Bibliotheca Polyglotta

5. (4) Σχεδὸν δὲ καὶ ἰδίᾳ ἑκάστῳ καὶ κοινῇ πᾶσι σκοπός (5) τις ἔστιν οὗ στοχαζόμενοι καὶ αἱροῦνται καὶ φεύγουσιν· καὶ (6) τοῦτ’ ἐστὶν ἐν κεφαλαίῳ εἰπεῖν ἥ τ’ εὐδαιμονία καὶ τὰ μόρια (7) αὐτῆς· ὥστε παραδείγματος χάριν λάβωμεν τί ἐστιν ὡς (8) ἁπλῶς εἰπεῖν ἡ εὐδαιμονία, καὶ ἐκ τίνων τὰ μόρια ταύ(9)της· περὶ γὰρ ταύτης καὶ τῶν εἰς ταύτην συντεινόντων (10) καὶ τῶν ἐναντίων ταύτῃ αἵ τε προτροπαὶ καὶ αἱ ἀποτροπαὶ (11) πᾶσαί εἰσιν· τὰ μὲν γὰρ παρασκευάζοντα ταύτην ἢ τῶν μορίων (12) τι, ἢ μεῖζον ἀντ’ ἐλάττονος ποιοῦντα, δεῖ πράττειν, τὰ δὲ (13) φθείροντα ἢ ἐμποδίζοντα ἢ τὰ ἐναντία ποιοῦντα μὴ πράττειν.

ثم نحن قائلون أيضا في الإذن والمنع فإن ذلك قريب أو شبيه أن يكون لكل واحد من الناس خاصا وللكل عاما اربا مغتزيا ليس على أنهم يعرفون الحق فيختارونه ويجتنبون بمعرفته ذلك في الجملة صلاح الحال واجزاؤه فقد ينبغي إذا في تعت التثبيت أو الوصف أن ننظـر ما صلاح الحال عاما وممَّ يكون ونخبر عن هذه الجملة وما يغنى عنها ونخبر عن أضدادها وعن الإذن والمنع في كم نحو يكون فإن الذين يضعون إلى ذلك شيئا من الأجزاء يرون أنه ينبغي أن يكون المتكلم يجعل الشيء إما مكان الكبير صغيرا وإما مكان الصغير كبيرا فأما الاتي يفسدن أو يعقن يجاوزن فلا ينبغي أن يفعلهن

. . . . . .

Fere utique et propria unicuique et communis omnibus intentio quedam est quam inspicientes et appetunt et fugiunt; . . . . .

Fere itaque et singulariter unicuique et communiter omnibus finis quida1n est quem coniectantes et eligunt et fugiunt; . . . . .

Part 5. It may be said that every individual man and all men in common aim at a certain end which determines what they choose and what they avoid. This end, to sum it up briefly, is happiness and its constituents. Let us, then, by way of illustration only, ascertain what is in general the nature of happiness, and what are the elements of its constituent parts. For all advice to do things or not to do them is concerned with happiness and with the things that make for or against it; whatever creates or increases happiness or some part of happiness, we ought to do; whatever destroys or hampers happiness, or gives rise to its opposite, we ought not to do.

(14) ἔστω δὴ εὐδαιμονία εὐπραξία μετ’ ἀρετῆς, ἢ αὐτάρκεια (15) ζωῆς, ἢ ὁ βίος ὁ μετὰ ἀσφαλείας ἥδιστος, ἢ εὐθενία κτημάτων (16) καὶ σωμάτων μετὰ δυνάμεως φυλακτικῆς τε καὶ πρακτικῆς (17) τούτων· σχεδὸν γὰρ τούτων ἓν ἢ πλείω τὴν εὐδαιμονίαν (18) ὁμολογοῦσιν εἶναι ἅπαντες. [I.5.4] (19) εἰ δή ἐστιν ἡ εὐδαιμονία τοιοῦτον, ἀνάγκη αὐτῆς εἶναι μέρη (20) εὐγένειαν, πολυφιλίαν, χρηστοφιλίαν, πλοῦτον, εὐτεκνίαν, πολυ(21)τεκνίαν, εὐγηρίαν· ἔτι τὰς τοῦ σώματος ἀρετάς (οἷον ὑγίειαν, (22) κάλλος, ἰσχύν, μέγεθος, δύναμιν ἀγωνιστικήν), δόξαν, τιμήν, (23) εὐτυχίαν, ἀρετήν [ἢ καὶ τὰ μέρη αὐτῆς φρόνησιν, ἀνδρείαν, (24) δικαιοσύνην, σωφροσύνην]· οὕτω γὰρ ἂν αὐταρκέστατός <τις> (25) εἴη, εἰ ὑπάρχοι αὐτῷ τά τ’ ἐν αὐτῷ καὶ τὰ ἐκτὸς ἀγαθά· (26) οὐ γὰρ ἔστιν ἄλλα παρὰ ταῦτα.

فليكن صلاح الحال حسن الفعال مع الفضيلة أو منتهى العمر أو محيا الذيذ مع التوقي أو السعة في المال والعقد مع القوة الحافظة والفاعلة لهذه فإن العامة مقرون بأن صلاح الحال شيء قريب من هذا وإن كان صلاح الحال هكذا فإنّ أجزاءه لا محالة كرم الحسب وكثرة الإخوان واليسار وحسن الفعال الشيخوخة الصالحة ثم فضائل الجسد أيضا مثل الصحة والجمال والجلد والجزالة والبطش والمجد والجلالة والسعادة والفضيلة وأجزاءها من العقل الشجاعة والعفاف والبر فإنه هكذا أحرى أن يكون الإنسان موفورا مكتفيا أعني إذا كانت له حال الخير التي يكون فيه مع التي من خارج وليس يكون شيء آخر سوى هذه

. . . . . .

We may define happiness as prosperity combined with virtue; or as independence of life; or as the secure enjoyment of the maximum of pleasure; or as a good condition of property and body, together with the power of guarding one’s property and body and making use of them. That happiness is one or more of these things, pretty well everybody agrees. From this definition of happiness it follows that its constituent parts are: — good birth, plenty of friends, good friends, wealth, good children, plenty of children, a happy old age, also such bodily excellences as health, beauty, strength, large stature, athletic powers, together with fame, honour, good luck, and virtue. A man cannot fail to be completely independent if he possesses these internal and these external goods; for besides these there are no others to have.

ἔστι δ’ ἐν αὐτῷ μὲν τὰ (27) περὶ ψυχὴν καὶ τὰ ἐν σώματι, ἔξω δὲ εὐγένεια καὶ φίλοι (28) καὶ χρήματα καὶ τιμή, ἔτι δὲ προσήκειν οἰόμεθα δυνάμεις (29) ὑπάρχειν καὶ τύχην· οὕτω γὰρ ἀσφαλέστατος ὁ βίος.

فأما التي تكون فيه فهي التي للنفس والتي للجسد وأما التي من خارج فالحسب الكريم والإخوان والمال والكرامة ثم قد يظن أنه يلزم مع ذلك القوة والسعادة فقد يكون محيا المرء ومنقلبه في خاصة نفسه مسلما مهذبا بهذه التي ذكرنا

. .

Goods of the soul and of the body are internal. Good birth, friends, money, and honour are external. Further, we think that he should possess resources and luck, in order to make his life really secure.

λάβωμεν (30) τοίνυν ὁμοίως καὶ τούτων ἕκαστον τί ἐστιν. (31) εὐγένεια μὲν οὖν ἐστιν ἔθνει μὲν καὶ πόλει τὸ αὐτό(32)χθονας ἢ ἀρχαίους εἶναι, καὶ ἡγεμόνας τοὺς πρώτους ἐπι(33)φανεῖς, καὶ πολλοὺς ἐπιφανεῖς γεγονέναι ἐξ αὐτῶν ἐπὶ (34) τοῖς ζηλουμένοις· ἰδίᾳ δὲ εὐγένεια ἢ ἀπ’ ἀνδρῶν ἢ ἀπὸ (35) γυναικῶν, καὶ γνησιότης ἀπ’ ἀμφοῖν, καί, ὥσπερ ἐπὶ πόλεως, (36) <τὸ> τούς τε πρώτους γνωρίμους ἢ ἐπ’ ἀρετῇ ἢ πλούτῳ ἢ (37) ἄλλῳ τῳ τῶν τιμωμένων εἶναι, καὶ πολλοὺς ἐπιφανεῖς ἐκ τοῦ (38) γένους καὶ ἄνδρας καὶ γυναῖκας καὶ νέους καὶ πρεσβυτέρους. (39) εὐτεκνία δὲ καὶ πολυτεκνία οὐκ ἄδηλα.

ولننظر الآن بهذا النحو من النظر في كل واحدة من هذه ما هي أمّا الحسب فانّه في القوم او في المدينة ان يكونوا بكناء او قدماء او حكماء او رؤساء او مذكورين وذوى كثرة واحرارا ، ويكون فيهم من قد نال الأمور الجميلة المغبوطة. فامّا التبيين عن الحسب ، من قبل الرجال هو ام من قبل النساء، فانّه يتفّرع منهما جميعا ، كما انّه يكون الرؤساء والأحرار معروفين في المدينة اذا اشتهروا بالفضيلة او اليسار او غير ذلك من الأمور المكرمّة ، ويكون اَخرون معروفين من ذلك الجنس بعينه ثم من ذلك الجنس بعينه غلمان واشياخ. (٥) فامّا كثرة الأولاد وحسن الأولاد فليس ممّا به من خفاء ،

. . . . . .

As we have already ascertained what happiness in general is, so now let us try to ascertain what of these parts of it is. Now good birth in a race or a state means that its members are indigenous or ancient: that its earliest leaders were distinguished men, and that from them have sprung many who were distinguished for qualities that we admire. The good birth of an individual, which may come either from the male or the female side, implies that both parents are free citizens, and that, as in the case of the state, the founders of the line have been notable for virtue or wealth or something else which is highly prized, and that many distinguished persons belong to the family, men and women, young and old. The phrases ‘possession of good children’ and ‘of many children’ bear a quite clear meaning.

ἔστιν δὲ τῷ κοινῷ (1361a1) μὲν [εὐτεκνία], νεότης ἂν ᾖ πολλὴ καὶ ἀγαθή, ἀγαθὴ δὲ (2) κατ’ ἀρετὴν σώματος, οἷον μέγεθος, κάλλος, ἰσχύν, δύνα(3)μιν ἀγωνιστικήν· ψυχῆς δὲ σωφροσύνη καὶ ἀνδρεία νέου (4) ἀρεταί· ἰδίᾳ δὲ εὐτεκνία καὶ πολυτεκνία τὸ τὰ ἴδια τέκνα (5) πολλὰ καὶ τοιαῦτα εἶναι, καὶ θήλεα καὶ ἄρρενα· θηλειῶν (6) δὲ ἀρετὴ σώματος μὲν κάλλος καὶ μέγεθος, ψυχῆς δὲ (7) σωφροσύνη καὶ φιλεργία ἄνευ ἀνελευθερίας.

وحسن الولد امّا من للعامّة فكثرة الفتيان وصلاحهم في فضائل الجسد كالجزالة والجمال والشدّة والبطش وامّا في ذوات النفس فانّ فضائل الغلام العفاف والشجاعة . وامّا للخاصّة فحسن الولد وكثرة الأولاد . من الذكور والإناث . وفضيلة الإناث امّا في الجسد فالجمال والعبالة وامّا في النفس فالعفاف و حبّ الألفة وحبّ الكدّ ،

. . . .

Applied to a community, they mean that its young men are numerous and of good a quality: good in regard to bodily excellences, such as stature, beauty, strength, athletic powers; and also in regard to the excellences of the soul, which in a young man are temperance and courage. Applied to an individual, they mean that his own children are numerous and have the good qualities we have described. Both male and female are here included; the excellences of the latter are, in body, beauty and stature; in soul, self—command and an industry that is not sordid.

ὁμοίως δὲ (8) καὶ ἰδίᾳ καὶ κοινῇ, καὶ κατ’ ἄνδρας καὶ κατὰ γυναῖκας, δεῖ (9) ζητεῖν ἕκαστον ὑπάρχειν τῶν τοιούτων· ὅσοις γὰρ τὰ κατὰ (10) γυναῖκας φαῦλα ὥσπερ Λακεδαιμονίοις, σχεδὸν κατὰ τὸ (11) ἥμισυ οὐκ εὐδαιμονοῦσιν.

وذلك وجد عامّا وخاصّا في الرجال وفي النسا ء بحال واحدة . وقد ينبغي ان ننظر في كلّ واحد منهم هل هو هكذا ، علىّ انّ الذين يزنّون بالريبة في النساء ، كمثل اللقدمنين ، ليس لهم كالنصف من صلاح الحال .

. .

Communities as well as individuals should lack none of these perfections, in their women as well as in their men. Where, as among the Lacedaemonians, the state of women is bad, almost half of human life is spoilt.

(12) πλούτου δὲ μέρη νομίσματος πλῆθος <καὶ> γῆς, χωρίων (13) κτῆσις πλήθει καὶ μεγέθει καὶ κάλλει διαφερόντων, ἔτι δὲ (14) ἐπίπλων κτῆσις καὶ ἀνδραπόδων καὶ βοσκημάτων πλήθει καὶ (15) κάλλει διαφερόντων, ταῦτα δὲ πάντα <οἰκεῖα> καὶ ἀσφαλῆ (16) καὶ ἐλευθέρια καὶ χρήσιμα. ἔστιν δὲ χρήσιμα μὲν μᾶλλον τὰ (17) κάρπιμα, ἐλευθέρια δὲ τὰ πρὸς ἀπόλαυσιν (κάρπιμα δὲ (18) λέγω ἀφ’ ὧν αἱ πρόσοδοι, ἀπολαυστικὰ δὲ ἀφ’ ὧν μηδὲν (19) παρὰ τὴν χρῆσιν γίγνεται ὅ τι καὶ ἄξιον). ὅρος δὲ ἀσφα(20)λείας μὲν τὸ ἐνταῦθα καὶ οὕτω κεκτῆσθαι ὥστ’ ἐφ’ αὑτῷ (21) εἶναι τὴν χρῆσιν αὐτῶν, τοῦ δὲ οἰκεῖα εἶναι ἢ μὴ ὅταν ἐφ’ αὑτῷ (22) ᾖ ἀπαλλοτριῶσαι· λέγω δὲ ἀπαλλοτρίωσιν δόσιν καὶ πρᾶσιν. λέγω δὲ ἀπαλλοτρίωσιν δόσιν καὶ πρᾶσιν. (23) ὅλως δὲ τὸ πλουτεῖν ἐστιν ἐν τῷ χρῆσθαι μᾶλλον ἢ ἐν τῷ κεκτῆ(24)σθαι· καὶ γὰρ ἡ ἐνέργειά ἐστι τῶν τοιούτων καὶ ἡ χρῆσις πλοῦτος.

فامّا اجزاء اليسار فكثرة الدنانير والأرضين والمال والعقد وجميع الأشياء المختلفة في النفاسة والحسن ، ثم اقتناء اثاث البيت واللقط والأمتعة والمواشى الكثيرة المختلفة في الحسن والكثر، وكلّ ذلك في توقٍّ وحرّيّة ونحو التنعّم . ثم من النافعة ايضا ملك الثماريّات ومنها الغلّات ، فقد استلذّ من الغلاّت ما يجتنيه قانيه بلا نصب ، وحدّ التحرّز او التحفّظ هو ان يكون اقتناؤه في الموضع على النحو الذي تكون منفعته قنية له . فامّا ان تكون اهليّة ، له او لا ، فإذا كان الإغراب اليه ، وقد اعنى بلإغراب الإعطاء والبيع . والجمّلة انّ الغناء في الاستعمال احرى ان يكون منه في الاقتناء ، فانّ هذا ونحوه من الفعل ، فامّا الاستعمال فهو الغنى .

. . . . . .

The constituents of wealth are: plenty of coined money and territory; the ownership of numerous, large, and beautiful estates; also the ownership of numerous and beautiful implements, live stock, and slaves. All these kinds of property are our own, are secure, gentlemanly, and useful. The useful kinds are those that are productive, the gentlemanly kinds are those that provide enjoyment. By 'productive' I mean those from which we get our income; by 'enjoyable', those from which we get nothing worth mentioning except the use of them. The criterion of 'security' is the ownership of property in such places and under such Conditions that the use of it is in our power; and it is 'our own' if it is in our own power to dispose of it or keep it. By 'disposing of it' I mean giving it away or selling it. By ‘disposing of it’ I mean giving it away or selling it. Wealth as a whole consists in using things rather than in owning them; it is really the activity — that is, the use — of property that constitutes wealth.

(25) εὐδοξία δ’ ἐστὶν τὸ ὑπὸ πάντων σπουδαῖον ὑπολαμβάνε(26)σθαι ἢ τοιοῦτόν τι ἔχειν οὗ πάντες ἐφίενται ἢ οἱ πολλοὶ ἢ (27) οἱ ἀγαθοὶ ἢ οἱ φρόνιμοι. (28) τιμὴ δ’ ἐστὶν μὲν σημεῖον εὐεργετικῆς εὐδοξίας, τιμῶνται δὲ (29) δικαίως μὲν καὶ μάλιστα οἱ εὐεργετηκότες, οὐ μὴν ἀλλὰ τιμᾶται (30) καὶ ὁ δυνάμενος εὐεργετεῖν· εὐεργεσία δὲ ἢ εἰς σωτηρίαν καὶ ὅσα (31) αἴτια τοῦ εἶναι, ἢ εἰς πλοῦτον, ἢ εἴς τι τῶν ἄλλων ἀγαθῶν, (32) ὧν μὴ ῥᾳδία ἡ κτῆσις ἢ ὅλως ἢ ἐνταῦθα ἢ τότε· πολλοὶ (33) γὰρ διὰ μικρὰ δοκοῦντα τιμῆς τυγχάνουσιν, ἀλλ’ οἱ τόποι (34) καὶ οἱ καιροὶ αἴτιοι. μέρη δὲ τιμῆς θυσίαι, μνῆμαι ἐν (35) μέτροις καὶ ἄνευ μέτρων, γέρα, τεμένη, προεδρίαι, τάφοι, (36) εἰκόνες, τροφαὶ δημόσιαι, τὰ βαρβαρικά, οἷον προσκυνήσεις (37) καὶ ἐκστάσεις, δῶρα τὰ παρ’ ἑκάστοις τίμια. καὶ γὰρ τὸ (38) δῶρόν ἐστι κτήματος δόσις καὶ τιμῆς σημεῖον, διὸ καὶ οἱ (39) φιλοχρήματοι καὶ οἱ φιλότιμοι ἐφίενται αὐτῶν· ἀμφ(1361b1)οτέροις γὰρ ἔχει ὧν δέονται· καὶ γὰρ κτῆμά ἐστιν οὗ ἐφίεν(2)ται οἱ φιλοχρήματοι, καὶ τιμὴν ἔχει οὗ οἱ φιλότιμοι.

. . . . . . . . .

Fame means being respected by everybody, or having some quality that is desired by all men, or by most, or by the good, or by the wise. Honour is the token of a man’s being famous for doing good. it is chiefly and most properly paid to those who have already done good; but also to the man who can do good in future. Doing good refers either to the preservation of life and the means of life, or to wealth, or to some other of the good things which it is hard to get either always or at that particular place or time — for many gain honour for things which seem small, but the place and the occasion account for it. The constituents of honour are: sacrifices; commemoration, in verse or prose; privileges; grants of land; front seats at civic celebrations; state burial; statues; public maintenance; among foreigners, obeisances and giving place; and such presents as are among various bodies of men regarded as marks of honour. For a present is not only the bestowal of a piece of property, but also a token of honour; which explains why honour—loving as well as money—loving persons desire it. The present brings to both what they want; it is a piece of property, which is what the lovers of money desire; and it brings honour, which is what the lovers of honour desire.

(3) σώματος δὲ ἀρετὴ ὑγίεια, αὕτη δὲ οὕτως ὥστε ἀνόσους (4) εἶναι χρωμένους τοῖς σώμασιν· πολλοὶ γὰρ ὑγιαίνουσιν, ὥσπερ (5) Ἡρόδικος λέγεται, οὓς οὐδεὶς ἂν εὐδαιμονίσειε τῆς ὑγιείας (6) διὰ τὸ πάντων ἀπέχεσθαι τῶν ἀνθρωπίνων ἢ τῶν πλείστων. (7) κάλλος δὲ ἕτερον καθ’ ἑκάστην ἡλικίαν ἐστίν. νέου μὲν οὖν (8) κάλλος τὸ πρὸς τοὺς πόνους χρήσιμον ἔχειν τὸ σῶμα τούς (9) τε πρὸς δρόμον καὶ πρὸς βίαν, ἡδὺν ὄντα ἰδεῖν πρὸς ἀπό(10)λαυσιν· διὸ οἱ πένταθλοι κάλλιστοι, ὅτι πρὸς βίαν καὶ (11) πρὸς τάχος ἅμα πεφύκασιν· ἀκμάζοντος δὲ πρὸς μὲν (12) πόνους τοὺς πολεμικούς, ἡδὺν δ’ εἶναι δοκεῖν μετὰ φοβερό(13)τητος· γέροντος δὲ πρὸς μὲν πόνους τοὺς ἀναγκαίους ἱκανόν, (14) ἄλυπον δὲ διὰ τὸ μηδὲν ἔχειν ὧν τὸ γῆρας λωβᾶται. (15) ἰσχὺς δ’ ἐστὶ μὲν δύναμις τοῦ κινεῖν ἕτερον ὡς βούλεται, (16) ἀνάγκη δὲ κινεῖν ἕτερον ἢ ἕλκοντα ἢ ὠθοῦντα ἢ αἴροντα (17) ἢ πιέζοντα ἢ συνθλίβοντα, ὥστε ὁ ἰσχυρὸς ἢ πᾶσιν ἢ τού(18)των τισίν ἐστιν ἰσχυρός. μεγέθους δὲ ἀρετὴ τὸ ὑπάρχειν (19) κατὰ μῆκος καὶ βάθος καὶ πλάτος τῶν πολλῶν τοσούτῳ (20) μείζον’ ὥστε μὴ βραδυτέρας ποιεῖν τὰς κινήσεις διὰ τὴν (21) ὑπερβολήν. ἀγωνιστικὴ δὲ σώματος ἀρετὴ σύγκειται ἐκ (22) μεγέθους καὶ ἰσχύος καὶ τάχους (καὶ γὰρ ὁ ταχὺς ἰσχυρός (23) ἐστιν)· ὁ γὰρ δυνάμενος τὰ σκέλη ῥιπτεῖν πως καὶ κινεῖν (24) ταχὺ καὶ πόρρω δρομικός, ὁ δὲ θλίβειν καὶ κατέχειν πα(25)λαιστικός, ὁ δὲ ὦσαι τῇ πληγῇ πυκτικός, ὁ δ’ ἀμφοτέροις (26) τούτοις παγκρατιαστικός, ὁ δὲ πᾶσι πένταθλος.

. . . . . . . . . . . . . . . . .

The excellence of the body is health; that is, a condition which allows us, while keeping free from disease, to have the use of our bodies; for many people are ‘healthy’ as we are told Herodicus was; and these no one can congratulate on their ‘health’, for they have to abstain from everything or nearly everything that men do. Beauty varies with the time of life. In a young man beauty is the possession of a body fit to endure the exertion of running and of contests of strength; which means that he is pleasant to look at; and therefore all-round athletes are the most beautiful, being naturally adapted both for contests of strength and for speed also. For a man in his prime, beauty is fitness for the exertion of warfare, together with a pleasant but at the same time formidable appearance. For an old man, it is to be strong enough for such exertion as is necessary, and to be free from all those deformities of old age which cause pain to others. Strength is the power of moving some one else at will; to do this, you must either pull, push, lift, pin, or grip him; thus you must be strong in all of those ways or at least in some. Excellence in size is to surpass ordinary people in height, thickness, and breadth by just as much as will not make one’s movements slower in consequence. Athletic excellence of the body consists in size, strength, and swiftness; swiftness implying strength. He who can fling forward his legs in a certain way, and move them fast and far, is good at running; he who can grip and hold down is good at wrestling; he who can drive an adversary from his ground with the right blow is a good boxer: he who can do both the last is a good pancratiast, while he who can do all is an ‘all-round’ athlete.

(27) εὐγηρία δ’ ἐστὶ βραδυτὴς γήρως μετ’ ἀλυπίας· οὔτε γὰρ (28) εἰ ταχὺ γηράσκει, εὔγηρως, οὔτ’ εἰ μόγις μὲν λυπηρῶς δέ. ἔστιν (29) δὲ καὶ ἐκ τῶν τοῦ σώματος ἀρετῶν καὶ <ἐκ> τύχης· μὴ ἄνοσος (30) γὰρ ὢν μηδὲ ἰσχυρὸς οὐκ ἔσται ἀπαθὴς οὐδ’ ἄλυπος, καὶ πολυ(31)χρόνιος οὐκ ἄνευ τύχης διαμείνειεν ἄν. ἔστιν δέ τις καὶ (32) χωρὶς ἰσχύος καὶ ὑγιείας ἄλλη δύναμις μακροβιότητος· (33) πολλοὶ γὰρ ἄνευ τῶν τοῦ σώματος ἀρετῶν μακρόβιοί εἰσιν· (34) ἀλλ’ οὐδὲν ἡ ἀκριβολογία χρήσιμος ἡ περὶ τούτων εἰς τὰ νῦν.

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Happiness in old age is the coming of old age slowly and painlessly; for a man has not this happiness if he grows old either quickly, or tardily but painfully. It arises both from the excellences of the body and from good luck. If a man is not free from disease, or if he is strong, he will not be free from suffering; nor can he continue to live a long and painless life unless he has good luck. There is, indeed, a capacity for long life that is quite independent of health or strength; for many people live long who lack the excellences of the body; but for our present purpose there is no use in going into the details of this.

(35) πολυφιλία δὲ καὶ χρηστοφιλία οὐκ ἄδηλα, τοῦ φίλου (36) ὡρισμένου, ὅτι ἔστιν ὁ τοιοῦτος φίλος ὅστις ἃ οἴεται ἀγαθὰ (37) εἶναι ἐκείνῳ, πρακτικός ἐστιν αὐτῶν δι’ ἐκεῖνον. ᾧ δὴ πολ(38)λοὶ τοιοῦτοι, πολύφιλος, ᾧ δὲ καὶ ἐπιεικεῖς ἄνδρες, χρηστόφιλος.

. . .

The terms ‘possession of many friends’ and ‘possession of good friends’ need no explanation; for we define a ‘friend’ as one who will always try, for your sake, to do what he takes to be good for you. The man towards whom many feel thus has many friends; if these are worthy men, he has good friends.

(39) εὐτυχία δέ ἐστιν, ὧν ἡ τύχη ἀγαθῶν αἰτία, ταῦτα (1362a1) γίγνεσθαι καὶ ὑπάρχειν ἢ πάντα ἢ τὰ πλεῖστα ἢ τὰ (2) μέγιστα. αἰτία δ’ ἐστὶν ἡ τύχη ἐνίων μὲν καὶ ὧν αἱ τέχναι, (3) πολλῶν δὲ καὶ ἀτέχνων, οἷον ὅσων ἡ φύσις (ἐνδέχεται δὲ (4) καὶ παρὰ φύσιν εἶναι)· ὑγιείας μὲν γὰρ τέχνη αἰτία, κάλ(5)λους δὲ καὶ μεγέθους φύσις. ὅλως δὲ τὰ τοιαῦτα τῶν ἀγα(6)θῶν ἐστιν ἀπὸ τύχης ἐφ’ οἷς ἐστιν ὁ φθόνος. ἔστιν δὲ καὶ (7) τῶν παρὰ λόγον ἀγαθῶν αἰτία τύχη, οἷον εἰ οἱ ἄλλοι (8) ἀδελφοὶ αἰσχροί, ὁ δὲ καλός, ἢ οἱ ἄλλοι μὴ εἶδον τὸν (9) θησαυρόν, ὁ δ’ εὗρεν, ἢ εἰ τοῦ πλησίον ἔτυχεν τὸ βέλος, (10) τούτου δὲ μή, ἢ εἰ μὴ ἦλθε μόνος, ἀεὶ φοιτῶν, οἱ δὲ ἅπαξ (11) ἐλθόντες διεφθάρησαν· πάντα γὰρ τὰ τοιαῦτα εὐτυχήματα (12) δοκεῖ εἶναι.

. . . . . . . . . .

’Good luck’ means the acquisition or possession of all or most, or the most important, of those good things which are due to luck. Some of the things that are due to luck may also be due to artificial contrivance; but many are independent of art, as for example those which are due to nature — though, to be sure, things due to luck may actually be contrary to nature. Thus health may be due to artificial contrivance, but beauty and stature are due to nature. All such good things as excite envy are, as a class, the outcome of good luck. Luck is also the cause of good things that happen contrary to reasonable expectation: as when, for instance, all your brothers are ugly, but you are handsome yourself; or when you find a treasure that everybody else has overlooked; or when a missile hits the next man and misses you; or when you are the only man not to go to a place you have gone to regularly, while the others go there for the first time and are killed. All such things are reckoned pieces of good luck.

(13) περὶ δὲ ἀρετῆς ἐπείπερ οἰκειότατος ὁ περὶ τοὺς ἐπαίνους τό(14)πος, ὅταν περὶ ἐπαίνου ποιώμεθα τὸν λόγον, τότε διοριστέον.

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As to virtue, it is most closely connected with the subject of Eulogy, and therefore we will wait to define it until we come to discuss that subject.

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