#  7.5 The Tale of Melibee 

 



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**The Tale of Melibee**

**Because the lineation of the editions (which follow the manuscript in the division into lines), the interlinear translation is at times quite awkward and for some readers perhaps even distracting. Such readers may therefore prefer a translation without the original; for that translation** [**click here**](/pages/tale-melibee-modern-enlglish-translation)**.**

*Heere bigynneth Chaucers Tale of Melibee*

967 **A yong man called Melibeus, myghty and riche, bigat upon his wyf, that called was Prudence,**  
 A young man called Melibeus, mighty and rich, begot upon his wife, who was called Prudence,  
967A **a doghter which that called was Sophie.**  
 a daughter who was called Sophie.

968 **Upon a day bifel that he for his desport is went into the feeldes hym to pleye.**  
 Upon one day it happened that he for his pleasure went into the fields to amuse himself.  
969 **His wyf and eek his doghter hath he left inwith his hous, of which the dores weren faste yshette.**  
 His wife and also his daughter has he left within his house of which the doors were tightly shut.  
970 **Thre of his olde foes han it espyed, and setten laddres to the walles of his hous,**  
 Three of his old foes have seen this, and set ladders to the walls of his house,  
970A **and by wyndowes been entred,**  
 and by windows have entered,  
971 **and betten his wyf, and wounded his doghter with fyve mortal woundes in fyve sondry places --**  
 and beat his wife, and wounded his daughter with five mortal wounds in five different places --  
972 **this is to seyn, in hir feet, in hire handes, in hir erys, in hir nose,**  
 this is to say, in her feet, in her hands, in her ears, in her nose,  
972A **and in hire mouth -- and leften hire for deed, and wenten awey.**  
 and in her mouth -- and left her for dead, and went away.

973 **Whan Melibeus retourned was into his hous, and saugh al this meschief, he,**  
 When Melibeus had returned into his house, and saw all this mischief, he,  
973A **lyk a mad man rentynge his clothes, gan to wepe and crie.**  
 like a mad man tearing his clothes, began to weep and cry.

974 **Prudence, his wyf, as ferforth as she dorste, bisoghte hym of his wepyng for to stynte,**  
 Prudence, his wife, insofar as she dared, besought him to stop his weeping.   
975 **but nat forthy he gan to crie and wepen evere lenger the moore.**  
 but nevertheless he began to cry and the longer he wept the more he wept.

976 **This noble wyf Prudence remembred hire upon the sentence of Ovide, in his book**  
 This noble wife Prudence remembered the saying of Ovid, in his book  
976A **that cleped is the Remedie of Love, where as he seith,**  
 that is called the Remedy of Love, where he says  
977 **"He is a fool that destourbeth the mooder to wepen in the deeth of hire child**  
 "He is a fool that stops the mother from weeping on the death of her child  
977A **til she have wept hir fille as for a certein tyme,**  
 until she has wept her fill as for a certain time,  
978 **and thanne shal man doon his diligence with amyable wordes hire to reconforte,**  
 and then shall one do his best efforts with amiable words to comfort her,  
978A **and preyen hire of hir wepyng for to stynte."**  
 and pray her of her weeping to stint."  
979 **For which resoun this noble wyf Prudence suffred hir housbonde**  
 For which reason this noble wife Prudence allowed her husband  
979A **for to wepe and crie as for a certein space,**  
 to weep and cry as for a certain amount of time,  
980 **and whan she saugh hir tyme, she seyde hym in this wise:**  
 and when she saw her opportunity, she said to him in this manner:  
980A **"Allas, my lord," quod she, "why make ye youreself for to be lyk a fool?**  
 "Alas, my lord," said she, "why do you make yourself to be like a fool?  
981 **For sothe it aperteneth nat to a wys man to maken swich a sorwe.**  
 For truly it does not befit a wise man to make such a sorrow.  
982 **Youre doghter, with the grace of God, shal warisshe and escape.**  
 Your daughter, with the grace of God, shall recover and escape.  
983 **And, al were it so that she right now were deed,**  
 And, even if it were so that she right now were dead,  
983A **ye ne oughte nat, as for hir deeth, youreself to destroye.**  
 you ought not, for her death, to destroy yourself.  
984 **Senek seith: `The wise man shal nat take to greet disconfort for the deeth of his children,**  
 Seneca says: `The wise man shall not take too great discomfort for the death of his children,  
985 **but, certes, he sholde suffren it in pacience**  
 but, certainly, he should suffer it in patience  
985A **as wel as he abideth the deeth of his owene propre persone.'"**  
 as well as he abides the death of his own self.'"

986 **This Melibeus answerde anon and seyde, "What man," quod he, "sholde of his wepyng stente**  
 This Melibeus answered immediately and said, "What man," said he, "should stint of his weeping   
986A **that hath so greet a cause for to wepe?**  
 who has such a good reason to weep?  
987 **Jhesu Crist, oure Lord, hymself wepte for the deeth of Lazarus hys freend."**  
 Jesus Christ, our Lord, himself wept for the death of Lazarus his friend."

988 **Prudence answerde: "Certes, wel I woot attempree wepyng is no thyng deffended to hym that sorweful is,**  
 Prudence answered: "Certainly, I know well that moderate weeping is in no way forbidden to him who is sorrowful,  
988A **amonges folk in sorwe, but it is rather graunted hym to wepe.**  
 amongst folk in sorrow, but it is rather granted to him to weep.  
989 **The Apostle Paul unto the Romayns writeth, `Man shal rejoyse**  
 The Apostle Paul unto the Romans writes, `One shall rejoice  
989A **with hem that maken joye and wepen with swich folk as wepen.'**  
 with those who make joy and weep with such folk as weep.'  
990 **But though attempree wepyng be ygraunted, outrageous wepyng certes is deffended.**  
 But though moderate weeping is granted, excessive weeping certainly is forbidden.  
991 **Mesure of wepyng sholde be considered after the loore that techeth us Senek:**  
 Moderation in weeping should be considered in the light of the lore that Seneca teaches us:  
992 **`Whan that thy frend is deed,' quod he, `lat nat thyne eyen to moyste been of teeris,**  
 `When thy friend is dead,' said he, `let not thine eyes be too moist of tears,  
992A **ne to muche drye; although the teeris come to thyne eyen, lat hem nat falle;**  
 nor too much dry; although the tears come to thine eyes, let them not fall;  
993 **and whan thou hast forgoon thy freend, do diligence to gete another freend;**  
 and when thou hast lost thy friend, make an effort to get another friend;   
993A **and this is moore wysdom than for to wepe for thy freend**  
 and this is more wisdom than to weep for thy friend  
993B **which that thou hast lorn, for therinne is no boote.'**  
 whom thou hast lost, for therein is no remedy.'  
994 **And therfore, if ye governe yow by sapience, put awey sorwe out of youre herte.**  
 And therefore, if you govern yourself by wisdom, put away sorrow out of your heart.  
995 **Remembre yow that Jhesus Syrak seith, `A man that is joyous and glad in herte,**  
 Remember you that Jesus son of Sirach says, `A man that is joyous and glad in heart,  
995A **it hym conserveth florissynge in his age; but soothly sorweful herte maketh his bones drye.'**  
 it conserves him flourishing in his age; but truly sorrowful heart makes his bones dry.'  
996 **He seith eek thus, that sorwe in herte sleeth ful many a man.**  
 He says also thus, that sorrow in heart slays very many a man.  
997 **Salomon seith that right as motthes in the shepes flees anoyeth to the clothes,**  
 Solomon says that just as moths in the sheep's fleece do harm to the clothes,  
997A **and the smale wormes to the tree, right so anoyeth sorwe to the herte.**  
 and the small worms to the tree, just so sorrow does harm to the heart.  
998 **Wherfore us oghte, as wel in the deeth of oure children**  
 Wherefore we should, as well in the death of our children  
998A **as in the los of oure othere goodes temporels, have pacience.**  
 as in the loss of our other earthly goods, have patience.  
999 **Remembre yow upon the pacient Job. Whan he hadde lost his children and his temporeel substance,**  
 Remember the patient Job. When he had lost his children and his earthly property,  
999A **and in his body endured and receyved ful many a grevous tribulacion, yet seyde he thus:**  
 and in his body endured and received very many a grievous tribulation, yet said he thus:  
1000 **`Oure Lord hath yeve it me; oure Lord hath biraft it me; right as oure Lord hath wold,**  
 `Our Lord has given it to me; our Lord hath taken it from me; just as our Lord wished,  
1000A **right so it is doon; blessed be the name of oure Lord!'"**  
 just so it is done; blessed be the name of our Lord!'"

1001 **To thise forseide thynges answerde Melibeus unto his wyf Prudence: "Alle thy wordes," quod he,**  
 To these foresaid things answered Melibeus unto his wife Prudence: "All thy words," said he,   
1001A **"been sothe and therto profitable, but trewely myn herte is troubled with this sorwe**  
 "are true and furthermore beneficial, but truly my heart is troubled with this sorrow  
1001B **so grevously that I noot what to doone."**  
 so grievously that I know not what to do."

1002 **"Lat calle," quod Prudence, "thy trewe freendes alle and thy lynage whiche that been wise. Telleth youre cas,**  
 "Have summoned," said Prudence, "all thy true friends and of thy family those that are wise. Tell your case,  
1002A **and herkneth what they seye in conseillyng, and yow governe after hire sentence.**  
 and hearken what they say in advising, and govern yourself according to their advice."   
1003 **Salomon seith, `Werk alle thy thynges by conseil, and thou shalt never repente.'"**  
 Solomon says, `Do all thy business by taking advice, and thou shalt never repent.'"

1004 **Thanne, by the conseil of his wyf Prudence, this Melibeus leet callen a greet congregacion of folk,**  
 Then, by the advice of his wife Prudence, this Melibeus had called up a great congregation of folk,  
1005 **as surgiens, phisiciens, olde folk and yonge, and somme of his olde enemys reconsiled**  
 such as surgeons, physicians, old folk and young, and some of his old enemies reconciled  
1005A **as by hir semblaunt to his love and into his grace;**  
 (as it seemed by their appearance) to his love and into his grace;  
1006 **and therwithal ther coomen somme of his neighebores that diden hym reverence**  
 and therewithal there came some of his neighbors that did him reverence  
1006A **moore for drede than for love, as it happeth ofte.**  
 more for dread than for love, as it often happens.  
1007 **Ther coomen also ful many subtille flatereres and wise advocatz lerned in the lawe.**  
 There came also very many subtle flatterers and wise advocates learned in the law.

1008 **And whan this folk togidre assembled weren, this Melibeus in sorweful wise shewed hem his cas.**  
 And when this folk were assembled together, this Melibeus in sorrowful manner showed them his case.  
1009 **And by the manere of his speche it semed that in herte he baar a crueel ire,**  
 And by the manner of his speech it seemed that in heart he bore a cruel anger,  
1009A **redy to doon vengeaunce upon his foes, and sodeynly desired that the werre sholde bigynne;**  
 ready to do vengeance upon his foes, and desired that the war should begin very soon;  
1010 **but nathelees, yet axed he hire conseil upon this matiere.**  
 but nevertheless, yet he asked their advice upon this matter.  
1011 **A surgien, by licence and assent of swiche as weren wise, up roos**  
 A surgeon, by permission and assent of such as were wise, stood up  
1011A **and to Melibeus seyde as ye may heere:**  
 and to Melibeus said as you can hear:

1012 **"Sire," quod he, "as to us surgiens aperteneth that we do to every wight the beste that we kan,**  
 "Sir," said he, "as to us surgeons it is our duty that we do to every person the best that we can,  
1012A **where as we been withholde, and to oure pacientz that we do no damage,**  
 where we are employed, and to our patients that we do no damage,  
1013 **wherfore it happeth many tyme and ofte that whan twey men han everich wounded oother,**  
 because of which it happens many times and often that when two men have each one wounded the other,  
1013A **oon same surgien heeleth hem bothe;**  
 one same surgeon heals them both;  
1014 **wherfore unto oure art it is nat pertinent to norice werre ne parties to supporte.**  
 therefore unto our art it is not fitting to nourish war nor to support warring factions.   
1015 **But certes, as to the warisshynge of youre doghter, al be it so that she perilously be wounded,**  
 But certainly, as to the curing of your daughter, although it be so that she is perilously wounded,  
1015A **we shullen do so ententif bisynesse fro day to nyght that with the grace of God**  
 we shall do such diligent work from day to night that with the grace of God  
1015B **she shal be hool and sound as soone as is possible."**  
 she shall be whole and sound as soon as is possible."

1016 **Almoost right in the same wise the phisiciens answerden, save that they seyden a fewe woordes moore:**  
 Almost in just the same way the physicians answered, save that they said a few words more:  
1017 **that right as maladies been cured by hir contraries, right so shul men warisshe werre by vengeaunce.**  
 that just as maladies are cured by their contraries, just so shall men cure war by vengeance.

1018 **His neighebores ful of envye, his feyned freendes that semeden reconsiled, and his flatereres**  
 His neighbors full of envy, his feigned friends that seemed reconciled, and his flatterers  
1019 **maden semblant of wepyng, and empeireden and agreggeden muchel of this matiere in preisynge**  
 made an outward show of weeping, and worsened and much aggravated this matter in praising  
1019A **greetly Melibee of myght, of power, of richesse, and of freendes, despisynge the power of his adversaries,**  
 greatly Melibee of might, of power, of riches, and of friends, despising the power of his adversaries,  
1020 **and seiden outrely that he anon sholde wreken hym on his foes and bigynne werre.**  
 and said flatly that he immediately should avenge himself on his foes and begin war.

1021 **Up roos thanne an advocat that was wys,**  
 Up rose then an advocate that was wise,  
1021A **by leve and by conseil of othere that were wise, and seide:**  
 by leave and by advice of others that were wise, and said:  
1022 **"Lordynges, the nede for which we been assembled in this place**  
 "Gentlemen, the urgent matter for which we are assembled in this place  
1022A **is a ful hevy thyng and an heigh matiere,**  
 is a very serious thing and an important matter,  
1023 **by cause of the wrong and of the wikkednesse that hath be doon,**  
 because of the wrong and of the wickedness that has been done,  
1023A **and eek by resoun of the grete damages that in tyme comynge**  
 and also by reason of the great damages that in time coming  
1023B **been possible to fallen for this same cause,**  
 are possible to befall for this same cause,  
1024 **and eek by resoun of the grete richesse and power of the parties bothe,**  
 and also because of the great riches and power of both the parties,  
1025 **for the whiche resouns it were a ful greet peril to erren in this matiere.**  
 for the which reasons it would be a very great peril to err in this matter.  
1026 **Wherfore, Melibeus, this is oure sentence: we conseille yow aboven alle thyng**   
 Wherefore, Melibeus, this is our opinion: we advise you above all things   
1026A  **that right anon thou do thy diligence in kepynge of thy propre persone in swich a wise**  
 that right away thou do thy best efforts in keeping of thy own self in such a way  
1026B **that thou ne wante noon espie ne wacche thy persone for to save.**  
 that thou not lack any spy nor guard in order to save thy person.  
1027 **And after that, we conseille that in thyn hous thou sette sufficeant garnisoun**  
 And after that, we advise that in thy house thou set sufficient garrison  
1027A **so that they may as wel thy body as thyn hous defende.**  
 so that they can defend as well thy body as thy house.  
1028 **But certes, for to moeve werre, ne sodeynly for to doon vengeaunce, we may nat demen**  
 But certainly, to begin war, or suddenly to do vengeance, we can not decide  
1028A **in so litel tyme that it were profitable.**  
 in so little time that it would be to our advantage.  
1029 **Wherfore we axen leyser and espace to have deliberacion in this cas to deme.**  
 Therefore we ask leisure and opportunity to have deliberation in this case to judge.  
1030 **For the commune proverbe seith thus: `He that soone deemeth, soone shal repente.'**  
 For the common proverb says thus: `He that soon judges, soon shall repent.'  
1031 **And eek men seyn that thilke juge is wys that soone understondeth a matiere and juggeth by leyser;**  
 And also men say that that judge is wise fhat soon understands a matter and judges at leisure;   
1032 **for al be it so that alle tariyng be anoyful,**  
 for although it be so that all tarrying is bothersome,   
1032A **algates it is nat to repreve in yevynge of juggement ne in vengeance takyng,**  
 it is not always to be reproved in giving of judgment nor in vengeance taking,   
1032B **whan it is sufficeant and resonable.**  
 when it is sufficient and reasonable.   
1033 **And that shewed oure Lord Jhesu Crist by ensample, for whan that the womman that was taken in avowtrie**  
 And that showed our Lord Jesus Christ by example, for when the woman that was taken in adultery  
1033A **was broght in his presence to knowen what sholde be doon with hire persone, al be it so that**   
 was brought in his presence to know what should be done with her person, although it be so that   
1033B  **he wiste wel hymself what that he wolde answere, yet ne wolde he nat answere sodeynly,**  
 he knew well hmself what he would answer, yet he would not answer suddenly,  
1033C **but he wolde have deliberacion, and in the ground he wroot twies.**  
 but he would have deliberation, and in the ground he wrote twice.  
1034 **And by thise causes we axen deliberacioun, and we shal thanne, by the grace of God, conseille thee**  
 And by these causes we ask time for deliberation, and we shall then, by the grace of God, advise thee  
1034A **thyng that shal be profitable."**  
 something that shall be beneficial."

1035 **Up stirten thanne the yonge folk atones, and the mooste partie of that compaignye han scorned this olde wise**  
 Up jumped then the young folk at once, and the most part of that company have scorned this old wise man  
1035A **man, and bigonnen to make noyse, and seyden that**  
 man, and began to make noise, and said that  
1036 **right so as whil that iren is hoot men sholden smyte,**  
 just so as while that iron is hot men should smite,  
1036A **right so men sholde wreken hir wronges whil that they been fresshe and newe;**  
 just so men should avenge their wrongs while they are fresh and new;  
1036B **and with loud voys they criden "Werre! Werre!"**  
 and with loud voice they cried "War! War!"

1037 **Up roos tho oon of thise olde wise, and with his hand made contenaunce that**  
 Up rose then one of these old wise men, and with his hand made signal that  
1037A **men sholde holden hem stille and yeven hym audience.**  
 men should hold themselves still and give him audience.  
1038 **"Lordynges," quod he, "ther is ful many a man that crieth `Werre, werre!'**  
 "Gentlemen," said he, "there is very many a man that cries `War, war!'  
1038A **that woot ful litel what werre amounteth.**  
 who knows very little what war amounts to.  
1039 **Werre at his bigynnyng hath so greet an entryng and so large that every wight may entre**  
 War at its beginning has so big an entryway and so large that every person may enter  
1039A **whan hym liketh and lightly fynde werre;**  
 when he pleases and easily find war;  
1040 **but certes what ende that shal therof bifalle, it is nat light to knowe.**  
 but certainly what end that shall consequently befall, it is not easy to know.  
1041 **For soothly, whan that werre is ones bigonne, ther is ful many a child unborn of his mooder**  
 For truly, when war is once begun, there is very many a child unborn of his mother  
1041A **that shal sterve yong by cause of thilke werre, or elles lyve in sorwe and dye in wrecchednesse.**  
 that shall die young because of that same war, or else live in sorrow and die in wretchedness.  
1042 **And therfore, er that any werre bigynne, men moste have greet conseil and greet deliberacion."**  
 And therefore, ere any war begin, men must have much advice and much deliberation."  
1043 **And whan this olde man wende to enforcen his tale by resons, wel ny alle atones bigonne they**  
 And when this old man intended to reinforce his argument by reasons, well nigh all at once they began   
1043A **to rise for to breken his tale, and beden hym ful ofte his wordes for to abregge.**  
 to rise to interrupt his speech, and very often prayed him to abridge his argument.  
1044 **For soothly, he that precheth to hem that listen nat heeren his wordes, his sermon hem anoieth.**  
 For truly, he who preaches to those who do not want to hear his words, his sermon annoys them.  
1045 **For Jhesus Syrak seith that "musik in wepynge is a noyous thyng"; this is to seyn:**  
 For Jesus son of Sirach says that "music in weeping is an annoying thing"; this is to say:  
1045A **as muche availleth to speken bifore folk to which his speche anoyeth**  
 it as much avails to speak before folk whom his speech annoys  
1045B **as it is to synge biforn hym that wepeth.**  
 as it is to sing before him who weeps.  
1046 **And whan this wise man saugh that hym wanted audience, al shamefast he sette hym doun agayn.**  
 And when this wise man saw that he lacked an audience, all shame-fast he set himself down again.  
1047 **For Salomon seith: "Ther as thou ne mayst have noon audience, enforce thee nat to speke."**  
 For Solomon says: "Where thou can not have any audience, force thyself not to speak."  
1048 **"I see wel," quod this wise man, "that the commune proverbe is sooth, that**  
 "I see well," said this wise man, "that the common proverb is true, that  
1048A **`good conseil wanteth whan it is moost nede.'"**  
 `good advice is lacking when it is most needed.'"  
1049 **Yet hadde this Melibeus in his conseil many folk that prively in his eere conseilled hym certeyn thyng,**  
 Yet had this Melibeus among his advisors many folk that secretly in his ear advised him on certain matters,  
1049A **and conseilled hym the contrarie in general audience.**  
 and advised him the contrary in the hearing of all.

1050 **Whan Melibeus hadde herd that the gretteste partie of his conseil weren accorded that he sholde maken werre,**  
 When Melibeus had heard that the greatest part of his advisors were agreed that he should make war,  
1050A **anoon he consented to hir conseillyng and fully affermed hire sentence.**  
 immediately he consented to their advice and fully affirmed their opinion.  
1051 **Thanne dame Prudence, whan that she saugh how that hir housbonde shoop hym for to wreken hym on his**  
 Then dame Prudence, when she saw how her husband prepared himself to avenge himself on his  
1051A **foes and to bigynne werre, she in ful humble wise, whan she saugh hir tyme, seide to hym thise wordes:**  
 foes and to begin war, she in very humble manner, when she saw her time, said to him these words:  
1052 **"My lord," quod she, "I yow biseche, as hertely as I dar and kan,**  
 "My lord," said she, "I beseech you, as heartily as I dare and can,  
1052A **ne haste yow nat to faste and, for alle gerdons, as yeveth me audience.**  
 do not hasten yourself too fast and, as you hope to prosper, give me a hearing.  
1053 **For Piers Alfonce seith, `Whoso that dooth to thee oother good or harm, haste thee nat to quiten it,**  
 For Petrus Alphonsus says, `Whoever does to thee either good or harm, hasten thee not to requite it,  
1053A **for in this wise thy freend wole abyde and thyn enemy shal the lenger lyve in drede.'**  
 for in this manner thy friend will abide and thine enemy shall the longer live in dread.'  
1054 **The proverbe seith, `He hasteth wel that wisely kan abyde,' and `in wikked haste is no profit.'"**  
 The proverb says, `He hastens well that wisely can abide,' and `in wicked haste is no benefit.'"

1055 **This Melibee answerde unto his wyf Prudence: "I purpose nat," quod he, "to werke by thy conseil,**  
 This Melibee answered unto his wife Prudence: "I do not intend," said he, "to work according to thy advice,  
1055A **for many causes and resouns. For certes, every wight wolde holde me thanne a fool;**  
 for many causes and reasons. For certainly, every person would hold me then a fool;  
1056 **this is to seyn, if I, for thy conseillyng, wolde chaungen**  
 this is to say, if I, for thy advice, would change  
1056A **thynges that been ordeyned and affermed by so manye wyse.**  
 things that are ordained and affirmed by so many wise men.  
1057 **Secoundely, I seye that alle wommen been wikke, and noon good of hem alle.**  
 Secondly, I say that all women are wicked, and not one good of them all.  
1057A **For `of a thousand men,' seith Salomon, `I foond o good man, but certes,**  
 For `of a thousand men,' says Solomon, `I found one good man, but certainly,  
1057B **of alle wommen, good womman foond I nevere.'**  
 of all women, a good woman found I never.'  
1058 **And also, certes, if I governed me by thy conseil,**  
 And also, certainly, if I governed myself according to thy advice,  
1058A **it sholde seme that I hadde yeve to thee over me the maistrie,**  
 it should seem that I had given to thee the mastery over me,  
1058B **and God forbede that it so weere!**  
 and God forbid that it were so!  
1059 **For Jhesus Syrak seith that `if the wyf have maistrie, she is contrarious to hir housbonde.'**  
 For Jesus son of Sirach says that `if the wife have mastery, she is contrary to her husband.'  
1060 **And Salomon seith: `Nevere in thy lyf to thy wyf, ne to thy child, ne to thy freend**  
 And Solomon says: `Never in thy life to thy wife, nor to thy child, nor to thy friend  
1060A **ne yeve no power over thyself, for bettre it were that thy children**  
 give any power over thyself, for it would be better that thy children  
1060B **aske of thy persone thynges that hem nedeth than thou see thyself**  
 ask of thy person things that they need than that thou see thyself  
1060C **in the handes of thy children.'**  
 in the hands of thy children.'  
1061 **And also if I wolde werke by thy conseillyng, certes, my conseil moste som tyme be secree,**  
 And also if I would work according to thy advice, certainly, my counsel must some times be secret,  
1061A **til it were tyme that it moste be knowe, and this ne may noght be.**  
 until it were time that it must be known, and this may not be.

1064 **Whanne dame Prudence, ful debonairly and with greet pacience, hadde herd al that hir housbonde**   
 When dame Prudence, very debonairly and with great patience, had heard all that her husband   
1064A  **liked for to seye, thanne axed she of hym licence for to speke, and seyde in this wise:**  
 was pleased to say, then she asked of him permission to speak, and said in this manner:  
1065 **"My lord," quod she, "as to youre firste resoun, certes it may lightly been answered. For I seye that**  
 "My lord," said she, "as to your first reason, certainly it may easily be answered. For I say that  
1065A **it is no folie to chaunge conseil whan the thyng is chaunged,**  
 it is no folly to change one's plans when the situation is changed,  
1065B **or elles whan the thyng semeth ootherweyes than it was biforn.**  
 or else when the matter seems other than it was before.  
1066 **And mooreover, I seye that though ye han sworn and bihight to perfourne**  
 And moreover, I say that though you have sworn and promised to accomplish  
1066A **youre emprise, and nathelees ye weyve**  
 your undertaking, and nevertheless you abandon  
1066B **to perfourne thilke same emprise by juste cause, men sholde nat seyn therfore that ye were a liere ne forsworn.**  
 performing that same undertaking for a good reason, men should not say therefore that you are a liar nor forsworn.  
1067 **For the book seith that `the wise man maketh no lesyng whan he turneth his corage to the bettre.'**  
 For the book says that `the wise man tells no lie when he turns his inclination to the better.'  
1068 **And al be it so that youre emprise be establissed and ordeyned by greet multitude of folk,**  
 And although it be so that your undertaking is established and decided upon by a great multitude of folk,  
1068A **yet thar ye nat accomplice thilke ordinaunce but yow like.**  
 yet you need not carry out that plan unless you want to.  
1069 **For the trouthe of thynges and the profit been rather founden in fewe folk that been wise and**  
 For the truth of things and the benefit are rather found in few folk that are wise and  
1069A **ful of resoun than by greet multitude of folk ther every man crieth and clatereth what that hym liketh.**  
 full of reason than by a great multitude of folk where every man cries and babbles what he pleases.  
1069B **Soothly swich multitude is nat honest.**  
 Truly such a multitude is not honorable.  
1070 **And as to the seconde resoun, where as ye seyn that alle wommen been wikke;**  
 And as to the second reason, where you say that all women are wicked;  
1070A **save youre grace, certes ye despisen alle wommen in this wyse, and**  
 with all due respect to you, certainly you despise all women in this manner, and  
1070B **`he that al despiseth, al displeseth,' as seith the book.**  
 `he who despises all, displeases all,' as says the book.  
1071 **And Senec seith that `whoso wole have sapience shal no man dispreyse,**  
 And Seneca says that `whosoever will have wisdom shall no man disparage,  
1071A **but he shal gladly techen the science that he kan withouten presumpcion or pride;**  
 but he shall gladly teach the knowledge that he knows without presumption or pride;  
1072 **and swiche thynges as he noght ne kan, he shal nat been ashamed to lerne hem,**  
 and such things of which he knows nothing, he should not be ashamed to learn them,  
1072A **and enquere of lasse folk than hymself.'**  
 and ask for advice from lesser folk than himself.'  
1073 **And, sire, that ther hath been many a good womman may lightly be preved.**  
 And, sir, that there has been many a good woman may easily be proven.  
1074 **For certes, sire, oure Lord Jhesu Crist wolde nevere have descended to be born of a womman,**  
 For certainly, sir, our Lord Jesus Christ would never have condescended to be born of a woman,  
1074A **if alle wommen hadden been wikke.**  
 if all women had been wicked.  
1075 **And after that, for the grete bountee that is in wommen,**  
 And after that, for the great goodness that is in women,  
1075A **oure Lord Jhesu Crist, whan he was risen fro deeth to lyve,**  
 our Lord Jesus Christ, when he was risen from death to life,  
1075B **appeered rather to a womman than to his Apostles.**  
 appeared to a woman rather than to his Apostles.  
1076 **And though that Salomon seith that he ne foond nevere womman good,**  
 And though Solomon says that he never found a good woman,  
1076A **it folweth nat therfore that alle wommen ben wikke.**  
 it follows not therefore that all women are wicked.  
1077 **For though that he ne foond no good womman, certes,**  
 For though he found no good woman, certainly,  
1077A **many another man hath founden many a womman ful good and trewe.**  
 many another man has found many a woman very good and true.  
1078 **Or elles, per aventure, the entente of Salomon was this:**  
 Or else, possibly, the intent of Solomon was this:  
1078A **that, as in sovereyn bounte, he foond no womman --**  
 that, in supreme goodness, he found no woman --  
1079 **this is to seyn, that ther is no wight that hath sovereyn bountee save God allone,**  
 this is to say, that there is no creature who has supreme goodness save God alone,  
1079A **as he hymself recordeth in hys Evaungelie.**  
 as he himself records in his Gospels.  
1080 **For ther nys no creature so good that hym ne wanteth**  
 For there is no creature so good that he does not lack  
1080A **somwhat of the perfeccioun of God, that is his makere.**  
 something of the perfection of God, who is his maker.  
1081 **Youre thridde reson is this: ye seyn that if ye governe yow by my conseil,**  
 Your third reason is this: you say that if you govern yourself by my advice,  
1081A **it sholde seme that ye hadde yeve me the maistrie and the lordshipe over youre persone.**  
 it should seem that you had given me the mastery and the lordship over your person.  
1082 **Sire, save youre grace, it is nat so. For if it so were that no man sholde be conseilled**  
 Sir, with all due respect to you, it is not so. For if it were true that no man should be advised  
1082A **but oonly of hem that hadden lordshipe and maistrie of his persone, men wolden nat be conseilled so ofte.**  
 but only of them that had lordship and mastery of his person, men would not be advised so often.  
1083 **For soothly thilke man that asketh conseil of a purpos, yet hath he free choys**  
 For truly that man who asks advice about a plan, yet has free choice  
1083A **wheither he wole werke by that conseil or noon.**  
 whether he will follow by that advice or non.  
1084 **And as to youre fourthe resoun, ther ye seyn that the janglerie of wommen kan hyde thynges that they**  
 And as to your fourth reason, where you say that the gossip of women can hide things that they  
1084A **wot noght, as who seith that a womman kan nat hyde that she woot;**  
 know not, as who says that a woman can not hide what she knows;  
1085 **sire, thise wordes been understonde of wommen that been jangleresses and wikked;**  
 sir, these words are understood of women that are gossips and wicked;  
1086 **of whiche wommen men seyn that thre thynges dryven a man out of his hous --**  
 of which women men say that three things drive a man out of his house --  
1086A **that is to seyn, smoke, droppyng of reyn, and wikked wyves;**  
 that is to say, smoke, dropping of rain, and wicked wives;  
1087 **and of swiche wommen seith Salomon that**  
 and of such women says Solomon that  
1087A **`it were bettre dwelle in desert than with a womman that is riotous.'**  
 `it were better dwell in desert than with a woman that is dissolute.'  
1088 **And sire, by youre leve, that am nat I,**  
 And sir, by your leave, that am not I,  
1089 **for ye han ful ofte assayed my grete silence and my grete pacience, and eek how wel that**  
 for you have very often tested my great silence and my great patience, and also how well that  
1089A **I kan hyde and hele thynges that men oghte secreely to hyde.**  
 I can hide and conceal things that men ought secretly to hide.  
1090 **And soothly, as to youre fifthe resoun, where as ye seyn that in wikked conseil wommen venquisshe men,**  
 And truly, as to your fifth reason, where you say that in wicked advice women vanquish men,  
1090A **God woot, thilke resoun stant heere in no stede.**  
 God knows, that reason has no value here.  
1091 **For understoond now, ye asken conseil to do wikkednesse;**  
 For understand now, you ask advice to do wickedness;  
1092 **and if ye wole werken wikkednesse, and youre wif restreyneth thilke wikked purpos,**  
 and if you will do wickedness, and your wife restrains that wicked purpose,  
1092A **and overcometh yow by reson and by good conseil,**  
 and overcomes you by reason and by good advice,  
1093 **certes youre wyf oghte rather to be preised than yblamed.**  
 certainly your wife ought rather to be praised than blamed.  
1094 **Thus sholde ye understonde the philosophre that seith, `In wikked conseil wommen venquisshen hir housbondes.'**  
 Thus should you understand the philosopher that says, `In wicked advice women vanquish their husbands.'  
1095 **And ther as ye blamen alle wommen and hir resouns, I shal shewe yow by manye ensamples that**  
 And whereas you blame all women and their reasons, I shall show you by many examples that  
1095A **many a womman hath ben ful good, and yet been, and hir conseils ful hoolsome and profitable.**  
 many a woman has been very good, and yet are, and their advices very wholesome and beneficial.  
1096 **Eek som men han seyd that the conseillynge of wommen**  
 Also some men have said that the counsel of women  
1096A **is outher to deere or elles to litel of pris.**  
 is either too expensive or else too little of price.  
1097 **But al be it so that ful many a womman is badde and hir conseil vile and noght worth,**  
 But although it be so that very many a woman is bad and her advice vile and not worthy,  
1097A **yet han men founde ful many a good womman, and ful discret and wis in conseillynge.**  
 yet have men found very many a good woman, and very discrete and wise in giving counsel.  
1098 **Loo, Jacob by good conseil of his mooder Rebekka wan the benysoun of Ysaak his fader**  
 Lo, Jacob by the good advice of his mother Rebecca won the blessing of Isaac his fader  
1098A **and the lordshipe over alle his bretheren.**  
 and the lordship over all his brethren.  
1099 **Judith by hire good conseil delivered the citee of Bethulie, in which she dwelled,**  
 Judith by her good advice delivered the city of Bethulia, in which she dwelled,  
1099A **out of the handes of Olofernus, that hadde it biseged and wolde have al destroyed it.**  
 out of the hands of Holofernus, who had besieged it and would have entirely destroyed it.  
1100 **Abygail delivered Nabal hir housbonde fro David the kyng, that wolde have slayn hym,**  
 Abigail delivered Nabal her husband from David the king, who would have slain him,  
1100A **and apaysed the ire of the kyng by hir wit and by hir good conseillyng.**  
 and appeased the anger of the king by her wit and by her good advice.  
1101 **Hester by hir good conseil enhaunced greetly the peple of God in the regne of Assuerus the kyng.**  
 Hester by her good counsel advanced greatly the people of God in the reign of Assuerus the king.  
1102 **And the same bountee in good conseillyng of many a good womman may men telle.**  
 And the same goodness in good advising of many a good woman may men tell.  
1103 **And mooreover, whan oure Lord hadde creat Adam, oure forme fader, he seyde in this wise:**  
 And moreover, when our Lord had created Adam, our forefather, he said in this manner:  
1104 **`It is nat good to been a man alloone; make we to hym an helpe semblable to hymself.'**  
 `It is not good to be a man alone; let us make for him a helpmate similar to himself.'  
1105 **Heere may ye se that if that wommen were nat goode, and hir conseils goode and profitable,**  
 Here may you see that if women were not good, and their advice good and beneficial,  
1106 **oure Lord God of hevene wolde nevere han wroght hem,**  
 our Lord God of heaven would never have made them,  
1106A **ne called hem help of man, but rather confusioun of man.**  
 nor called them help of man, but rather confusion of man.  
1107 **And ther seyde oones a clerk in two vers, `What is bettre than gold? Jaspre.**  
 And there said once a clerk in two verses, `What is better than gold? Jasper.  
1107A **What is bettre than jaspre? Wisedoom.**  
 What is better than jasper? Wisdom.  
1108 **And what is better than wisedoom? Womman. And what is bettre than a good womman? Nothyng.'**  
 And what is better than wisdom? Woman. And what is better than a good woman? Nothing.'  
1109 **And, sire, by manye of othre resons may ye seen that**  
 And, sir, by many other reasons may you see that  
1109A **manye wommen been goode, and hir conseils goode and profitable.**  
 many women are good, and their advice good and beneficial.  
1110 **And therfore, sire, if ye wol triste to my conseil, I shal restoore yow youre doghter hool and sound.**  
 And therefore, sir, if you will trust to my advice, I shall restore you your daughter whole and sound.  
1111 **And eek I wol do to yow so muche that ye shul have honour in this cause."**  
 And also I will do for you so much that you shall have honor in this undertaking."

1112 **Whan Melibee hadde herd the wordes of his wyf Prudence, he seyde thus:**  
 When Melibee had heard the words of his wife Prudence, he said thus:  
1113 **"I se wel that the word of Salomon is sooth.**  
 "I see well that the word of Solomon is sooth.  
1113A **He seith that `wordes that been spoken discreetly by ordinaunce been honycombes,**  
 He says that `words that are spoken discretely and properly are honeycombs,  
1113B **for they yeven swetnesse to the soule and hoolsomnesse to the body.'**  
 for they give sweetness to the soul and healthfulness to the body.'  
1114 **And, wyf, by cause of thy sweete wordes, and eek for I have assayed and preved thy grete sapience**  
 And, wife, because of thy sweet words, and also because I have tested and proven thy great wisdom   
1114A **and thy grete trouthe, I wol governe me by thy conseil in alle thyng."**  
 and thy great truth, I will govern myself by thy advice in all things."

1115 **"Now, sire," quod dame Prudence, "and syn ye vouche sauf to been governed by my conseil,**  
 "Now, sir," said dame Prudence, "and since you consent to be governed by my advice,  
1115A **I wol enforme yow how ye shul governe yourself in chesynge of youre conseillours.**  
 I will inform you how you shall govern yourself in the choice of your advisors.  
1116 **Ye shul first in alle youre werkes mekely biseken to the heighe God that he wol be youre conseillour;**  
 You shall first in all your works meekly beseech the high God that he will be your advisor;  
1117 **and shapeth yow to swich entente that he yeve yow conseil and confort, as taughte Thobie his sone:**  
 and prepare yourself with the aim that he give you advice and comfort, as Tobias taught his son:  
1118 **`At alle tymes thou shalt blesse God, and praye hym to dresse thy weyes,**  
 `At all times thou shalt bless God, and pray him to prepare thy ways,  
1118A **and looke that alle thy conseils been in hym for everemoore.'**  
 and look that all thy counsels are in him for evermore.'  
1119 **Seint Jame eek seith: `If any of yow have nede of sapience, axe it of God.'**  
 Saint James also says: `If any of you have need of wisdom, ask it of God.'  
1120 **And afterward thanne shul ye taken conseil in youreself,**  
 And afterward then shall you take advice in yourself,  
1120A **and examyne wel youre thoghtes of swich thyng as yow thynketh that is best for youre profit.**  
 and examine well your thoughts of such thing as it seems to you best for your advantage.   
1121 **And thanne shul ye dryve fro youre herte thre thynges that been contrariouse to good conseil;**  
 And then shall you drive from your heart three things that are contrary to good advice;  
1122 **that is to seyn, ire, coveitise, and hastifnesse.**  
 that is to say, anger, greed, and haste.

1123 **"First, he that axeth conseil of hymself, certes he moste been withouten ire, for manye causes.**  
 "First, he who asks advice of himself, certainly he must be without anger, for many reasons.  
1124 **The firste is this: he that hath greet ire and wratthe in hymself, he weneth alwey that**  
 The first is this: he who has great anger and wrath in himself, he supposes always that  
1124A **he may do thyng that he may nat do.**  
 he can do a thing that he can not do.  
1125 **And secoundely, he that is irous and wrooth, he ne may nat wel deme;**  
 And secondly, he who is angry and wrathful, he can not well judge;  
1126 **and he that may nat wel deme, may nat wel conseille.**  
 and he who can not well judge, can not well advise.  
1127 **The thridde is this, that he that is irous and wrooth, as seith Senec,**  
 The third is this, that he that is angry and wrathful, as says Seneca,  
1127A **ne may nat speke but blameful thynges,**  
 can not speak anything but blameworthy things,  
1128 **and with his viciouse wordes he stireth oother folk to angre and to ire.**  
 and with his vicious words he stirs other folk to anger and to ire.  
1129 **And eek, sire, ye moste dryve coveitise out of youre herte.**  
 And also, sir, you must drive greed out of your heart.  
1130 **For the Apostle seith that coveitise is roote of alle harmes.**  
 For the Apostle says that greed is root of all harms.  
1131 **And trust wel that a coveitous man ne kan noght deme ne thynke,**  
 And trust well that a greedy man can neither judge nor think anything,  
1131A **but oonly to fulfille the ende of his coveitise;**  
 except only to fulfill the object of his greed;  
1132 **and certes, that ne may nevere been accompliced,**  
 and certainly, that can never be accomplished,  
1132A **for evere the moore habundaunce that he hath of richesse, the moore he desireth.**  
 for always the more abundance that he has of riches, the more he desires.  
1133 **And, sire, ye moste also dryve out of youre herte hastifnesse; for certes,**  
 And, sir, you must also drive out of your heart haste; for certainly,  
1134 **ye ne may nat deeme for the beste by a sodeyn thought that falleth in youre herte,**  
 you can not judge for the best by a sudden thought that falls in your heart,  
1134A **but ye moste avyse yow on it ful ofte.**  
 but you must reflect upon it very often.  
1135 **For, as ye herde her biforn, the commune proverbe is this, that `he that soone deemeth, soone repenteth.'**  
 For, as you heard before this, the common proverb is this, that `he who soon judges, soon repents.'  
1136 **Sire, ye ne be nat alwey in lyk disposicioun;**  
 Sir, you are not always in the same frame of mind;  
1137 **for certes, somthyng that somtyme semeth to yow that it is good for to do,**  
 for certainly, something that sometimes seems to you that it is good to do,  
1137A **another tyme it semeth to yow the contrarie.**  
 another time it seems to you the contrary.

1138 **"Whan ye han taken conseil in youreself and han deemed by good deliberacion swich thyng as you semeth best,**  
 "When you have pondered the matter and have judged by good deliberation such thing as seems best to you,  
1139 **thanne rede I yow that ye kepe it secree.**  
 then I advise you that you keep it secret.  
1140 **Biwrey nat youre conseil to no persone, but if so be that ye wenen sikerly that**  
 Reveal your plans to no person, but if it so be that you believe truly   
1140A **thurgh youre biwreyyng youre condicioun shal be to yow the moore profitable.**  
 through your revealing your condition shall be to you the more advantageous.  
1141 **For Jhesus Syrak seith, `Neither to thy foo ne to thy frend discovere nat thy secree ne thy folie,**  
 For Jesus son of Sirach says, `Neither to thy foe nor to thy friend discover not thy secret nor thy folly,  
1142 **for they wol yeve yow audience and lookynge and supportacioun in thy presence and scorne thee in thyn absence.'**  
 for they will give you audience and attention and support in thy presence and scorn thee in thine absence.'  
1143 **Another clerk seith that `scarsly shaltou fynden any persone that may kepe conseil secrely.'**  
 Another clerk says that `scarcely shalt thou find any person that can keep plans secretly.'  
1144 **The book seith, `Whil that thou kepest thy conseil in thyn herte, thou kepest it in thy prisoun,**  
 The book says, `While thou keepest thy plan in thine heart, thou keepest it in thy prison,  
1145 **and whan thou biwreyest thy conseil to any wight, he holdeth thee in his snare.'**  
 and when thou reveal thy plans to any person, he holds thee in his snare.'  
1146 **And therfore yow is bettre to hyde youre conseil in youre herte than praye him**  
 And therefore for you it is better to hide your plans in your heart than pray him  
1146A **to whom ye han biwreyed youre conseil that he wole kepen it cloos and stille.**  
 to whom you have revealed your plans that he will keep it close and still.  
1147 **For Seneca seith: `If so be that thou ne mayst nat thyn owene conseil hyde,**  
 For Seneca says: `If it so be that thou can not hide thine own plans,  
1147A **how darstou prayen any oother wight thy conseil secrely to kepe?'**  
 how dare thou pray any other person to keep thy advice secretly?'  
1148 **But nathelees, if thou wene sikerly that the biwreiyng of thy conseil to a persone wol make**  
 But nevertheless, if thou believe truly that the revealing of thy plans to a person will make  
1148A **thy condicion to stonden in the bettre plyt, thanne shaltou tellen hym thy conseil in this wise.**  
 thy condition stand in the better condition, then shalt thou tell him thy plans in this manner.  
1149 **First thou shalt make no semblant wheither thee were levere pees or werre, or this or that,**  
 First thou shalt make no outward sign whether thou would prefer peace or war, or this or that,  
1149A **ne shewe hym nat thy wille and thyn entente.**  
 nor show him not thy will and thine intent.  
1150 **For trust wel that comunli thise conseillours been flatereres,**  
 For trust well that commonly these advisors are flatterers,  
1151 **namely the conseillours of grete lordes,**  
 namely the advisors of great lords,  
1152 **for they enforcen hem alwey rather to speken plesante wordes, enclynynge to the lordes lust,**  
 for they force themselves always rather to speak pleasant words, inclining to the lord's desire,  
1152A **than wordes that been trewe or profitable.**  
 than words that are true or beneficial.  
1153 **And therfore men seyn that the riche man hath seeld good conseil, but if he have it of hymself.**  
 And therefore men say that the rich man has seldom good advice, unless he have it of himself.  
1154 **And after that thou shalt considere thy freendes and thyne enemys.**  
 And after that thou shalt consider thy friends and thine enemies.  
1155 **And as touchynge thy freendes, thou shalt considere which of hem been**  
 And as concerning thy friends, thou shalt consider which of them are  
1155A **moost feithful and moost wise and eldest and most approved in conseillyng;**  
 most faithful and most wise and eldest and most proven in giving advice;  
1156 **and of hem shalt thou aske thy conseil, as the caas requireth.**  
 and of them shalt thou ask thy advice, as the case requires.  
1157 **I seye that first ye shul clepe to youre conseil youre freendes that been trewe.**  
 I say that first you shall call to your council your friends that are true.  
1158 **For Salomon seith that `right as the herte of a man deliteth in savour that is soote,**  
 For Solomon says that `just as the heart of a man delights in taste that is sweet,  
1158A **right so the conseil of trewe freendes yeveth swetnesse to the soule.'**  
 just so the advice of true friends gives sweetness to the soul.'  
1159 **He seith also, `Ther may no thyng be likned to the trewe freend,**  
 He says also, `Nothing can be compared to a true friend,  
1160 **for certes gold ne silver ben nat so muche worth as the goode wyl of a trewe freend.'**  
 for certainly gold nor silver are not worth so much as the good will of a true friend.'  
1161 **And eek he seith that `a trewe freend is a strong deffense; who so that it fyndeth,**  
 And also he says that `a true friend is a strong defense; whoever finds it,  
1161A **certes he fyndeth a greet tresour.'**  
 certainly he finds a great treasure.'  
1162 **Thanne shul ye eek considere if that youre trewe freendes been discrete and wise.**  
 Then shall you also consider whether your true friends are discrete and wise.  
1162A **For the book seith, `Axe alwey thy conseil of hem that been wise.'**  
 For the book says, `Ask always thy advice of those who are wise.'  
1163 **And by this same resoun shul ye clepen to youre conseil of youre freendes that been of age,**  
 And by this same reason shall you call to your council some of your friends that are of suitably advanced age,  
1163A **swiche as han seyn and been expert in manye thynges and been approved in conseillynges.**  
 such as have seen and are expert in many things and are proven in giving advice.  
1164 **For the book seith that `in olde men is the sapience, and in longe tyme the prudence.'**  
 For the book says that `in old men is the wisdom, and in long time the prudence.   
1165 **And Tullius seith that `grete thynges ne been nat ay accompliced by strengthe, ne by delivernesse of body, but**  
 And Cicero says that `great things are not always accomplished by strength, nor by agility of body, but  
1165A **by good conseil, by auctoritee of persones, and by science; the whiche thre thynges ne been nat fieble by age,**  
 by good advice, by a person's power to persuade, and by knowledge; the which three things are not enfeebled by age,  
1165B **but certes they enforcen and encreescen day by day.'**  
 but certainly they gain strength and increase day by day.'  
1166 **And thanne shul ye kepe this for a general reule: First shul ye clepen to youre conseil**  
 And then shall you keep this for a general rule: First you shall call to your council  
1166A **a fewe of youre freendes that been especiale;**  
 a few of your friends who are particularly esteemed;  
1167 **for Salomon seith, `Manye freendes have thou, but among a thousand chese thee oon to be thy conseillour.'**  
 for Solomon says, `Many friends have thou, but among a thousand chose thyself one to be thy advisor.'  
1168 **For al be it so that thou first ne telle thy conseil but to a fewe,**  
 For although it be so that thou first tell thy advice only to a few,  
1168A **thou mayst afterward telle it to mo folk if it be nede.**  
 thou mayst afterward tell it to more folk if it be needed.  
1169 **But looke alwey that thy conseillours have thilke thre condiciouns that I have seyd bifore --**  
 But look always that thy advisors have those three conditions that I have said before --  
1169A **that is to seyn, that they be trewe, wise, and of oold experience.**  
 that is to say, that they are true, wise, and of old experience.  
1170 **And werke nat alwey in every nede by oon counseillour allone;**  
 And work not always in every need by one advisor alone;  
1170A **for somtyme bihooveth it to been conseilled by manye.**  
 for sometimes it is necessary to be advised by many.  
1171 **For Salomon seith, `Salvacion of thynges is where as ther been manye conseillours.'**  
 For Solomon says, `Salvation of things is where there are many advisors.'

1172 **"Now, sith that I have toold yow of which folk ye sholde been counseilled, now**  
 "Now, since I have told you of which folk you should be advised, now  
1172A **wol I teche yow which conseil ye oghte to eschewe.**  
 I will teach you which advice you ought to shun.  
1173 **First, ye shul eschue the conseillyng of fooles; for Salomon seith, `Taak no conseil of a fool,**  
 First, you shall shun the advice of fools; for Solomon says, `Take no counsel of a fool,  
1173A **for he ne kan noght conseille but after his owene lust and his affeccioun.'**  
 for he can not advise except in accordance with his own desire and his inclination.'  
1174 **The book seith that `the propretee of a fool is this: he troweth lightly harm of every wight,**  
 The book says that `the characteristic of a fool is this: he easily believes harm of every person,  
1174A **and lightly troweth alle bountee in hymself.'**  
 and easily believes all goodness in himself.'  
1175 **Thou shalt eek eschue the conseillyng of alle flatereres, swiche as enforcen hem rather to preise youre persone**  
 Thou shalt also shun the advice of all flatterers, such as exert themselves rather to praise your person   
1175A **by flaterye than for to telle yow the soothfastnesse of thynges.**  
 by flattery than to tell you the truth of things.  
1176 **Wherfore Tullius seith, `Amonges alle the pestilences that been in freendshipe the gretteste is flaterie.'**  
 Wherefore Cicero says, `Amongst all the pestilences that are in friendship the greatest is flattery.'  
1176A **And therfore is it moore nede that thou eschue and drede flatereres than any oother peple.**  
 And therefore is it more needful that thou shun and dread flatterers than any other people.  
1177 **The book seith, `Thou shalt rather drede and flee fro the sweete wordes of flaterynge preiseres**  
 The book says, `Thou shalt rather dread and flee from the sweet words of flattering praisers  
1177A **than fro the egre wordes of thy freend that seith thee thy sothes.'**  
 than from the sharp words of thy friend who tells thee thy truths.'  
1178 **Salomon seith that `the wordes of a flaterere is a snare to cacche with innocentz.'**  
 Solomon says that `the words of a flatterer is a snare with which to catch innocents.'  
1179 **He seith also that `he that speketh to his freend wordes of swetnesse and of plesaunce**  
 He says also that `he who speaks to his friend words of sweetness and of pleasance  
1179A **setteth a net biforn his feet to cacche hym.'**  
 sets a net before his feet to catch him.'  
1180 **And therfore seith Tullius, `Enclyne nat thyne eres to flatereres, ne taak no conseil of the wordes of flaterye.'**  
 And therefore says Cicero, `Incline not thine ears to flatterers, and take no advice of the words of flattery.'  
1181 **And Caton seith, `Avyse thee wel, and eschue the wordes of swetnesse and of plesaunce.'**  
 And Cato says, `Ponder thee well, and shun the words of sweetness and of pleasance.'  
1182 **And eek thou shalt eschue the conseillyng of thyne olde enemys that been reconsiled.**  
 And also thou shalt shun the advice of thine old enemies that are reconciled.  
1183 **The book seith that `no wight retourneth saufly into the grace of his olde enemy.'**  
 The book says that `no person returns safely into the good will of his old enemy.'  
1184 **And Isope seith, `Ne trust nat to hem to whiche thou hast had som tyme werre or enemytee,**  
 And Aesop says, `Trust not to those with whom thou hast had at some time war or enmity,   
1184A **ne telle hem nat thy conseil.'**  
 nor tell them not thy plans.'  
1185 **And Seneca telleth the cause why: `It may nat be,' seith he, `that where greet**  
 And Seneca tells the reason why: `It may not be,' says he, `that where great  
1185A **fyr hath longe tyme endured, that ther ne dwelleth som vapour of warmnesse.'**  
 fire has long time endured, but that there dwells some vapor of warmness.'  
1186 **And therfore seith Salomon, `In thyn olde foo trust nevere.'**  
 And therefore says Solomon, `In thine old foe trust never.'  
1187 **For sikerly, though thyn enemy be reconsiled, and maketh thee chiere of humylitee,**  
 For surely, though thine enemy be reconciled, and makes thee the appearance of humility,  
1187A **and lowteth to thee with his heed, ne trust hym nevere.**  
 and bows to thee with his head, trust him never.  
1188 **For certes he maketh thilke feyned humilitee moore for his profit than for any love of thy persone,**  
 For certainly he makes that feigned humility more for his advantage than for any love of thy person,  
1188A **by cause that he deemeth to have victorie over thy persone by swich feyned contenance,**  
 because he supposes to have victory over thy person by such feigned behavior,  
1188B **the which victorie he myghte nat have by strif or werre.**  
 the which victory he might not have by strife or war.  
1189 **And Peter Alfonce seith, `Make no felawshipe with thyne olde enemys, for if thou do hem bountee,**  
 And Petrus Alphnsus says, `Make no fellowship with thine old enemies, for if thou do them goodness,  
1189A **they wol perverten it into wikkednesse.'**  
 they will pervert it into wickedness.'  
1190 **And eek thou most eschue the conseillyng of hem that been thy servantz and beren thee greet reverence,**  
 And also thou most shun the advice of those who are thy servants and bear thee great reverence,  
1190A **for peraventure they seyn it moore for drede than for love.**  
 for perhaps they say it more for dread than for love.  
1191 **And therfore seith a philosophre in this wise:**  
 And therefore says a philosopher in this manner:  
1191A **`Ther is no wight parfitly trewe to hym that he to soore dredeth.'**  
 `There is no person perfectly true to him whom he too sorely dreads.'  
1192 **And Tullius seith, `Ther nys no myght so greet of any emperour that longe may endure,**  
 And Cicero says, `There is no might so great of any emperor that long may endure,  
1192A **but if he have moore love of the peple than drede.'**  
 unless he has more love of the people than dread.'  
1193 **Thou shalt also eschue the conseiling of folk that been dronkelewe, for they ne kan no conseil hyde.**  
 Thou shalt also shun the advice of folk that are drunkards, for they nor can hide no plans.  
1194 **For Salomon seith, `Ther is no privetee ther as regneth dronkenesse.'**  
 For Solomon says, `There is no secrecy where drunkenness reigns.'  
1195 **Ye shul also han in suspect the conseillyng of swich folk as**  
 You shall also be suspicious of the advice of such folk as  
1195A **conseille yow o thyng prively and conseille yow the contrarie openly.**  
 advise you one thing privately and counsel you the contrary openly.  
1196 **For Cassidorie seith that `it is a manere sleighte to hyndre,**  
 For Cassiodorus says that `it is a difficult task to hinder a scheme,   
1196A **whan he sheweth to doon o thyng openly and werketh prively the contrarie.'**  
 when a person appears to do one thing openly and secretly works the contrary.'  
1197 **Thou shalt also have in suspect the conseillyng of wikked folk. For the book seith,**  
 Thou shalt also be suspicious of the advice of wicked folk. For the book says,  
1197A **`The conseillyng of wikked folk is alwey ful of fraude.'**  
 `The advice of wicked folk is always full of fraud.'  
1198 **And David seith, `Blisful is that man that hath nat folwed the conseilyng of shrewes.'**  
 And David says, `Blissful is that man who has not followed the advice of scoundrels.'   
1199 **Thou shalt also eschue the conseillyng of yong folk, for hir conseil is nat rype.**  
 Thou shalt also shun the advice of young folk, for their counsel is not ripe.

1200 **"Now, sire, sith I have shewed yow of which folk ye shul take youre conseil**  
 "Now, sir, since I have showed you of which folk you shall take your advice  
1200A **and of which folk ye shul folwe the conseil,**  
 and of which folk you shall follow the advice,  
1201 **now wol I teche yow how ye shal examyne youre conseil, after the doctrine of Tullius.**  
 now will I teach you how you shall examine your advice, according to the doctrine of Cicero.  
1202 **In the examynynge thanne of youre conseillour ye shul considere manye thynges.**  
 In the examining then of your advisor you shall consider many things .  
1203 **Alderfirst thou shalt considere that in thilke thyng that thou purposest, and upon what thyng thou wolt have conseil,**  
 First of all thou shalt consider that in that thing that thou intendest, and upon which thing thou will have advice,  
1203A **that verray trouthe be seyd and conserved; this is to seyn, telle trewely thy tale.**  
 that real truth be said and preserved; this is to say, tell truly thy tale.  
1204 **For he that seith fals may nat wel be conseilled in that cas of which he lieth.**  
 For he that speaks falsely may not well be advised in that case of which he lies.  
1205 **And after this thou shalt considere the thynges that acorden to that thou purposest**  
 And after this thou shalt consider the things that agree with that thou intendest  
1205A **for to do by thy conseillours, if resoun accorde therto,**  
 for to act as thy advisors advise, if reason accord thereto,  
1206 **and eek if thy myght may atteine therto, and if the moore part**  
 and also if thy might can attain thereto, and if the larger part  
1206A **and the bettre part of thy conseillours acorde therto, or noon.**  
 and the better part of thy advisors accord thereto, or not.  
1207 **Thanne shaltou considere what thyng shal folwe of that conseillyng,**  
 Then shalt thou consider what thing shall follow from that advice,  
1207A **as hate, pees, werre, grace, profit, or damage, and manye othere thynges.**  
 as hate, peace, war, grace, profit, or damage, and many other things.  
1208 **And in alle thise thynges thou shalt chese the beste and weyve alle othere thynges.**  
 And in all these things thou shalt chose the best and abandon all other things .  
1209 **Thanne shaltow considere of what roote is engendred the matiere of thy conseil**  
 Then shalt thou consider of what root is engendered the matter of thy advice  
1209A **and what fruyt it may conceyve and engendre.**  
 and what fruit it may conceive and engender.  
1210 **Thou shalt eek considere alle thise causes, fro whennes they been sprongen.**  
 Thou shalt also consider all these causes, from whence they are sprung.  
1211 **And whan ye han examyned youre conseil, as I have seyd, and which partie is the bettre**  
 And when you have examined your advice, as I have said, and (decided) which part is the better  
1211A **and moore profitable, and han approved it by manye wise folk and olde,**  
 and more beneficial, and have tested it by many wise and old folk,  
1212 **thanne shaltou considere if thou mayst parfourne it and maken of it a good ende.**  
 then shalt thou consider if thou can perform it and make of it a good end.  
1213 **For certes resoun wol nat that any man sholde bigynne a thyng**  
 For certainly reason will not desire that any man should begin a thing  
1213A **but if he myghte parfourne it as hym oghte;**  
 unless he might perform it as he ought to;  
1214 **ne no wight sholde take upon hym so hevy a charge that he myghte nat bere it.**  
 nor no person should take upon him so heavy a charge that he might not bear it.  
1215 **For the proverbe seith, `He that to muche embraceth, distreyneth litel.'**  
 For the proverb says, `He who too much embraces, keeps little.'  
1216 **And Catoun seith, `Assay to do swich thyng as thou hast power to doon,**  
 And Cato says, `Try to do such thing as thou hast power to do,  
1216A **lest that the charge oppresse thee so soore that**  
 lest that the charge oppress thee so sorely that  
1216B **thee bihoveth to weyve thyng that thou hast bigonne.'**  
 thou art compelled to abandon an undertaking that thou hast begun.'  
1217 **And if so be that thou be in doute wheither thou mayst parfourne a thing or noon,**  
 And if it so be that thou art in doubt about whether thou can perform a thing or not,  
1217A **chese rather to suffre than bigynne.**  
 choose rather to suffer than begin.  
1218 **And Piers Alphonce seith, `If thou hast myght to doon a thyng of which thou most repente,**  
 And Petrus Alphonsus says, `If thou hast might to do a thing of which thou must repent,  
1218A **it is bettre "nay" than "ye."'**  
 it is better "nay" than "yea."'  
1219 **This is to seyn, that thee is bettre holde thy tonge stille than for to speke.**  
 This is to say, that for thee it is better hold thy tongue still than to speak.  
1220 **Thanne may ye understonde by strenger resons that if thou hast power to parfourne a werk**  
 Then may you understand by stronger reasons that if thou hast power to perform a work  
1220A **of which thou shalt repente, thanne is it bettre that thou suffre than bigynne.**  
 of which thou shalt repent, then is it better that thou suffer than begin.  
1221 **Wel seyn they that defenden every wight to assaye a thyng of which he is in doute**  
 Well say they who forbid every person to attempt a thing of which he is in doubt  
1221A **wheither he may parfourne it or noon.**  
 whether he can perform it or not.  
1222 **And after, whan ye han examyned youre conseil, as I have seyd biforn, and knowen wel that**  
 And after, when you have examined your advice, as I have said before, and know well that  
1222A **ye may parfourne youre emprise, conferme it thanne sadly til it be at an ende.**  
 you can perform your enterprise, prosecute it then diligently until it be at an end.

1223 **"Now is it resoun and tyme that I shewe yow whanne and wherfore that**  
 "Now is it reasonable and time that I show you when and wherefore that  
1223A **ye may chaunge youre counseil withouten youre repreve.**  
 you may change your plans without earning dishonor.  
1224 **Soothly, a man may chaungen his purpos and his conseil if the cause cesseth,**  
 Truly, a man may change his purpose and his plans if the cause ceases,  
1224A **or whan a newe caas bitydeth.**  
 or when a new case befalls.  
1225 **For the lawe seith that `upon thynges that newely bityden bihoveth newe conseil.'**  
 For the law says that `things that newly befall require new plans.'   
1226 **And Senec seith, `If thy conseil is comen to the eeris of thyn enemy, chaunge thy conseil.'**  
 And Seneca says, `If thy plan is come to the ears of thine enemy, change thy plan.'  
1227 **Thou mayst also chaunge thy conseil if so be that thou fynde that by errour,**  
 Thou mayst also change thy plan if it so be that thou find that by error,  
1227A **or by oother cause, harm or damage may bityde.**  
 or by other cause, harm or damage may befall.  
1228 **Also if thy conseil be dishonest, or ellis cometh of dishonest cause, chaunge thy conseil.**  
 Also if thy plan be unjust, or else comes of dishonest cause, change thy plan.  
1229 **For the lawes seyn that `alle bihestes that been dishoneste been of no value';**  
 For the laws say that `all promises that are dishonest are of no value';  
1230 **and eek if so be that it be inpossible, or may nat goodly be parfourned or kept.**  
 and also if it so be that it is impossible, or can not goodly be performed or kept.

1231 **"And take this for a general reule, that every conseil that is affermed so strongly that it may nat**  
 "And take this for a general rule, that every plan that is affirmed so strongly that it may not  
1231A **be chaunged for no condicioun that may bityde, I seye that thilke conseil is wikked."**  
 be changed for any condition that may befall, I say that that plan is wicked."

1232 **This Melibeus, whanne he hadde herd the doctrine of his wyf dame Prudence, answerde in this wyse:**  
 This Melibeus, when he had heard the doctrine of his wife dame Prudence, answered in this wise:  
1233 **"Dame," quod he, "as yet into this tyme ye han wel and covenably taught me as in general how**  
 "Dame," said he, "as yet until this time you have well and fittingly taught me as in general how  
1233A **I shal governe me in the chesynge and in the withholdynge of my conseillours.**  
 I should govern myself in the choice and in the retention of my advisors.  
1234 **But now wolde I fayn that ye wolde condescende in especial**  
 But now would I eagerly desire that you would get down to particulars   
1235 **and telle me how liketh yow, or what semeth yow, by oure conseillours**  
 and tell me how you like it, or what it seems to you, concerning our advisors  
1235A **that we han chosen in oure present nede."**  
 that we have chosen in our present need."

1236 **"My lord," quod she, "I biseke yow in al humblesse that ye wol nat wilfully replie agayn my resouns,**  
 "My lord," said she, "I beseech you in all humility that you will not willfully reply against my arguments,  
1236A **ne distempre youre herte, thogh I speke thyng that yow displese.**  
 nor upset your heart, though I speak something that may displease you.  
1237 **For God woot that, as in myn entente, I speke it for youre beste,**  
 For God knows that, in my intent, I speak it for your best,  
1237A **for youre honour, and for youre profite eke.**  
 for your honor, and for your benefit also.  
1238 **And soothly, I hope that youre benyngnytee wol taken it in pacience.**  
 And truly, I hope that your benignity will take it in patience.  
1239 **Trusteth me wel," quod she, "that youre conseil as in this caas ne sholde nat, as to speke properly,**  
 Trust me well," said she, "that your advice in this case should not, to speak properly,  
1239A **be called a conseillyng, but a mocioun or a moevyng of folye,**  
 be called an advising, but a motion or a moving of folly,  
1240 **in which conseil ye han erred in many a sondry wise.**  
 in which advice you have erred in many a different way.

1241 **"First and forward, ye han erred in th' assemblynge of youre conseillours.**  
 "First of all, you have erred in the assembling of your advisors.  
1242 **For ye sholde first have cleped a fewe folk to youre conseil, and after ye myghte han shewed it**  
 For you should first have called a few folk to your council, and after you might have showed it  
1242A **to mo folk, if it hadde been nede.**  
 to more folk, if it had been necessary.  
1243 **But certes, ye han sodeynly cleped to youre conseil a greet multitude of peple,**  
 But certainly, you have suddenly called to your council a great multitude of people,  
1243A **ful chargeant and ful anoyous for to heere.**  
 very burdensome and very annoying to hear.  
1244 **Also ye han erred, for theras ye sholden oonly have cleped to youre conseil**  
 Also you have erred, for whereas you should only have called to your council   
1244A **youre trewe frendes olde and wise,**  
 your true friends old and wise,  
1245 **ye han ycleped straunge folk, yonge folk, false flatereres, and enemys reconsiled,**  
 you have called foreign folk, young folk, false flatterers, and enemies reconciled,  
1245A **and folk that doon yow reverence withouten love.**  
 and folk who do you reverence without love.  
1246 **And eek also ye have erred, for ye han broght with yow to youre conseil ire, coveitise, and hastifnesse,**  
 And also you have erred, for you have brought with you to your council anger, greed, and haste,  
1247 **the whiche thre thinges been contrariouse to every conseil honest and profitable;**  
 the which three things are contrary to every council honorable and beneficial;  
1248 **the whiche thre thinges ye han nat anientissed or destroyed hem,**  
 the which three things you have not annihilated or destroyed them,  
1248A **neither in youreself, ne in youre conseillours, as yow oghte.**  
 neither in yourself, nor in your advisors, as you ought.  
1249 **Ye han erred also, for ye han shewed to youre conseillours**  
 You have erred also, for you have shown to your advisors  
1249A **youre talent and youre affeccioun to make werre anon and for to do vengeance.**  
 your desire and your inclination to make war immediately and to do vengeance.  
1250 **They han espied by youre wordes to what thyng ye been enclyned;**  
 They have espied by your words to what thing you are inclined;  
1251 **and therfore han they rather conseilled yow to youre talent than to youre profit.**  
 and therefore have they advised you rather to your inclination than to your advantage.  
1252 **Ye han erred also, for it semeth that yow suffiseth**  
 You have erred also, for it seems that to you it suffices  
1252A **to han been conseilled by thise conseillours oonly, and with litel avys,**  
 to have been advised by these counselors only, and with little consultation,  
1253 **whereas in so greet and so heigh a nede it hadde been necessarie mo conseillours**  
 whereas in so great and so urgent a situation it had been necessary to have more advisors  
1253A **and moore deliberacion to parfourne youre emprise.**  
 and more deliberation to perform your undertaking.  
1254 **Ye han erred also, for ye ne han nat examyned youre conseil in the forseyde manere,**  
 You have erred also, for you have not examined your advice in the foresaid manner,  
1254A **ne in due manere, as the caas requireth.**  
 nor in suitable manner, as the case requires.  
1255 **Ye han erred also, for ye han maked no division bitwixe youre conseillours -- this is to seyn,**  
 You have erred also, for you have made no division between your advisors -- this is to say,  
1255A **bitwixen youre trewe freendes and youre feyned conseillours --**  
 between your true friends and your feigned advisors --  
1256 **ne ye han nat knowe the wil of youre trewe freendes olde and wise,**  
 and you have not known the will of your true friends old and wise,  
1257 **but ye han cast alle hire wordes in an hochepot, and enclyned youre herte to the moore part**  
 but you have cast all their words in an hodgepodge, and inclined your heart to the larger part  
1257A **and to the gretter nombre, and there been ye condescended.**  
 and to the greater number, and to that you are yielded.  
1258 **And sith ye woot wel that men shal alwey fynde a gretter nombre of fooles than of wise men,**  
 And since you know well that men shall always find a greater number of fools than of wise men,  
1259 **and therfore the conseils that been at congregaciouns and multitudes of folk, there as men take moore reward**  
 and therefore the counsels that are at gatherings and multitudes of folk, where men pay more attention  
1259A **to the nombre than to the sapience of persones,**  
 to the number than to the wisdom of persons,  
1260 **ye se wel that in swiche conseillynges fooles han the maistrie."**  
 you see well that in such councils fools have the mastery."

1261 **Melibeus answerde agayn, and seyde, "I graunte wel that I have erred;**  
 Melibeus answered again, and said, "I grant well that I have erred;  
1262 **but there as thou hast toold me heerbiforn**  
 but whereas thou hast told me before now  
1262A **that he nys nat to blame that chaungeth his conseillours in certein caas and for certeine juste causes,**  
 that he is not to blame who changes his advisors in certain cases and for certain just causes,  
1263 **I am al redy to chaunge my conseillours right as thow wolt devyse.**  
 I am all ready to change my advisors just as thou will devise.  
1264 **The proverbe seith that `for to do synne is mannyssh,**  
 The proverb says that `to do sin is human,  
1264A **but certes for to persevere longe in synne is werk of the devel.'"**  
 but certainly to persevere long in sin is work of the devil.'"  
1265 **To this sentence answered anon dame Prudence, and seyde,**  
 To this sentence answered immediately dame Prudence, and said,  
1266 **"Examineth," quod she, "youre conseil, and lat us see**  
 "Examine," said she, "your counsel, and let us see  
1266A **the whiche of hem han spoken most resonably and taught yow best conseil.**  
 the which of them have spoken most reasonably and taught you best advice.  
1267 **And for as muche as that the examynacion is necessarie, lat us bigynne at the surgiens**  
 And forasmuch as the examination is necessary, let us begin at the surgeons  
1267A **and at the phisiciens, that first speeken in this matiere.**  
 and at the physicians, who first spoke in this matter.  
1268 **I sey yow that the surgiens and phisiciens han seyd yow in youre conseil discreetly, as hem oughte,**  
 I tell you that the surgeons and physicians have spoken to you in counselling you discretely, as they ought,  
1269 **and in hir speche seyden ful wisely that to the office of hem aperteneth to doon to every wight**  
 and in their speech said very wisely that to their office it pertains to do to every person  
1269A **honour and profit, and no wight for to anoye,**  
 honor and profit, and no person to harm,  
1270 **and after hir craft to doon greet diligence**  
 and in accordance with their craft to do great diligence  
1270A **unto the cure of hem which that they han in hir governaunce.**  
 unto the care of those that they have in their governance.  
1271 **And, sire, right as they han answered wisely and discreetly,**  
 And, sir, just as they have answered wisely and discretely,  
1272 **right so rede I that they been heighly and sovereynly gerdoned for hir noble speche,**  
 just so I deduce that they are highly and chiefly rewarded for their noble speech,  
1273 **and eek for they sholde do the moore ententif bisynesse in the curacion of youre doghter deere.**  
 and also for they should do the more diligent effort in the care of your dear daughter.  
1274 **For al be it so that they been youre freendes, therfore shal ye nat suffren**  
 For although it be so that they are your friends, therefore shall you not allow   
1274A **that they serve yow for noght,**  
 that they serve you for naught,  
1275 **but ye oghte the rather gerdone hem and shewe hem youre largesse.**  
 but you ought the rather to reward them and show them your generosity.  
1276 **And as touchynge the proposicioun which that the phisiciens encreesceden in this caas -- this is to seyn,**  
 And as touching the theory that the physicians developed in this case -- this is to say,  
1277 **that in maladies that oon contrarie is warisshed by another contrarie --**  
 that in maladies that one contrary is cured by another contrary --  
1278 **I wolde fayn knowe hou ye understonde thilke text, and what is youre sentence."**  
 I would be eager to know how you understand that text, and what is your interpretation."  
1279 **"Certes," quod Melibeus, "I understonde it in this wise:**  
 "Certainly," said Melibeus, "I understand it in this way:  
1280 **that right as they han doon me a contrarie, right so sholde I doon hem another.**  
 that just as they have done me a contrary, right so should I do them another.  
1281 **For right as they han venged hem on me and doon me wrong,**  
 For just as they have avenged themselves on me and done me wrong,  
1281A **right so shal I venge me upon hem and doon hem wrong;**  
 just so shall I avenge myself upon them and do them wrong;  
1282 **and thanne have I cured oon contrarie by another."**  
 and then have I cured one contrary by another."  
1283 **"Lo, lo," quod dame Prudence, "how lightly is every man enclined to his owene desir**  
 "Lo, lo," said dame Prudence, "how easily is every man inclined to his own desire  
1283A **and to his owene plesaunce!**  
 and to his own pleasure!  
1284 **Certes," quod she, "the wordes of the phisiciens ne sholde nat han been understonden in thys wise.**  
 Certainly," said she, "the words of the physicians should not have been understood in this way.  
1285 **For certes, wikkednesse is nat contrarie to wikkednesse, ne vengeance to vengeaunce,**  
 For certainly, wickedness is not contrary to wickedness, nor vengeance to vengeance,  
1285A **ne wrong to wrong, but they been semblable.**  
 nor wrong to wrong, but they are similar.  
1286 **And therfore o vengeaunce is nat warisshed by another vengeaunce, ne o wroong by another wroong,**  
 And therefore one vengeance is not cured by another vengeance, nor one wrong by another wrong,  
1287 **but everich of hem encreesceth and aggreggeth oother.**  
 but each of them increases and aggravates the other.  
1288 **But certes, the wordes of the phisiciens sholde been understonden in this wise:**  
 But certainly, the words of the physicians should be understood in this way:  
1289 **for good and wikkednesse been two contraries, and pees and werre, vengeaunce**  
 for good and wickedness are two contraries, and peace and war, vengeance  
1289A **and suffraunce, discord and accord, and manye othere thynges;**  
 and forbearance, discord and accord, and many other things ;  
1290 **but certes, wikkednesse shal be warisshed by goodnesse, discord by accord, werre by pees,**  
 but certainly, wickedness must be cured by goodness, discord by accord, war by peace,  
1290A **and so forth of othere thynges.**  
 and so forth of other things .  
1291 **And heerto accordeth Seint Paul the Apostle in manye places.**  
 And to this Saint Paul the Apostle agrees in many places.  
1292 **He seith, `Ne yeldeth nat harm for harm, ne wikked speche for wikked speche,**  
 He says, `Yield not harm for harm, nor wicked speech for wicked speech,  
1293 **but do wel to hym that dooth thee harm and blesse hym that seith to thee harm.'**  
 but do well to him that does thee harm and bless him that says to thee harm.'  
1294 **And in manye othere places he amonesteth pees and accord.**  
 And in many other places he recommends peace and accord.  
1295 **But now wol I speke to yow of the conseil which that was yeven to yow**  
 But now will I speak to you of the advice which was given to you  
1295A **by the men of lawe and the wise folk,**  
 by the men of law and the wise folk,  
1296 **that seyden alle by oon accord, as ye han herd bifore,**  
 who said all by unanimous agreement, as you have heard before,  
1297 **that over alle thynges ye shal doon youre diligence to kepen youre persone and to warnestoore youre hous;**  
 that over all things you shall do your best effort to guard your person and to garrison your house;  
1298 **and seyden also that in this caas yow oghten for to werken ful avysely and with greet deliberacioun.**  
 and said also that in this case you ought to work very advisedly and with great deliberation.  
1299 **And, sire, as to the firste point, that toucheth to the kepyng of youre persone,**  
 And, sir, as to the first point, that touches on the keeping of your person,  
1300 **ye shul understonde that he that hath werre shal everemoore mekely and devoutly preyen, biforn alle thynges,**  
 you shall understand that he who has war shall evermore meekly and devoutly pray, before all things,  
1301 **that Jhesus Crist of his mercy wol han hym in his proteccion**  
 that Jesus Christ of his mercy will have him in his protection  
1301A **and been his sovereyn helpyng at his nede.**  
 and be his best help at his need.  
1302 **For certes, in this world ther is no wight that may be conseilled ne kept sufficeantly**  
 For certainly, in this world there is no person that can be advised nor guarded sufficiently  
1302A **withouten the kepyng of oure Lord Jhesu Crist.**  
 without the protection of our Lord Jesus Christ.  
1303 **To this sentence accordeth the prophete David, that seith,**  
 To this opinion agrees the prophet David, who says,  
1304 **`If God ne kepe the citee, in ydel waketh he that it kepeth.'**  
 `If God does not guard the city, in vain watches he who guards it.'  
1305 **Now, sire, thanne shul ye committe the kepyng of youre persone**  
 Now, sir, then shall you commit the guarding of your person  
1305A **to youre trewe freendes that been approved and yknowe,**  
 to your true friends that are proven and known,  
1306 **and of hem shul ye axen help youre persone for to kepe. For Catoun seith,**  
 and of them shall you ask help to guard your person. For Cato says,  
1306A **`If thou hast nede of help, axe it of thy freendes,**  
 `If thou hast need of help, ask it of thy friends,  
1307 **for ther nys noon so good a phisicien as thy trewe freend.'**  
 for there is no physician so good as thy true friend.'  
1308 **And after this thanne shul ye kepe yow fro alle straunge folk, and fro lyeres,**  
 And after this then shall you keep yourself from all unfamiliar folk, and from liars,  
1308A **and have alwey in suspect hire compaignye.**  
 and be always suspicious of their company.  
1309 **For Piers Alfonce seith, `Ne taak no compaignye by the weye of a straunge man,**  
 For Petrus Alphonsus says, `take no company by the way of a strange man,  
1309A **but if so be that thou have knowe hym of a lenger tyme.**  
 but if it so be that thou have known him of a longer time.  
1310 **And if so be that he falle into thy compaignye paraventure, withouten thyn assent,**  
 And if it so be that he fall into thy company by chance, without thine assent,  
1311 **enquere thanne as subtilly as thou mayst of his conversacion, and of his lyf bifore, and feyne thy wey;**  
 inquire then as subtly as thou can of his way of life, and of his life before, and feign thy way;  
1311A **seye that \[thou\] wolt thider as thou wolt nat go;**  
 say that \[thou\] wolt thither as thou will not go;  
1312 **and if he bereth a spere, hoold thee on the right syde,**  
 and if he bears a spear, hold thyself on the right side,  
1312A **and if he bere a swerd, hoold thee on the lift syde.'**  
 and if he bear a sword, hold thyself on the left side.'  
1313 **And after this thanne shul ye kepe yow wisely from all swich manere peple as I have seyd bifore,**  
 And after this then shall you keep yourself wisely from all such manner people as I have said before,  
1313A **and hem and hir conseil eschewe.**  
 and them and their advice shun.  
1314 **And after this thanne shul ye kepe yow in swich manere**  
 And after this then shall you keep yourself in such manner  
1315 **that, for any presumpcion of youre strengthe, that ye ne dispise nat, ne accompte nat the myght**  
 that, for any confidence in your strength, that you nor despise not, nor account not the might  
1315A **of youre adversarie so litel that ye lete the kepyng of youre persone for youre presumpcioun,**  
 of your adversary so little that you neglect the protection of your person because of your over-confidence,  
1316 **for every wys man dredeth his enemy.**  
 for every wise man dreads his enemy.  
1317 **And Salomon seith, `Weleful is he that of alle hath drede,**  
 And Solomon says, `Happy is he who of all has dread,  
1318 **for certes, he that thurgh the hardynesse of his herte and thurgh the hardynesse of hymself hath**  
 for certainly, he who through the hardiness of his heart and through the hardiness of himself has  
1318A **to greet presumpcioun, hym shal yvel bityde.'**  
 too great self-confidence, to him shall evil befall.'  
1319 **Thanne shul ye everemoore contrewayte embusshementz and alle espiaille.**  
 Then shall you evermore watch out for ambushes and all espionage,  
1320 **For Senec seith that `the wise man that dredeth harmes, eschueth harmes,**  
 For Seneca says that `the wise man who dreads harms, shuns harms,  
1321 **ne he ne falleth into perils that perils eschueth.'**  
 nor does he who shuns perils fall into perils.'  
1322 **And al be it so that it seme that thou art in siker place,**  
 And although it be so that it seems that thou art in a safe place,  
1322A **yet shaltow alwey do thy diligence in kepynge of thy persone;**  
 yet shalt thou always do thy best efforts in guarding of thy person;  
1323 **this is to seyn, ne be nat necligent to kepe thy persone**  
 this is to say, be not negligent to guard thy person  
1323A **nat oonly fro thy gretteste enemys but fro thy leeste enemy.**  
 not only from thy greatest enemies but from thy least enemy.  
1324 **Senek seith, `A man that is well avysed, he dredeth his leste enemy.'**  
 Seneca says, `A man that is well advised, he dreads his least enemy.'  
1325 **Ovyde seith that `the litel wesele wol slee the grete bole and the wilde hert.'**  
 Ovid says that `the little weasel will slay the great bull and the wild hart.'  
1326 **And the book seith, `A litel thorn may prikke a kyng ful soore,**  
 And the book says, `A little thorn may prick a king very sorely,  
1326A **and an hound wol holde the wilde boor.'**  
 and a hound will bring to bay the wild boar.'  
1327 **But nathelees, I sey nat thou shalt be so coward that thou doute ther wher as is no drede.**  
 But nevertheless, I say not thou should be so cowardly that thou fear where there is no reason for dread.  
1328 **The book seith that `somme folk han greet lust to deceyve, but yet they dreden hem to be deceyved.'**  
 The book says that `some folk have great desire to deceive, but yet they dread themselves to be deceived.'  
1329 **Yet shaltou drede to been empoisoned and kepe the from the compaignye of scorneres.**  
 Yet thou should dread to be poisoned and keep thyself from the company of scoffers.  
1330 **For the book seith, `With scorneres make no compaignye, but flee hire wordes as venym.'**  
 For the book says, `With scorners make no company, but flee their words as venom.'  
1331 **"Now, as to the seconde point,**  
 "Now, as to the second point,  
1331A **where as youre wise conseillours conseilled yow to warnestoore youre hous with gret diligence,**  
 whereas your wise advisors counseled you to fortify your house with great diligence,  
1332 **I wolde fayn knowe how that ye understonde thilke wordes and what is youre sentence."**  
 I would be eager to know how you understand those words and what is your decision."  
1333 **Melibeus answerde and seyde, "Certes, I understande it in this wise: That I shal warnestoore myn hous with toures,**  
 Melibeus answered and said, "Certainly, I understand it in this way: That I should fortify my house with towers,  
1333A **swiche as han castelles and othere manere edifices, and armure, and artelries,**  
 such as have castles and other sorts of edifices, and armor, and artillery,  
1334 **by whiche thynges I may my persone and myn hous so kepen and deffenden**  
 by which things I can my person and my house so guard and defend  
1334A **that myne enemys shul been in drede myn hous for to approche."**  
 that my enemies shall be in dread to approach my house."  
1335 **To this sentence answerde anon Prudence: "Warnestooryng," quod she,**  
 To this sentence answered immediately Prudence: "Fortifying," said she,  
1335A **"of heighe toures and of grete edifices apperteyneth somtyme to pryde.**  
 "of high towers and of great edifices pertains sometimes to pride.  
1336 **And eek men make heighe toures, \[and grete edifices\] with grete costages and with greet travaille,**  
 And also men make high towers, \[and great edifices\] with great expenditures and with great travail,  
1336A **and whan that they been accompliced, yet be they nat worth a stree,**  
 and when that they are accomplished, yet are they not worth a straw,  
1336B **but if they be defended by trewe freendes that been olde and wise.**  
 unless they are defended by true friends that are old and wise.  
1337 **And understoond wel that the gretteste and strongeste garnysoun that a riche man may have,**  
 And understand well that the greatest and strongest garrison that a rich man may have,  
1337A **as wel to kepen his persone as his goodes, is**  
 as well to keep his person as his goods, is  
1338 **that he be biloved with hys subgetz and with his neighebores.**  
 that he is beloved by his subjects and by his neighbors.  
1339 **For thus seith Tullius, that `ther is a manere garnysoun**  
 For thus says Cicero, that `there is a sort of garrison   
1339A **that no man may venquysse ne disconfite, and that is**  
 that no man can vanquish nor discomfit, and that is  
1340 **a lord to be biloved of his citezeins and of his peple.'**  
 for a lord to be beloved by his citizens and by his people.'  
1341 **Now, sire, as to the thridde point, where as youre olde**  
 Now, sir, as to the third point, whereas your old  
1341A **and wise conseillours seyden that yow ne oghte nat sodeynly ne hastily proceden in this nede,**  
 and wise advisors said that you ought not suddenly nor hastily proceed in this urgent matter,  
1342 **but that yow oghte purveyen and apparaillen yow in this caas with greet diligence and greet deliberacioun;**  
 but that you ought to prepare yourself and get ready in this case with great diligence and great deliberation;  
1343 **trewely, I trowe that they seyden right wisely and right sooth.**  
 truly, I believe that they spoke very wisely and real truth.  
1344 **For Tullius seith, `In every nede, er thou bigynne it, apparaille thee with greet diligence.'**  
 For Cicero says, `In every urgent matter, ere thou begin it, prepare thyself with great diligence.'  
1345 **Thanne seye I that in vengeance-takyng, in werre, in bataille, and in warnestooryng,**  
 Then say I that in vengeance-taking, in war, in battle, and in fortification,  
1346 **er thow bigynne, I rede that thou apparaille thee therto, and do it with greet deliberacion.**  
 ere thou begin, I advise that thou prepare thyself for that, and do it with great deliberation.  
1347 **For Tullius seith that `longe apparaillyng biforn the bataille maketh short victorie.'**  
 For Cicero says that `long preparation before the battle makes short victory.'  
1348 **And Cassidorus seith, `The garnysoun is stronger whan it is longe tyme avysed.'**  
 And Cassiodorus says, `The protection is stronger when it is long time considered.'  
1349 **But now lat us speken of the conseil that was accorded by youre neighebores,**  
 But now let us speak of the advice that was agreed upon by your neighbors,  
1349A **swiche as doon yow reverence withouten love,**  
 such as do you reverence without love,  
1350 **youre olde enemys reconsiled, youre flatereres,**  
 your old enemies reconciled, your flatterers,  
1351 **that conseilled yow certeyne thynges prively, and openly conseilleden yow the contrarie;**  
 that advised you certain things secretly, and openly counseled you the contrary;  
1352 **the yonge folk also, that conseilleden yow to venge yow and make werre anon.**  
 the young folk also, who advised you to avenge yourself and make war immediately.  
1353 **And certes, sire, as I have seyd biforn, ye han greetly erred**  
 And certainly, sir, as I have said before, you have greatly erred  
1353A **to han cleped swich manere folk to youre conseil,**  
 to have called such sort of folk to your council,  
1354 **which conseillours been ynogh repreved by the resouns aforeseyd.**  
 which advisors are enough reproved by the reasons spoken earlier.  
1355 **But nathelees, lat us now descende to the special. Ye shuln first procede after the doctrine of Tullius.**  
 But nevertheless, let us now descend to the particular details. You should first proceed according to the doctrine of Cicero.  
1356 **Certes, the trouthe of this matiere, or of this conseil, nedeth nat diligently enquere,**  
 Certainly, the truth of this matter, or of this advice, we need not diligently inquire,  
1357 **for it is wel wist whiche they been that han doon to yow this trespas and vileynye,**  
 for it is well known who they are that have done to you this trespass and villainy,  
1358 **and how manye trespassours, and in what manere**  
 and how many trespassers, and in what manner  
1358A **they han to yow doon al this wrong and al this vileynye.**  
 they have done to you all this wrong and all this villainy.  
1359 **And after this, thanne shul ye examyne the seconde condicion which that the same Tullius addeth in this matiere.**  
 And after this, then you should examine the second condition which the same Cicero adds in this matter.  
1360 **For Tullius put a thyng which that he clepeth `consentynge'; this is to seyn,**  
 For Cicero hypothesized a thing which he calls `consenting'; this is to say,  
1361 **who been they, and whiche been they and how manye that consenten to thy conseil**  
 who are they, and which are they and how many that consent to thy advice  
1361A **in thy wilfulnesse to doon hastif vengeance.**  
 in thy willfulness to do hasty vengeance.  
1362 **And lat us considere also who been they, and how manye been they,**  
 And let us consider also who are they, and how many are they,   
1362A **and whiche been they that consenteden to youre adversaries.**  
 and which are they that consented to your adversaries.  
1363 **And certes, as to the firste poynt, it is wel knowen whiche folk been**  
 And certainly, as to the first point, it is well known which folk are  
1363A **they that consenteden to youre hastif wilfulnesse,**  
 they that consented to your hasty willfulness,  
1364 **for trewely, alle tho that conseilleden yow to maken sodeyn werre ne been nat youre freendes.**  
 for truly, all those who advised you to make sudden war are not your friends.  
1365 **Lat us now considere whiche been they that ye holde so greetly youre freendes as to youre persone.**  
 Let us now consider which are they that you consider so greatly your friends as to your person.  
1366 **For al be it so that ye be myghty and riche, certes ye ne been but allone,**  
 For although it be so that you are mighty and rich, certainly you are but alone,  
1367 **for certes ye ne han no child but a doghter,**  
 for certainly you have no child but a daughter,  
1368 **ne ye ne han bretheren, ne cosyns germayns, ne noon oother neigh kynrede,**  
 nor do you have neither brethren, nor first cousins, nor any other close relatives,  
1369 **wherfore that youre enemys for drede sholde stinte to plede with yow or to destroye youre persone.**  
 for which your enemies for dread should stop pleading with you or destroying your person.  
1370 **Ye knowen also that youre richesses mooten been dispended in diverse parties,**  
 You know also that your riches must be dispended in several parts,  
1371 **and whan that every wight hath his part, they ne wollen taken but litel reward to venge thy deeth.**  
 and when each person has his part, they will take but little regard to avenging thy death.  
1372 **But thyne enemys been thre, and they han manie children, bretheren, cosyns, and oother ny kynrede.**  
 But thine enemies are three, and they have many children, brethren, cousins, and other close kin.  
1373 **And though so were that thou haddest slayn of hem two or three, yet dwellen ther ynowe**  
 And though it so were that thou haddest slain of them two or three, yet dwell there enough  
1373A **to wreken hir deeth and to sle thy persone.**  
 to avenge their death and to slay thy person.  
1374 **And though so be that youre kynrede be moore siker and stedefast than the kyn of youre adversarie,**  
 And though it so be that your kin are more sure and steadfast than the kin of your adversary,  
1375 **yet nathelees youre kynrede nys but a fer kynrede; they been but litel syb to yow,**  
 yet nevertheless your kinship is but a far kinship; they are but little related to you,  
1376 **and the kyn of youre enemys been ny syb to hem.**  
 and the kin of your enemies are close relatives to them.  
1376A **And certes, as in that, hir condicioun is bet than youres.**  
 And certainly, in that respect, their condition is better than yours.  
1377 **Thanne lat us considere also if the conseillyng of hem that conseilleden yow to taken sodeyn vengeaunce,**  
 Then let us consider also the advice of those who advised you to take sudden vengeance,  
1377A **wheither it accorde to resoun.**  
 whether it accord to reason.  
1378 **And certes, ye knowe wel `nay.'**  
 And certainly, you know well `nay.'  
1379 **For, as by right and resoun, ther may no man taken vengeance on no wight**  
 For, by justice and reason, there may no man take vengeance on no person  
1379A **but the juge that hath the jurisdiccioun of it,**  
 but the judge that has the jurisdiction of it,  
1380 **whan it is graunted hym to take thilke vengeance hastily or attemprely, as the lawe requireth.**  
 when it is granted to him to take that vengeance hastily or temperately, as the law requires.  
1381 **And yet mooreover of thilke word that Tullius clepeth `consentynge,'**  
 And yet moreover of that word that Cicero calls `consenting,'  
1382 **thou shalt considere if thy myght and thy power may consenten**  
 thou should consider if thy might and thy power can consent  
1382A **and suffise to thy wilfulnesse and to thy conseillours.**  
 and suffice to thy willfulness and to thy advisors.  
1383 **And certes thou mayst wel seyn that `nay.'**  
 And certainly thou can well say that `nay.'  
1384 **For sikerly, as for to speke proprely, we may do no thyng**  
 For truly, strictly speaking, we can do no thing  
1384A **but oonly swich thyng as we may doon rightfully.**  
 but only such thing as we can do justly.  
1385 **And certes rightfully ne mowe ye take no vengeance, as of youre propre auctoritee.**  
 And certainly in justice must you take no vengeance, as of your own authority.  
1386 **Thanne mowe ye seen that youre power ne consenteth nat, ne accordeth nat, with youre wilfulnesse.**  
 Then must you see that your power is not consistent, nor accords not, with your willfulness.

1387 **"Lat us now examyne the thridde point, which Tullius clepeth `consequent.'**  
 "Let us now examine the third point, that Cicero calls `consequent.'  
1388 **Thou shalt understonde that the vengeance that thou purposest for to take is the consequent;**  
 Thou shalt understand that the vengeance that thou intendest to take is the consequent;  
1389 **and therof folweth another vengeaunce, peril, and werre, and othere damages withoute nombre,**  
 and thereof follows another vengeance, peril, and war, and other damages without number,  
1389A **of whiche we be nat war, as at this tyme.**  
 of which we are not aware, at this time.  
1390 **And as touchynge the fourthe point, that Tullius clepeth `engendrynge,'**  
 And as touching the fourth point, what Cicero calls `engendering,'  
1391 **thou shalt considere that this wrong which that is doon to thee**  
 thou shalt consider that this wrong which that is done to thee  
1391A **is engendred of the hate of thyne enemys,**  
 is engendered by the hate of thine enemies,  
1392 **and of the vengeance-takynge upon that wolde engendre another vengeance,**  
 and by the vengeance-taking thereupon that would engender another vengeance,  
1392A **and muchel sorwe and wastynge of richesses, as I seyde.**  
 and much sorrow and wasting of riches, as I said.

1393 **"Now, sire, as to the point that Tullius clepeth `causes,' which that is the laste point,**  
 "Now, sir, as to the point that Cicero calls `causes,' which is the last point,  
1394 **thou shalt understonde that the wrong that thou hast receyved hath certeine causes,**  
 thou shalt understand that the wrong that thou hast received has certain causes,  
1395 **whiche that clerkes clepen Oriens and Efficiens, and Causa longinqua and Causa propinqua;**  
 which clerks call Oriens and Efficiens, and Causa longinqua and Causa propinqua;  
1395A **this is to seyn, the fer cause and the ny cause.**  
 this is to say, the far cause and the near cause.  
1396 **The fer cause is almyghty God, that is cause of alle thynges.**  
 The far cause is almighty God, that is cause of all things .  
1397 **The neer cause is thy thre enemys.**  
 The near cause is thy three enemies.  
1398 **The cause accidental was hate.**  
 The cause accidental was hate.  
1399 **The cause material been the fyve woundes of thy doghter.**  
 The cause material are the five wounds of thy daughter.  
1400 **The cause formal is the manere of hir werkynge that broghten laddres and cloumben in at thy wyndowes.**  
 The cause formal is the manner of their working who brought ladders and climbed in at thy windows.  
1401 **The cause final was for to sle thy doghter. It letted nat in as muche as in hem was.**  
 The cause final was to slay thy daughter. It did not delay insofar as was in their power.  
1402 **But for to speken of the fer cause, as to what ende they shul come, or what shal finally**  
 But to speak of the far cause, as to what end they shall come, or what shall finally  
1402A **bityde of hem in this caas, ne kan I nat deeme but by conjectynge and by supposynge.**  
 happen to them in this case, nor can I judge except by conjecture and by supposing.  
1403 **For we shull suppose that they shul come to a wikked ende,**  
 For we should suppose that they shall come to a wicked end,  
1404 **by cause that the Book of Decrees seith, `Seelden, or with greet peyne, been causes ybroght to good ende**  
 because the Book of Decrees says, `Seldom, or with great effort, are causes brought to a good end  
1404A **whanne they been baddely bigonne.'**  
 when they are badly begun.'  
1405 **"Now, sire, if men wolde axe me why that God suffred men to do yow this vileynye,**  
 "Now, sir, if men would ask me why God allowed men to do you this villainy,  
1405A **certes, I kan nat wel answere, as for no soothfastnesse.**  
 certainly, I can not well answer, with any certainty.  
1406 **For th' apostle seith that `the sciences and the juggementz of oure Lord God almyghty been ful depe;**  
 For the apostle says that `the sciences and the judgments of our Lord God almighty are very deep;  
1407 **ther may no man comprehende ne serchen hem suffisantly.'**  
 there can no man comprehend nor study them sufficiently.'  
1408 **Nathelees, by certeyne presumpciouns and conjectynges, I holde and bileeve**  
 Nonetheless, by certain assumptions and conjectures, I hold and believe  
1409 **that God, which that is ful of justice and of rightwisnesse, hath suffred this bityde by juste cause resonable.**  
 that God, who is full of justice and of righteousness, has allowed this to happen by just reasonable cause.  
1410 **"Thy name is Melibee; this is to seyn, `a man that drynketh hony.'**  
 "Thy name is Melibee; this is to say, `a man that drinks honey.'  
1411 **Thou hast ydronke so muchel hony of sweete temporeel richesses, and delices and honours of this world**  
 Thou hast drunk so much honey of sweet temporal riches, and pleasures and honors of this world  
1412 **that thou art dronken and hast forgeten Jhesu Crist thy creatour.**  
 that thou art drunk and hast forgotten Jesus Christ thy creator.  
1413 **Thou ne hast nat doon to hym swich honour and reverence as thee oughte,**  
 Thou hast not done to him such honor and reverence as thee ought,  
1414 **ne thou ne hast nat wel ytaken kep to the wordes of Ovide, that seith,**  
 nor thou hast not well paid attention to the words of Ovid, who says,  
1415 **`Under the hony of the goodes of the body is hyd the venym that sleeth the soule.'**  
 `Under the honey of the goods of the body is hid the venom that slays the soul.'  
1416 **And Salomon seith, `If thou hast founden hony, ete of it that suffiseth,**  
 And Solomon says, `If thou hast found honey, eat of it what suffices,  
1417 **for if thou ete of it out of mesure, thou shalt spewe' and be nedy and povre.**  
 for if thou eat of it to excess, thou shalt vomit' and be needy and poor.  
1418 **And peraventure Crist hath thee in despit, and**  
 And perhaps Christ has thee in disdain, and  
1418A **hath turned awey fro thee his face and his eeris of misericorde,**  
 has turned away from thee his face and his ears of mercy,  
1419 **and also he hath suffred that thou hast been punysshed in the manere that thow hast ytrespassed.**  
 and also he has allowed that thou hast been punished in the manner that thou hast trespassed.  
1420 **Thou hast doon synne agayn oure Lord Crist,**  
 Thou hast done sin again our Lord Christ,  
1421 **for certes, the three enemys of mankynde**  
 for certainly, the three enemies of mankind  
1421A **-- that is to seyn, the flessh, the feend, and the world --**  
\-- that is to say, the flesh, the fiend, and the world --  
1422 **thou hast suffred hem entre in to thyn herte wilfully by the wyndowes of thy body,**  
 thou hast allowed them enter into thine heart willfully by the windows of thy body,  
1423 **and hast nat defended thyself suffisantly agayns hire assautes and hire temptaciouns,**  
 and hast not defended thyself sufficiently against their assaults and their temptations,  
1423A **so that they han wounded thy soule in fyve places;**  
 so that they have wounded thy soul in five places;  
1424 **this is to seyn, the deedly synnes that been entred into thyn herte by thy fyve wittes.**  
 this is to say, the deadly sins that are entered into thine heart by thy five senses.  
1425 **And in the same manere oure Lord Crist hath woold and suffred**  
 And in the same manner our Lord Christ has willed and allowed   
1425A **that thy three enemys been entred into thyn house by the wyndowes**  
 that thy three enemies are entered into thine house by the windows  
1426 **and han ywounded thy doghter in the forseyde manere."**  
 and have wounded thy daughter in the aforesaid manner."  
1427 **"Certes," quod Melibee, "I se wel that ye enforce yow muchel by wordes to overcome me in swich manere**  
 "Certainly," said Melibee, "I see well that you strengthen yourself much by words to overcome me in such a manner  
1427A **that I shal nat venge me of myne enemys,**  
 that I shall not avenge me on my enemies,  
1428 **shewynge me the perils and the yveles that myghten falle of this vengeance.**  
 showing me the perils and the evils that might fall because of this vengeance.  
1429 **But whoso wolde considere in alle vengeances the perils and yveles that myghte sewe of vengeance-takynge,**  
 But if amyone would consider in all vengeances the perils and evils that might follow from vengeance-taking,  
1430 **a man wolde nevere take vengeance, and that were harm;**  
 a man would never take vengeance, and that would be a harm;  
1431 **for by the vengeance-takynge been the wikked men dissevered fro the goode men,**  
 for by the vengeance-taking are the wicked men distinguished from the good men,  
1432 **and they that han wyl to do wikkednesse restreyne hir wikked purpos,**  
 and they that have will to do wickedness restrain their wicked purpose,  
1432A **whan they seen the punyssynge and chastisynge of the trespassours."**  
 when they see the punishing and chastising of the trespassers."  
1435 **And yet seye I moore, that right as a singuler persone synneth in takynge vengeance of another man,**  
 And yet say I more, that just as a private person sins in taking vengeance on another man,  
1436 **right so synneth the juge if he do no vengeance of hem that it han disserved.**  
 just so sins the judge if he do no vengeance on them that have deserved it.  
1437 **For Senec seith thus: `That maister,' he seith, `is good that proveth shrewes.'**  
 For Seneca says thus: `That master,' he says, `is good who reproves scoundrels.'  
1438 **And as Cassidore seith, `A man dredeth to do outrages whan he woot and knoweth**  
 And as Cassiodorus says, `A man dreads to do outrages when he knows and is aware  
1438A **that it displeseth to the juges and the sovereyns.'**  
 that it displeases the judges and the rulers.'  
1439 **And another seith, `The juge that dredeth to do right maketh men shrewes.'**  
 And another says, `The judge that dreads to do justice makes men scoundrels.'  
1440 **And Seint Paul the Apostle seith in his Epistle, whan he writeth unto the Romayns, that**  
 And Saint Paul the Apostle says in his Epistle, when he writes unto the Romans, that  
1440A **`the juges beren nat the spere withouten cause,**  
 `the judges do not bear the spear without cause,  
1441 **but they beren it to punysse the shrewes and mysdoers and for to defende the goode men.'**  
 but they bear it to punish the scoundrels and evildoers and to defend the good men.'  
1442 **If ye wol thanne take vengeance of youre enemys, ye shul retourne or have youre recours to the juge**  
 If you will then take vengeance on your enemies, you shall turn to or bring your case to the judge  
1442A **that hath the jurisdiccion upon hem,**  
 that has the jurisdiction upon them,  
1443 **and he shal punysse hem as the lawe axeth and requireth."**  
 and he shall punish them as the law asks and requires."  
1444 **"A," quod Melibee, "this vengeance liketh me no thyng.**  
 "A," said Melibee, "this vengeance pleases me not at all.  
1445 **I bithenke me now and take heede how Fortune hath norissed me fro my childhede**  
 I consider now and take heed how Fortune has nourished me from my childhood  
1445A **and hath holpen me to passe many a stroong paas.**  
 and has helped me to pass many a difficult situation.  
1446 **Now wol I assayen hire, trowynge, with Goddes help, that she shal helpe me my shame for to venge."**  
 Now will I test her, believing that, with God's help, she shall help me to avenge my shame."  
1447 **"Certes," quod Prudence, "if ye wol werke by my conseil, ye shul nat assaye Fortune by no wey,**  
 "Certainly," said Prudence, "if you will work by my advice, you shall not test Fortune in any way,  
1448 **ne ye shul nat lene or bowe unto hire, after the word of Senec,**  
 nor shall you rely on or bow unto her, according to the word of Seneca,  
1449 **for `thynges that been folily doon, and that been in hope of Fortune, shullen nevere come to good ende.'**  
 for `things that are foolishly done, and that are in hope of Fortune, shall never come to a good end.'  
1450 **And, as the same Senec seith, `The moore cleer and the moore shynyng that Fortune is,**  
 And, as the same Seneca says, `The more clear and the more shining that Fortune is,  
1450A **the moore brotil and the sonner broken she is.'**  
 the more brittle and the sooner broken she is.'  
1451 **Trusteth nat in hire, for she nys nat stidefast ne stable,**  
 Trust not in her, for she is not steadfast nor stable,  
1452 **for whan thow trowest to be moost seur or siker of hire help,**  
 for when thou believest her to be most sure or certain of her help,  
1452A **she wol faille thee and deceyve thee.**  
 she will fail thee and deceive thee.  
1453 **And where as ye seyn that Fortune hath norissed yow fro youre childhede,**  
 And whereas you say that Fortune has nourished you from your childhood,  
1454 **I seye that in so muchel shul ye the lasse truste in hire and in hir wit.**  
 I say that to that degree should you have the less trust in her and in her wisdom.  
1455 **For Senec seith, `What man that is norissed by Fortune, she maketh hym a greet fool.'**  
 For Seneca says, `Whatever man that is nourished by Fortune, she makes him a great fool.'  
1456 **Now thanne, syn ye desire and axe vengeance, and the vengeance that is doon after the lawe**  
 Now then, since you desire and ask vengeance, and the vengeance that is done according to the law  
1456A **and bifore the juge ne liketh yow nat,**  
 and before the judge pleases you not,  
1457 **and the vengeance that is doon in hope of Fortune is perilous and uncertein,**  
 and the vengeance that is done in hope of Fortune is perilous and uncertain,  
1458 **thanne have ye noon oother remedie but for to have youre recours**  
 then have you no other remedy but to have your recourse  
1458A **unto the sovereyn Juge that vengeth alle vileynyes and wronges.**  
 unto the Supreme Judge that avenges all villainies and wrongs.  
1459 **And he shal venge yow after that hymself witnesseth, where as he seith,**  
 And he shall avenge you according to what he himself witnesses, where he says,  
1460 **`Leveth the vengeance to me, and I shal do it.'"**  
 `Leave the vengeance to me, and I shall do it.'"  
1461 **Melibee answerde, "If I ne venge me nat of the vileynye that men han doon to me,**  
 Melibee answered, "If I do not avenge myself for the villainy that men have done to me,  
1462 **I sompne or warne hem that han doon to me that vileynye,**  
 I summon or announce to them that have done to me that villainy,  
1462A **and alle othere, to do me another vileynye.**  
 and all others, to do me another villainy.  
1463 **For it is writen, `If thou take no vengeance of an oold vileynye,**  
 For it is written, `If thou take no vengeance of an old villainy,  
1463A **thou sompnest thyne adversaries to do thee a newe vileynye.'**  
 thou summonest thine adversaries to do thee a new villainy.'  
1464 **And also for my suffrance men wolden do me so muchel vileynye that**  
 And also for my patience men would do to me so much villainy that  
1464A **I myghte neither bere it ne susteene,**  
 I might neither bear nor sustain it,  
1465 **and so sholde I been put and holden overlowe.**  
 and so should I be put down and considered too humble.  
1466 **For men seyn, `In muchel suffrynge shul manye thynges falle unto thee whiche thou shalt nat mowe suffre.'"**  
 For men say, `In much suffering shall many things happen to thee which thou shalt not be able to endure.'"  
1467 **"Certes," quod Prudence, "I graunte yow that over-muchel suffraunce is nat good.**  
 "Certainly," said Prudence, "I grant you that over-much patience is not good.  
1468 **But yet ne folweth it nat therof that every persone to whom men doon vileynye take of it vengeance,**  
 But yet it follows not thereof that every person to whom men do villainy should take vengeance for it,  
1469 **for that aperteneth and longeth al oonly to the juges, for they shul venge the vileynyes and injuries.**  
 for that pertains and belongs entirely only to the judges, for they shall avenge the villainies and injuries.  
1470 **And therfore tho two auctoritees that ye han seyd above been oonly understonden in the juges,**  
 And therefore those two authorities that you have spoken of above are only understood in the judges,  
1471 **for whan they suffren over-muchel the wronges and the vileynyes to be doon withouten punysshynge,**  
 for when they allow over-much the wrongs and the villainies to be done without punishing,  
1472 **they sompne nat a man al oonly for to do newe wronges, but they comanden it.**  
 they summon a man not entirely only to do new wrongs, but they command it.   
1473 **Also a wys man seith that `the juge that correcteth nat the synnere comandeth and biddeth hym do synne.'**  
 Also a wise man says that `the judge who corrects not the sinner commands and bids him to do sin.'  
1474 **And the juges and sovereyns myghten in hir land so muchel suffre of the shrewes and mysdoeres**  
 And the judges and rulers might in their land so much tolerate the scoundrels and evildoers  
1475 **that they sholden, by swich suffrance, by proces of tyme wexen of swich power and myght**  
 that they should, because of such tolerance, by the passage of time grow in such power and might  
1475A **that they sholden putte out the juges and the sovereyns from hir places,**  
 that they should put out the judges and the rulers from their places,  
1476 **and atte laste maken hem lesen hire lordshipes.**  
 and at the last make them lose their lordships.  
1477 **"But lat us now putte that ye have leve to venge yow.**  
 "But let us now suppose that you have leave to avenge yourself.  
1478 **I seye ye been nat of myght and power as now to venge yow,**  
 I say you are not of might and power right now to avenge yourself,  
1479 **for if ye wole maken comparisoun unto the myght of youre adversaries, ye shul fynde in manye thynges that**  
 for if you will make comparison unto the might of your adversaries, you shall find in many things that  
1479A **I have shewed yow er this that hire condicion is bettre than youres.**  
 I have showed you ere this that their condition is better than yours.  
1480 **And therfore seye I that it is good as now that ye suffre and be pacient.**  
 And therefore say I that it is good for now that you suffer and be patient.  
1481 **"Forthermoore, ye knowen wel that after the comune sawe, `it is a woodnesse a man to stryve**  
 "Furthermore, you know well that according to the common saying, `it is a madness for a man to strive  
1481A **with a strenger or a moore myghty man than he is hymself,**  
 with a stronger or a more mighty man than he is himself,  
1482 **and for to stryve with a man of evene strengthe -- that is to seyn,**  
 and to strive with a man of even strength -- that is to say,  
1482A **with as strong a man as he is -- it is peril,**  
 with as strong a man as he is -- it is perilous/85 ,  
1483 **and for to stryve with a weyker man, it is folie.'**  
 and to strive with a weaker man, it is folly.'  
1484 **And therfore sholde a man flee stryvynge as muchel as he myghte.**  
 And therefore a man should flee striving as much as he might.  
1485 **For Salomon seith, `It is a greet worshipe to a man to kepen hym fro noyse and stryf.'**  
 For Solomon says, `It is a great honor to a man to keep himself from quarrels and strife.'  
1486 **And if it so bifalle or happe that a man of gretter myght and strengthe**  
 And if it so befall or happen that a man of greater might and strength  
1486A **than thou art do thee grevaunce,**  
 than thou art do thee grievance,  
1487 **studie and bisye thee rather to stille the same grevaunce than for to venge thee.**  
 take pains and busy thyself rather to still the same grievance than to avenge thyself.  
1488 **For Senec seith that `he putteth hym in greet peril**  
 For Seneca says that `he puts himself in great peril  
1488A **that stryveth with a gretter man than he is hymself.'**  
 that strives with a greater man than he is himself.'  
1489 **And Catoun seith, `If a man of hyer estaat or degree, or moore myghty than thou,**  
 And Cato says, `If a man of higher estate or degree, or more mighty than thou,  
1489A **do thee anoy or grevaunce, suffre hym,**  
 do thee annoyance or grievance, endure it,  
1490 **for he that oones hath greved thee, may another tyme releeve thee and helpe.'**  
 for he that once has grieved thee, may another time relieve thee and help.'  
1491 **Yet sette I caas ye have bothe myght and licence for to venge yow,**  
 Yet I assume (for the sake of argument) you have both might and permission to avenge yourself,  
1492 **I seye that ther be ful manye thynges that shul restreyne yow of vengeance-takynge**  
 I say that there are very many things that should restrain you from vengeance-taking  
1493 **and make yow for to enclyne to suffre, and for to han pacience**  
 and make you to incline to suffer, and to have patience  
1493A **in the wronges that han been doon to yow.**  
 in the wrongs that have been done to you.  
1494 **First and foreward, if ye wole considere the defautes that been in youre owene persone,**  
 First of all, if you will consider the faults that are in your own person,  
1495 **for whiche defautes God hath suffred yow have this tribulacioun, as I have seyd yow heer-biforn.**  
 for which faults God has allowed you to have this tribulation, as I have said to you before.  
1496 **For the poete seith that `we oghte paciently taken the tribulacions**  
 For the poet says that `we ought patiently to take the tribulations  
1496A **that comen to us, whan we thynken and consideren that we han disserved to have hem.'**  
 that come to us, when we think and consider that we have deserved to have them.'  
1497 **And Seint Gregorie seith that `whan a man considereth wel the nombre of his defautes and of his synnes,**  
 And Saint Gregory says that `when a man considers well the number of his faults and of his sins,  
1498 **the peynes and the tribulaciouns that he suffreth semen the lesse unto hym;**  
 the pains and the tribulations that he suffers seem the less unto him;  
1499 **and in as muche as hym thynketh his synnes moore hevy and grevous,**  
 and inasmuch as he thinks his sins more heavy and grievous,  
1500 **in so muche semeth his peyne the lighter and the esier unto hym.'**  
 insomuch seems his pain the lighter and the easier unto him.'  
1501 **Also ye owen to enclyne and bowe youre herte**  
 Also you ought to incline and bow your heart  
1501A **to take the pacience of oure Lord Jhesu Crist, as seith Seint Peter in his Epistles.**  
 to adopt the patience of our Lord Jesus Christ, as says Saint Peter in his Epistles.  
1502 **`Jhesu Crist,' he seith, `hath suffred for us and yeven ensample to every man to folwe and sewe hym,**  
 `Jesus Christ,' he says, `has suffered for us and given example to every man to follow and be guided by him,  
1503 **for he dide nevere synne, ne nevere cam ther a vileyns word out of his mouth.**  
 for he did never sin, nor never came there a villainous word out of his mouth.  
1504 **Whan men cursed hym, he cursed hem noght, and whan men betten hym, he manaced hem noght.'**  
 When men cursed him, he cursed them not, and when men beat him, he menaced them not.'  
1505 **Also the grete pacience which the seintes that been in Paradys han had in tribulaciouns**  
 Also the great patience which the saints that are in Paradise have had in tribulations  
1505A **that they han ysuffred, withouten hir desert or gilt,**  
 that they have suffered, without their deserts or guilt,  
1506 **oghte muchel stiren yow to pacience.**  
 ought much stir you to patience.  
1507 **Forthermoore ye sholde enforce yow to have pacience,**  
 Furthermore you should force yourself to have patience,  
1508 **considerynge that the tribulaciouns of this world but litel while endure and soone passed been and goon,**  
 considering that the tribulations of this world but little while endure and soon are passed and gone,  
1509 **and the joye that a man seketh to have by pacience in tribulaciouns is perdurable,**  
 and the joy that a man seeks to have by patience in tribulations is ever-lasting,  
1509A **after that the Apostle seith in his epistle.**  
 according to what the Apostle says in his epistle.  
1510 **`The joye of God,' he seith, `is perdurable' -- that is to seyn, everelastynge.**  
 `The joy of God,' he says, `is perdurable' -- that is to say, everlasting.   
1511 **Also troweth and bileveth stedefastly that he nys nat wel ynorissed, ne wel ytaught,**  
 Also think and believe steadfastly that he is not well trained, nor well taught,  
1511A **that kan nat have pacience or wol nat receyve pacience.**  
 who can not have patience or will not receive patience.  
1512 **For Salomon seith that `the doctrine and the wit of a man is knowen by pacience.'**  
 For Solomon says that `the doctrine and the wit of a man is known by patience.'  
1513 **And in another place he seith that `he that is pacient governeth hym by greet prudence.'**  
 And in another place he says that `he that is patient governs himself with great prudence.'  
1514 **And the same Salomon seith, `The angry and wrathful man maketh noyses,**  
 And the same Solomon says, `The angry and wrathful man makes quarrels,  
1514A **and the pacient man atempreth hem and stilleth.'**  
 and the patient man moderates and stills them.'  
1515 **He seith also, `It is moore worth to be pacient than for to be right strong;**  
 He says also, `It is more worthy to be patient than to be very strong;  
1516 **and he that may have the lordshipe of his owene herte is moore to preyse than he that**  
 and he that may have the lordship of his own heart is more to be praised than he that  
1516A **by his force or strengthe taketh grete citees.'**  
 by his force or strength takes great cities.'  
1517 **And therfore seith Seint Jame in his Epistle that `pacience is a greet vertu of perfeccioun.'"**  
 And therefore says Saint James in his Epistle that `patience is a great virtue of perfection.'"

1518 **"Certes," quod Melibee, "I graunte yow, dame Prudence, that pacience is a greet vertu of perfeccioun;**  
 "Certainly," said Melibee, "I grant you, dame Prudence, that patience is a great virtue of perfection;  
1519 **but every man may nat have the perfeccioun that ye seken;**  
 but every man may not have the perfection that you seek;  
1520 **ne I nam nat of the nombre of right parfite men,**  
 nor am I of the number of very perfect men,  
1521 **for myn herte may nevere been in pees unto the tyme it be venged.**  
 for my heart may never be in peace until the time it is avenged.  
1522 **And al be it so that it was greet peril to myne enemys**  
 And although it be so that it was great peril to my enemies  
1522A **to do me a vileynye in takynge vengeance upon me,**  
 to do me a villainy in taking vengeance upon me,  
1523 **yet tooken they noon heede of the peril, but fulfilleden hir wikked wyl and hir corage.**  
 yet took they no heed of the peril, but fulfilled their wicked will and their desire.  
1524 **And therfore me thynketh men oghten nat repreve me,**  
 And therefore it seems to me men ought not reprove me,  
1524A **though I putte me in a litel peril for to venge me,**  
 though I put myself in a little peril in order to avenge myself,  
1525 **and though I do a greet excesse; that is to seyn, that I venge oon outrage by another."**  
 and though I do a great excess; that is to say, that I avenge one outrage by another."  
1526 **"A," quod dame Prudence, "ye seyn youre wyl and as yow liketh,**  
 "A," said dame Prudence, "you say your will and as you please,  
1527 **but in no caas of the world a man sholde nat doon outrage ne excesse for to vengen hym.**  
 but in no case of the world should a man do outrage nor excess to avenge himself.  
1528 **For Cassidore seith that `as yvele dooth he that vengeth hym by outrage as he that dooth the outrage.'**  
 For Cassiodorus says that `as evil does he that avenges himself by outrage as he that does the outrage.'  
1529 **And therfore ye shul venge yow after the ordre of right; that is to seyn, by the lawe**  
 And therefore you shall avenge yourself after the order of justice; that is to say, by the law  
1529A **and noght by excesse ne by outrage.**  
 and not by excess nor by outrage.  
1530 **And also, if ye wol venge yow of the outrage of youre adversaries**  
 And also, if you will avenge yourself of the outrage of your adversaries  
1530A **in oother manere than right comandeth, ye synnen.**  
 in other manner than justice commands, you sin.  
1531 **And therfore seith Senec that `a man shal nevere vengen shrewednesse by shrewednesse.'**  
 And therefore says Seneca that `a man shall never avenge wickedness by wickedness."   
1532 **And if ye seye that right axeth a man to defenden violence by violence and fightyng by fightyng,**  
 And if you say that justice asks a man to fight off violence by violence and fighting by fighting,  
1533 **certes ye seye sooth, whan the defense is doon anon withouten intervalle or withouten tariyng or delay,**  
 certainly you say truth, when the defense is done immediately without interval or without tarrying or delay,  
1534 **for to deffenden hym and nat for to vengen hym.**  
 to defend himself and not to avenge himself.  
1535 **And it bihoveth that a man putte swich attemperance in his deffense**  
 And it is fitting that a man put so much temperance in his defense  
1536 **that men have no cause ne matiere to repreven hym that deffendeth hym of excesse and outrage,**  
 that men have no cause nor matter to reprove him that defends himself from excess and outrage,  
1536A **for ellis were it agayn resoun.**  
 for otherwise it would be against reason.  
1537 **Pardee, ye knowen wel that ye maken no deffense**  
 By God, you know well that you make no defense  
1537A **as now for to deffende yow, but for to venge yow;**  
 right now to defend yourself, but to avenge yourself;  
1538 **and so seweth it that ye han no wyl to do youre dede attemprely.**  
 and so it follows that you have no will to do your deed temperately.  
1539 **And therfore me thynketh that pacience is good. For Salomon seith that**  
 And therefore it seems to me that patience is good. For Solomon says that  
1539A **`he that is nat pacient shal have greet harm.'"**  
 `he that is not patient shall have great harm.'"  
1540 **"Certes," quod Melibee, "I graunte yow that whan a man is inpacient and wrooth of that**  
 "Certainly," said Melibee, "I grant you that when a man is impatient and angry with that  
1540A **that toucheth hym noght and that aperteneth nat unto hym, though it harme hym, it is no wonder.**  
 which touches him not and which pertains not unto him, though it harm him, it is no wonder.   
1541 **For the lawe seith that `he is coupable that entremetteth hym**  
 For the law says that `he is guilty that intrudes himself   
1541A **or medleth with swych thyng as aperteneth nat unto hym.'**  
 or meddles with such thing as pertains not unto him.'  
1542 **And Salomon seith that `he that entremetteth hym of the noyse or strif of another man**  
 And Solomon says that `he that meddles with the quarrels or strife of another man  
1542A **is lyk to hym that taketh an hound by the eris.'**  
 is like to him that takes an hound by the ears.'  
1543 **For right as he that taketh a straunge hound by the eris is outherwhile biten with the hound,**  
 For just as he that takes a strange hound by the ears is at another time bitten by the hound,  
1544 **right in the same wise is it resoun that he have harm that by his inpacience medleth hym**  
 in just the same way it is reasonable that he have harm who by his impatience meddles himself  
1544A **of the noyse of another man, wheras it aperteneth nat unto hym.**  
 with the quarrels of another man, whereas it pertains not unto him.  
1545 **But ye knowen wel that this dede -- that is to seyn,**  
 But you know well that this deed -- that is to say,  
1545A **my grief and my disese -- toucheth me right ny.**  
 my grief and my suffering -- touches me very closely.  
1546 **And therfore, though I be wrooth and inpacient, it is no merveille.**  
 And therefore, though I am angry and impatient, it is no marvel.  
1547 **And, savynge youre grace, I kan nat seen that it myghte greetly harme me though I tooke vengeaunce.**  
 And, with all due respect to you, I can not see that it might greatly harm me though I took vengeance.  
1548 **For I am richer and moore myghty than myne enemys been;**  
 For I am richer and more mighty than my enemies are;  
1549 **and wel knowen ye that by moneye and by havynge grete possessions**  
 and you well know that by money and by having great possessions  
1549A **been alle the thynges of this world governed.**  
 are all the things of this world governed.  
1550 **And Salomon seith that `alle thynges obeyen to moneye.'"**  
 And Solomon says that `all things obey to money.'"  
1551 **Whan Prudence hadde herd hir housbonde avanten hym of his richesse**  
 When Prudence had heard her husband boast of his riches  
1551A **and of his moneye, dispreisynge the power of his adversaries,**  
 and of his money, belittling the power of his adversaries,  
1551B **she spak and seyde in this wise:**  
 she spoke and said in this manner:  
1552 **"Certes, deere sire, I graunte yow that ye been riche and myghty**  
 "Certainly, dear sir, I grant you that you are rich and mighty  
1553 **and that the richesses been goode to hem that han wel ygeten hem and wel konne usen hem.**  
 and that riches are good to those that have well gotten them and well know how to use them.  
1554 **For right as the body of a man may nat lyven withoute the soule,**  
 For just as the body of a man can not live without the soul,  
1554A **namoore may it lyve withouten temporeel goodes.**  
 no more than it can live without temporal goods.  
1555 **And by richesses may a man gete hym grete freendes.**  
 And by riches a man get can himself great friends.  
1556 **And therfore seith Pamphilles: `If a net-herdes doghter,' seith he, `be riche,**  
 And therefore says Pamphilles: `If a cowherd's daughter,' says he, `is rich,  
1556A **she may chesen of a thousand men which she wol take to hir housbonde,**  
 she may choose of a thousand men which she will take to her husband,  
1557 **for, of a thousand men, oon wol nat forsaken hire ne refusen hire.'**  
 for, of a thousand men, not one will forsake her nor refuse her.'  
1558 **And this Pamphilles seith also, `If thow be right happy -- that is to seyn,**  
 And this Pamphilles says also, `If thou be very happy -- that is to say,  
1558A **if thou be right riche -- thou shalt fynde a greet nombre of felawes and freendes.**  
 if thou be very rich -- thou shalt find a great number of fellows and friends.  
1559 **And if thy fortune change that thou wexe povre, farewel freendshipe and felaweshipe,**  
 And if thy fortune change that thou wax poor, farewell friendship and fellowship,  
1560 **for thou shalt be alloone withouten any compaignye, but if it be the compaignye of povre folk.'**  
 for thou shalt be alone without any company, except if it be the company of poor folk.'  
1561 **And yet seith this Pamphilles moreover that `they that been thralle and bonde of lynage**  
 And yet says this Pamphilles moreover that `they that are enslaved and in bondage by birth  
1561A **shullen been maad worthy and noble by the richesses.'**  
 shall be made worthy and noble by riches.'  
1562 **And right so as by richesses ther comen manye goodes,**  
 And just as by riches there come many goods,  
1562A **right so by poverte come ther manye harmes and yveles,**  
 just so by poverty come there many harms and evils,  
1563 **for greet poverte constreyneth a man to do manye yveles.**  
 for great poverty constrains a man to do many evils.  
1564 **And therfore clepeth Cassidore poverte the mooder of ruyne;**  
 And therefore Cassiodorus calls poverty the mother of ruin;  
1565 **that is to seyn, the mooder of overthrowynge or fallynge doun.**  
 that is to say, the mother of overthrowing or falling down.  
1566 **And therfore seith Piers Alfonce, `Oon of the gretteste adversitees of this world is**  
 And therefore says Petrus Alphonsus, `One of the greatest adversities of this world is  
1567 **whan a free man by kynde or of burthe is constreyned by poverte**  
 when a man free by nature or by birth is constrained by poverty  
1567A **to eten the almesse of his enemy,'**  
 to eat the alms of his enemy,'  
1568 **and the same seith Innocent in oon of his bookes. He seith that**  
 and the same says Innocent in one of his books. He says that  
1568A **`sorweful and myshappy is the condicioun of a povre beggere;**  
 `sorrowful and unfortunate is the condition of a poor beggar;  
1569 **for if he axe nat his mete, he dyeth for hunger;**  
 for if he does not beg for his food, he dies for hunger;  
1570 **and if he axe, he dyeth for shame; and algates necessitee constreyneth hym to axe.'**  
 and if be begs, he dies for shame, and yet necessity constrains him to beg.'  
1571 **And seith Salomon that `bet it is to dye than for to have swich poverte.'**  
 And says Solomon that `better it is to die than to have such poverty.'  
1572 **And as the same Salomon seith, `Bettre it is to dye of bitter deeth**  
 And as the same Solomon says, `Better it is to die of bitter death  
1572A **than for to lyven in swich wise.'**  
 than to live in such a way.'  
1573 **By thise resons that I have seid unto yow and by manye othere resons that I koude seye,**  
 By these reasons that I have said unto you and by many other reasons that I could say,  
1574 **I graunte yow that richesses been goode to hem that geten hem wel**  
 I grant you that riches are good to them that get them well  
1574A **and to hem that wel usen tho richesses.**  
 and to them that well use those riches.  
1575 **And therfore wol I shewe yow hou ye shul have yow, and how ye shul bere yow**  
 And therefore will I show you how you should behave, and how you should bear yourself  
1575A **in gaderynge of richesses, and in what manere ye shul usen hem.**  
 in gathering of riches, and in what manner you shall use them.  
1576 **"First, ye shul geten hem withouten greet desir, by good leyser, sokyngly and nat over-hastily.**  
 "First, you shall get them without great desire, by good deliberation, slowly and not over-hastily.  
1577 **For a man that is to desirynge to gete richesses abaundoneth hym**  
 For a man that is too desiring to get riches devotes himself  
1577A **first to thefte, and to alle othere yveles;**  
 first to theft, and to all other evils;  
1578 **and therfore seith Salomon, `He that hasteth hym to bisily to wexe riche shal be noon innocent.'**  
 and therefore says Solomon, `He that hastens him too busily to wax rich shall be no innocent.'  
1579 **He seith also that `the richesse that hastily cometh to a man soone**  
 He says also that `the riches that hastily come to a man soon  
1579A **and lightly gooth and passeth fro a man,**  
 and easily go and pass from a man,  
1580 **but that richesse that cometh litel and litel wexeth alwey and multiplieth.'**  
 but those riches that come little by little always grow and multiply.'  
1581 **And, sire, ye shul geten richesses by youre wit and by youre travaille unto youre profit,**  
 And, sir, you shall get riches by your wit and by your travail unto your advantage,  
1582 **and that withouten wrong or harm doynge to any oother persone.**  
 and that without doing wrong or harm to any other person.  
1583 **For the lawe seith that `ther maketh no man himselven riche, if he do harm to another wight.'**  
 For the law says that `there makes no man himself rich, if he does harm to another person.'  
1584 **This is to seyn, that nature deffendeth and forbedeth by right that**  
 This is to say, that nature prohibits and forbids justly that  
1584A **no man make hymself riche unto the harm of another persone.**  
 any man make himself rich unto the harm of another person.  
1585 **And Tullius seith that `no sorwe, ne no drede of deeth, ne no thyng**  
 And Cicero says that `no sorrow, nor no dread of death, nor no thing  
1585A **that may falle unto a man, is so muchel agayns**  
 that may happen to a man, is so much against  
1586 **nature as a man to encressen his owene profit to the harm of another man.**  
 nature as for a man to increase his own advantage to the harm of another man.  
1587 **And though the grete men and the myghty men geten richesses moore lightly than thou,**  
 And though the great men and the mighty men get riches more easily than thou,  
1588 **yet shaltou nat been ydel ne slow to do thy profit, for thou shalt in alle wise flee ydelnesse.'**  
 yet thou shalt not be idle nor slow to do thy benefit, for thou shalt in all ways flee idleness.'  
1589 **For Salomon seith that `ydelnesse techeth a man to do manye yveles.'**  
 For Solomon says that `idleness teaches a man to do many evils.'  
1590 **And the same Salomon seith that `he that travailleth and bisieth hym to tilien his land shal eten breed,**  
 And the same Solomon says that `he that works and busies himself to till his land shall eat bread,  
1591 **but he that is ydel and casteth hym to no bisynesse**  
 but he that is idle and devotes himself to no business  
1591A **ne occupacioun shal falle into poverte and dye for hunger.'**  
 nor occupation shall fall into poverty and die for hunger.'  
1592 **And he that is ydel and slow kan nevere fynde covenable tyme for to doon his profit.**  
 And he that is idle and slow can never find suitable time to earn his profit.  
1593 **For ther is a versifiour who seith that `the ydel man excuseth hym in wynter by cause**  
 For there is a versifier says that `the idle man excuses himself in winter because  
1593A **of the grete coold, and in somer by enchesoun of the greete heete.'**  
 of the great cold, and in summer by reason of the great heat.'  
1594 **For thise causes seith Caton, `Waketh and enclyneth nat yow over-muchel for to slepe,**  
 For these causes says Cato, `Wake and incline you not over-much to sleep,  
1594A **for over-muchel reste norisseth and causeth manye vices.'**  
 for over-much rest nourishes and causes many vices.'  
1595 **And therfore seith Seint Jerome, `Dooth somme goode dedes that the devel,**  
 And therefore says Saint Jerome, `Do some good deeds that the devil,  
1595A **who is oure enemy, ne fynde yow nat unocupied.'**  
 which is our enemy, not find you unoccupied.'  
1596 **For the devel ne taketh nat lightly unto his werkynge swiche as he fyndeth occupied in goode werkes.**  
 For the devil takes not easily unto his power such as he finds occupied in good works.  
1597 **"Thanne thus in getynge richesses ye mosten flee ydelnesse.**  
 "Then thus in getting riches you must flee idleness.  
1598 **And afterward, ye shul use the richesses which ye have geten by youre wit and by youre travaille**  
 And afterward, you must use the riches which you have gotten by your wit and by your labor  
1599 **in swich a manere that men holde yow nat to scars, ne to sparynge, ne to fool-large**  
 in such a manner that men consider you not too niggardly, nor too frugal, nor too foolishly generous  
1599A **-- that is to seyen, over-large a spendere.**  
\-- that is to say, over-generous a spender.  
1600 **For right as men blamen an avaricious man by cause of his scarsetee and chyncherie,**  
 For just as men blame an avaricious man because of his niggardliness and miserliness,  
1601 **in the same wise is he to blame that spendeth over-largely.**  
 in the same way is he to blame that spends over-generously.  
1602 **And therfore seith Caton: `Use,' he seith, `thy richesses that thou hast geten**  
 And therefore says Cato: `Use,' he says, `thy riches that thou hast gotten  
1603 **in swich a manere that men have no matiere ne cause to calle thee neither wrecche ne chynche,**  
 in such a manner that men have no reason nor cause to call thee neither wretch nor miser,  
1604 **for it is a greet shame to a man to have a povere herte and a riche purs.'**  
 for it is a great shame to a man to have a poor heart and a rich purse.'  
1605 **He seith also, `The goodes that thou hast ygeten, use hem by mesure;'**  
 He says also, `The goods that thou hast gotten, use them by measure;'  
1605A **that is to seyn, spende hem mesurably,**  
 that is to say, spend them moderately,  
1606 **for they that folily wasten and despenden the goodes that they han,**  
 for they who foolishly waste and squander the goods that they have,  
1607 **whan they han namoore propre of hir owene, they shapen hem to take the goodes of another man.**  
 when they have no more property of their own, they devote themselves to taking the goods of another man.  
1608 **I seye thanne that ye shul fleen avarice,**  
 I say then that you must flee avarice,  
1609 **usynge youre richesses in swich manere that men seye nat that youre richesses been yburyed**  
 using your riches in such a manner that men say not that your riches are buried  
1610 **but that ye have hem in youre myght and in youre weeldynge.**  
 but that you have them in your power and in your control.  
1611 **For a wys man repreveth the avaricious man, and seith thus in two vers:**  
 For a wise man reproves the avaricious man, and says thus in two verses:  
1612 **`Wherto and why burieth a man his goodes by his grete avarice,**  
 `For what reason and why buries a man his goods by his great avarice,  
1612A **and knoweth wel that nedes moste he dye?**  
 and he knows well that by necessity he must die?  
1613 **For deeth is the ende of every man as in this present lyf.'**  
 For death is the end of every man in this present life.'  
1614 **And for what cause or enchesoun joyneth he hym or knytteth he hym so faste unto his goodes**  
 And for what cause or reason he joins himself or he knits himself so fast unto his goods  
1615 **that alle hise wittes mowen nat disseveren hym or departen hym from his goodes,**  
 that all his wits can not separate him or depart him from his goods,  
1616 **and knoweth wel, or oghte knowe, that whan he is deed**  
 and knows well, or ought know, that when he is dead  
1616A **he shal no thyng bere with hym out of this world?**  
 he shall nothing bear with him out of this world?  
1617 **And therfore seith Seint Austyn that `the avaricious man is likned unto helle,**  
 And therefore says Saint Austin that `the avaricious man is likened unto hell,  
1618 **that the moore it swelweth the moore desir it hath to swelwe and devoure.'**  
 that the more it swallows the more desire it has to swallow and devour.'  
1619 **And as wel as ye wolde eschewe to be called an avaricious man or chynche,**  
 And as well as you would shun to be called an avaricious man or miser,  
1620 **as wel sholde ye kepe yow and governe yow in swich a wise who men calle yow nat fool-large.**  
 as well should you keep yourself and govern yourself in such a way that men do not call you foolishly generous.  
1621 **Therfore seith Tullius: `The goodes,' he seith, `of thyn hous ne sholde nat been hyd ne kept so cloos,**  
 Therefore says Cicero: `The goods,' he says, `of thine house should not be hidden nor kept so close,  
1621A **but that they myghte been opened by pitee and debonairetee'**  
 but that they might not be opened by pity and graciousness'  
1622 **(that is to seyn, to yeven part to hem that han greet nede),**  
 (that is to say, to give part to them that have great need),  
1623 **`ne thy goodes shullen nat been so opene to been every mannes goodes.'**  
 `Nor thy goods must not be so open to be every man's goods.'  
1624 **Afterward, in getynge of youre richesses and in usynge hem ye shul alwey have thre thynges in youre herte**  
 Afterward, in getting of your riches and in using them you must always have three things in your heart  
1625 **(that is to seyn, oure Lord God, conscience, and good name).**  
 (that is to say, our Lord God, conscience, and good name).  
1626 **First, ye shul have God in youre herte,**  
 First, you shall have God in your heart,  
1627 **and for no richesse ye shullen do no thyng which may in any manere displese God,**  
 and for no riches you shall do any thing which may in any manner displease God,  
1627A **that is youre creatour and makere.**  
 that is your creator and maker.  
1628 **For after the word of Salomon, `It is bettre to have a litel good with the love of God**  
 For after the word of Solomon, `It is better to have a little good with the love of God  
1629 **than to have muchel good and tresour and lese the love of his Lord God.'**  
 than to have much good and treasure and lose the love of his Lord God.'  
1630 **And the prophete seith that `bettre it is to been a good man and have litel good and tresour**  
 And the prophet says that `better it is to be a good man and have little good and treasure  
1631 **than to been holden a shrewe and have grete richesses.'**  
 than to be held a scoundrel and have great riches.'  
1632 **And yet seye I ferthermoore, that ye sholde alwey doon youre bisynesse to gete yow richesses,**  
 And yet say I furthermore, that you should always do your business to get yourself riches,  
1633 **so that ye gete hem with good conscience.**  
 providing that you get them with good conscience.  
1634 **And th' Apostle seith that `ther nys thyng in this world of which**  
 And the Apostle says that `there is nothing in this world of which  
1634A **we sholden have so greet joye as whan oure conscience bereth us good witnesse.'**  
 we should have so great joy as when our conscience bears us good witness.'  
1635 **And the wise man seith, `The substance of a man is ful good,**  
 And the wise man says, `The substance of a man is very good,  
1635A **whan synne is nat in mannes conscience.'**  
 when sin is not in man's conscience.'  
1636 **Afterward, in getynge of youre richesses and in usynge of hem,**  
 Afterward, in getting of your riches and in using of them,  
1637 **yow moste have greet bisynesse and greet diligence that youre goode name be alwey kept and conserved.**  
 you must have great effort and greet diligence that your good name be always kept and conserved.  
1638 **For Salomon seith that `bettre it is and moore it availleth a man to have a good name**  
 For Solomon says that `better it is and more it avails a man to have a good name  
1638A **than for to have grete richesses.'**  
 than to have great riches.'  
1639 **And therfore he seith in another place, `Do greet diligence,' seith Salomon,**  
 And therefore he says in another place, `Do great diligence,' says Solomon,  
1639A **`in kepyng of thy freend and of thy goode name;**  
 `in keeping of thy friend and of thy good name;  
1640 **for it shal lenger abide with thee than any tresour, be it never so precious.'**  
 for it shall longer abide with thee than any treasure, be it never so precious.'  
1641 **And certes he sholde nat be called a gentil man that after God and good conscience, alle thynges left,**  
 And certainly he should not be called a gentle man who after God and good conscience, all other things left aside,  
1641A **ne dooth his diligence and bisynesse to kepen his goode name.**  
 does his best efforts and effort to keep his good name.  
1642 **And Cassidore seith that `it is signe of a gentil herte**  
 And Cassiodorus says that `it is sign of a gentle heart  
1642A **whan a man loveth and desireth to han a good name.'**  
 when a man loves and desires to have a good name.'  
1643 **And therfore seith Seint Austyn that `ther been two thynges that arn necessarie and nedefulle,**  
 And therefore says Saint Austin that `there are two things that are necessary and needful,  
1644 **and that is good conscience and good loos;**  
 and that is good conscience and good reputation;  
1645 **that is to seyn, good conscience to thyn owene persone inward and good loos for thy neighebor outward.'**  
 that is to say, good conscience to thine own person inward and good reputation for thy neighbor outward.'  
1646 **And he that trusteth hym so muchel in his goode conscience**  
 And he that trusts himself so much in his good conscience  
1647 **that he displeseth, and setteth at noght his goode name or loos,**  
 that he displeases, and sets at naught his good name or reputation,  
1647A **and rekketh noght though he kepe nat his goode name, nys but a crueel cherl.**  
 and cares not though he keep not his good name, is but a cruel churl.  
1648 **"Sire, now have I shewed yow how ye shul do in getynge richesses, and how ye shullen usen hem,**  
 "Sir, now have I showed you how you shall do in getting riches, and how you shall use them,  
1649 **and I se wel that for the trust that ye han in youre richesses**  
 and I see well that for the trust that you have in your riches  
1649A **ye wole moeve werre and bataille.**  
 you will provoke war and battle.  
1650 **I conseille yow that ye bigynne no werre in trust of youre richesses,**  
 I advise you that you begin no war in trust of your riches,  
1650A **for they ne suffisen noght werres to mayntene.**  
 for they do not suffice to maintain wars.  
1651 **And therfore seith a philosophre, `That man that desireth and wole algates han werre, shal nevere have suffisaunce,**  
 And therefore says a philosopher, `That man who desires and will continually have war, shall never have enough,  
1652 **for the richer that he is, the gretter despenses moste he make, if he wole have worshipe and victorie.'**  
 for the richer that he is, the greater expenditures must he make, if he will have worship and victory.'  
1653 **And Salomon seith that `the gretter richesses that a man hath, the mo despendours he hath.'**  
 And Solomon says that `the greater riches that a man has, the more spenders he has.'  
1654 **And, deere sire, al be it so that for youre richesses ye mowe have muchel folk,**  
 And, dear sir, although it be so that for your riches you can have much folk,  
1655 **yet bihoveth it nat, ne it is nat good, to bigynne werre whereas ye mowe**  
 yet it is not suitable, nor is it any good, to begin war whereas you can  
1655A **in oother manere have pees unto youre worshipe and profit.**  
 in another manner have peace unto your honor and advantage.  
1656 **For the victorie of batailles that been in this world lyth nat in greet nombre or multitude**  
 For the victory of battles that are in this world lies not in great number or multitude  
1656A **of the peple, ne in the vertu of man,**  
 of the people, nor in the strength of man,  
1657 **but it lith in the wyl and in the hand of oure Lord God Almyghty.**  
 but it lies in the will and in the hand of our Lord God Almighty.  
1658 **And therfore Judas Machabeus, which was Goddes knyght,**  
 And therefore Judas Machabeus, who was God's knight,  
1659 **whan he sholde fighte agayn his adversarie that hadde a gretter nombre**  
 when he had to fight against his adversary who has a greater number  
1659A **and a gretter multitude of folk and strenger than was this peple of Machabee,**  
 and a greater multitude of folk and stronger than was this people of Machabee,  
1660 **yet he reconforted his litel compaignye, and seyde right in this wise:**  
 yet he comforted his little company, and said exactly in this way:  
1661 **`Als lightly,' quod he, `may oure Lord God Almyghty yeve victorie to a fewe folk as to many folk,**  
 `As easily,' said he, `may our Lord God Almighty give victory to a few folk as to many folk,  
1662 **for the victorie of a bataile comth nat by the grete nombre of peple,**  
 for the victory of a battle comes not by the great number of people,  
1663 **but it cometh from oure Lord God of hevene.'**  
 but it comes from our Lord God of heaven.'  
1664 **And, deere sire, for as muchel as ther is no man certein if he be worthy that**  
 And, dear sir, since there is no man certain if he be worthy that  
1664A **God yeve hym victorie . . . or not, in accordance with what Salomon seith,**  
 God give him victory . . . or not, according to what Solomon says,  
1665 **therfore every man sholde greetly drede werres to bigynne.**  
 therefore every man should greatly dread to begin wars.  
1666 **And by cause that in batailles fallen manye perils,**  
 And because in battles many perils befall,  
1667 **and happeth outher while that as soone is the grete man slayn as the litel man;**  
 and happens another time that as soon is the great man slain as the little man;  
1668 **and as it is writen in the seconde Book of Kynges,**  
 and as it is written in the second Book of Kings,  
1668A **`The dedes of batailles been aventurouse and nothyng certeyne,**  
 `The deeds of battles are subject to chance and in no way certain,  
1669 **for as lightly is oon hurt with a spere as another';**  
 for as easily is one hurt with one spear as another';  
1670 **and for ther is gret peril in werre, therfore sholde a man flee and eschue werre,**  
 and for there is great peril in war, therefore should a man flee and shun war,  
1670A **in as muchel as a man may goodly.**  
 insomuch as a man may goodly (do so).  
1671 **For Salomon seith, `He that loveth peril shal falle in peril.'"**  
 For Solomon says, `He who loves peril shall fall in peril.'"  
1672 **After that Dame Prudence hadde spoken in this manere, Melibee answerde and seyde,**  
 After Dame Prudence had spoken in this manner, Melibee answered and said,  
1673 **"I see wel, dame Prudence, that by youre faire wordes and by youre resouns**  
 "I see well, dame Prudence, that by your fair words and by your reasons  
1673A **that ye han shewed me, that the werre liketh yow no thyng;**  
 that you have showed me, that the war not at all pleases you;  
1674 **but I have nat yet herd youre conseil, how I shal do in this nede."**  
 but I have not yet heard your advice, how I shall do in this urgent matter."  
1675 **"Certes," quod she, "I conseille yow that ye accorde with youre adversaries and that ye have pees with hem.**  
 "Certainly," said she, "I advise you that you agree with your adversaries and that you have peace with them.  
1676 **For Seint Jame seith in his Epistles that `by concord and pees the smale richesses wexen grete,**  
 For Saint James says in his Epistles that `by agreeent and peace the small riches wax great,  
1677 **and by debaat and discord the grete richesses fallen doun.'**  
 and by debate and discord the great riches fall down.'  
1678 **And ye knowen wel that oon of the gretteste and moost sovereyn thyng**  
 And you know well that one of the greatest and most excellent things  
1678A **that is in this world is unytee and pees.**  
 that is in this world is unity and peace.  
1679 **And therfore seyde oure Lord Jhesu Crist to his apostles in this wise:**  
 And therefore said our Lord Jesus Christ to his apostles in this manner:  
1680 **`Wel happy and blessed been they that loven and purchacen pees, for they been called children of God.'"**  
 `Well happy and blessed are they that love and bring about peace, for they are called children of God.'"  
1681 **"A," quod Melibee, "now se I wel that ye loven nat myn honour ne my worshipe.**  
 "A," said Melibee, "now see I well that you love not my honor nor my worthiness.  
1682 **Ye knowen wel that myne adversaries han bigonnen this debaat and bryge by hire outrage,**  
 You know well that my adversaries have begun this debate and strife by their outrage,  
1683 **and ye se wel that they ne requeren ne preyen me nat of pees,**  
 and you see well that they neither require nor pray me for peace,  
1683A **ne they asken nat to be reconsiled.**  
 nor they ask not to be reconciled.  
1684 **Wol ye thanne that I go and meke me, and obeye me to hem, and crie hem mercy?**  
 Will you then that I go and humble myself, and be subject to them, and beg them for mercy?  
1685 **For sothe, that were nat my worshipe.**  
 Indeed, that would not be to my honor.  
1686 **For right as men seyn that `over-greet hoomlynesse engendreth dispreisynge,'**   
 For just as men say that `over-great familiarity engenders contempt,'   
1686A **so fareth it by to greet humylitee or mekenesse."**  
 so fares it by too great humility or meekness."  
1687 **Thanne bigan dame Prudence to maken semblant of wratthe and seyde:**  
 Then began dame Prudence to make the outward appearance of wrath and said:  
1688 **"Certes, sire, sauf youre grace, I love youre honour and youre profit**  
 "Certainly, sir, with all due respect to you, I love your honor and your well-being  
1688A **as I do myn owene, and evere have doon;**  
 as I do my own, and ever have done;  
1689 **ne ye, ne noon oother, seyn nevere the contrarie.**  
 nor you, nor any other, can say never the contrary.  
1690 **And yit if I hadde seyd that ye sholde han purchaced the pees**  
 And yet if I had said that you should have brought about the peace  
1690A **and the reconsiliacioun, I ne hadde nat muchel mystaken me ne seyd amys.**  
 and the reconciliation, I had not much mistaken me nor said amiss.  
1691 **For the wise man seith, `The dissensioun bigynneth by another man,**   
 For the wise man says, `The dissension begins by another man,  
1691A **and the reconsilyng bygynneth by thyself.'**  
 and the reconciling begins by thyself.'  
1692 **And the prophete seith, `Flee shrewednesse and do goodnesse;**  
 And the prophet says, `Flee shrewdness and do goodness;  
1693 **seke pees and folwe it, as muchel as in thee is.'**  
 seek peace and follow it, as much as in thee is.'  
1694 **Yet seye I nat that ye shul rather pursue to youre adversaries for pees than they shuln to yow.**  
 Yet say I not that you should rather sue to your adversaries for peace than they should (offer peace) to you.  
1695 **For I knowe wel that ye been so hard-herted that ye wol do no thyng for me.**  
 For I know well that you are so hard-hearted that you will do nothing for me.  
1696 **And Salomon seith, `He that hath over-hard an herte, atte laste he shal myshappe and mystyde.'"**  
 And Solomon says, `He that has over-hard a heart, at the last he shall have bad luck and suffer misfortune.'"  
1697 **Whanne Melibee hadde herd dame Prudence maken semblant of wratthe, he seyde in this wise:**  
 When Melibee had heard dame Prudence make the appearance of wrath, he said in this manner:  
1698 **"Dame, I prey yow that ye be nat displesed of thynges that I seye,**  
 "Dame, I pray you that you be not displeased by things that I say,  
1699 **for ye knowe wel that I am angry and wrooth, and that is no wonder;**  
 for you know well that I am angry and wrathful, and that is no wonder;  
1700 **and they that been wrothe witen nat wel what they don ne what they seyn.**  
 and they that are wrathful know not well what they do nor what they say.  
1701 **Therfore the prophete seith that `troubled eyen han no cleer sighte.'**  
 Therefore the prophet says that `troubled eyes have no clear sight.'  
1702 **But seyeth and conseileth me as yow liketh, for I am redy to do right as ye wol desire;**  
 But say and advise me as you like, for I am ready to do just as you will desire;  
1703 **and if ye repreve me of my folye,**  
 and if you reprove me for my folly,  
1703A **I am the moore holden to love yow and to preyse yow.**  
 I am the more obligated to love you and to praise you.  
1704 **For Salomon seith that `he that repreveth hym that dooth folye,**  
 For Solomon says that `he that reproves him who does folly,  
1705 **he shal fynde gretter grace than he that deceyveth hym by sweete wordes.'"**  
 he shall find greater grace than he who deceives him by sweet words.'"  
1706 **Thanne seide dame Prudence, "I make no semblant of wratthe ne anger, but for youre grete profit.**  
 Then said dame Prudence, "I make no outward appearance of wrath nor anger, but for your great advantage.  
1707 **For Salomon seith, `He is moore worth that repreveth or chideth a fool for his folye,**  
 For Solomon says, `He is more worthy that reproves or chides a fool for his folly,  
1707A **shewynge hym semblant of wratthe,**  
 showing him the outward appearance of wrath,   
1708 **than he that supporteth hym and preyseth hym in his mysdoynge and laugheth at his folye.'**  
 than he who supports him and praises him in his misdoing and laughs at his folly.'  
1709 **And this same Salomon seith afterward that**  
 And this same Solomon says afterward that  
1709A **`by the sorweful visage of a man'**  
 `by the sorrowful visage of a man'  
1709B **(that is to seyn by the sory and hevy contenaunce of a man)**  
 (that is to say by the sorry and heavy countenance of a man)  
1710 **`the fool correcteth and amendeth hymself.'"**  
 `the fool corrects and amends himself.'"  
1711 **Thanne seyde Melibee, "I shal nat konne answere to**  
 Then said Melibee, "I shall not know how to answer to  
1711A **so manye faire resouns as ye putten to me and shewen.**  
 so many fair reasons as you set forth and show to me.  
1712 **Seyeth shortly youre wyl and youre conseil, and I am al redy to fulfille and parfourne it."**  
 Say shortly your will and your advice, and I am all ready to fulfill and perform it."  
1713 **Thanne dame Prudence discovered al hir wyl to hym and seyde,**  
 Then dame Prudence uncovered all her will to him and said,  
1714 **"I conseille yow," quod she, "aboven alle thynges, that ye make pees bitwene God and yow,**  
 "I advise you," said she, "above all things , that you make peace between God and you,  
1715 **and beth reconsiled unto hym and to his grace.**  
 and are reconciled unto him and to his grace.  
1716 **For, as I have seyd yow heer biforn, God hath suffred yow**  
 For, as I have said to you here before this, God has allowed you  
1716A **to have this tribulacioun and disese for youre synnes.**  
 to have this tribulation and suffering for your sins.  
1717 **And if ye do as I sey yow, God wol sende youre adversaries unto yow**  
 And if you do as I tell you, God will send your adversaries unto you  
1718 **and maken hem fallen at youre feet, redy to do youre wyl and youre comandementz.**  
 and make them fall at your feet, ready to do your will and your commandments.  
1719 **For Salomon seith, `Whan the condicioun of man is plesaunt and likynge to God,**  
 For Solomon says, `When the condition of man is pleasant and pleasing to God,  
1720 **he chaungeth the hertes of the mannes adversaries and constreyneth hem to biseken hym of pees and of grace.'**  
 he changes the hearts of the man's adversaries and constrains them to beseech him for peace and for grace.'  
1721 **And I prey yow lat me speke with youre adversaries in privee place,**  
 And I pray you let me speak with your adversaries in a private place,  
1722 **for they shul nat knowe that it be of youre wyl or of youre assent.**  
 for they must not know that it is of your will or of your assent.  
1723 **And thanne, whan I knowe hir wil and hire entente, I may conseille yow the moore seurely."**  
 And then, when I know their will and their intent, I can advise you the more surely."  
1724 **"Dame," quod Melibee, "dooth youre wil and youre likynge;**  
 "Dame," said Melibee, "do your will and your pleasure;  
1725 **for I putte me hoolly in youre disposicioun and ordinaunce."**  
 for I put me wholly in your disposition and ordinance."  
1726 **Thanne dame Prudence, whan she saugh the goode wyl of hir housbonde, delibered and took avys in hirself,**  
 Then dame Prudence, when she saw the good will of her husband, considered and pondered in herself,  
1727 **thinkinge how she myghte brynge this nede unto a good conclusioun and to a good ende.**  
 thinking how she might bring this urgent matter unto a good conclusion and to a good end.  
1728 **And whan she saugh hir tyme, she sente for thise adversaries to come unto hire into a pryvee place**  
 And when she saw her time, she sent for these adversaries to come unto her into a private place  
1729 **and shewed wisely unto hem the grete goodes that comen of pees**  
 and showed wisely unto them the great goods that come of peace  
1730 **and the grete harmes and perils that been in werre,**  
 and the great harms and perils that are in war,  
1731 **and seyde to hem in a goodly manere hou that hem oughten have greet repentaunce**  
 and said to them in a goodly manner how that they ought to have great repentance  
1732 **of the injurie and wrong that they hadden doon to Melibee hir lord,**  
 for the injury and wrong that they had done to Melibee her lord,  
1732A **and unto hire, and to hire doghter.**  
 and unto her, and to her daughter.  
1733 **And whan they herden the goodliche wordes of dame Prudence,**  
 And when they heard the goodly words of dame Prudence,  
1734 **they weren so supprised and ravysshed and hadden so greet joye of hire that wonder was to telle.**  
 they were so taken and ravished and had such great joy of her that it was a wonder to tell.  
1735 **"A, lady," quod they, "ye han shewed unto us the blessynge of swetnesse,**  
 "A, lady," said they, "you have showed unto us the blessing of sweetness,  
1735A **after the sawe of David the prophete,**  
 according to the saying of David the prophet,  
1736 **for the reconsilynge which we been nat worthy to have in no manere,**  
 for the reconciliation which we are not worthy to have in any manner,  
1737 **but we oghte requeren it with greet contricioun and humylitee,**  
 but we ought to request it with great contrition and humility,  
1738 **ye of youre grete goodnesse have presented unto us.**  
 that you of your great goodness have presented unto us.  
1739 **Now se we wel that the science and the konnynge of Salomon is ful trewe.**  
 Now see we well that the knowledge and the cunning of Solomon is very true.  
1740 **For he seith that `sweete wordes multiplien and encreescen freendes**   
 For he says that `sweet words multiply and increase friends  
1740A **and maken shrewes to be debonaire and meeke.'**  
 and make scoundrels to be gentle and meek.'  
1741 **"Certes," quod they, "we putten oure dede and al oure matere and cause al hoolly in youre goode wyl**  
 "Certainly," said they, "we put our actions and all our matters and cause all wholly in your good will  
1742 **and been redy to obeye to the speche and comandement of my lord Melibee.**  
 and are ready to obey to the speech and commandment of my lord   
1743 **And therfore, deere and benygne lady, we preien yow and biseke yow as mekely as we konne and mowen**  
 And therefore, dear and benign lady, we pray you and beseech you as meekly as we know how and are able  
1744 **that it lyke unto youre grete goodnesse to fulfillen in dede youre goodliche wordes,**  
 that it be pleasing unto your great goodness to fulfill in deed your goodly words,  
1745 **for we consideren and knowelichen that we han offended and greved my lord Melibee out of mesure,**  
 for we consider and acknowledge that we have offended and grieved my lord Melibee out of measure,  
1746 **so ferforth that we be nat of power to maken his amendes.**  
 so far that we are not of power to make his amends.  
1747 **And therfore we oblige and bynden us and oure freendes for to doon al his wyl and his comandementz.**  
 And therefore we pledge and bind us and our friends to do all his will and his commandments.  
1748 **But peraventure he hath swich hevynesse and swich wratthe to us-ward by cause of oure offense**  
 But perhaps he has such heaviness and such wrath toward us because of our offense  
1749 **that he wole enjoyne us swich a peyne as we mowe nat bere ne susteene.**  
 that he will impose on us such a punishment as we can not bear nor sustain.  
1750 **And therfore, noble lady, we biseke to youre wommanly pitee**  
 And therefore, noble lady, we beseech to your womanly pity  
1751 **to taken swich avysement in this nede that**  
 to take such thought in this urgent matter that  
1751A **we ne oure freendes be nat desherited ne destroyed thurgh oure folye."**  
 we nor our friends are not dispossessed nor destroyed through our folly."  
1752 **"Certes," quod Prudence, "it is an hard thyng and right perilous**  
 "Certainly," said Prudence, "it is a hard thing and very perilous  
1753 **that a man putte hym al outrely in the arbitracioun and juggement,**  
 that a man put himself entirely in the power of decision and judgment,  
1753A **and in the myght and power of his enemys.**  
 and in the might and power of his enemies.  
1754 **For Salomon seith, `Leeveth me, and yeveth credence to that I shal seyn: I seye,' quod he,**  
 For Solomon says, `Believe me, and give credence to what I shall say: I say,' said he,  
1754A **`ye peple, folk and governours of hooly chirche,**  
 `you people, folk and governors of holy church,  
1755 **to thy sone, to thy wyf, to thy freend, ne to thy broother**  
 to thy son, to thy wife, to thy friend, nor to thy brother  
1756 **ne yeve thou nevere myght ne maistrie of thy body whil thou lyvest.'**  
 give thou never power (over) nor mastery of thy body while thou livest.'  
1757 **Now sithen he deffendeth that man sholde nat yeven to his broother**  
 Now since he forbids that a man should give to his brother  
1757A **ne to his freend the myght of his body,**  
 nor to his friend the control of his body,  
1758 **by a strenger resoun he deffendeth and forbedeth a man to yeven hymself to his enemy.**  
 by a stronger reason he prohibits and forbids a man to give himself to his enemy.  
1759 **And nathelees I conseille you that ye mystruste nat my lord,**  
 And nevertheless I advise you that you mistrust not my lord,  
1760 **for I woot wel and knowe verraily that he is debonaire and meeke, large, curteys,**  
 for I know well and know truly that he is gentle and humble, generous, courteous,  
1761 **and nothyng desirous ne coveitous of good ne richesse.**  
 and in no way desirous nor covetous of goods nor riches.  
1762 **For ther nys nothyng in this world that he desireth, save oonly worshipe and honour.**  
 For there is nothing in this world that he desires, save only worship and honor.  
1763 **Forthermoore I knowe wel and am right seur that he shal nothyng doon in this nede withouten my conseil,**  
 Furthermore I know well and am very sure that he shall do nothing in this urgent matter without my advice,  
1764 **and I shal so werken in this cause that by the grace of oure Lord God**  
 and I shall so work in this cause that by the grace of our Lord God  
1764A **ye shul been reconsiled unto us."**  
 you shall be reconciled unto us."  
1765 **Thanne seyden they with o voys, "Worshipful lady, we putten us**  
 Then said they with one voice, "Worshipful lady, we put us  
1765A **and oure goodes al fully in youre wil and disposicioun,**  
 and our goods all fully in your will and power,  
1766 **and been redy to comen, what day that it like unto youre noblesse to lymyte us or assigne us,**  
 and are ready to come, what day that it pleases unto your noblesse to limit us or assign us,  
1767 **for to maken oure obligacioun and boond as strong as it liketh unto youre goodnesse,**  
 to make our pledge and bond as strong as it pleases unto your goodness,  
1768 **that we mowe fulfille the wille of yow and of my lord Melibee."**  
 that we may fulfill the will of you and of my lord Melibee."  
1769 **Whan dame Prudence hadde herd the answeres of thise men, she bad hem goon agayn prively;**  
 When dame Prudence had heard the answers of these men, she bad them go again secretly;  
1770 **and she retourned to hir lord Melibee, and tolde hym how she foond his adversaries ful repentant,**  
 and she returned to her lord Melibee, and told him how she found his adversaries very repentant,  
1771 **knowelechynge ful lowely hir synnes and trespas, and how they were redy to suffren all peyne,**  
 acknowledging very lowly their sins and trespass, and how they were ready to suffer any punishment,  
1772 **requirynge and preiynge hym of mercy and pitee.**  
 requesting and praying him of mercy and pity.  
1773 **Thanne seyde Melibee: "He is wel worthy to have pardoun**  
 Then said Melibee: "He is well worthy to have pardon  
1773A **and foryifnesse of his synne, that excuseth nat his synne**  
 and forgiveness of his sin, who does not excuse his sin  
1774 **but knowelecheth it and repenteth hym, axinge indulgence.**  
 but acknowledges it and repents himself, asking indulgence.  
1775 **For Senec seith, `Ther is the remissioun and foryifnesse, where as the confessioun is,'**  
 For Seneca says, `There is the remission and forgiveness, where the confession is,'  
1776 **for confessioun is neighebor to innocence.**  
 for confession is neighbor to innocence.  
1777 **And he seith in another place that `he that hath shame of his synne and knowlecheth**  
 And he says in another place that `he who has shame of his sin and acknowledges  
1777A **\[it is worthy remissioun\].' And therfore I assente and conferme me to have pees;**  
 \[it is worthy of having remission\].' And therefore I assent and resolve myself to have peace;  
1778 **but it is good that we do it nat withouten the assent and wyl of oure freendes."**  
 but it is good that we do it not without the assent and will of our friends."  
1779 **Thanne was Prudence right glad and joyeful and seyde:**  
 Then was Prudence very glad and joyful and said:  
1780 **"Certes, sire," quod she, "ye han wel and goodly answered,**  
 "Certainly, sir," said she, "you have well and goodly answered,  
1781 **for right as by the conseil, assent, and help of youre freendes**  
 for just as by the advice, assent, and help of your friends  
1781A **ye han been stired to venge yow and maken werre,**  
 you have been stirred to avenge yourself and make war,  
1782 **right so withouten hire conseil shul ye nat accorden yow ne have pees with youre adversaries.**  
 just so without their advice shall you not reconcile yourself nor have peace with your adversaries.  
1783 **For the lawe seith, `Ther nys no thyng so good by wey of kynde as a thyng**  
 For the law says, `There is no thing so good in the natural course of events kind as for a thing  
1783A **to be unbounde by hym that it was ybounde.'"**  
 to be unbound by him who bound it.'"  
1784 **And thanne dame Prudence withouten delay or tariynge sente anon hire messages for hire kyn**  
 And then dame Prudence without delay or tarrying sent immediately her messages for her kin  
1784A **and for hire olde freendes which that were trewe and wyse,**  
 and for her old friends which that were true and wise,  
1785 **and tolde hem by ordre in the presence of Melibee al this mateere**  
 and told them in detail in the presence of Melibee all this matter  
1785A **as it is aboven expressed and declared,**  
 as it is above expressed and declared,  
1786 **and preyden hem that they wolde yeven hire avys and conseil what best were to doon in this nede.**  
 and prayed them that they would give their counsel and advice what best were to do in this urgent matter.  
1787 **And whan Melibees freendes hadde taken hire avys and deliberacioun of the forseide mateere,**  
 And when Melibee's friends had taken her counsel and deliberation on the foresaid matter,  
1788 **and hadden examyned it by greet bisynesse and greet diligence,**  
 and had examined it by great effort and greet diligence,  
1789 **they yave ful conseil for to have pees and reste,**  
 they gave unqualified advice to have peace and rest,  
1790 **and that Melibee sholde receyve with good herte his adversaries to foryifnesse and mercy.**  
 and that Melibee should with good heart receive his adversaries to forgiveness and mercy.  
1791 **And whan dame Prudence hadde herd the assent of hir lord Melibee, and the conseil of his freendes**  
 And when dame Prudence had heard the assent of her lord Melibee, and the advice of his friends  
1792 **accorde with hire wille and hire entencioun,**  
 agree with her will and her intention,  
1793 **she was wonderly glad in hire herte and seyde:**  
 she was wonderfully glad in her heart and said:  
1794 **"Ther is an old proverbe," quod she, "seith that `the goodnesse that thou mayst do this day, do it,**  
 "There is an old proverb," said she, "which says that `the goodness that thou can do this day, do it,  
1795 **and abide nat ne delaye it nat til tomorwe.'**  
 and abide not nor delay it not till tomorrow.'  
1796 **And therfore I conseille that ye sende youre messages, swiche as been discrete and wise,**  
 And therefore I advise that you send your messengers, such as are discrete and wise,  
1797 **unto youre adversaries, tellynge hem on youre bihalve**  
 unto your adversaries, telling them on your behalf  
1798 **that if they wole trete of pees and of accord,**  
 that if they will negotiate about peace and about harmony,  
1799 **that they shape hem withouten delay or tariyng to comen unto us."**  
 that they prepare themselves without delay or tarrying to come unto us."  
1800 **Which thyng parfourned was in dede.**  
 Which thing was carried out in deed.  
1801 **And whanne thise trespassours and repentynge folk of hire folies**  
 And when these trespassers and folk repenting of their follies  
1801A **-- that is to seyn, the adversaries of Melibee --**  
\-- that is to say, the adversaries of Melibee --  
1802 **hadden herd what thise messagers seyden unto hem,**  
 had heard what these messengers said unto them,  
1803 **they weren right glad and joyeful, and answereden ful mekely and benignely,**  
 they were just glad and joyful, and answered very meekly and benignly,  
1804 **yeldynge graces and thankynges to hir lord Melibee and to al his compaignye,**  
 yielding thanks and gratitude to their lord Melibee and to all his company,  
1805 **and shopen hem withouten delay to go with the messagers**  
 and prepared themselves without delay to go with the messengers   
1805A **and obeye to the comandement of hir lord Melibee.**  
 and obey to the command of their lord Melibee.  
1806 **And right anon they tooken hire wey to the court of Melibee,**  
 And right away they took their way to the court of Melibee,  
1807 **and tooken with hem somme of hire trewe freendes**  
 and took with them some of their true friends  
1807A **to maken feith for hem and for to been hire borwes.**  
 to stand surety for them and to be their guarantors.  
1808 **And whan they were comen to the presence of Melibee, he seyde hem thise wordes:**  
 And when they were come to the presence of Melibee, he said to them these words:  
1809 **"It standeth thus," quod Melibee, "and sooth it is, that ye,**  
 "It stands thus," said Melibee, "and true it is, that you,  
1810 **causelees and withouten skile and resoun,**  
 causeless and without logical explanation and reason,  
1811 **han doon grete injuries and wronges to me and to my wyf Prudence and to my doghter also.**  
 have done great injuries and wrongs to me and to my wife Prudence and to my daughter also.  
1812 **For ye han entred into myn hous by violence,**  
 For you have entered into my house by violence,  
1813 **and have doon swich outrage that alle men knowen wel that ye have disserved the deeth.**  
 and have done such outrage that all men know well that you have deserved the death.  
1814 **And therfore wol I knowe and wite of yow**  
 And therefore will I know and learn of you  
1815 **wheither ye wol putte the punyssement and the chastisynge and the vengeance of this outrage in the wyl**  
 whether you will put the punishment and the chastising and the vengeance of this outrage in the power  
1815A **of me and of my wyf Prudence, or ye wol nat?"**  
 of me and of my wife Prudence, or will you not?"  
1816 **Thanne the wiseste of hem thre answerde for hem alle and seyde,**  
 Then the wisest of them three answered for them all and said,  
1817 **"Sire," quod he, "we knowen wel that we been unworthy to comen unto the court**  
 "Sir," said he, "we know well that we are unworthy to come unto the court  
1817A **of so greet a lord and so worthy as ye been.**  
 of so great a lord and so worthy as you are.  
1818 **For we han so greetly mystaken us, and han offended**  
 For we have so greatly transgressed, and have offended  
1818A **and agilt in swich a wise agayn youre heigh lordshipe**  
 and done wrong in such a way against your high lordship  
1819 **that trewely we han disserved the deeth.**  
 that truly we have deserved the death.  
1820 **But yet, for the grete goodnesse and debonairetee that al the world witnesseth of youre persone,**  
 But yet, for the great goodness and gentleness that all the world witnesses of your person,  
1821 **we submytten us to the excellence and benignitee of youre gracious lordshipe,**  
 we submit ourselves to the excellence and benignity of your gracious lordship,  
1822 **and been redy to obeie to alle youre comandementz,**  
 and are ready to obey all your commandments,  
1823 **bisekynge yow that of youre merciable pitee**   
 beseeching you that of your merciful pity  
1823A **ye wol considere oure grete repentaunce and lowe submyssioun**  
 you will consider our great repentance and low submission  
1824 **and graunten us foryevenesse of oure outrageous trespas and offense.**  
 and grant us forgiveness of our outrageous trespass and offense.  
1825 **For wel we knowe that youre liberal grace and mercy**  
 For well we know that your liberal grace and mercy  
1825A **strecchen hem ferther into goodnesse than doon oure outrageouse giltes and trespas into wikkednesse,**  
 stretch themselves farther into goodness than do our outrageous guilts and trespass into wickedness,  
1826 **al be it that cursedly and dampnablely we han agilt agayn youre heigh lordshipe."**  
 although it be so that cursedly and damnably we have sinned against your high lordship."  
1827 **Thanne Melibee took hem up fro the ground ful benignely,**  
 Then Melibee took them up from the ground very benignly,  
1828 **and receyved hire obligaciouns and hir boondes by hire othes upon hire plegges and borwes,**  
 and received their pledges and their bonds by their oaths upon their pledges and guarantors,  
1829 **and assigned hem a certeyn day to retourne unto his court**  
 and assigned them a certain day to return unto his court  
1830 **for to accepte and receyve the sentence and juggement that Melibee wolde comande**  
 to accept and receive the sentence and judgment that Melibee would command  
1830A **to be doon on hem by the causes aforeseyd.**  
 to be done on them by the causes aforesaid.  
1831 **Whiche thynges ordeyned, every man retourned to his hous.**  
 Which things arranged, every man returned to his house.  
1832 **And whan that dame Prudence saugh hir tyme, she freyned and axed hir lord Melibee**  
 And when dame Prudence saw her time, she questioned and asked her lord Melibee  
1833 **what vengeance he thoughte to taken of his adversaries.**  
 what vengeance he thought to take upon his adversaries.  
1834 **To which Melibee answerde and seyde, "Certes," quod he, "I thynke and purpose me fully**  
 To which Melibee answered and said, "Certainly," said he, "I think and purpose me fully  
1835 **to desherite hem of al that evere they han and for to putte hem in exil for evere."**  
 to dispossess them of all that ever they have and to put them in exile for ever."  
1836 **"Certes," quod dame Prudence, "this were a crueel sentence and muchel agayn resoun.**  
 "Certainly," said dame Prudence, "this would be a cruel sentence and much again reason.  
1837 **For ye been riche ynough and han no nede of oother mennes good,**  
 For you are rich enough and have no need of other men's wealth,  
1838 **and ye myghte lightly in this wise gete yow a coveitous name,**  
 and you might easily in this way get yourself a covetous name,  
1839 **which is a vicious thyng, and oghte been eschued of every good man.**  
 which is a vicious thing, and ought to be shunned by every good man.  
1840 **For after the sawe of the word of the Apostle, `Coveitise is roote of alle harmes.'**  
 For according to the saying of the word of the Apostle, `Greed is root of all harms.'  
1841 **And therfore it were bettre for yow to lese so muchel good of youre owene**  
 And therefore it were better for you to lose so much wealth of your own  
1841A **than for to taken of hir good in this manere,**  
 than to take their wealth in this manner,  
1842 **for bettre it is to lesen good with worshipe than it is to wynne good with vileynye and shame.**  
 for better it is to lose wealth with honor than it is to acquire wealth with villainy and shame.  
1843 **And everi man oghte to doon his diligence and his bisynesse to geten hym a good name.**  
 And every man ought to do his best efforts and his main concern to get himself a good name.  
1844 **And yet shal he nat oonly bisie hym in kepynge of his good name,**  
 And yet shall he not only busy himself in keeping of his good name,  
1845 **but he shal also enforcen hym alwey to do somthyng by which he may renovelle his good name.**  
 but he shall also strive always to do something by which he may renew his good name.  
1846 **For it is writen that `the olde good loos or good name of a man is soone goon**  
 For it is written that `the old good reputation or good name of a man is soon gone  
1846A **and passed, whan it is nat newed ne renovelled.'**  
 and passed, when it is not renewed nor restored.'  
1847 **And as touchynge that ye seyn ye wole exile youre adversaries,**  
 And as touching that you say you will exile your adversaries,  
1848 **that thynketh me muchel agayn resoun and out of mesure,**  
 that thinks me much against reason and out of measure,  
1849 **considered the power that they han yeve yow upon hemself.**  
 considered the power that they have given you upon themselves.  
1850 **And it is writen that `he is worthy to lesen his privilege that mysuseth**  
 And it is written that `he is worthy to lose his privilege that misuses  
1850A **the myght and the power that is yeven hym.'**  
 the might and the power that is given him.'  
1851 **And I sette cas ye myghte enjoyne hem that peyne by right and by lawe,**  
 And I assume (for the sake of argument) you might impose on them that punishment by justice and by law,  
1852 **which I trowe ye mowe nat do;**  
 which I believe you can not do;  
1853 **I seye ye mighte nat putten it to execucioun peraventure,**  
 I say perhaps you could not put it to execution,  
1854 **and thanne were it likly to retourne to the werre as it was biforn.**  
 and then it would be likely to return to the war as it was before.  
1855 **And therfore, if ye wole that men do yow obeisance, ye moste deemen moore curteisly;**  
 And therefore, if you want men to do you obedience, you must judge more courteously;  
1856 **this is to seyn, ye moste yeven moore esy sentences and juggementz.**  
 this is to say, you must give more easy sentences and judgments.  
1857 **For it is writen that `he that moost curteisly comandeth, to hym men moost obeyen.'**  
 For it is written that `he who most courteously commands, to him men most obey.'  
1858 **And therfore I prey yow that in this necessitee and in this nede**  
 And therefore I pray you that in this necessity and in this urgent matter   
1858A **ye caste yow to overcome youre herte.**  
 you endeavor to overcome your heart.  
1859 **For Senec seith that `he that overcometh his herte overcometh twies.'**  
 For Seneca says that `he that overcomes his heart overcomes twice.'  
1860 **And Tullius seith, `Ther is no thyng so comendable in a greet lord**  
 And Cicero says, `There is no thing so commendable in a great lord  
1861 **as whan he is debonaire and meeke, and appeseth him lightly.'**  
 as when he is gentle and meek, and calms himself easily.  
1862 **And I prey yow that ye wole forbere now to do vengeance,**  
 And I pray you that you will forbear now to do vengeance,  
1863 **in swich a manere that youre goode name may be kept and conserved,**  
 in such a manner that your good name may be kept and conserved,  
1864 **and that men mowe have cause and mateere to preyse yow of pitee and of mercy,**  
 and that men may have cause and matter to praise you for pity and for mercy,  
1865 **and that ye have no cause to repente yow of thyng that ye doon.**  
 and that you have no cause to repent yourself of thing that you do.  
1866 **For Senec seith, `He overcometh in an yvel manere that repenteth hym of his victorie.'**  
 For Seneca says, `He overcomes in an evil manner who repents himself of his victory.'  
1867 **Wherfore I pray yow, lat mercy been in youre herte,**  
 Wherefore I pray you, let mercy be in your heart,  
1868 **to th' effect and entente that God Almighty have mercy on yow in his laste juggement.**  
 to the effect and intent that God Almighty have mercy on you in his last judgment.  
1869 **For Seint Jame seith in his Epistle: `Juggement withouten mercy shal be doon**  
 For Saint James says in his Epistle: `Judgment without mercy shall be done  
1869A **to hym that hath no mercy of another wight.'"**  
 to him that has no mercy for another person.'"  
1870 **Whanne Melibee hadde herd the grete skiles and resouns of>/b>**  
 When Melibee had heard the great logical arguments and reasons of  
1870B **dame Prudence, and hire wise informaciouns and techynges,**  
 dame Prudence, and her wise counsels and teachings,  
1871 **his herte gan enclyne to the wil of his wif, considerynge hir trewe entente,**  
 his heart began to incline to the will of his wife, considering her true intent,  
1872 **and conformed hym anon and assented fully to werken after hir conseil,**  
 and conformed him immediately and assented fully to work according to her advice,  
1873 **and thonked God, of whom procedeth al vertu and alle goodnesse,**  
 and thanked God, of whom proceeds all virtue and all goodness,  
1873A **that hym sente a wyf of so greet discrecioun.**  
 that sent him a wife of so great discretion.  
1874 **And whan the day cam that his adversaries sholde appieren in his presence,**  
 And when the day came that his adversaries should appear in his presence,  
1875 **he spak unto hem ful goodly, and seyde in this wyse:**  
 he spoke unto them very goodly, and said in this manner:  
1876 **"Al be it so that of youre pride and heigh presumpcioun**   
 "Although it be so that of your pride and high presumption  
1876A **and folie, and of youre necligence and unkonnynge,**  
 and folly, and of your negligence and ignorance,  
1877 **ye have mysborn yow and trespassed unto me,**  
 you have misbehaved yourself and trespassed unto me,  
1878 **yet for as muche as I see and biholde youre grete humylitee**  
 yet forasmuch as I see and behold your great humility  
1879 **and that ye been sory and repentant of youre giltes,**  
 and that you are sorry and repentant of your guilts,  
1880 **it constreyneth me to doon yow grace and mercy.**  
 it constrains me to do you grace and mercy.  
1881 **Wherfore I receyve yow to my grace**  
 Wherefore I receive you to my grace  
1882 **and foryeve yow outrely alle the offenses, injuries, and**   
 and forgive you completely all the offenses, injuries, and   
1882A **wronges that ye have doon agayn me and myne,**  
 wrongs that you have done against me and mine,  
1883 **to this effect and to this ende, that God of his endelees mercy**  
 to this effect and to this end, that God of his endless mercy  
1884 **wole at the tyme of oure diynge foryeven us oure giltes**  
 will at the time of our dying forgive us our guilts  
1884A **that we han trespassed to hym in this wrecched world.**  
 that we have trespassed to him in this wretched world.  
1885 **For doutelees, if we be sory and repentant of the synnes and giltes which we han trespassed**  
 For doubtless, if we are sorry and repentant of the sins and guilts which we have trespassed  
1885A **in the sighte of oure Lord God,**  
 in the sight of our Lord God,  
1886 **he is so free and so merciable**  
 he is so free and so merciful  
1887 **that he wole foryeven us oure giltes**  
 that he will forgive us our guilts  
1888 **and bryngen us to the blisse that nevere hath ende." Amen.**  
 and bring us to the bliss that never has end." Amen.

*Heere is ended Chaucers Tale of Melibee and of Dame Prudence*