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Now see we well that the wisdom and knowledge of Solomon are true indeed, for he says that sweet words multiply and increase friends and cause villains to become courteous and humble. "Certainly," said they, "we will put our actions and all our matter and cause wholly in your good keeping; and we stand ready to obey the word and command of Lord Melibee. Therefore, dear and benign lady, we pray and beseech you, as humbly as we can, that it shall please you, in your great goodness, to fulfill your goodly words in deeds; for we consider and acknowledge that we have offended and grieved Lord Melibee beyond measure; so far indeed that it lies not within our power to make him any amends. Therefore we obligate and The Canterbury Tales The Canterbury Tales 152bind ourselves and our friends to do whatsoever he commands. But perchance he has for us such a heaviness of wrath, what of our offense, that he will impose upon us so great a pain of punishment that we shall not be able to bear it. And therefore, noble lady, we beseech you of your womanly pity to take such advisement in this need that we, and our friends, shall not be disinherited and destroyed because of our folly." "Certainly," said Prudence, "it is a hard thing, and a dangerous, for a man to put himself utterly into the arbitrament and judgment and into the might and power of his enemies. For Solomon says: 'Give not thy son and wife, thy brother and friend, power over thee while thou livest, and give not thy goods to another: lest it repent thee, and thou entreat for the same again. As long as thou livest and hast breath in thee, give not thyself over to any.' Now, since he counsels that a man give not even to a brother or a friend the power.

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over his body, by a stronger reason he forbids a 'man to give himself over to his enemy. Nevertheless, I counsel you that you mistrust not my lord. For I know well and truly that he is kindly and meek, largehearted, courteous, and nothing desirous nor covetous of goods and riches. For there is nothing in all the world that he desires, save only respect and honour. Furthermore, I know well and am right sure that he will do nothing in this case without my counsel. And I shall so work therein that, by the grace of Our Lord God, you shall be reconciled unto us." Then said they with one voice: "Worshipful lady, we put ourselves and our property all fully at your command and disposal; and we are ready to come, upon whatever day is agreeable to your goodness, to make and give our obligation and bond, and that as strong as your goodness may desire: all that we may fulfill your will and that of Lord Melibee." When Dame Prudence had heard the answers of these men, she sent them away again, secretly. And she returned to Lord Melibee and reported to him how she had found these adversaries ready to suffer pain and punishment, praying him, however, for mercy and pity. "Then," said Melibee, "he is well worthy of pardon and to have his sins forgiven who excuses not his crime but acknowledges it and repents, asking indulgence. For Seneca says: 'There is the remission and the forgiveness where confession is.' For confession is neighbour to innocence. And he says in another place: 'He that is ashamed for his sin and acknowledges it, is worthy of remission.' Therefore I assent to peace; but it is best that we do this with the advice and consent of our friends." Then was Dame Prudence right glad and joyful, and she said: "Certainly, sir, you have well answered. For just as by the counsel, assent, and help of your friends you have been stirred to avenge yourself and go to war, just so you should not, without their consent, accord and make peace with your adversaries. For the law says: "There is nothing so good in kind as that a thing shall be unbound by him by whom it was bound." And then Dame Prudence, without delay or tarrying, sent messengers for their kindred and for their old friends who were true and wise, and told them in detail and in order, in the presence of Melibee, all of this matter, as it has been here expressed and declared; and she prayed them that they would advise and counsel what best were to be done in this need. And when Melibee's friends had taken their advices in this said matter, and had examined into it with diligence, they gave their counsel for peace and rest; and that Melibee should receive, with good heart, the prayers of his adversaries for forgiveness and mercy. And when Dame Prudence had heard the assent of her lord, Melibee, and the counsel of these friends, how they accorded with her will and intention, she was wonderfully glad of heart; and she said: "There is an old proverb which advises that the goodness you may do this day, do it; and delay it not until the morrow. Therefore I counsel you that you send wise and discreet messengers to your adversaries, bidding them that, if they are still minded to treat with you of peace and concord, they come hither to us without delay or tarrying." The Canterbury Tales The Canterbury Tales 153Which thing was done.

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And well you know that one of the greatest things there is in all this world is unity and peace. Wherefore says Our Lord Jesus Christ in this wise to His disciples: 'Blessed are the peacemakers, for they shall be called the children of God.'" "Ah," said Melibee, "now do I see well that you love neither my honour nor my reputation. You know well that my adversaries have begun this quarrel and contention by their outrage; and you see well that they neither require nor ask peace from me, nor even do they ask to be reconciled. Will you, then, that I go and show myself meek and make myself humble before them, and cry mercy of them? Forsooth that were not to my honour. For just as men say that too much familiarity breeds contempt, so fares it with overmuch humility or meekness." Then began Dame Prudence to make a show of wrath, and she said: "Certainly, sir, saving your grace, I love your honour and your profit as I do my own, and so have I ever; nor have you or any other hitherto said anything to the contrary. And yet, if I had said that you should have bought a peace and a reconciliation, I had The Canterbury Tales The Canterbury Tales 151not been much mistaken nor said very far amiss. For the wise man says that dissension begins with another, but reconciliation with oneself.
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And the prophet says: 'Flee evil and do good; seek peace and follow it.' Yet say I not that you shall rather sue to your enemies than they to you; for well I know that you are so hardhearted that you will do nothing for me. And Solomon says that he that is too hard of heart shall in the end have evil fortune." When Melibee had heard Dame Prudence show anger thus, he said: "Dame, I pray you that you be not displeased at things I say, for you know well that I am in my angry mood, and that it is no wonder; and that those who are angry cannot judge well of what they say or do. Wherefore the prophet says: 'The troubled eyes have no clear sight.' But speak to and counsel me as you like; for I am ready to do as you wish; and if you reprove me for my folly I am but bound the more to love you and praise you. For Solomon says that he that reproves him who has done a folly shall have more grace than he that deceives him with sweet words." Then said Dame Prudence: "I make no show of wrath or anger save for your great profit. For Solomon says that more worth is he who reproves and chides a fool for his folly than is he that supports him and praises him and laughs at his foolishness. And this same Solomon says that by the sorrowful visage of a man (that is to say, by the sorry and heavy countenance of a man) the fool corrects and amends himself." Then said Melibee: "I shall not know how to answer so many fair and good reasons as you show and lay before me. Speak out briefly your counsel and your wish, for I am ready to fulfill and to perform it." Then Dame Prudence showed him all her wish and desire, saying: "I counsel you, above all things, that you make peace with God and become reconciled to Him and to His grace. For, as I have heretofore said, God has suffered you to have this tribulation and unrest because of your sins. And if you do as I tell you to do, God will send your adversaries unto you and make them fall at your feet, ready to do your will and to obey your commands. For Solomon says that when the condition of a man is pleasant and to God's liking, He changes the hearts of that man's enemies and constrains them to seek peace of him, and grace. And I pray you, let me have private speech with your adversaries; for they shall not know that it is done with your consent. And then, when I have learned their whole intent and will, I may the more surely counsel you." "Dame," quoth Melibee, "do your whole will and whatsoever pleases you. For I put myself entirely at your disposal and command." Then Dame Prudence, when she saw the goodwill of her husband, deliberated and took advice of herself how she might bring this whole matter to a good end. And when she saw her time, she sent for these adversaries to come to her privately; and truly showed them the great good to be gained from peace and the great harms and dangers that are in war, and told them in a gracious manner that they ought to be repentant for the injury and wrong they had done to Melibee, her lord, and to herself, and to her daughter. And when they heard the gracious words of Dame Prudence they were so taken by surprise and so ravished with delight of her, that it was wonderful to tell. "Ah, lady," they said, "you have showed us the 'blessings of sweetness' in the words of David the prophet; for the reconciliation we are in no way worthy of, though we ought but in the greater contrition and humility to ask it this, of your goodness, you have offered to us.

wywm299471 · Posted: Fri 14:31, 14 Oct 2011 Post subject: Wherefore says a philosopher

First, you have God in your heart, and for the sake of no riches at all should you do anything which may in any manner displease God, Who is your Creator and Maker. For, after the word of Solomon: Better it is to have little and therewith the love of God, than great riches and treasure and the loss of God's love thereby. And the prophet says that it is better to be held for a good man and to have but little of the wealth and treasure of this world, than to be held for a villain and have great riches. And yet say I still, that you should always do your business in the gathering of wealth so that you gather it with a good conscience. And the apostle says that there is not anything in all this world whereof a man should have so great a joy as when his conscience bears a good witness unto himself. And the wise man says that the substance a man has is righteous when sin lies not upon the conscience of that man. Afterward, in gathering your riches and in the using them, you must busy yourself and be diligent to observe that your good name be kept and conserved. For Solomon says: 'A good name is rather to be chosen than great riches.' And thereupon he says elsewhere: 'Do thy diligence in keeping of thy friend and of thine own good name; for these shall abide longer than any treasure, be it never so precious.' And surely he should not The Canterbury Tales The Canterbury Tales 150be called a good man who, after God and his own conscience, in all things else is not diligent in the business of maintaining his good name. Cassiodorus says: 'It is a sign of a good heart in a man when he loves and desires to have and to keep an honoured name.' And thereupon says Saint Augustine: 'Two things there be which are necessary and needful, and they are: good conscience and a good name; that is to say, a good conscience for the sake of thy soul, and a good name for the sake of thy neighbour.' And he who will trust so much in his own good conscience that he recks not of displeasing and setting at naught the value of his neighbour's opinion of his good name, and cares nothing if he keep not his good name toward his neighbour he is but a boor. "My lord, now have I showed you how you should act in acquiring riches, and how you should employ them; and well I understand that, because of the faith you rest in your wealth you will move toward war and battle. I counsel you that you begin no war upon faith in the continuance of your wealth; for your wealth is not sufficient to maintain war.
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Wherefore says a philosopher: 'He who intrigues for and will always have war, shall never have sufficient funds; for the richer he is, the more must his expenses be, always providing he wants respect and victory.' And Solomon says that the greater a man's riches the more leeches hang upon him. And, dear sir, though because of your wealth you may have many followers, yet it behooves you not, nor is it a good thing, to initiate a war when you may have a peace, and that to your own honour and profit. For victory in battle in this world lies not in a great multitude of people, neither lies it in the virtue of man; but it lies alone within the will and in the hands of Our Lord God Almighty. And therefore Judas Maccabeus, God's own knight, when called upon to fight against an adversary greatly superior in numbers and stronger than his own people, comforted his little army, saying: 'As easily may Our Lord God Almighty give victory unto a few as unto a multitude; for the fortune of war lieth not in numbers, but cometh solely from Our Lord God of Heaven.' And, dear sir, for as much as there is no man certain whether he be worthy that God give him the victory, any more than he can be certain whether he is worthy of the love of God, therefore Solomon says that every man should greatly fear to begin a war. Also, in battle, many perils befall, and many chances of evil, and therein is a great man as easily slain as a poor; and thereupon is it written in the Second Book of the Kings that the issue of battle is all at chance and is not to be known beforehand; for as easily hurt with a spear is one man as any other. And since there lies great peril in war, therefore should a man flee and eschew warfare, in so far as he may with honour. For Solomon says: 'He that liveth by the sword shall perish by the sword.'" After Dame Prudence had spoken in this manner, Melibeus answered and said: "I see well, Dame Prudence, that by your fair words and by the reasons you have adduced before me, you are not in favour of war; but I have not yet heard you advise as to what course I ought to pursue in this extremity." "Certainly," quoth she, "I counsel you that you accord with your adversaries, and that you have peace with them. For Saint James says in his Epistle that by concord and peace little fortunes grow great, and by discord and warfare are great fortunes brought low.

wywm299471 · Posted: Fri 14:30, 14 Oct 2011 Post subject: and not by excess nor by outrage

For Cassiodorus says: 'As much evil does he who avenges himself by outrage as did he who first committed outrage.' And therefore you must avenge yourself in an orderly manner, and rightfully, that is to say, according to law, and not by excess nor by outrage. For if you avenge yourself in any other way, you sin. And thereupon Seneca says: 'A man must not avenge villainy with villainy.' If you say that right demands that a man defend himself violently against violence, and fightingly against fighting, certainly you speak but the truth, when the fighting is done immediately, without interval of tarrying or delay, and simply for defence and not for vengeance. And it behooves a man that he conduct his defence with such moderation that men will have no cause to accuse him of excess and outrage; for otherwise the thing were unreasonable. By God, you know well that you are not now defending yourself, but are going to revenge yourself; and so it follows that you have no wish to do your deed with moderation. That is why I hold that patience would be good for you. For Solomon says: 'He that is not patient shall endure great evil.' "Certainly," said Melibeus, "I grant you that when a man is impatient and wroth because of that which touches him not, and in no way concerns him, if he be harmed thereby it is not to be wondered at. For the law provides that he is culpable who interferes or meddles with what does not concern him. And Solomon says that he who interferes in the strife of other men is like one who seizes a hound by the ears. For just as he who takes a strange dog by the ears is likely to be bitten, just so is it reasonable to suppose that he may be injured who, by his impatience, meddles in the strife of other men, when it does not concern him. But you know well that this deed, that is to say, my grief and unrest, touches me closely. Therefore, if I am angry and impatient, it is no marvel. And, saving your presence, I cannot see wherein it can greatly harm me if I wreak my revenge: for I am richer and stronger than are my enemies. And well do you know that with money and great possessions are governed all the matters of this world. Solomon says that all things obey great wealth." When Prudence had heard her husband boast thus of his possessions and money, despising the power of his enemies, she answered and said: "Surely, dear sir, I grant that you are mighty and rich, and that wealth is a good thing for those who have acquired it honestly and know well how to use it. For just as the body of man cannot live without the soul, neither can it exist without worldly goods. And by means of riches a man may acquire powerful friends. Thereupon says Pamphilius: 'If a cowherd's daughter be rich, she may make choice of a thousand men, which she will take for her husband; for, of a thousand, not one will forsake or refuse her.' And this Pamphilius also says: 'If thou be very happy, that is to say, if thou be very rich, thou shalt find a great many comrades and friends. And if thy fortune change, so that thou become poor, then farewell fellowship and friendship; for thou shalt be left alone, without any company, save it be the company of the poor.' And still further says Pamphilius: 'Those who are thralls and born of bondmen's blood shall be made worthy and noble by wealth.' And just as from riches come many good things, so from poverty come many ills and evils. For deep poverty forces a man into evil deeds. Therefore Cassiodorus calls poverty the 'mother of ruin,' which is to say, the mother of overthrowing or of falling down. And thereupon says Petrus Alfonsus: 'One of the greatest adversities of this world is when a man free by kindred and birth is constrained by poverty to eat of the alms of his enemy.' And the same thing is said by Innocent in one of his books, for he says: 'Sorrowful and unhappy is the condition of the poor beggar; for if he beg not his food, he dies of hunger; and if he beg it, he dies of shame; and yet necessity constrains him to beg.' And thereupon Solomon says that it is better to die than to live in poverty. And this same Solomon says that it is better to die the bitter death than to live in such wise. For these reasons that I have given, and for many others that I could adduce, I grant you that riches are good for those who have well acquired them, and for those who use them well. And therefore will I show you how you should bear yourself in acquiring wealth, and how you should use it. "First, you should get it without any great desire, and leisurely, and gradually, and not over eagerly.