CANTERBURY TALES
THE TALE OF MELIBEUS
A young man named Melibeus, mighty and rich, begot on
Prudence,
his wife, a daughter who was called Sophie.
It happened one day that, for his amusement he went into
the
fields to play. His wife and daughter remained at home, the doors
of
his house being all fast shut and locked. But three of his
old
enemies, having spied out the state of things, set ladders to the
wall
of the house and entered therein by a window; and they beat the
wife
and wounded the daughter with five dangerous wounds in five
different places; that is to say, in her feet, in her hands, in
her
ears, in her nose, and in her mouth; and they left her for dead
and
went away.
When Melibeus returned to his house and saw all this mischief,
he,
like a madman, rending his clothes, began to weep and cry.
Prudence his wife, so far as she dared, besought him to cease
his
weeping; nevertheless he wept and cried but the more.
This noble wife Prudence remembered then the opinion of Ovid,
in his
book The Remedy for Love, wherein he says: "He is but a fool
who
interferes with the mother weeping for the death of her child,
until
she shall have wept her fill, and for a certain time; and only
then
may a man be diligent, with kind words, to comfort her, and pray
her
to forgo her tears." For which reason this noble wife
Prudence
suffered, her husband to weep and cry for a time; and when she
saw her
opportunity, she spoke to him. "Alas, my lord!" said she, "Why
do
you allow yourself to act like a fool? For truly it becomes not a
wise
man to show such sorrow. Your daughter, by grace of God, shall
be
healed and will recover. And were she dead even now, you ought
not,
for this, to destroy yourself. Seneca says: 'The wise man will
not
take too sorrowfully to heart the death of his children, but
will
suffer it with patience, just as he awaits the death of his
own
body.'"
Melibeus answered, saying: "What man should cease his weeping
who
has so great a cause to weep? Jesus Christ Our Lord Himself wept
for
the death of His friend Lazarus."
Prudence replied: "Indeed, well do I know that moderate weeping
is
not forbidden to anyone who sorrows, among sorrowing folk;
but,
rather, it is permitted him to weep. The Apostle Paul writes
unto
the Romans: 'Rejoice with them that do rejoice, and weep with
them
that weep.' But though a tempered weeping may be granted,
excessive
weeping certainly is forbidden. Moderation in grief should be
considered, according to the teaching of Seneca. 'When your
friend
is dead,' says he, 'let not your eyes be too wet with tears, nor
yet
too dry; and though your tears rise to the eyes, let them not
fall.'
So, when you have given over your friend, be diligent in
procuring
another; and this is wiser than to weep for the friend who is
lost;
for therein is no profit. And therefore, if you govern yourself
with
wisdom, put away sorrow out of your heart. Remember how Jesus son
of
Sirach says: 'A joyous and glad heart makes a man flourish in his
age;
but truly a sorrowful heart drieth the bones.' He says also
that
sorrow hath killed many a man. Solomon says that as moths in
the
sheep's fleece annoy the clothes, and as small worms the tree,
so
sorrow annoys the heart. Wherefore we ought to be patient, not
less
for the death of our children than for the loss of worldly
goods.
"Remember the patient Job, when he had lost his children and
his
substance, and had in his body received and endured many a
grievous
tribulation, yet said he thus: 'The Lord gave, and the Lord hath
taken
away; blessed be the name of the Lord.'"
To these things Melibeus answered, saying to Prudence his wife:
"All
your words are true, and likewise profitable, but verily my heart
is
troubled so grievously with this sorrow that I know not what to
do."
"Call, then," said Prudence, "all of your true friends and
those
of your kindred who are wise; tell them your trouble and hearken
to
what they say in council; and then govern yourself according
to
their advice. Says Solomon: 'Do nothing without advice, and thou
shalt
never repent.'"
Then, upon the advice of his wife Prudence, Melibeus called
together
a great gathering of people, old and young; and some among them
were
surgeons and physicians; and some were of his old enemies who
seemed
to have become reconciled to him; and there came some of his
neighbours who respected him more out of fear than of love, as
often
happens; there came also a great many subtle flatterers; and
there
were wise advocates learned in the law.
And when all these folks were assembled together, Melibeus,
with
sorrowful words and mien, told them his trouble; and by the
manner
of his speech it appeared that in his heart he bore a savage
anger,
ready to take vengeance upon his foes, and was desirous that the
war
upon them should quickly come. Nevertheless, he asked their
advice
upon this matter. Then a surgeon, by leave and voice of all
present
who were wise, rose up and spoke to Melibeus as you shall
hear.
"Sir," said he, "as for us surgeons, it belongs to us that we
do for
everyone the best that we can, when we have been retained, and
that we
do no harm to our patients. Wherefore it happens, many times
and
oft, that when two men have wounded one another, the same
surgeon
heals them both. Therefore it does not become us to foment
warfare nor
to support factions. And certainly, as to the healing of your
daughter, although she is dangerously wounded, we will be so
attentive, by day and by night, that, with God's grace, she shall
be
made sound and whole again, and that as soon as may be
possible."
Almost in the same words the physicians answered, save that
they
added: "Just as diseases are cured by their contraries, so shall
men
cure war by vengeance."
His neighbours, full of envy, his false friends who feigned to
be
reconciled to him, and his flatterers, made a semblance of
weeping;
and they greatly aggravated the matter by praising Melibeus,
speaking of his might, his power, his wealth, and his friends,
and
disparaging the strength of his enemies; and they said
outright,
that very swiftly he should begin the war and wreak vengeance
upon his
foes.
Then arose an advocate, a wise man, by leave and advice of
others
who were wise, and said: "Masters, the matter for which we
are
assembled here is a heavy thing, and a high, what with the wrong
and
wickedness that have been done, and by reason of the great evil
that
may follow hereafter from this same cause; and, too, by reason
of
the great wealth and power of both parties. For all of these
reasons
it were dangerous indeed to err in this matter. Wherefore,
Melibeus,
this is our judgment: we counsel you above all things, that,
without
delay, you take steps to guard your own person in such wise that
you
shall lack neither spy nor watchman. And we counsel, that in
your
house you establish a sufficient garrison, so that the house may
be as
well defended as you yourself. But, to say truth, as to
initiating
warfare in order to obtain a sudden revenge, we can give no
opinion,
in so short a time, on whether such a move will be
profitable.
Therefore we ask for leisure and time wherein to deliberate upon
the
matter more fully. For the common proverb runs 'Resolve in haste,
in
haste repent.' And besides, men hold that he is a wise judge
who
quickly understands a case and leisurely pronounces thereupon.
For
though delay may be annoying, nevertheless it is not to be blamed
when
it is a question of rendering just judgments, or of securing
vengeance, when the delay is both sufficient and reasonable.
And
that was shown, in example, by Our Lord Jesus Christ. For when
the
woman taken in adultery was brought into His presence, in order
to
learn what He would have them to do with her, though He well knew
what
He would thereafter answer, yet would He not answer quickly,
but
deliberated; and He stooped down and wrote twice upon the
ground.
For all these reasons, we ask time in which to deliberate,
and
thereafter we will counsel you, by the grace of God, as to the
most
profitable course."
Up started, then, all of the young folk, at once, and the
greater
part of them scorned the counsel of the old wise men; and
they
raised a clamour and said: that just as it is well to strike
while the
iron is hot, so should men wreak their vengeance while they
are
fresh in anger. And they all cried loudly, "War, war!"
Upon this, one of the old wise ones arose, and with his
hand
commanding silence and attention, he said: "Masters, there is
many a
man to cry 'War, War!' who yet knows but little of the meaning
of
it. War, in the beginning, has so high an entrance, and so
wide,
that every man may enter when he pleases, and may find war
easily. But
truly, what the end of war shall be is not so easy to know. For
when a
war is once begun, many an unborn child shall die in the womb
because of the strife, or else shall be born into sorrow and die
in
wretchedness. Therefore, ere any war begins, men should take
much
counsel together and act only after much deliberation."
But when this old man thought to reinforce his words with
reasons,
then well-nigh all the younger folk arose and began to heckle
him
and to break up his argument, bidding him cut short his remarks.
For
indeed, he that preaches to those who have ears but hear not,
makes of
himself a nuisance. As Jesus son of Sirach says: "A tale out of
season
is as musick in mourning." Which is to say, it avails as much to
speak
to folk to whom the speech is annoying as to sing before one
who
weeps. And when this wise man understood that he lacked an
audience,
he sat down again, much confused. For Solomon says: "When there
is
none will hear thee, cease to speak." "I see well," said this
wise
man, "that the proverb says truth, which runs, 'Good counsel
is
wanting when it is most needed.'"
Again, Melibeus had in his council many men who said one thing
in
his private ear and spoke otherwise in general audience.
When Melibeus heard that the greater part of his councillors
were
agreed on war, straightway he showed himself in accord with them
and
confirmed their judgment. Then Dame Prudence, seeing that her
husband shaped his course for war and revenge, humbly and after
biding
her time, said to him: "My lord, I beseech you as earnestly as
I
dare and can, that you go not too hastily in this matter; and for
your
own good give me a hearing. For Petrus Alfonsus says: 'And if
one
man do to another any good or any evil, let there be no haste to
repay
it in kind; for then will the friend remain friendly, while
the
enemy shall but the longer fear.' The proverb has it: 'He hastens
well
who wisely can delay.' And in foolish haste there is no
profit."
This Melibeus answered Prudence his wife: "I purpose not to
work
by your counsel, for many causes and reasons. For truly every
man
would then take me for a fool; by which I mean: if I by your
advising,
should change things that have been ordained and confirmed by
so
many wise men. Secondly, I say that all women are evil and
none
good. 'Behold, this have I found (saith the Preacher), counting
one by
one, to find out the account; which yet my soul seeketh, but I
found
not: one man among a thousand have I found; but a woman among
all
those have I not found.' And certainly, if I were to be governed
by
your counsel, it would appear as if I had given over to you
my
sovereignty; and may God forbid that such a thing should ever
be.
For Jesus son of Sirach says: 'A woman, if she maintain her
husband,
is full of anger, impudence,' and much reproach.' And Solomon
says:
'Give not thy son and wife, thy brother and friend, power over
thee
while thou livest, and give not thy goods to another: lest it
repent
thee, and thou entreat for the same again. As long as thou
livest
and hast breath in thee, give not thyself over to any. For better
it
is that thy children should seek to thee, than that thou
shouldest
stand to their courtesy.' And also, if I were to work according
to
your counselling, certain it is that my counsels must be kept
secret
until the proper time to make them known; and this could not
thus
be. For it is written that 'The chattering of women can
conceal
nothing except that which they do not know.' Furthermore, the
philosopher says: 'In evil counsel women surpass men.' And for
all
these reasons I will not follow your advice."
When Dame Prudence, very affably and with great patience,
had
heard all that her husband chose to say, then she asked of him
leave
to speak, and said: "My lord, as to your first reason, surely it
may
readily be answered. For I say that it is no folly to
over-rule
counsel when circumstances are changed, or when the cause
appears
otherwise than at the first. And, moreover, I say that though you
have
sworn and warranted to perform your enterprise, nevertheless,
should
you refuse for just cause to perform it, men will not therefore
say
that you are a liar and forsworn. For the book says that the
wise
man deals not falsely when he changes his first purpose for a
better
one. And although your undertaking be ordained and established by
a
great many men, yet you need not accomplish it, unless you like.
For
the truth of things, and the profit thereof, are found rather
among
a few folk who are wise and reasonable than among the multitude,
where
every man cries and gabbles as he likes. Truly such a crowd is
not
worthy of honour. As to the second reason, wherein you say that
all
women are evil, then certainly, saving your grace, you must
despise
all women by so saying; and he that despises all displeases all,
as
the book says. And Seneca says that 'Whoso has sapience will not
any
man dispraise; but he will gladly impart such knowledge as he
can, and
that without presumption and pride. And for such things as he
knows
not, he will not be ashamed to inquire of and learn from lesser
folk.'
And, sir, that there has been many a good woman may be easily
proved. For certainly, sir, Our Lord Jesus Christ would never
have
condescended to be born of a woman if all women had been evil.
And
thereafter, for the great worth that is in women, Our Lord
Jesus
Christ, when He had risen from death unto life, appeared to a
woman,
rather than to His disciples. And although Solomon says that
he
never found good in any woman, it follows not, therefore, that
all
women are wicked. For, though he may never have found a good
woman,
surely many another man has found full many a woman to be both
good
and true. Or perchance Solomon's meaning was this: that so far
as
the highest virtue is concerned, he found no such woman; which is
to
say, that there is no one who has sovereign goodness and worth,
save
God alone, as He Himself has caused to be recorded in His
gospels. For
there is no creature so good that he is not somehow wanting in
the
perfection of God, Who is his Maker. Your third reason is this:
You
say that if you were to be governed by my counsel, it should
appear as
if you had given over to me the mastery and sovereignty of
your
person. Sir, saving your presence, it is not so. For, if it were
true,
then, in order that no man should ever be advised, save by those
who
had mastery over his person, men could not so often be advised.
For
truly, every man who asks counsel concerning any purpose yet
retains
his freedom to choose whether he will or will not proceed by
that
counselling. And as to your fourth reason, wherein you say that
the
chattering of women can hide things of the which they are not
aware,
as one might say that a woman cannot hide what she knows- sir,
these
words are only to be understood of women who are both evil
and
gossipy; of which women men say that three things will drive a
man out
of his own house: smoke, and the dripping of rain, and a
wicked
wife. And further, of such women, Solomon says: 'It were better
to
dwell in a corner of the housetop than with a brawling woman in a
wide
house.' And, sir, by your leave, that I am not; for you have
often
enough tested my ability to keep silence, and tried my patience,
and
even how I can hide and conceal matters that men ought to keep
secret.
And, in good truth, as to your fifth reason, wherein you say that
in
evil counsel women surpass men, God knows that this reason has
no
standing here. For understand now, you ask counsel to do
wickedness;
and if your will is to work wickedness, and your wife restrains
such
an ill purpose and overcomes you by reason and good counsel
given,
then, certainly, your wife ought rather to be praised than
blamed.
Thus should you understand the saw of the philosopher who says
that in
evil counsel women surpass their husbands. And whereas you blame
all
women and their reasonings, I will show you, by many examples,
that
many women have been good and are yet, and have given counsel
both
wholesome and profitable. True, some men have said that the
advice
of women is either too dear or too cheap in price. But, be it
that
many a woman is bad, and her counsel vile and worthless, yet
men
have found many a good woman, full wise and full discreet in
giving
counsel. Behold how Jacob, by following the good advice of
his
mother Rebecca, won the blessing of Isaac, his father, and came
to
authority over all his brethren. Judith, by her good counsel,
delivered the city of Bethulia, wherein she dwelt, out of the
hands of
Holofernes, who besieged it and who would have completely
destroyed
it. Abigail delivered her husband Nabal from David the king, who
would
have slain him, and appeased the anger of the king by her wit and
good
advising. Esther, by her good counsel, greatly exalted the people
of
God in the reign of King Ahasuerus. And men may tell much of
the
same excellence of good advice in many a good woman. Moreover,
when
Our Lord had created Adam, our forefather, he said thus: 'It is
not
good that the man should be alone: I will make him a help meet
for
him.' Here you may see that, if women were not good, and
their
counsels good and profitable, Our Lord God of Heaven would
never
have wrought them, nor called them the help of man, but, rather,
the
confusion of man. And once a writer said, in two verses: 'What
is
better than gold? Jasper. What is better than jasper? Wisdom.
What
is better than wisdom? Woman. And what is better than woman?
Nothing.'
And, sir, by many other examples you may see that women are good
and
their counselling both good and profitable. And thereupon, sir,
if you
will trust to my advice, I will restore to you your daughter
whole and
sound. And moreover, I will do for you so much that you shall
come out
of this affair with honour."
When Melibeus had listened to the words of his wife Prudence,
he
said: "I see well that the word of Solomon is true. He says,
'Pleasant
words are as a honeycomb, sweet to the soul and health to the
bones.' And, wife, because of your sweet words, and because,
moreover,
I have tried and proved your great wisdom and your great
truthfulness,
I will be governed in all things by your counsels."
"Now, sir," said Dame Prudence, "since you give yourself to
be
governed by my advice, I will tell you how to choose your
councillors.
You shall first, in all your works, meekly pray to the high God
that
He will be your adviser, and you shall mould your understanding
in
such wise that He may give you counsel and comfort, as Tobit
taught
his son, that is to say: 'Bless the Lord thy God always, and
desire of
Him that thy ways may be directed and that all thy paths and
counsels may prosper.' And look to it that all your counsels are
in
Him for evermore. Saint James, also, says: 'If any of you lack
wisdom,
let him ask of God.' And after that, then shall you take
counsel
within yourself, and examine well your thoughts, concerning all
things
that seem to be the best for your own profit. And then shall you
drive
from your heart three things that are opposed to the following of
good
counsel, and they are anger, and covetousness, and hastiness.
"First, he that takes counsel within himself, certainly he must
be
free from anger, and this for many reasons. The first one is
this:
He that has great ire and wrath within himself thinks always that
he
is capable of doing things that he cannot do. Secondly, he that
is
angry and full of wrath cannot think or judge well, and he that
cannot
judge well cannot well advise. The third reason is this: That 'He
that
is angry,' as says Seneca, 'can speak only to berate and blame.'
And
thus with his vicious words he drives others into a like
state.
"And too, sir, you must drive covetousness out of your heart.
For
the Apostle says that 'The love of money is the root of all
evil.'
And, trust me, a covetous man cannot judge correctly, nor can he
think
well, save only to the furtherance of his covetousness; and that,
in
truth, can never really be accomplished, because the richer
he
becomes, the greater desire has he for yet a larger
abundance.
"And, sir, you must drive hastiness out of your inmost heart.
For
certain it is that you cannot hold to be best the sudden
thought
that comes into your heart, but you must weigh it and advise
upon
it. For, as you have heard before, the common proverb has it that
he
who resolves in haste soon repents. Sir, you are not always in
like
mood and of a like disposition; for surely that which at one
time
seems good to you, at another appears to be quite the
contrary.
"When you have taken counsel within yourself, and have, after
due
deliberation, deemed such, or such, a thing to be for the
best,
then, I advise you, keep it secret. Reveal not your intentions
to
any person, save to such as you may certainly know will be of
help
to render your position more tenable through such revelation.
For
Jesus son of Sirach says 'Whether it be to a friend or a foe,
talk not
of other men's lives; and if thou canst without offense, reveal
them
not. For he heard and observed thee, and when time cometh he will
hate
thee.' And another writer says: 'Hardly shalt thou find one
person who
can keep secrets.' The Book says: 'While thou dost keep thy
counsel in
thine own heart, thou keepest it imprisoned; and when thou
revealest
it to anyone, he holdeth thee imprisoned.' And therefore it
is
better that you hide your thoughts within your own heart, than
pray to
him to whom you have told them that he will be close and keep
silence.
For Seneca says: 'If thou canst not keep thine own counsel, how
darest
thou beg of another that he will do so?' But, nevertheless, if
you
deem certainly that the revealing of your secret to anyone will
better
your condition, then tell it to him in this wise. First, you
shall
give no indication whether you prefer peace or war, or this or
that,
and show him not your determination and intent; for, trust
me,
councillors are commonly flatterers, especially the councillors
of
great lords. For they are at pains always to speak
pleasantly,
inclining toward the lord's desire, rather than to use words that
are,
in themselves, true and profitable. And therefore men say that
the
rich man rarely receives good counsel, save as he has it from
himself.
And after that, you shall consider your friends and your
enemies.
Touching your friends, you must consider which of them are most
old
and faithful, and wisest, and most approved in counselling. And
of
them shall you ask advice, as the event requires.
"I say that first you must call into council such of your
friends as
are true. For Solomon says: 'Ointment and perfume rejoice the
heart;
so doth the sweetness of a man's friend by hearty counsel.' He
says
also: 'Nothing doth countervail a faithful friend, and his
excellency is invaluable.' For certain it is that neither gold
nor
silver are worth so much as the goodwill of a true friend. Again
he
says: 'A faithful friend is a strong defence: and he that hath
found
such an one hath found a treasure.'
"Then, too, shall you consider whether your real friends
are
discreet and wise. For the Book says: 'Stand in the multitude of
the
elders, and cleave unto him that is wise.' And for this reason
you
should call to your council, of your friends that have arrived at
a
proper age, those who have seen and experienced many. things,
and
who have been approved in parliaments. For the Book says: 'With
the
ancient is wisdom; and in length of days understanding.' And
Tullius
says: 'Great things are not accomplished by strength and activity
of
body, but by counsel, authority, and knowledge; and these things
do
not become enfeebled with age, but rather grow stronger and
increase
day after day.'
"And then you shall keep this for a general rule. First, you
shall
call to your council but a few of your most special friends.
For
Solomon says: 'Have thou many friends, but of a thousand choose
but
one to be thy councillor.' And although you should, at the first,
tell
your secrets to but a few, afterward you may tell them to others,
if
there be need. But look to it always that your councillors have
the
three attributes that I have mentioned, namely: that they are
true,
wise, and experienced. And act not always, and in every need, by
the
advice of one councillor alone; for sometimes it is well to have
the
advice of many. Says Solomon: 'Without counsel purposes are
disappointed: but in the multitude of councillors they are
established.'
"Now that I have told you of the sort of folk by whom you
should
be counselled, I will teach you which sort of counsel you ought
to
eschew. First, you shall avoid the counselling of fools. For
Solomon
says: 'Consult not with a fool, for he cannot keep counsel.' It
is
said in a book that the characteristic of a fool is this: he
readily
believes evil of everyone. and as readily believes all good
of
himself. You shall also eschew the counselling of all flatterers,
such
as force themselves rather to praise your person than to tell
you
the truth about things.
"Wherefore Tullius says, that of all the pestilences of
friendship, the greatest is flattery. And so it is more needful
that
you eschew and fear flatterers than any other kind of men. The
Book
says that one should rather flee from and fear the sweet words
of
flatterers than the earnest words of the friend who tells one
the
truth. Solomon says that the words of a flatterer are a snare
wherewith to catch innocents. He says also, that he who speaks
sweet
words to his friend, sets before his feet a net to catch him.
And
therefore says Tullius Cicero: 'Incline not thine ears to
flatterers, nor take counsel of flattering words.' And Cato
says:
'Be well advised, and avoid sweet and pleasant words.' And you
must
also eschew the counsels of such of your former enemies as have
become
reconciled to you. The Book says that no one can safely trust to
the
goodwill of a former enemy. And Aesop says: 'Trust not to those
with
whom you have been sometime at war or in enmity, neither tell
them
of your intentions.' And Seneca tells us the reason for this.
'It
may not be,' says he, 'that, where fire has long existed there
shall
remain no vapour of heat.' And thereto says Solomon: 'The kisses
of an
enemy are deceitful.' For, certainly, though your enemy may
be
reconciled, and appear before you in all humility, and bow his
head to
you, you should never trust him. Surely he feigns this humility
more
for his advantage than for any love of you; for he thinks to gain
some
victory over you by such feigning, the which he could not gain
by
strife of open war. And Petrus Alfonsus says: 'Have no fellowship
with
ancient foes; for if you do good to them, they will pervert it
into
evil.' And, too, you must eschew the advice of those who are
your
own servants and bear themselves toward you with all reverence;
for
perchance they speak more out of fear than for love. And
therefore
says a philosopher thus: 'There is no one perfectly true to him
of
whom he is afraid.' And Tullius says: 'There is no power of
any
emperor, fitted to endure, save it be founded more in the love
of
the people than in the fears.' You must also avoid the
counselling
of drunkards; for they can retain nothing. Solomon says that
there
is no secrecy where drunkenness reigns. You should also suspect
the
counsels of such as advise you privately to one thing and to
a
contrary thing in public. For Cassiodorus says that it is but
an
artifice to hinder when a man does one thing openly and its
contrary
in private. You should also hold suspect the counselling of
the
wicked. For the Book says that the advice of the wicked is always
full
of fraud. And David says that he is a happy man who has I not
followed
the counselling of villains. You should also avoid and shun the
advice
of the young; for their judgments are not mature.
"And. now, sir, that I have shown you as to the folk from whom
you
may take counsel, and what counsel you may accept and follow, now
will
I teach you how that counsel should be examined, according to
the
doctrines of Tullius. In bringing a councillor to the test, you
must
consider many things. First, you should consider that, in this
very
thing that you purpose, and upon which you are in need of advice,
only
the truth may be told; that is to say, state your case
truthfully. For
he that lies or prevaricates may not well be counselled, at least
in
so far as he has deceived. And after this, you must consider
the
things that agree with your purpose in council; whether
reason
agrees therewith; and whether you have power to attain your
purpose;
and whether the major and the better part of your council agree
with
it. Then shall you consider the probable result of acting upon
all
your advices: as hate, peace, war, honour, gain, loss, and
many
other things. And in all these things you must choose the best
and
avoid all else. Then must you take into consideration the root
whereof
is grown the matter of your counselling, and what fruit it
may
engender. Then, too, you shall consider all of the causes and
examine into the causes of causes. And when you have examined
your
counselling as I have outlined to you, and have determined
which
part of it is the better and more profitable, and have found it
to
be approved by many wise and elderly men: then shall you
consider
whether you have power to carry it to a good end. For surely
reason
will not permit a man to begin a thing, save he carry it through
as he
should. Nor should anyone take upon himself a burden so heavy
that
he cannot bear it. For says the proverb: He that too much
embraces,
confines but little. And Cato says: 'Attempt only what thou hast
power
to do, lest the great task so oppress thee that it shall
behoove
thee to forgo that which thou hast begun.' And if it be that you
are
in doubt whether you can perform a thing, choose rather to suffer
than
to begin. For Petrus Alfonsus says: 'If you have power to do any
thing
which you must later regret, it is better to say nay than yea.'
That
is to say, it is better to keep silence than to speak. Then may
you
apprehend, and for stronger reasons, that if you have the ability
to
carry out any work whereof it is likely that later you must
repent,
then it is better to suffer it to remain undone than to begin it.
Well
do they speak who forbid a man to attempt a thing of which he
has
doubt of his ability to perform it. And afterward, when you
have
thoroughly examined your counsels, as I have set forth, and
are
convinced that you can carry through your enterprise to its
goal,
conform to it, then, gravely and carefully to the end.
'Now it is time that I instruct you when and for what you may
change
your intention without reproach. For truly a man may change
purpose
and plan when the cause for them is removed, or when a new
condition
arises. For the law says that new conditions demand new
counsels.
And Seneca says: 'If thy plan be come to the ears of thine
enemy,
change thy plan.' You may also change your plan if it develops
that,
through error or for other reason, harm will ensue from
following
it. Also, if your counselling is dishonest, or comes of a
false
premise, change your plan. For the laws provide that all
dishonest
mandates are invalid. And plans may be altered if they are
impossible of fulfilment, or may not well be performed.
"And take this for a general rule: That every counsel that is
so
rigorously established that it cannot be altered, for any
condition
that may arise, I say that counsel is vicious."
This Melibeus, when he had heard all the doctrines of his wife,
Dame
Prudence, answered her thus: "Dame, so far you have well and
agreeably
taught me, in a general way, how I should govern myself in
the
choosing and in the rejecting of councillors. But now I would
fain
have you descend to the particular, and tell me how you like
them
and how they appear to you- I mean, the councillors who have
been
already chosen in the present need."
"My lord," said she, "I beg of you, in all humility, that you
will
not wilfully object to my reasons, nor allow anger to enter
your
heart, even though I should say things that must displease you.
For
God knows that, as for my intention, I speak to your best
interest,
your honour, and your advantage. And, truly, I hope that your
benignity will take it all in patience. Trust me, your
counselling
in this case should not be called counselling, properly
speaking,
but only a motion to do folly; and you have erred in many
ways.
"First and foremost, you have erred in the method and manner
of
assembling your councillors. For you should have called, at
first, but
a few, and thereafter, had there arisen a need, you might
have
called in more. But, indeed, you have suddenly called into
council a
great multitude of persons, all very burdensome and all very
tiresome to hear. Also, you have erred thus: whereas you should
have
called into council only your true friends, elderly and wise, you
have
gathered here many strange men, and young men, false
flatterers,
reconciled enemies, and men who do you reverence without
love.
Again, you have erred in that you have brought with you into
council
anger, covetousness, and hastiness, the which three things
are
antagonistic to every honest and profitable parliament; nor have
you
voided nor destroyed them, either in yourself or in your
councillors, as you ought to have done. You have erred, again, in
that
you have revealed your wishes to your councillors, and your
desire
to make war and obtain vengeance; they have learned from your
speeches
the thing toward which you incline. Therefore, they have advised
you
agreeably to your wishes, rather than to your profit. You
have
erred, also, in that it appears to have sufficed you to be
counselled by these councillors only, and with little
advising;
whereas, in so great and high a matter, it was really encumbent
upon
you to have procured more councillors and to have deliberated
longer
upon the means of performing your enterprise. Again you have
erred,
for you have not examined and tested your council in the
manner
aforesaid, nor in any manner required by the cause. You have
erred,
again, in that you have made no division between your
councillors;
that is to say, between your true friends and your feigned; nor
have
you learned the desire of your true friends, the elderly and wise
of
them; but you have cast the words of every man into a hotchpot,
and
you have then inclined your heart toward the majority, and upon
that
side have you stooped to folly. And since you well know that
men
must always exhibit, in any gathering, a greater number of
fools
than of wise heads, therefore in those councils composed of
large
numbers, where rather is considered the will of the majority
than
the wisdom of individuals, you may see easily enough that in
such
cases the fools must have the mastery."
Melibeus answered her again, saying: "I grant that I have
erred; but
since you have already told me that he is not to blame who
changes
councillors under certain conditions and for just causes, I
stand
ready to change mine, just as you shall prompt. The proverb runs:
To
err is human, but to persist in sin is the work of the
devil."
To this replied. Dame Prudence: "Examine your council, and let
us
see which of them have spoken most reasonably and given the
best
advice. And since such an examination is necessary, let us
begin
with the surgeons and physicians who spoke the first in this
cause.
I say that the surgeons and physicians have spoken discreetly, as
they
should; and they wisely spoke when they said that to their
profession belongs the duty of dealing honourably with every
man,
and to his profit, and to harm no one; and, according to
their
skill, to set diligently about the healing of those under
their
care. And sir, since they have answered wisely and discreetly,
I
advise that they be richly and nobly rewarded for their noble
speech, and, too, that they may be the more attentive to the
healing
of your dear daughter. For, though they are your friends, you
must not
suffer it that they serve you for nothing; you ought, indeed,
but
the more to reward them and to give them largess. And, touching
the
proposition that the physicians introduced into this case,
namely,
that, in diseases, the thing is cured by its contrary, I would
fain
learn how you understand that saying and what is your opinion of
it."
"Indeed," said Melibeus, "I understand it thus: That just as
they
have done me an injury, so should I do them another. For just
as
they have revenged themselves upon me, and have thereby done me
a
wrong, so shall I now take my revenge and do them a wrong. And
then
shall I have cured one contrary by another."
"Lo, lo," exclaimed Dame Prudence, "how easily is every man
inclined
toward his own desire and to the securing of his own
pleasure!
Surely the words of the physicians should not have been
interpreted in
this sense. For, indeed, wickedness is not the contrary of
wickedness,
nor is vengeance of vengeance, nor wrong of wrong; but they
are
their likenesses. And therefore one vengeance is not to be cured
by
another vengeance, nor one wrong by another wrong; but, rather,
each
of them fructifies and engenders upon the other. But the words
of
the physicians should be understood in this wise: good and evil
are
opposites, and peace and war, revenge and forgiveness, discord
and
concord, and many others. But, certainly, wickedness shall be
cured by
goodness, discord by concord, war by peace, and so on of other
things.
And with this Saint Paul the Apostle accords in many places.
Says
he: 'See that none render evil for evil unto any man; but
ever
follow that which is good, both among yourselves, and to all
men.' And
in many other places he admonishes to peace and harmony.
"But now will I speak of the counselling that was given by
the
lawyers and suchlike wise men, who were all of one accord, as
you
heard: to the effect that, above all else, you should be diligent
in
guarding your person and in garrisoning and provisioning your
house.
And they held, also, that in these matters you ought to act
advisedly and after much deliberation. Sir, as to the first
point,
which touches upon the safety of your person, you must understand
that
he who is at war should meekly and devoutly pray, above all
things,
that Jesus Christ, of His great mercy, will keep him under
His
protection and be his sovereign and very present help in time of
need.
For assuredly, in this world there is no man who can be
safeguarded by
advice, save and except he be within the keeping of Our lord
Jesus
Christ. With this opinion agrees the prophet David, who says:
'Except the Lord keep the city, the watchman wakes but in vain.'
Now
then, sir, you shall commit the guarding of your person to your
true
friends, approved and well known; for of them only should you ask
such
help. For Cato says: 'If thou hast need of aid, ask it of thy
friends;
for there is no physician so valuable as thy true friend.'
And
hereafter you must keep always from all strange folk, and
from
liars, and hold them always suspect. For Petrus Alfonsus
says:
'Never take company of a strange man, on the way, unless it is
that
you have known him longer than the present moment. And if it be
that
he fall in with you by accident, and without your assent,
inquire
then, as subtly as you may, into his conversation and into his
life,
and do you dissemble for yourself; say that you are going where
you do
not intend to go; and if he carry a spear, walk upon the right
side of
him, and if he bear a sword, walk on his left.' And hereafter
shall
you wisely hold yourself verily aloof from the sorts of people
I
have described, and eschew both them and their counsel. And
you
shall not presume so much upon your strength that you are led
to
despise and hold as naught the might of your adversary, thus
endangering your person by this presumption; for every wise
man
fears his enemy. And Solomon says that it is well for him
that
suspects all others; for verily he that, because of the courage
of his
heart and the strength of his body, presumes too much upon them-
him
shall evil befall. Then, you should guard always against all
ambushments and all espionage. For Seneca says: 'The wise man
that
fears danger avoids danger; he does not fall into peril who
peril
shuns.' And though it may seem that you are secure in a place,
yet
shall you be always upon your guard; that is to say, be not
negligent either before your greatest enemy or, your least.
Seneca
says: 'A man that is well advised dreads his weakest foe.' Ovid
says
that the little weasel may kill the great bull and the wild
hart.
And the Book says that a little thorn may sorely prick a great
king;
and that a hound will hold the wild boar. But, nevertheless, I
do
not say that you are to be so cowardly as to be afraid where
there
is no just cause for fear. It is said in a book that some folk
have
a great wish to deceive, who yet fear deception. But you shall
fear
poisoning, and withhold yourself from the company of scoffers.
For the
Book says that with the scoffer one should have no fellowship,
and
should avoid his words as venom.
"Now, as to the second point, wherein your wise councillors
have
advised you to provision and garrison your house, I would know
how you
understand their words, and what is your opinion of them."
Melibeus answered and said: "Verily, I understand them in this
wise:
that I am to equip my house with towers, such as castles have,
and
other such buildings, and with armour and with artilleries; by
means
of which I may keep my house and may so defend and keep my person
that
my enemies will not dare to approach me."
To this judgment Prudence then replied: "The garrisoning,
provisioning, and equipping of high towers is sometimes but
the
pandering to pride. And it sometimes happens that even when
men
build high towers and great fortresses, at much cost and with
untold
labour, when they are completed they are not worth a straw,
unless
they be defended by true friends, who are both old and wise.
And
understand well that the greatest and strongest garrison a,
powerful
man may have, as well to defend his person as his property, is
the
love of his vassals and his neighbours. For Tullius says that
there is
a kind of garrison which no man can vanquish or disperse, and
that
is the love of a lord's own citizens and people.
"Now, sir, as to the third point, whereof your older and
wiser
councillors averred that you ought not suddenly and hastily to
proceed
in this matter, but that you should provide for and array
yourself
with great diligence and after much careful thought, indeed I
think
that they spoke wisely and truthfully. For Tullius says: 'In
every
act, or ever thou begin it, array thyself with great diligence.'
Then,
say I, in seeking vengeance, in war, in battle, and in making
arrangements, before you begin you must thoroughly prepare
yourself
and do it with much forethought. For Tullius says that a swift
victory
is the result of long preparation. And Cassiodorus says that
the
garrison is the stronger for being well prepared.
"But let us now speak of the counsel that was given by your
neighbours, those who do you reverence without love; by your
old
reconciled enemies; by your flatterers who counselled you
privately to
certain things and openly to quite others; and by the younger
men,
also, who advised a speedy taking of vengeance and an
immediate
opening of hostilities. And certainly, sir, as I have said
before, you
were greatly in error in calling such folk into your council;
such
councillors are sufficiently discredited by the reasons
hitherto
adduced. But, nonetheless, let us descend to the particular.
You
should first proceed after the teaching of Tullius. Certainly
the
truth of this matter, or of this counselling, needs no long
inquiry.
For we know well who they are that have done to you this injury
and
this villainy, and how many offenders there are, and in what
manner
they have wrought against you this wrong and harm. And after
this,
then shall you examine the second condition which this same
Tullius
added. For Tullius puts forth a condition which he calls
'complying,' by which he means: who they are, and how many of
them,
that complied with your wishes to do hasty vengeance on your
enemies, as you expressed it in council. And let us consider,
also,
who they are and how many, that complied with the wishes of
your
adversaries. As to the first group, it is well known who they are
that
complied with your hasty wilfulness; for truly all those who
counselled you to make a sudden war are not your friends. Let us
now
consider who they are that you hold so steadfastly to be friends
of
your person. For though you are a mighty man, and a rich, true it
is
that you do but stand alone. For you have no child, save a
daughter;
nor have you any brothers, or cousins, or other near kinsmen for
the
dread of whom your enemies might forgo treating with you or
attempting
to destroy your person. You know also that your wealth, when
apportioned out, will be distributed to a few men not closely
related to you; and when each of them shall have received his
share,
then he will have but little incentive to avenge your death.
But
your enemies are three, and they have many children,
brothers,
cousins, and other near kinsmen; and though it were that you had
slain
two or three of them, yet, there should remain enough to
avenge
those deaths by killing you. And though it were that your own
kindred are true and more steadfast than those of your enemies,
yet,
nevertheless, your own kinsmen are but distantly related to
you,
whereas the kinsmen of your adversaries are closely sib to
them.
And, certainly, as for that, their condition is better than
yours.
Then let us consider, also, whether the advice of those who
urged
you to a sudden vengeance accords with reason. Certainly you know
here
that the answer is nay. For you know well that there is no man
who may
take vengeance upon anyone, save the judge who has proper
jurisdiction, and when it has been to him to take such
vengeance,
hastily or slowly, as the law requires. And, moreover, as to that
same
word which Tullius calls 'complying,' you should consider whether
your
might and power may consent to comply with your wilfulness and
that of
your councillors. And, surely, to that also you must answer no.
For
indeed, properly speaking, we should do nothing save such things
as we
may do rightfully. And, in truth, rightfully you may take no
vengeance
as of your own authority. Thus you may see that your power does
not
rightfully consent to comply with your wilfulness. Let us now
examine the third point, which Tullius calls the 'consequence.'
You
must understand that the vengeance which you purpose is the
consequence. And from that follows another vengeance, another
peril,
and another war, and further injuries and damages without
number
whereof we are not at this time aware. And, touching the fourth
point,
which Tullius calls 'engendering,' you should consider that this
wrong
done to you was engendered of the hate of your enemies; and of
the
vengeance taken on that evil would be begotten another
vengeance,
and therewithal much sorrow and wastage of wealth, as I have
pointed
out.
"Now, sir, as to the point which Tullius calls 'causes,' which
is
the last point to consider, you must understand that the wrong
that
has been done you had certain causes, the which scholars call
Oriens
and Efficens, and Causa longinqua and Causa propinqua, which is
to
say, the ultimate cause and the proximate cause. The ultimate
cause is
Almighty God, Who is the Cause of all things. The proximate cause
is
your three enemies. The accidental cause is hate. The material
cause
is the five wounds of your daughter. The formal cause is the
method of
their working who brought ladders and climbed in at your
windows.
The final cause was the wish to slay your daughter; it hindered
them
not, in so far as they did their best. But, to speak now of
the
ultimate cause, as to what end they shall reach, or what shall
finally
betide your enemies in this case, I cannot judge, save in
conjecture
and supposition. Yet we may suppose that they shall come to an
evil
end, for the Book of Decrees says: 'Seldom, and only with
great
pain, are causes brought to a good end, when they have been
badly
begun.'
"Now, sir, if men ask me why God has suffered men to do
this
villainy, certainly I can answer nothing in any reliable
language. For
the Apostle says that the wisdom and the judgments of Our Lord
God
Almighty are very deep, whereof no man may comprehend anything,
nor
search into them. Nevertheless, by certain presumptions and
conjecturings, I hold and believe that God, Who is justice
and
righteousness, has permitted this villainy upon a just and
reasonable cause.
"Your name is Melibee, which is to say, a man who drinks
honey.
You have drunk so much of the sweet honey of mundane riches
and
delights and honours that you are intoxicated therewith, and
have
forgotten Jesus Christ, your Creator: you have not honoured Him
as you
should have done, nor have you showed Him a proper reverence. Nor
have
you well observed those words of Ovid, who says: 'Under the honey
of
the good things of the flesh is hidden the venom that slays the
soul.'
And Solomon says that if you have found honey, eat of it only
a
sufficiency; for if you eat of it overmuch, you shall vomit, and
so be
again hungry and in want. And perchance Christ holds you in
scorn, and
has turned away His face from you, and shut up the ears of
His
mercy; and also He has suffered it that you have been punished in
that
manner in which you have sinned. You have sinned against Our
Lord
Christ; for, certainly, those three enemies of mankind, the
world, the
flesh, and the devil, you have wilfully suffered to enter into
your
heart through the windows of your body, and you have not
sufficiently defended yourself against their assaults and
temptations,
so that they have wounded your soul in five different places;
that
is to say, the deadly sins that have entered into your heart
through
your five senses. In the same manner Our Lord Christ has willed
and
permitted it that your three enemies have entered your house
through
the windows thereof, and have wounded your daughter in the
manner
whereof you know."
"Certainly," said Melibeus, "I see well that you so
strengthen
your arguments that I shall not revenge myself upon my
enemies,
showing me thus the perils and the evils that may result from
this
taking of vengeance. But if everyone were to consider, in
every
revenge, the dangers and ills that might ensue therefrom, no man
would
ever take vengeance, and that would be harmful; for by
vengeance-taking the wicked are set apart from the good men.
And
they that have the will to do wickedly restrain their evil
purpose
when they see the punishment and chastisement of other
wrongdoers."
To this replied Dame Prudence: "Surely," said she, "I grant
that
much good and much evil come of vengeance; but vengeance-taking
does
not belong to everyone, but only to judges and such as have a
proper
jurisdiction and authority over wrongdoers. And I say, further,
that
just as an individual sins in wreaking vengeance upon another
man,
so sins the judge if he does not fully exact payment from those
who
have deserved to be punished. For Seneca says: 'That is a
good
master who convicts criminals.' And as Cassiodorus says: 'A
man
shrinks from crime when he understands and knows that it angers
the
judges and the sovereigns.' And yet another says: 'The judge who
fears
to deal justly makes criminals of men.' And Saint Paul the
apostle
says in his Epistle to the Romans that not without reason are
the
fasces borne before the magistrates. For they are borne to
punish
criminals and miscreants, and for the security of good and just
men.
If, then, you would have revenge upon your enemies, you should
turn to
and have recourse unto the judge having a proper jurisdiction
over
them; and he will punish them as the law demands and
requires."
"Ah!" exclaimed Melibeus. "This idea of vengeance is no longer
to my
liking. I remember, now, how Fortune has nourished me from my
childhood, helping me over many a difficult place. I give heed
to
this; and now will I make trial of her again, believing that,
with
God's help, she will aid me to avenge my shame."
"Indeed," said Prudence, "if you will act according to my
advice,
you shall not make trial of Fortune in any way; you shall not bow
down
before her. For, to quote Seneca: 'Things done foolishly and in
the
hope of Fortune, shall never come to any good end.' And as the
same
Seneca says: 'The clearer and the more shining Fortune appears,
the
more brittle she is and the more easily broken.' Trust not in
her, for
she is neither steadfast nor stable; for when you believe
yourself
to be most secure and most certain of her help, she will deceive
and
fail you. And whereas you say that Fortune has nourished you from
your
childhood, I say that by so much the less should you trust now
to
her and to her ingenuity. For Seneca says: 'As for the man who
is
nursed by Fortune, she will make of him a great fool.' Now then,
since
you desire and demand vengeance, and since the sort of
vengeance
that is to be had according to law and before a judge is not to
your
taste, and since the vengeance that is attempted in reliance
upon
Fortune is dangerous and uncertain, then remains to you no
other
remedy than to have recourse unto the sovereign. Judge Who
punishes
all villainies and avenges all wrongs. And He will avenge you, as
He
Himself promises, for 'Vengeance is mine, saith the Lord.'"
Melibee answered: "If I do not revenge myself for the injury
that
men have done to me, I invite and advertise to those who have
injured me, and to all others, that they are free to do me
another
wrong. For it is written: 'If thou take no revenge for an old
injury, thou invitest thine enemies to do thee a new evil.'
And
also, what of my sufferance, men would do to me so much of
villainy
that I could neither endure it nor sustain it; and I should be
held in
contempt. For men say: 'In patient sufferance shall many things
happen
to one, the which one may not grin and bear.'
"Certainly," said Prudence, "I grant you that too much of
sufferance
is not a good thing; but yet it follows not therefrom that
every
person to whom men do a rascality may take vengeance for it;
for
that is the duty of and belongs only to the proper judges.
Wherefore
the two authorities that you have quoted are only to be
understood
as speaking to and of the judges; for when they suffer overmuch
that
wrong and crime remain unpunished, they not only invite new
injury and
wrong, but they command that they be done. Also a wise man
says:
'The judge who does not chasten the sinner, bids him to sin
again.'
And it is conceivable that the judges and sovereigns of any
realm
might show so much leniency to criminals and evil-doers that,
from
such sufferance, in process of time, they might so wax in power
as
to turn out the judges and the monarchs from their places, and
thus,
at last, deprive them of the mastery.
"But now let us assume that you have a proper leave to
avenge
yourself. I say that you have not now the power to avenge
yourself.
For if you will compare your own with the power and might of
your
adversaries, you shall find, in many ways, as I have
previously
pointed out, that their condition is better than yours. And
therefore say I that it is well, as for this time, to suffer
your
injuries in patience.
"Furthermore, you know well the common saw: It is madness in a
man
to strive with one who is stronger than himself; and to strive
with
a man of even strength is dangerous; but to strive with a weaker
man
is foolish. And for this reason a man should avoid all strife, in
so
far as he may. For Solomon says that it is to a man's honour if
he
withhold himself from noise and strife. And if it so happen that
a man
of greater power or strength does you an injury, make it your
business
to study how to stop the pain of it, rather than how to avenge
it. For
Seneca says: 'He puts himself into great peril who strives with
a
greater than himself.' And Cato says: 'If a man of higher degree
or
estate, or one more mighty than thou do thee an annoyance or
grievance, tolerate him; for he that once has grieved thee, at
another
time he may relieve and help.' Yet I am assuming that you have
both
the power and the license to avenge yourself. I say,
nevertheless,
that there are very many things which ought to constrain you
to
withhold your punishment, and make you rather incline toward
sufferance and to have patience under whatever may have been done
to
you. First and foremost, if you will, consider the faults in
your
own person, for which defects God has permitted that you have
this
tribulation, as I said before. For the poet says that we
ought
patiently to endure the tribulations that come to us when we
think
upon and well consider that we have deserved them. And Saint
Gregory
says: 'When a man considers well the multitude of his faults and
sins,
the trials and tribulations that he suffers will seem but the
lighter to be borne; and just in so much as he holds his sins to
be
the more heavy and grievous, in so much will seem his pains
the
lighter and the easier to be borne.' Also, you ought to incline
and
bow down your heart to observe and learn the patience of Our
Lord
Jesus Christ, as Saint Peter says in his Epistle. 'Jesus Christ,'
he
says, 'hath suffered for us, and hath given example to every man
to
follow Him and to pray unto Him; for He did never sin, nor ever
came
there a vicious word out of His mouth; when men cursed Him,
he
cursed them not, and when men belaboured Him with blows, He
would
not menace them.' Also, the great patience which the saints
in
Paradise showed in bearing the tribulations of this world, and
all
without their deserving or their guilt- this ought greatly to
prompt
you to patience. Furthermore, you should enforce patience
upon
yourself when you consider that the tribulations of this world
can but
a little while endure, being soon over and ended. But the
happiness
that a man looks to receive by bearing tribulations patiently
is
perdurable, as the apostle says in his Epistle. 'The joy of God,'
he
says, 'is perdurable.' Which is to say, it is everlasting.
Also,
hold and believe steadfastly that he is neither well bred nor
well
taught who cannot have patience, or will not receive training
in
patience. For Solomon says that the belief and the knowledge of
a
man are known by his patience. And in another place he says that
he
who is patient will govern himself prudently. And this same
Solomon
says that the angry and wrathful man is noisy, while the patient
man
moderates and quiets noise. He says, also, that it is better to
be
patient than to be very strong; and he that governeth his own
heart is
more praiseworthy than he that taketh a city. And thereto says
Saint
James in his Epistle: 'Let patience have her perfect work.'"
"Surely," said Melibeus, "I will grant you, Dame Prudence,
that
patience is a great virtue of perfection; but every man may not
attain
to the perfection that you seek; nor am I of the number of
perfect
men, for my heart will never find peace until I have revenged
myself. And though it was dangerous to my enemies to do me an
injury
in taking vengeance upon me, yet took they no heed of their own
peril,
but fulfilled their evil purpose. And therefore it seems to me
that
men ought not to find fault with me if I incur a little peril
in
taking vengeance, even though I go to great excess, that is to
say,
that I avenge one outrage with another."
"Ah," said Dame Prudence, "you speak out of your purpose as
you
desire it to happen; but never in this world should any man
commit
an outrage or go to excess to obtain his vengeance. For
Cassiodorus
says: 'As much evil does he who avenges himself by outrage as did
he
who first committed outrage.' And therefore you must avenge
yourself
in an orderly manner, and rightfully, that is to say, according
to
law, and not by excess nor by outrage. For if you avenge yourself
in
any other way, you sin. And thereupon Seneca says: 'A man must
not
avenge villainy with villainy.' If you say that right demands
that a
man defend himself violently against violence, and fightingly
against fighting, certainly you speak but the truth, when the
fighting
is done immediately, without interval of tarrying or delay, and
simply
for defence and not for vengeance. And it behooves a man that
he
conduct his defence with such moderation that men will have no
cause
to accuse him of excess and outrage; for otherwise the thing
were
unreasonable. By God, you know well that you are not now
defending
yourself, but are going to revenge yourself; and so it follows
that
you have no wish to do your deed with moderation. That is why I
hold
that patience would be good for you. For Solomon says: 'He that
is not
patient shall endure great evil.'
"Certainly," said Melibeus, "I grant you that when a man is
impatient and wroth because of that which touches him not, and in
no
way concerns him, if he be harmed thereby it is not to be
wondered at.
For the law provides that he is culpable who interferes or
meddles
with what does not concern him. And Solomon says that he who
interferes in the strife of other men is like one who seizes a
hound
by the ears. For just as he who takes a strange dog by the ears
is
likely to be bitten, just so is it reasonable to suppose that he
may
be injured who, by his impatience, meddles in the strife of other
men,
when it does not concern him. But you know well that this deed,
that
is to say, my grief and unrest, touches me closely. Therefore, if
I am
angry and impatient, it is no marvel. And, saving your presence,
I
cannot see wherein it can greatly harm me if I wreak my revenge:
for I
am richer and stronger than are my enemies. And well do you
know
that with money and great possessions are governed all the
matters
of this world. Solomon says that all things obey great
wealth."
When Prudence had heard her husband boast thus of his
possessions
and money, despising the power of his enemies, she answered
and
said: "Surely, dear sir, I grant that you are mighty and rich,
and
that wealth is a good thing for those who have acquired it
honestly
and know well how to use it. For just as the body of man cannot
live
without the soul, neither can it exist without worldly goods. And
by
means of riches a man may acquire powerful friends. Thereupon
says
Pamphilius: 'If a cowherd's daughter be rich, she may make choice
of a
thousand men, which she will take for her husband; for, of a
thousand,
not one will forsake or refuse her.' And this Pamphilius also
says:
'If thou be very happy, that is to say, if thou be very rich,
thou
shalt find a great many comrades and friends. And if thy
fortune
change, so that thou become poor, then farewell fellowship
and
friendship; for thou shalt be left alone, without any company,
save it
be the company of the poor.' And still further says Pamphilius:
'Those
who are thralls and born of bondmen's blood shall be made worthy
and
noble by wealth.' And just as from riches come many good things,
so
from poverty come many ills and evils. For deep poverty forces a
man
into evil deeds. Therefore Cassiodorus calls poverty the 'mother
of
ruin,' which is to say, the mother of overthrowing or of falling
down.
And thereupon says Petrus Alfonsus: 'One of the greatest
adversities
of this world is when a man free by kindred and birth is
constrained
by poverty to eat of the alms of his enemy.' And the same thing
is
said by Innocent in one of his books, for he says: 'Sorrowful
and
unhappy is the condition of the poor beggar; for if he beg not
his
food, he dies of hunger; and if he beg it, he dies of shame; and
yet
necessity constrains him to beg.' And thereupon Solomon says that
it
is better to die than to live in poverty. And this same Solomon
says
that it is better to die the bitter death than to live in such
wise.
For these reasons that I have given, and for many others that
I
could adduce, I grant you that riches are good for those who have
well
acquired them, and for those who use them well. And therefore
will I
show you how you should bear yourself in acquiring wealth, and
how you
should use it.
"First, you should get it without any great desire, and
leisurely,
and gradually, and not over eagerly. For the man who is too
desirous
of gathering riches abandons himself first to theft and to all
other
evils. And thereupon says Solomon: 'A merchant shall hardly
keep
himself from doing wrong, and a huckster shall not be freed from
sin.'
He says also: 'The wealth that cometh hastily unto a man goeth
soon
and passeth lightly away from him; but the wealth that cometh by
a
little and a little waxeth alway and multiplieth.' And, sir, you
shall
acquire riches by your wisdom and by your labour to your own
profit;
and that without wronging or doing harm to any other person. For
the
law provides that no man shall legally become rich who injures
another
in the process; that is to say, that Nature forbids, and
rightfully,
that a man acquire wealth at another's expense. And Tullius
says:
'No sorrow, no fear of death, nay nothing that may befall a man,
is so
much against Nature as for a man to increase and take his profit
at
the expense of another. And though the great man and the mighty
man
acquire riches more easily than thou, yet be not idle nor slow
in
gaining thine own profit; for thou must, in all things, avoid
idleness.' For Solomon says that idleness teaches a man to do
many
evil things. And the same Solomon says that he that labours and
busies
himself to till his land shall eat bread; but he that is given
over to
idleness and has no business or occupation shall fall into
poverty and
die of hunger. And he that is idle and slow can never find a
convenient time wherein to transact his business. For there is
a
versifier who says: 'The lazy man excuses himself in winter
because of
the great cold, and in summer because of the great heat.' For
these
reasons Cato says: 'Wake, and be not overly inclined toward
sleep; for
a superfluity of rest causes and nourishes many vices.' And
thereupon says Saint Jerome: 'Do some good deeds, that the
Devil,
our Enemy, find you not unoccupied. For the Devil takes not
easily
into his service those whom he finds occupied in good deeds.'
"Thus, then, in getting riches, you must avoid idleness.
And
afterward you shall use the wealth, which you have acquired by
your
knowledge and by your labour, in such manner that men will not
hold
you to be too stingy, or too sparing, or too foolishly
generous,
that is to say, too great a spendthrift. For just as men blame
an
avaricious man for his meanness and penuriousness, in the same
wise is
he to be blamed that spends too freely. Thereupon says Cato:
'Use
the wealth which thou hast acquired in such manner that men shall
have
no reason to call thee either wretch or niggard; for it is
shameful
for a man to have a poor heart and a rich purse.' He says also:
'Use
the wealth, which thou hast measureably.' That is to say, spend
it
within measure; for those who foolishly spend and waste what
riches
they have, when they have no longer any property of their
own,
scheme then to take that of another man. I say, then, that you
shall
flee avarice; using your riches in such manner that men shall
not
say that you have buried them, but that you hold them in your
power
and at your wielding. For a wise man reproves an avaricious
man
thus, in two verses: 'Wherefore and why does a man bury his
wealth, of
his great avarice, when he knows well that he must needs die;
for
death is the end of every man in this present life? And for what
cause
or occasion does he join or knit himself so closely to his
goods
that all his wit may not dissever or part him therefrom; when
he
knows, or ought to know, that when he is dead he shall have borne
with
him nothing at all from this world? Thereupon says Saint
Augustine:
'The avaricious man is like unto Hell; for the more it swallows
the
more desire has it to swallow and devour.' And just as you
would
hate to be called an avaricious man, or a stingy, just so should
you
govern yourself that men will not call you a spendthrift.
Therefore
says Tullius: 'The riches of thy house should not be hid, nor
should
they be kept so closely that they may not be opened by pity and
good
will.' That is to say, in order to give a part to those in
need.
'But yet thy wealth should not be so openly exposed as to become
the
goods of every man.' Afterward, in getting your wealth and in
using
it, you should have always three things in mind, that is to say,
Our
Lord God, conscience, and your own good name. First, you have God
in
your heart, and for the sake of no riches at all should you
do
anything which may in any manner displease God, Who is your
Creator
and Maker. For, after the word of Solomon: Better it is to have
little
and therewith the love of God, than great riches and treasure
and
the loss of God's love thereby. And the prophet says that it is
better
to be held for a good man and to have but little of the wealth
and
treasure of this world, than to be held for a villain and have
great
riches. And yet say I still, that you should always do your
business
in the gathering of wealth so that you gather it with a good
conscience. And the apostle says that there is not anything in
all
this world whereof a man should have so great a joy as when
his
conscience bears a good witness unto himself. And the wise man
says
that the substance a man has is righteous when sin lies not upon
the
conscience of that man. Afterward, in gathering your riches and
in the
using them, you must busy yourself and be diligent to observe
that
your good name be kept and conserved. For Solomon says: 'A good
name
is rather to be chosen than great riches.' And thereupon he
says
elsewhere: 'Do thy diligence in keeping of thy friend and of
thine own
good name; for these shall abide longer than any treasure, be it
never
so precious.' And surely he should not be called a good man who,
after
God and his own conscience, in all things else is not diligent
in
the business of maintaining his good name. Cassiodorus says: 'It
is
a sign of a good heart in a man when he loves and desires to
have
and to keep an honoured name.' And thereupon says Saint
Augustine:
'Two things there be which are necessary and needful, and they
are:
good conscience and a good name; that is to say, a good
conscience for
the sake of thy soul, and a good name for the sake of thy
neighbour.' And he who will trust so much in his own good
conscience
that he recks not of displeasing and setting at naught the value
of
his neighbour's opinion of his good name, and cares nothing if he
keep
not his good name toward his neighbour- he is but a boor.
"My lord, now have I showed you how you should act in
acquiring
riches, and how you should employ them; and well I understand
that,
because of the faith you rest in your wealth you will move
toward
war and battle. I counsel you that you begin no war upon faith
in
the continuance of your wealth; for your wealth is not sufficient
to
maintain war. Wherefore says a philosopher: 'He who intrigues
for
and will always have war, shall never have sufficient funds; for
the
richer he is, the more must his expenses be, always providing he
wants
respect and victory.' And Solomon says that the greater a man's
riches
the more leeches hang upon him. And, dear sir, though because
of
your wealth you may have many followers, yet it behooves you
not,
nor is it a good thing, to initiate a war when you may have a
peace,
and that to your own honour and profit. For victory in battle
in
this world lies not in a great multitude of people, neither lies
it in
the virtue of man; but it lies alone within the will and in
the
hands of Our Lord God Almighty. And therefore Judas Maccabeus,
God's
own knight, when called upon to fight against an adversary
greatly
superior in numbers and stronger than his own people, comforted
his
little army, saying: 'As easily may Our Lord God Almighty give
victory
unto a few as unto a multitude; for the fortune of war lieth not
in
numbers, but cometh solely from Our Lord God of Heaven.' And,
dear
sir, for as much as there is no man certain whether he be
worthy
that God give him the victory, any more than he can be certain
whether
he is worthy of the love of God, therefore Solomon says that
every man
should greatly fear to begin a war. Also, in battle, many
perils
befall, and many chances of evil, and therein is a great man as
easily
slain as a poor; and thereupon is it written in the Second Book
of the
Kings that the issue of battle is all at chance and is not to be
known
beforehand; for as easily hurt with a spear is one man as any
other.
And since there lies great peril in war, therefore should a man
flee
and eschew warfare, in so far as he may with honour. For Solomon
says:
'He that liveth by the sword shall perish by the sword.'"
After Dame Prudence had spoken in this manner, Melibeus
answered and
said: "I see well, Dame Prudence, that by your fair words and by
the
reasons you have adduced before me, you are not in favour of
war;
but I have not yet heard you advise as to what course I ought
to
pursue in this extremity."
"Certainly," quoth she, "I counsel you that you accord with
your
adversaries, and that you have peace with them. For Saint James
says
in his Epistle that by concord and peace little fortunes grow
great,
and by discord and warfare are great fortunes brought low. And
well
you know that one of the greatest things there is in all this
world is
unity and peace. Wherefore says Our Lord Jesus Christ in this
wise
to His disciples: 'Blessed are the peacemakers, for they shall
be
called the children of God.'"
"Ah," said Melibee, "now do I see well that you love neither
my
honour nor my reputation. You know well that my adversaries have
begun
this quarrel and contention by their outrage; and you see well
that
they neither require nor ask peace from me, nor even do they ask
to be
reconciled. Will you, then, that I go and show myself meek and
make
myself humble before them, and cry mercy of them? Forsooth that
were
not to my honour. For just as men say that too much familiarity
breeds
contempt, so fares it with overmuch humility or meekness."
Then began Dame Prudence to make a show of wrath, and she
said:
"Certainly, sir, saving your grace, I love your honour and your
profit
as I do my own, and so have I ever; nor have you or any other
hitherto
said anything to the contrary. And yet, if I had said that
you
should have bought a peace and a reconciliation, I had not been
much
mistaken nor said very far amiss. For the wise man says that
dissension begins with another, but reconciliation with oneself.
And
the prophet says: 'Flee evil and do good; seek peace and follow
it.'
Yet say I not that you shall rather sue to your enemies than they
to
you; for well I know that you are so hard-hearted that you will
do
nothing for me. And Solomon says that he that is too hard of
heart
shall in the end have evil fortune."
When Melibee had heard Dame Prudence show anger thus, he
said:
"Dame, I pray you that you be not displeased at things I say,
for
you know well that I am in my angry mood, and that it is no
wonder;
and that those who are angry cannot judge well of what they say
or do.
Wherefore the prophet says: 'The troubled eyes have no clear
sight.'
But speak to and counsel me as you like; for I am ready to do as
you
wish; and if you reprove me for my folly I am but bound the more
to
love you and praise you. For Solomon says that he that reproves
him
who has done a folly shall have more grace than he that deceives
him
with sweet words."
Then said Dame Prudence: "I make no show of wrath or anger
save
for your great profit. For Solomon says that more worth is he
who
reproves and chides a fool for his folly than is he that
supports
him and praises him and laughs at his foolishness. And this
same
Solomon says that by the sorrowful visage of a man (that is to
say, by
the sorry and heavy countenance of a man) the fool corrects and
amends
himself."
Then said Melibee: "I shall not know how to answer so many
fair
and good reasons as you show and lay before me. Speak out briefly
your
counsel and your wish, for I am ready to fulfill and to perform
it."
Then Dame Prudence showed him all her wish and desire, saying:
"I
counsel you, above all things, that you make peace with God and
become
reconciled to Him and to His grace. For, as I have heretofore
said,
God has suffered you to have this tribulation and unrest because
of
your sins. And if you do as I tell you to do, God will send
your
adversaries unto you and make them fall at your feet, ready to do
your
will and to obey your commands. For Solomon says that when
the
condition of a man is pleasant and to God's liking, He changes
the
hearts of that man's enemies and constrains them to seek peace of
him,
and grace. And I pray you, let me have private speech with
your
adversaries; for they shall not know that it is done with
your
consent. And then, when I have learned their whole intent and
will,
I may the more surely counsel you."
"Dame," quoth Melibee, "do your whole will and whatsoever
pleases
you. For I put myself entirely at your disposal and command."
Then Dame Prudence, when she saw the goodwill of her
husband,
deliberated and took advice of herself how she might bring
this
whole matter to a good end. And when she saw her time, she sent
for
these adversaries to come to her privately; and truly showed
them
the great good to be gained from peace and the great harms and
dangers
that are in war, and told them in a gracious manner that they
ought to
be repentant for the injury and wrong they had done to Melibee,
her
lord, and to herself, and to her daughter.
And when they heard the gracious words of Dame Prudence they
were so
taken by surprise and so ravished with delight of her, that it
was
wonderful to tell. "Ah, lady," they said, "you have showed us
the
'blessings of sweetness' in the words of David the prophet; for
the
reconciliation we are in no way worthy of, though we ought but
in
the greater contrition and humility to ask it- this, of your
goodness,
you have offered to us. Now see we well that the wisdom and
knowledge of Solomon are true indeed, for he says that sweet
words
multiply and increase friends and cause villains to become
courteous
and humble.
"Certainly," said they, "we will put our actions and all
our
matter and cause wholly in your good keeping; and we stand ready
to
obey the word and command of Lord Melibee. Therefore, dear
and
benign lady, we pray and beseech you, as humbly as we can, that
it
shall please you, in your great goodness, to fulfill your goodly
words
in deeds; for we consider and acknowledge that we have offended
and
grieved Lord Melibee beyond measure; so far indeed that it lies
not
within our power to make him any amends. Therefore we obligate
and
bind ourselves and our friends to do whatsoever he commands.
But
perchance he has for us such a heaviness of wrath, what of
our
offense, that he will impose upon us so great a pain of
punishment
that we shall not be able to bear it. And therefore, noble lady,
we
beseech you of your womanly pity to take such advisement in
this
need that we, and our friends, shall not be disinherited and
destroyed
because of our folly."
"Certainly," said Prudence, "it is a hard thing, and a
dangerous,
for a man to put himself utterly into the arbitrament and
judgment and
into the might and power of his enemies. For Solomon says: 'Give
not
thy son and wife, thy brother and friend, power over thee while
thou
livest, and give not thy goods to another: lest it repent thee,
and
thou entreat for the same again. As long as thou livest and
hast
breath in thee, give not thyself over to any.' Now, since he
counsels that a man give not even to a brother or a friend
the
power. over his body, by a stronger reason he forbids a 'man to
give
himself over to his enemy. Nevertheless, I counsel you that
you
mistrust not my lord. For I know well and truly that he is
kindly
and meek, large-hearted, courteous, and nothing desirous nor
covetous of goods and riches. For there is nothing in all the
world
that he desires, save only respect and honour. Furthermore, I
know
well and am right sure that he will do nothing in this case
without my
counsel. And I shall so work therein that, by the grace of Our
Lord
God, you shall be reconciled unto us."
Then said they with one voice: "Worshipful lady, we put
ourselves
and our property all fully at your command and disposal; and we
are
ready to come, upon whatever day is agreeable to your goodness,
to
make and give our obligation and bond, and that as strong as
your
goodness may desire: all that we may fulfill your will and that
of
Lord Melibee."
When Dame Prudence had heard the answers of these men, she sent
them
away again, secretly. And she returned to Lord Melibee and
reported to
him how she had found these adversaries ready to suffer pain
and
punishment, praying him, however, for mercy and pity.
"Then," said Melibee, "he is well worthy of pardon and to have
his
sins forgiven who excuses not his crime but acknowledges it
and
repents, asking indulgence. For Seneca says: 'There is the
remission
and the forgiveness where confession is.' For confession is
neighbour to innocence. And he says in another place: 'He that
is
ashamed for his sin and acknowledges it, is worthy of
remission.'
Therefore I assent to peace; but it is best that we do this with
the
advice and consent of our friends."
Then was Dame Prudence right glad and joyful, and she said:
"Certainly, sir, you have well answered. For just as by the
counsel,
assent, and help of your friends you have been stirred to
avenge
yourself and go to war, just so you should not, without their
consent,
accord and make peace with your adversaries. For the law
says:
"There is nothing so good in kind as that a thing shall be
unbound
by him by whom it was bound."
And then Dame Prudence, without delay or tarrying, sent
messengers
for their kindred and for their old friends who were true and
wise,
and told them in detail and in order, in the presence of
Melibee,
all of this matter, as it has been here expressed and declared;
and
she prayed them that they would advise and counsel what best were
to
be done in this need. And when Melibee's friends had taken
their
advices in this said matter, and had examined into it with
diligence, they gave their counsel for peace and rest; and
that
Melibee should receive, with good heart, the prayers of his
adversaries for forgiveness and mercy.
And when Dame Prudence had heard the assent of her lord,
Melibee,
and the counsel of these friends, how they accorded with her
will
and intention, she was wonderfully glad of heart; and she said:
"There
is an old proverb which advises that the goodness you may do this
day,
do it; and delay it not until the morrow. Therefore I counsel you
that
you send wise and discreet messengers to your adversaries,
bidding
them that, if they are still minded to treat with you of peace
and
concord, they come hither to us without delay or tarrying."
Which thing was done. And when these trespassers and repentant
folk,
that is to say, the adversaries of Melibeus, had heard the
messengers'
words, they were right glad and joyful, and they replied full
meekly
and favourably, yielding grace and giving thanks to their Lord
Melibee
and to all his party; and they made ready, without delay, to
accompany
the messengers in obedience to the command of Lord Melibee.
Soon, then, they took their way toward Melibee's court, and
they
took with them some of their true friends to stand as sureties
for
them, and as hostages. And when they were come into the presence
of
Melibee, he spoke to them as follows: "It stands thus, and true
it is,
that you, without just cause, and without right or reason, have
done
great injury and wrong to me, to my wife Prudence, and to my
daughter also. For you have entered my house with violence, and
you
did such outrage here that all men know well enough that you
have
fully deserved death; therefore do I ask of you whether you will
leave
the punishment, the chastisement, and the vengeance of this thing
to
me and to my wife Prudence? Or will you not?"
Then the wisest of these three answered for all of them,
saying:
"Sir, we know well that we are unworthy to come into the court of
so
great and so worthy a lord as you are. For we have so greatly
erred,
and have offended guiltily in such wise against your lordship,
that
verily we have been deserving of death. But yet, for the
great
goodness and kindness that all the world witnesses in your
person,
we submit ourselves to the excellence and benignity of your
gracious
lordship, and stand ready to obey all your commands, beseeching
you,
that of your mercy and pity you will consider our great
repentance and
humble submission, and will grant us forgiveness for our
outrageous
trespass and offence. For well we know that your liberal grace
and
mercy reach out farther into goodness than reach our outrageous
guilts
and trespasses into wickedness; and this despite the fact that we
have
wickedly and damnably offended against your high lordship."
Then Melibee took them benignly up from the ground, and
received
their obligations and bonds, by their oaths, and their pledges
and
sureties and hostages, and assigned a day for their
reappearance
before his court to receive and accept his sentence and
judgment,
the which he should impose; and after this, each man returned to
his
own home.
And when Dame Prudence saw her opportunity, she asked her
lord,
Melibee, what vengeance he purposed taking on these
adversaries.
To which Melibee replied: "Surely I think and fully purpose
to
confiscate all that they have and to strip them out of their
inheritances, and then to send them into perpetual
banishment."
"Certainly," said Dame Prudence, "that were a cruel sentence
and
much against reason. For you are rich enough, and have no need
of
other men's property. And you could easily in this way acquire
a
name for covetousness, which is a vicious thing and ought to
be
avoided by every good man. For, after the word of the
apostle,
covetousness is the root of all evil. Therefore were it better
for you
to lose an equal property of your own than to take theirs from
them in
this manner. For better it is to lose goods with honour than to
win
them by villainy and shame. And every man ought to be diligent
about
getting and keeping a good name. And he should not only busy
himself
with the keeping of a good name, but he should impose upon
himself the
constant task of renewing it. For it is written that 'The good
fame or
good name of a man is soon passed and forgotten, unless it be
renewed.' And touching what you say, that you will exile your
adversaries, that seems to me much against reason and out of
all
measure, considering how they have placed themselves within
your
power. And it is written that 'He deserves to lose his privilege
who
abuses and misuses the might and the power that are given to
him.' And
I submit that, even if you might impose upon them that pain by
right
and by law, which I think that you could not, I say that you
might not
be able to put it into execution, by some chance, and then were
you as
likely to fall again into war as you were before. Therefore, if
you
would have men render you obedience, you must judge more
courteously, that is to say, you must give more easy sentences.
For it
is written that 'He who most courteously commands, men most
readily
obey.' Therefore I pray you that in this need you contrive to
conquer your own heart. For Seneca says: 'He that overcomes his
own
heart, conquers twice.' And Tullius says: 'There is nothing
so
commendable in a great lord as when he is kindly and meek and
easily
satisfied.' And I pray you that you will forgo your vengeance
in
this manner, in order that your good name may be kept and
preserved;
and that men may have cause and reason to praise you for pity
and
for mercy, and that you yourself shall not have cause to repent
for
what you have done. For Seneca says: 'He conquers but evilly
who
repents of his victory.' Wherefore, I pray you, let there be
mercy
in your mind and in your heart, to the end that God Almighty
may
have mercy upon you at His last judgment. For Saint James says
in
his Epistle: 'For he shall have judgment without mercy, who
hath
showed no mercy.'"
When Melibee had heard the great arguments and reasons of
Dame
Prudence, and her wise information and teaching, his heart began
to
incline toward the desire of his wife, considering her true
intent;
and he conformed his will to hers and assented fully to her
counselling. And he thanked God, from Whom proceeds all virtue
and
goodness, that He had sent him a wife of so very great
discretion.
And when the day arrived for his adversaries to appear before
him,
he spoke to them kindly, in this wise: "Howbeit that of your
pride and
presumption and folly, and in your negligence and ignorance,
you
have borne yourselves badly and have trespassed against me, yet
for as
much as I see and behold your great humility and that you are
sorry
and repentant for your crimes, it constrains me to show you
grace
and mercy. Therefore do I receive you into my grace and forgive
you
utterly all the offences, injuries, and wrongs that you have
done
against me and mine; to this effect and to this end: that God of
His
endless mercy will, at our dying day, forgive us our sins that we
have
sinned against Him in this wretched world. For doubtless, if we
be
sorry and repentant for the sins and crimes which we have
committed in
the sight of Our Lord, He is so free and so merciful He will
forgive
us our guilt and bring us into His everlasting bliss. Amen."
HERE ENDS CHAUCER'S TALE OF MELIBEE AND OF DAME PRUDENCE
.