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21— Good Democracy: A Pastoral Vision? (Book VI)
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Paradoxical Relationships

The illustrations for Book VI of the Politiques present several paradoxes. As unusual as the absence of inscriptions within the picture field are the unified subject matter and the naturalistic representation of landscape. The lyrical tone of Figures 70 and 71 encourages a formalistic and positive reading of them as glorifications of the virtues of rural and pastoral pursuits. Consistent with such an attitude is the association of earlier images of the peace and harmony of agricultural life with a secure social order.

At the same time, negative aspects of the representations arise from the context of the Politiques in general and of Book VI in particular. The inscription "Bonne democracie" alerts the reader to a specific definition of a regime that Aristotle considers generically corrupt. Initially the inscription seems to be a contradiction in terms. But "Bonne democracie" can refer to Aristotle's definition of the best of the four types of democracy that he classifies. Furthermore, in the text and glosses of the Politiques Oresme maintains Aristotle's practical considerations for favoring the type of democracy in which agricultural and pastoral workers are the characteristic social classes. In short, the political malleability or lack of interest in politics on the part of its population is what makes this kind of democracy good.

Nicole Oresme may have had other reasons for selecting the workings of Bonne democracie as the subject of the illustrations of Book VI. On a personal level, Oresme may have had firsthand experience of rural pursuits. Although little is known of his early life, scholars generally agree that he came from a Norman family of humble origins.[29] He could have observed and appreciated the character


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and virtues of the ways of life followed by peasants and shepherds. In a gloss he notes their desire and ability to rise to a more honorable estate.[30] By contrast, Oresme stresses the political docility of this group. In a gloss on Chapter 4 he updates Aristotle's text about the patience of the peasants in tolerating the injustices of tyranny and oligarchy: "Il seuffrent et prennent en gré les oppressions des tirans et des princes olygarchiques, comme sunt tailles et exactions et teles choses ne mes que l'en lesse labourer et que l'en ne les pille" (They suffer and accept willingly the oppression of tyrants and oligarchical rulers, such as the taille, exactions, and such things, if only they are allowed to work and are not robbed).[31]

If Oresme's views on Bonne democracie remain enigmatic, it is even harder to understand how the primary audience of the manuscripts may have read and reacted to the images. Charles V and his counsellors could have understood the message of the programs in several ways. One possibility is the contribution made by farmers and shepherds to the stability of a political regime, including a kingdom. In this respect, the political inactivity of these groups is a great asset. Another is an indirect exhortation for favorable legal treatment of this productive socioeconomic group. At the same time, the concept of Bonne democracie might have appeared ironic and paradoxical given the inferior social position of agricultural and pastoral laborers in medieval culture. Here the proximity of men and animals or the rude repast of the peasants in Figures 70 and 71 may well have appeared puzzling, if not grossly comic. The notion that in the past these classes held political power under a democratic regime may also have provoked an ironic reaction. Charles V's experience during the 1350s with rural unrest may have also inspired a dubious attitude toward viewing any version of Bonne democracie as a stable political regime. Such a response is later supported in the text and images of Book VII by the exclusion of the cultiveurs de terres from citizenship in the political community.

Thus, Figures 70 and 71 present several potentially contradictory interpretations. To modern eyes, the images may seem to offer a picture of a medieval communitas perfecta . Yet Oresme's text and glosses suggest a more negative context for understanding the character of this political and social community. In an oral explication Oresme may have clarified the various meanings of Bonne democracie in ways that permitted him to illuminate what may have appeared to his audience a puzzling juxtaposition of terms. Indeed, Oresme may have adopted the rhetorical strategy of posing a paradox as a means of explicating a politically acceptable position on the notion of Bonne democracie.


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21— Good Democracy: A Pastoral Vision? (Book VI)
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