1. NE VIII.1 1155a.

2. See the helpful discussion by William A. Wallace of "Friendship" in the New Catholic Encyclopedia (New York: McGraw-Hill, 1967), vol. 6, 203-5.

3. NE VIII.3 1156b.

4. Wallace, "Friendship," 204.

5. Ibid., 205.

4. Wallace, "Friendship," 204.

5. Ibid., 205.

6. Ethiques , Gloss 7, 427-28.

7. This set is added to the traditional four cardinal and three Christian virtues derived from the Psychomachia of Prudentius. See Ellen Kosmer, "A Study of the Style and Iconography of a Thirteenth-Century Somme le roi (British Museum, MS Add. 54180) with a Consideration of Other Illustrated Somme Manuscripts of the Thirteenth, Fourteenth, and Fifteenth Centuries" (Ph.D. diss., Yale University, 1973), pt. 1, 52. For a list of these virtues, see Tuve, Allegorical Imagery , Appendix. Tuve discusses the virtues in the Somme le roi throughout ch. 2 of this volume and in the second part of her lengthy article, "Notes on the Virtues and Vices" (1964): 42-72. See also Alexander, Medieval Illuminators , 115-20.

8. Kosmer, " Somme le roi ," pt. 1, 99.

9. For Charles V's manuscript, Paris, Bibl. Nat., MS fr. 938, fol. 82, see Delisle, Recherches , vol. 1, 236-39. See also Tuve, "Notes on the Virtues and Vices," (1964): 43, pls. 7b, c, and d.

10. Paris, Bibl. Nat., MS fr. 14939, fol. 105v. This manuscript contains a set of instructions to the illuminator for depicting the last ten of the set of fifteen miniatures. See Delisle, Recherches , vol. 1, 243-46; Kosmer, " Somme le roi ," pt. 2, 66-68. See Ch. 3 above at n. 77.

11. Figure 37 is 8.1 × 6.7 cm; Figure 11 is 8 × 7.2 cm. The third and fourth undivided miniatures (Figs. 40 and 42) for Books IX and X are 7.3 × 6.9 and 7.6 × 6.9 cm respectively.

12. It is also possible that a different member of the Jean de Sy workshop executed Figures 37 and 40, which would explain the change in color.

13. Ethiques , Gloss 10, 417. break

14. Ibid., 412.

15. "Car, si comme il sera dit aprés, amistié est un habit electif en la maniere que est vertu, et aussi comme une espece de vertu reduite ou ramenee a justice; et donques science morale qui considerer des vertus doit considere de amistié" (ibid., Gloss 2, 412).

13. Ethiques , Gloss 10, 417. break

14. Ibid., 412.

15. "Car, si comme il sera dit aprés, amistié est un habit electif en la maniere que est vertu, et aussi comme une espece de vertu reduite ou ramenee a justice; et donques science morale qui considerer des vertus doit considere de amistié" (ibid., Gloss 2, 412).

13. Ethiques , Gloss 10, 417. break

14. Ibid., 412.

15. "Car, si comme il sera dit aprés, amistié est un habit electif en la maniere que est vertu, et aussi comme une espece de vertu reduite ou ramenee a justice; et donques science morale qui considerer des vertus doit considere de amistié" (ibid., Gloss 2, 412).

16. Wallace, "Friendship," 204, citing St. Augustine's Confessions , trans. William Watts (Cambridge, Mass.: Harvard University Press, Loeb Classical Library, 1942), vol. 1, 4.6.11; and Aristotle without specific reference, but possibly NE IX.8 1168b.

17. NE VIII.3 1156b.

18. Ethiques , 414.

19. See Guy de Tervarent, Attributs et symboles dans l'art profane, 1450-1600: Dictionnaire d'une langue perdue (Geneva: Droz, 1959), 102; Oskar Holl, "Herz," LCI , vol. 2, cols. 248-50; and Albert Walzer and Oskar Holl, "Herz Jesu," in ibid., vol. 2, cols. 248-54.

20. See R. Freyhan, "The Evolution of the Caritas Figure in the Thirteenth and Fourteenth Centuries," JWCI 11 (1948): 77-81, pls. 15a and 15c. Freyhan also states that while Amor with the flaming torch was well known, the Caritas figure with a flaming heart did not appear in fourteenth-century French art. Freyhan believes, however, that the flaming-heart motif derives from courtly love texts (ibid., 76 and 79).

18. Ethiques , 414.

19. See Guy de Tervarent, Attributs et symboles dans l'art profane, 1450-1600: Dictionnaire d'une langue perdue (Geneva: Droz, 1959), 102; Oskar Holl, "Herz," LCI , vol. 2, cols. 248-50; and Albert Walzer and Oskar Holl, "Herz Jesu," in ibid., vol. 2, cols. 248-54.

20. See R. Freyhan, "The Evolution of the Caritas Figure in the Thirteenth and Fourteenth Centuries," JWCI 11 (1948): 77-81, pls. 15a and 15c. Freyhan also states that while Amor with the flaming torch was well known, the Caritas figure with a flaming heart did not appear in fourteenth-century French art. Freyhan believes, however, that the flaming-heart motif derives from courtly love texts (ibid., 76 and 79).

18. Ethiques , 414.

19. See Guy de Tervarent, Attributs et symboles dans l'art profane, 1450-1600: Dictionnaire d'une langue perdue (Geneva: Droz, 1959), 102; Oskar Holl, "Herz," LCI , vol. 2, cols. 248-50; and Albert Walzer and Oskar Holl, "Herz Jesu," in ibid., vol. 2, cols. 248-54.

20. See R. Freyhan, "The Evolution of the Caritas Figure in the Thirteenth and Fourteenth Centuries," JWCI 11 (1948): 77-81, pls. 15a and 15c. Freyhan also states that while Amor with the flaming torch was well known, the Caritas figure with a flaming heart did not appear in fourteenth-century French art. Freyhan believes, however, that the flaming-heart motif derives from courtly love texts (ibid., 76 and 79).

21. For the role of the heart in medieval psychology, see Carruthers, The Book of Memory , 48-49.

22. See Raymond Koechlin, Les ivoires gothiques français (Paris: A. Picard, 1924), vol. 2, no. 1002, pl. 176, and no. 1109, pl. 187, with documentation. See also Danielle GaboritChopin, Ivoires du moyen âge (Fribourg: Office du Livre, 1978), no. 219, 207.

23. Vienna, National Library, cod. 2592, fol. 15v. See Alfred Kuhn, "Die Illustration des Rosenromans," in Jahrbuch der Kunsthistorischen Sammlungen der allerhöchsten Kaiserhauses 31 (1913-14): pl. 5.

24. Folio 149v is blank. Perhaps it was considered preferable to place the large frontispiece on the recto of fol. 150. In this manuscript all the miniatures, except that of Book II on fol. 24v, follow such a pattern.

25. Although Friendship is spelled Amisté in C , for the sake of uniformity, I have retained the spelling of the word in A .

26. Ethiques , 417.

27. Ibid., Gloss 7, 418.

28. Ibid. break

29. Ibid., 419.

26. Ethiques , 417.

27. Ibid., Gloss 7, 418.

28. Ibid. break

29. Ibid., 419.

26. Ethiques , 417.

27. Ibid., Gloss 7, 418.

28. Ibid. break

29. Ibid., 419.

26. Ethiques , 417.

27. Ibid., Gloss 7, 418.

28. Ibid. break

29. Ibid., 419.

30. A further glorification of the contemplative life is found in the monumental illustration in C of Book X of the Ethiques (Fig. 43). For a more detailed account, see below, Ch. 14.

31. The other illustration in C with a similar background pattern is the Justice miniature (Fig. 25). In Book VIII Aristotle insists on the relationship between Justice and Amistié, both of which are essential to the peace and harmony of the political community.

32. For a helpful discussion of the various hand gestures involved in the homage ceremony in Charles V's copy of the Grandes chroniques de France written under his direction, see Hedeman, "Valois Legitimacy," 99-103.

33. Ethiques , 426.

34. Ibid., Gloss 2, 437.

35. Ibid., Glosses 9 and 10, 438.

36. Ibid., 436. Oresme further defines the wife's domain in Gloss 3 of Ch. 17 as control of spinning and care of the dwelling (ibid., 444).

37. Ibid., Gloss 5, 444. Oresme follows Aristotle's formulation in the Politics (1.13 1260a) that while both men and women have moral goodness, men have it in a ruling mode, women, in an obeying or serving one (see Politiques , 53 and 73-74).

33. Ethiques , 426.

34. Ibid., Gloss 2, 437.

35. Ibid., Glosses 9 and 10, 438.

36. Ibid., 436. Oresme further defines the wife's domain in Gloss 3 of Ch. 17 as control of spinning and care of the dwelling (ibid., 444).

37. Ibid., Gloss 5, 444. Oresme follows Aristotle's formulation in the Politics (1.13 1260a) that while both men and women have moral goodness, men have it in a ruling mode, women, in an obeying or serving one (see Politiques , 53 and 73-74).

33. Ethiques , 426.

34. Ibid., Gloss 2, 437.

35. Ibid., Glosses 9 and 10, 438.

36. Ibid., 436. Oresme further defines the wife's domain in Gloss 3 of Ch. 17 as control of spinning and care of the dwelling (ibid., 444).

37. Ibid., Gloss 5, 444. Oresme follows Aristotle's formulation in the Politics (1.13 1260a) that while both men and women have moral goodness, men have it in a ruling mode, women, in an obeying or serving one (see Politiques , 53 and 73-74).

33. Ethiques , 426.

34. Ibid., Gloss 2, 437.

35. Ibid., Glosses 9 and 10, 438.

36. Ibid., 436. Oresme further defines the wife's domain in Gloss 3 of Ch. 17 as control of spinning and care of the dwelling (ibid., 444).

37. Ibid., Gloss 5, 444. Oresme follows Aristotle's formulation in the Politics (1.13 1260a) that while both men and women have moral goodness, men have it in a ruling mode, women, in an obeying or serving one (see Politiques , 53 and 73-74).

33. Ethiques , 426.

34. Ibid., Gloss 2, 437.

35. Ibid., Glosses 9 and 10, 438.

36. Ibid., 436. Oresme further defines the wife's domain in Gloss 3 of Ch. 17 as control of spinning and care of the dwelling (ibid., 444).

37. Ibid., Gloss 5, 444. Oresme follows Aristotle's formulation in the Politics (1.13 1260a) that while both men and women have moral goodness, men have it in a ruling mode, women, in an obeying or serving one (see Politiques , 53 and 73-74).

38. For the interpretation of the miniatures in this treatise on household management, see Chs. 24 and 25.