδὲ ἆθλα ᾖ
ἀρετῆς καὶ κακίας, γίγνονται χείρους, οὕτω καὶ περὶ οἰκέτας.
Διόπερ δεῖ ποιεῖσθαι σκέψιν καὶ διανέμειν τε καὶ ἀνιέναι
κατ' ἀξίαν ἕκαστα, καὶ τροφὴν καὶ ἐσθῆτα καὶ ἀργίαν
καὶ κολάσεις λόγῳ καὶ ἔργῳ, μιμουμένους τὴν τῶν ἰατρῶν
10 δύναμιν ἐν φαρμάκου λόγῳ, προσθεωροῦντας ὅτι ἡ τροφὴ
οὐ φάρμακον διὰ τὸ συνεχές.
Γένη δὲ ἂν εἴη πρὸς τὰ ἔργα βέλτιστα <τὰ> μήτε δειλὰ
μήτε ἀνδρεῖα ἄγαν. Ἀμφότερα γὰρ ἀδικοῦσι. Καὶ γὰρ οἱ ἄγαν
δειλοὶ οὐχ ὑπομένουσι καὶ οἱ θυμοειδεῖς οὐκ εὔαρχοι.
15 Χρὴ δὲ καὶ τέλος ὡρίσθαι πᾶσι· δίκαιον γὰρ καὶ συμφέρον
τὴν ἐλευθερίαν κεῖσθαι ἆθλον. Βούλονται γὰρ πονεῖν, ὅταν ᾖ
ἆθλον καὶ ὁ χρόνος ὡρισμένος. Δεῖ δὲ καὶ ἐξομηρεύειν ταῖς
τεκνοποιΐαις· καὶ μὴ κτᾶσθαι ὁμοεθνεῖς πολλούς, ὥσπερ καὶ
ἐν ταῖς πόλεσιν· καὶ τὰς θυσίας καὶ τὰς ἀπολαύσεις μᾶλλον
20 τῶν δούλων ἕνεκα ποιεῖσθαι ἢ τῶν ἐλευθέρων· πλείονα
γὰρ ἔχουσιν οὗτοι οὗπερ ἕνεκα τὰ τοιαῦτα ἐνομίσθη.
1To give them food but no punishment and no work makes them insolent; and that they should have work and punishment but no food is tyrannical and destroys their efficiency. It remains therefore to give them work and sufficient food; for it is impossible to rule over slaves without offering rewards, 5and a slave's reward is his food. And just as all other men become worse when they get no advantage by being better and there are no rewards for virtue and punishments for vice, so also is it with slaves. Therefore we must take careful notice and bestow or withhold everything, whether food or clothing or leisure or punishments, according to merit, in word and deed following 10the practice adopted by physicians in the matter of medicine, remembering at the same time that food is not medicine because it must be given continually.
The slave who is best suited for his work is the kind that is neither too cowardly nor too courageous. Slaves who have either of these characteristics are injurious to their owners; those who are too cowardly lack 15endurance, while the high-spirited are not easy to control. All ought to have a definite end in view; for it is just and beneficial to offer slaves their freedom as a prize, for they are willing to work when a prize is set before them and a limit of time is defined. One ought to bind slaves to one's service by the pledges of wife and children, and not to have many persons 20of the same race in a household, as is the case in a city. One ought to provide sacrifices and pleasures more for the sake of slaves than for freemen; for in the case of the former there are present more of the reasons why such things have been instituted.
The slave who is best suited for his work is the kind that is neither too cowardly nor too courageous. Slaves who have either of these characteristics are injurious to their owners; those who are too cowardly lack 15endurance, while the high-spirited are not easy to control. All ought to have a definite end in view; for it is just and beneficial to offer slaves their freedom as a prize, for they are willing to work when a prize is set before them and a limit of time is defined. One ought to bind slaves to one's service by the pledges of wife and children, and not to have many persons 20of the same race in a household, as is the case in a city. One ought to provide sacrifices and pleasures more for the sake of slaves than for freemen; for in the case of the former there are present more of the reasons why such things have been instituted.
Book I, Chapter 6 (1344b22–1345b3)
Εἴδη δὲ τοῦ οἰκονόμου τέτταρα <καθ'> ἃ δεῖ ἔχειν περὶ τὰ
χρήματα. Καὶ γὰρ τὸ κτᾶσθαι δυνατὸν χρὴ εἶναι, καὶ
φυλάττειν (εἰ δὲ μή, οὐδὲν ὄφελος τοῦ κτᾶσθαι· τῷ γὰρ
25 ἠθμῷ ἀντλεῖν τοῦτ' ἔστι, καὶ ὁ λεγόμενος τετρημένος πίθος)·
ἔτι δὲ καὶ εἶναι κοσμητικὸν τῶν ὑπαρχόντων καὶ χρηστικόν·
τούτων γὰρ ἕνεκα κἀκείνων δεόμεθα. Διῃρῆσθαι δὲ δεῖ
τούτων ἕκαστον, καὶ πλείω τὰ κάρπιμα εἶναι τῶν
ἀκάρπων, καὶ τὰς ἐργασίας οὕτω νενεμῆσθαι ὅπως μὴ ἅμα
30 κινδυνεύσωσιν ἅπασαι. Πρὸς δὲ φυλακὴν τοῖς τε Περσικοῖς
συμφέρει χρῆσθαι καὶ τοῖς Λακωνικοῖς. Καὶ ἡ Ἀττικὴ δὲ
οἰκονομία χρήσιμος· ἀποδιδόμενοι γὰρ ὠνοῦνται, καὶ ἡ τοῦ
ταμιείου θέσις οὐκ ἔστιν ἐν ταῖς μικροτέραις οἰκονομίαις.
Περσικὰ δὲ ἦν τὸ πάντα ἐπιτάττειν καὶ <τὸ> πάντ' ἐφορᾶν
35 αὐτόν, καθ' ὃ ἔλεγε Δίων περὶ Διονυσίου· οὐδεὶς γὰρ ἐπιμελεῖται
ὁμοίως τῶν ἀλλοτρίων καὶ τῶν οἰκείων, ὥστε ὅσα
The economist ought to possess four qualities in relation to wealth. He ought to be able to acquire it, and to guard 25it; otherwise there is no advantage in acquiring it, but it is a case of drawing water with a sieve, or the proverbial jar with a hole in it. Further, he ought to be able to order his possessions aright and make a proper use of them; for it is for these purposes that we require wealth. The various kinds of property ought to be distinguished, and those which are productive 30ought to be more numerous than the unproductive, and the sources of income ought to be so distributed that they may not run a risk with all their possessions at the same time. For the preservation of wealth it is best to follow both the Persian and the Laconian methods. The Attic system of economy is also useful; for they sell their produce and buy what they want, 35and thus there is not the need of a storehouse in the smaller establishments.
1345a
1 ἐνδέχεται, δι' ἑαυτοῦ ποιεῖσθαι χρὴ τὴν ἐπιμέλειαν.
Καὶ τὸ τοῦ Πέρσου καὶ τὸ τοῦ Λίβυος ἀπόφθεγμα εὖ ἂν ἔχοι.
Ὁ μὲν γὰρ ἐρωτηθεὶς τί μάλιστα ἵππον πιαίνει, «ὁ τοῦ δεσπότου
ὀφθαλμός» ἔφη· ὁ δὲ Λίβυς ἐρωτηθεὶς ποία κόπρος
5 ἀρίστη, «τὰ τοῦ δεσπότου ἴχνη» ἔφη. Ἐπισκεπτέον οὖν τὰ
μὲν αὐτόν, τὰ δὲ τὴν γυναῖκα, ὡς ἑκατέροις διαιρεῖται τὰ
ἔργα τῆς οἰκονομίας. Καὶ τοῦτο ποιητέον ἐν μικραῖς οἰκονομίαις
ὀλιγάκις, ἐν δ' ἐπιτροπευομέναις πολλάκις. Οὐ γὰρ
οἷόν τε μὴ καλῶς ὑποδεικνύντος καλῶς μιμεῖσθαι, οὔτ' ἐν
10 τοῖς ἄλλοις, οὔτ' ἐν ἐπιτροπείᾳ, ὡς ἀδύνατον <ἂν> μὴ ἐπιμελῶν
δεσποτῶν ἐπιμελεῖς εἶναι τοὺς ἐφεστῶτας. Ἐπεὶ δὲ ταῦτα
καὶ καλὰ πρὸς ἀρετὴν καὶ ὠφέλιμα πρὸς οἰκονομίαν,
ἐγείρεσθαι χρὴ πρότερον δεσπότας οἰκετῶν καὶ καθεύδειν
ὕστερον· καὶ μηδέποτε ἀφύλακτον <τὴν> οἰκίαν εἶναι, ὥσπερ
15 πόλιν· ὅσα τε δεῖ ποιεῖν μήτε νυκτὸς μήτε ἡμέρας παριέναι·
τό τε διανίστασθαι νύκτωρ· τοῦτο γὰρ καὶ πρὸς ὑγίειαν
καὶ οἰκονομίαν καὶ φιλοσοφίαν χρήσιμον. Ἐν μὲν οὖν ταῖς
μικραῖς κτήσεσιν ὁ Ἀττικὸς τρόπος τῆς διαθέσεως τῶν ἐπικαρπιῶν
χρήσιμος· ἐν δὲ ταῖς μεγάλαις, διαμερισθέντων
20 καὶ τῶν πρὸς ἐνιαυτὸν καὶ τῶν κατὰ μῆνα δαπανωμένων,
ὁμοίως δὲ καὶ περὶ σκευῶν χρήσεως τῶν καθ' ἡμέραν καὶ
τῶν ὀλιγάκις, ταῦτα παραδοτέον τοῖς ἐφεστῶσιν. Ἐπὶ τούτοις
καὶ τὴν ἐπίσκεψιν αὐτῶν διά τινος χρόνου ποιητέον,
ἵνα μὴ λανθάνῃ τὸ σῳζόμενον καὶ τὸ ἐλλεῖπον. Οἰκίαν δὲ
25 πρός τε τὰ κτήματα ἀποβλέποντα κατασκευαστέον καὶ
πρὸς ὑγίειαν καὶ πρὸς εὐημερίαν αὐτῶν. Λέγω δὲ κτήματα
μέν, οἷον καρποῖς καὶ ἐσθῆτι ποία συμφέρει, καὶ τῶν καρπῶν
ποία ξηροῖς καὶ ποία ὑγροῖς, καὶ τῶν ἄλλων κτημάτων
ποία ἐμψύχοις καὶ ποία ἀψύχοις, καὶ δούλοις καὶ
30 ἐλευθέροις, καὶ γυναιξὶ καὶ ἀνδράσι, καὶ ξένοις καὶ ἀστοῖς.
Καὶ πρὸς εὐημερίαν δὲ καὶ πρὸς ὑγίειαν δεῖ εἶναι εὔπνουν
μὲν τοῦ θέρους, εὐήλιον δὲ τοῦ χειμῶνος. Εἴη δ' ἂν [ἡ] τοιαύτη
κατάβορρος οὖσα καὶ μὴ ἰσοπλατής. Δοκεῖ δὲ καὶ ἐν ταῖς
μεγάλαις οἰκονομίαις χρήσιμος εἶναι θυρωρὸς ὃς ἂν ᾖ
35 ἄχρηστος τῶν ἄλλων ἔργων, πρὸς τὴν σωτηρίαν τῶν εἰσφερομένων
1The Persian ' system was that everything should be organized and that the master should superintend everything personally, as Dio said of Dionysius; for no one looks after the property of others as well as he looks after his own, so that, as far aspossible, a man 5ought to attend to everything himself. The sayings of the Persian and the Libyan may not come amiss; the former of whom, when asked what was the best thing to fatten a horse, replied, ' His master's eye ', while the Libyan, when asked what was the best manure, answered, others; for unless the master is careful, it is impossible for 10his overseers to be careful. And since it is good for the formation of character and useful in the interests of economy, masters ought to rise earlier than their slaves and retire to rest later, and a house should never be left unguarded any more than a city, and when anything needs doing it ought not to be left undone, whether it be 15day or night. There are occasions when a master should rise while it is still night; for this helps to make a man healthy and wealthy and wise. On small estates the Attic system of disposing of the produce is a useful one; but on large estates, where a distinction is made between yearly and monthly expenditure and likewise between 20the daily and the occasional use of household appliances, such matters must be entrusted to overseers. Furthermore, a periodical inspection should be made, in order to ascertain what is still existing and what is lacking.
The house must be arranged both with a view to one's possessions and for the health and well-being of its in 25habitants. By possessions I mean the consideration of what is suitable for produce and clothing, and in the case of produce what is suitable for dry and what for moist produce, and amongst other possessions what is suitable for property whether animate or inanimate, for slaves and freemen, women and men, strangers and citizens. With a 30view to well-being and health, the house ought to be airy in summer and sunny in winter. This would be best secured if it faces north and is not as wide as it is long. In large establishments a man who is no use for other purposes seems to be usefully employed as a doorkeeper to safeguard what is brought into and out of the house.
The house must be arranged both with a view to one's possessions and for the health and well-being of its in 25habitants. By possessions I mean the consideration of what is suitable for produce and clothing, and in the case of produce what is suitable for dry and what for moist produce, and amongst other possessions what is suitable for property whether animate or inanimate, for slaves and freemen, women and men, strangers and citizens. With a 30view to well-being and health, the house ought to be airy in summer and sunny in winter. This would be best secured if it faces north and is not as wide as it is long. In large establishments a man who is no use for other purposes seems to be usefully employed as a doorkeeper to safeguard what is brought into and out of the house.
1345b
1 καὶ ἐκφερομένων. Πρὸς εὐχρηστίαν δὲ σκευῶν
τὸ Λακωνικόν· χρὴ γὰρ ἓν ἕκαστον ἐν τῇ αὑτοῦ χώρᾳ κεῖσθαι·
οὕτω γὰρ ἂν ἕτοιμον ὂν οὐ ζητοῖτο.
1For the ready use of household appliances the Laconian method is a good one; for everything ought to have its own proper place and so be ready for use and not require to be searched for.