The Canterbury Tales

by Geoffrey Chaucer

Chaucer's Tale of Meliboeus

A young man called Meliboeus, mighty and rich, begat upon his wife, that called was Prudence, a daughter which that called was Sophia. Upon a day befell, that he for his disport went into the fields him to play. His wife and eke his daughter hath he left within his house, of which the doors were fast shut. Three of his old foes have it espied, and set ladders to the walls of his house, and by the windows be entered, and beaten his wife, and wounded his daughter with five mortal wounds, in five sundry places; that is to say, in her feet, in her hands, in her ears, in her nose, and in her mouth; and left her for dead, and went away. When Meliboeus returned was into his house, and saw all this mischief, he, like a man mad, rending his clothes, gan weep and cry. Prudence his wife, as farforth as she durst, besought him of his weeping for to stint: but not forthy [notwithstanding] he gan to weep and cry ever longer the more.

This noble wife Prudence remembered her upon the sentence of Ovid, in his book that called is the "Remedy of Love," <2> where he saith: He is a fool that disturbeth the mother to weep in the death of her child, till she have wept her fill, as for a certain time; and then shall a man do his diligence with amiable words her to recomfort and pray her of her weeping for to stint [cease]. For which reason this noble wife Prudence suffered her husband for to weep and cry, as for a certain space; and when she saw her time, she said to him in this wise: "Alas! my lord," quoth she, "why make ye yourself for to be like a fool? For sooth it appertaineth not to a wise man to make such a sorrow. Your daughter, with the grace of God, shall warish [be cured] and escape. And all [although] were it so that she right now were dead, ye ought not for her death yourself to destroy. Seneca saith, 'The wise man shall not take too great discomfort for the death of his children, but certes he should suffer it in patience, as well as he abideth the death of his own proper person.'"

Meliboeus answered anon and said: "What man," quoth he, "should of his weeping stint, that hath so great a cause to weep? Jesus Christ, our Lord, himself wept for the death of Lazarus his friend." Prudence answered, "Certes, well I wot, attempered [moderate] weeping is nothing defended [forbidden] to him that sorrowful is, among folk in sorrow but it is rather granted him to weep. The Apostle Paul unto the Romans writeth, 'Man shall rejoice with them that make joy, and weep with such folk as weep.' But though temperate weeping be granted, outrageous weeping certes is defended. Measure of weeping should be conserved, after the lore [doctrine] that teacheth us Seneca. 'When that thy friend is dead,' quoth he, 'let not thine eyes too moist be of tears, nor too much dry: although the tears come to thine eyes, let them not fall. And when thou hast forgone [lost] thy friend, do diligence to get again another friend: and this is more wisdom than to weep for thy friend which that thou hast lorn [lost] for therein is no boot [advantage]. And therefore if ye govern you by sapience, put away sorrow out of your heart. Remember you that Jesus Sirach saith, 'A man that is joyous and glad in heart, it him conserveth flourishing in his age: but soothly a sorrowful heart maketh his bones dry.' He said eke thus, 'that sorrow in heart slayth full many a man.' Solomon saith 'that right as moths in the sheep's fleece annoy [do injury] to the clothes, and the small worms to the tree, right so annoyeth sorrow to the heart of man.' Wherefore us ought as well in the death of our children, as in the loss of our goods temporal, have patience. Remember you upon the patient Job, when he had lost his children and his temporal substance, and in his body endured and received full many a grievous tribulation, yet said he thus: 'Our Lord hath given it to me, our Lord hath bereft it me; right as our Lord would, right so be it done; blessed be the name of our Lord."'

To these foresaid things answered Meliboeus unto his wife Prudence: "All thy words," quoth he, "be true, and thereto [also] profitable, but truly mine heart is troubled with this sorrow so grievously, that I know not what to do." "Let call," quoth Prudence, "thy true friends all, and thy lineage, which be wise, and tell to them your case, and hearken what they say in counselling, and govern you after their sentence [opinion]. Solomon saith, 'Work all things by counsel, and thou shall never repent.'" Then, by counsel of his wife Prudence, this Meliboeus let call [sent for] a great congregation of folk, as surgeons, physicians, old folk and young, and some of his old enemies reconciled (as by their semblance) to his love and to his grace; and therewithal there come some of his neighbours, that did him reverence more for dread than for love, as happeneth oft. There come also full many subtle flatterers, and wise advocates learned in the law. And when these folk together assembled were, this Meliboeus in sorrowful wise showed them his case, and by the manner of his speech it seemed that in heart he bare a cruel ire, ready to do vengeance upon his foes, and suddenly desired that the war should begin, but nevertheless yet asked he their counsel in this matter. A surgeon, by licence and assent of such as were wise, up rose, and to Meliboeus said as ye may hear. "Sir," quoth he, "as to us surgeons appertaineth, that we do to every wight the best that we can, where as we be withholden, [employed] and to our patient that we do no damage; wherefore it happeneth many a time and oft, that when two men have wounded each other, one same surgeon healeth them both; wherefore unto our art it is not pertinent to nurse war, nor parties to support [take sides]. But certes, as to the warishing [healing] of your daughter, albeit so that perilously she be wounded, we shall do so attentive business from day to night, that, with the grace of God, she shall be whole and sound, as soon as is possible." Almost right in the same wise the physicians answered, save that they said a few words more: that right as maladies be cured by their contraries, right so shall man warish war (by peace). His neighbours full of envy, his feigned friends that seemed reconciled, and his flatterers, made semblance of weeping, and impaired and agregged [aggravated] much of this matter, in praising greatly Meliboeus of might, of power, of riches, and of friends, despising the power of his adversaries: and said utterly, that he anon should wreak him on his foes, and begin war.

Up rose then an advocate that was wise, by leave and by counsel of other that were wise, and said, "Lordings, the need [business] for which we be assembled in this place, is a full heavy thing, and an high matter, because of the wrong and of the wickedness that hath been done, and eke by reason of the great damages that in time coming be possible to fall for the same cause, and eke by reason of the great riches and power of the parties both; for which reasons, it were a full great peril to err in this matter. Wherefore, Meliboeus, this is our sentence [opinion]; we counsel you, above all things, that right anon thou do thy diligence in keeping of thy body, in such a wise that thou want no espy nor watch thy body to save. And after that, we counsel that in thine house thou set sufficient garrison, so that they may as well thy body as thy house defend. But, certes, to move war or suddenly to do vengeance, we may not deem [judge] in so little time that it were profitable. Wherefore we ask leisure and space to have deliberation in this case to deem; for the common proverb saith thus; 'He that soon deemeth soon shall repent.' And eke men say, that that judge is wise, that soon understandeth a matter, and judgeth by leisure. For albeit so that all tarrying be annoying, algates [nevertheless] it is no reproof [subject for reproach] in giving of judgement, nor in vengeance taking, when it is sufficient and, reasonable. And that shewed our Lord Jesus Christ by example; for when that the woman that was taken in adultery was brought in his presence to know what should be done with her person, albeit that he wist well himself what he would answer, yet would he not answer suddenly, but he would have deliberation, and in the ground he wrote twice. And by these causes we ask deliberation and we shall then by the grace of God counsel the thing that shall be profitable."

Up started then the young folk anon at once, and the most part of that company have scorned these old wise men and begun to make noise and said, "Right as while that iron is hot men should smite, right so men should wreak their wrongs while that they be fresh and new:" and with loud voice they cried. "War! War!" Up rose then one of these old wise, and with his hand made countenance [a sign, gesture] that men should hold them still, and give him audience. "Lordings," quoth he, "there is full many a man that crieth, 'War! war!' that wot full little what war amounteth. War at his beginning hath so great an entering and so large, that every wight may enter when him liketh, and lightly [easily] find war: but certes what end shall fall thereof it is not light to know. For soothly when war is once begun, there is full many a child unborn of his mother, that shall sterve [die] young by cause of that war, or else live in sorrow and die in wretchedness; and therefore, ere that any war be begun, men must have great counsel and great deliberation." And when this old man weened [thought, intended] to enforce his tale by reasons, well-nigh all at once began they to rise for to break his tale, and bid him full oft his words abridge. For soothly he that preacheth to them that list not hear his words, his sermon them annoyeth. For Jesus Sirach saith, that music in weeping is a noyous [troublesome] thing. This is to say, as much availeth to speak before folk to whom his speech annoyeth, as to sing before him that weepeth. And when this wise man saw that him wanted audience, all shamefast he sat him down again. For Solomon saith, 'Where as thou mayest have no audience, enforce thee not to speak.' "I see well," quoth this wise man, "that the common proverb is sooth, that good counsel wanteth, when it is most need." Yet [besides, further] had this Meliboeus in his council many folk, that privily in his ear counselled him certain thing, and counselled him the contrary in general audience. When Meliboeus had heard that the greatest part of his council were accorded [in agreement] that he should make war, anon he consented to their counselling, and fully affirmed their sentence [opinion, judgement].

(Dame Prudence, seeing her husband's resolution thus taken, in full humble wise, when she saw her time, begins to counsel him against war, by a warning against haste in requital of either good or evil. Meliboeus tells her that he will not work by her counsel, because he should be held a fool if he rejected for her advice the opinion of so many wise men; because all women are bad; because it would seem that he had given her the mastery over him; and because she could not keep his secret, if he resolved to follow her advice. To these reasons Prudence answers that it is no folly to change counsel when things, or men's judgements of them, change — especially to alter a resolution taken on the impulse of a great multitude of folk, where every man crieth and clattereth what him liketh; that if all women had been wicked, Jesus Christ would never have descended to be born of a woman, nor have showed himself first to a woman after his resurrection and that when Solomon said he had found no good woman, he meant that God alone was supremely good; <3> that her husband would not seem to give her the mastery by following her counsel, for he had his own free choice in following or rejecting it; and that he knew well and had often tested her great silence, patience, and secrecy. And whereas he had quoted a saying, that in wicked counsel women vanquish men, she reminds him that she would counsel him against doing a wickedness on which he had set his mind, and cites instances to show that many women have been and yet are full good, and their counsel wholesome and profitable. Lastly, she quotes the words of God himself, when he was about to make woman as an help meet for man; and promises that, if her husband will trust her counsel, she will restore to him his daughter whole and sound, and make him have honour in this case. Meliboeus answers that because of his wife's sweet words, and also because he has proved and assayed her great wisdom and her great truth, he will govern him by her counsel in all things. Thus encouraged, Prudence enters on a long discourse, full of learned citations, regarding the manner in which counsellors should be chosen and consulted, and the times and reasons for changing a counsel. First, God must be besought for guidance. Then a man must well examine his own thoughts, of such things as he holds to be best for his own profit; driving out of his heart anger, covetousness, and hastiness, which perturb and pervert the judgement. Then he must keep his counsel secret, unless confiding it to another shall be more profitable; but, in so confiding it, he shall say nothing to bias the mind of the counsellor toward flattery or subserviency. After that he should consider his friends and his enemies, choosing of the former such as be most faithful and wise, and eldest and most approved in counselling; and even of these only a few. Then he must eschew the counselling of fools, of flatterers, of his old enemies that be reconciled, of servants who bear him great reverence and fear, of folk that be drunken and can hide no counsel, of such as counsel one thing privily and the contrary openly; and of young folk, for their counselling is not ripe. Then, in examining his counsel, he must truly tell his tale; he must consider whether the thing he proposes to do be reasonable, within his power, and acceptable to the more part and the better part of his counsellors; he must look at the things that may follow from that counselling, choosing the best and waiving all besides; he must consider the root whence the matter of his counsel is engendered, what fruits it may bear, and from what causes they be sprung. And having thus examined his counsel and approved it by many wise folk and old, he shall consider if he may perform it and make of it a good end; if he be in doubt, he shall choose rather to suffer than to begin; but otherwise he shall prosecute his resolution steadfastly till the enterprise be at an end. As to changing his counsel, a man may do so without reproach, if the cause cease, or when a new case betides, or if he find that by error or otherwise harm or damage may result, or if his counsel be dishonest or come of dishonest cause, or if it be impossible or may not properly be kept; and he must take it for a general rule, that every counsel which is affirmed so strongly, that it may not be changed for any condition that may betide, that counsel is wicked. Meliboeus, admitting that his wife had spoken well and suitably as to counsellors and counsel in general, prays her to tell him in especial what she thinks of the counsellors whom they have chosen in their present need. Prudence replies that his counsel in this case could not properly be called a counselling, but a movement of folly; and points out that he has erred in sundry wise against the rules which he had just laid down. Granting that he has erred, Meliboeus says that he is all ready to change his counsel right as she will devise; for, as the proverb runs, to do sin is human, but to persevere long in sin is work of the Devil. Prudence then minutely recites, analyses, and criticises the counsel given to her husband in the assembly of his friends. She commends the advice of the physicians and surgeons, and urges that they should be well rewarded for their noble speech and their services in healing Sophia; and she asks Meliboeus how he understands their proposition that one contrary must be cured by another contrary. Meliboeus answers, that he should do vengeance on his enemies, who had done him wrong. Prudence, however, insists that vengeance is not the contrary of vengeance, nor wrong of wrong, but the like; and that wickedness should be healed by goodness, discord by accord, war by peace. She proceeds to deal with the counsel of the lawyers and wise folk that advised Meliboeus to take prudent measures for the security of his body and of his house. First, she would have her husband pray for the protection and aid of Christ; then commit the keeping of his person to his true friends; then suspect and avoid all strange folk, and liars, and such people as she had already warned him against; then beware of presuming on his strength, or the weakness of his adversary, and neglecting to guard his person — for every wise man dreadeth his enemy; then he should evermore be on the watch against ambush and all espial, even in what seems a place of safety; though he should not be so cowardly, as to fear where is no cause for dread; yet he should dread to be poisoned, and therefore shun scorners, and fly their words as venom. As to the fortification of his house, she points out that towers and great edifices are costly and laborious, yet useless unless defended by true friends that be old and wise; and the greatest and strongest garrison that a rich man may have, as well to keep his person as his goods, is, that he be beloved by his subjects and by his neighbours. Warmly approving the counsel that in all this business Meliboeus should proceed with great diligence and deliberation, Prudence goes on to examine the advice given by his neighbours that do him reverence without love, his old enemies reconciled, his flatterers that counselled him certain things privily and openly counselled him the contrary, and the young folk that counselled him to avenge himself and make war at once. She reminds him that he stands alone against three powerful enemies, whose kindred are numerous and close, while his are fewer and remote in relationship; that only the judge who has jurisdiction in a case may take sudden vengeance on any man; that her husband's power does not accord with his desire; and that, if he did take vengeance, it would only breed fresh wrongs and contests. As to the causes of the wrong done to him, she holds that God, the causer of all things, has permitted him to suffer because he has drunk so much honey <4> of sweet temporal riches, and delights, and honours of this world, that he is drunken, and has forgotten Jesus Christ his Saviour; the three enemies of mankind, the flesh, the fiend, and the world, have entered his heart by the windows of his body, and wounded his soul in five places — that is to say, the deadly sins that have entered into his heart by the five senses; and in the same manner Christ has suffered his three enemies to enter his house by the windows, and wound his daughter in the five places before specified. Meliboeus demurs, that if his wife's objections prevailed, vengeance would never be taken, and thence great mischiefs would arise; but Prudence replies that the taking of vengeance lies with the judges, to whom the private individual must have recourse. Meliboeus declares that such vengeance does not please him, and that, as Fortune has nourished and helped him from his childhood, he will now assay her, trusting, with God's help, that she will aid him to avenge his shame. Prudence warns him against trusting to Fortune, all the less because she has hitherto favoured him, for just on that account she is the more likely to fail him; and she calls on him to leave his vengeance with the Sovereign Judge, that avengeth all villainies and wrongs. Meliboeus argues that if he refrains from taking vengeance he will invite his enemies to do him further wrong, and he will be put and held over low; but Prudence contends that such a result can be brought about only by the neglect of the judges, not by the patience of the individual. Supposing that he had leave to avenge himself, she repeats that he is not strong enough, and quotes the common saw, that it is madness for a man to strive with a stronger than himself, peril to strive with one of equal strength, and folly to strive with a weaker. But, considering his own defaults and demerits, — remembering the patience of Christ and the undeserved tribulations of the saints, the brevity of this life with all its trouble and sorrow, the discredit thrown on the wisdom and training of a man who cannot bear wrong with patience — he should refrain wholly from taking vengeance. Meliboeus submits that he is not at all a perfect man, and his heart will never be at peace until he is avenged; and that as his enemies disregarded the peril when they attacked him, so he might, without reproach, incur some peril in attacking them in return, even though he did a great excess in avenging one wrong by another. Prudence strongly deprecates all outrage or excess; but Meliboeus insists that he cannot see that it might greatly harm him though he took a vengeance, for he is richer and mightier than his enemies, and all things obey money. Prudence thereupon launches into a long dissertation on the advantages of riches, the evils of poverty, the means by which wealth should be gathered, and the manner in which it should be used; and concludes by counselling her husband not to move war and battle through trust in his riches, for they suffice not to maintain war, the battle is not always to the strong or the numerous, and the perils of conflict are many. Meliboeus then curtly asks her for her counsel how he shall do in this need; and she answers that certainly she counsels him to agree with his adversaries and have peace with them. Meliboeus on this cries out that plainly she loves not his honour or his worship, in counselling him to go and humble himself before his enemies, crying mercy to them that, having done him so grievous wrong, ask him not to be reconciled. Then Prudence, making semblance of wrath, retorts that she loves his honour and profit as she loves her own, and ever has done; she cites the Scriptures in support of her counsel to seek peace; and says she will leave him to his own courses, for she knows well he is so stubborn, that he will do nothing for her. Meliboeus then relents; admits that he is angry and cannot judge aright; and puts himself wholly in her hands, promising to do just as she desires, and admitting that he is the more held to love and praise her, if she reproves him of his folly)

Then Dame Prudence discovered all her counsel and her will unto him, and said: "I counsel you," quoth she, "above all things, that ye make peace between God and you, and be reconciled unto Him and to his grace; for, as I have said to you herebefore, God hath suffered you to have this tribulation and disease [distress, trouble] for your sins; and if ye do as I say you, God will send your adversaries unto you, and make them fall at your feet, ready to do your will and your commandment. For Solomon saith, 'When the condition of man is pleasant and liking to God, he changeth the hearts of the man's adversaries, and constraineth them to beseech him of peace of grace.' And I pray you let me speak with your adversaries in privy place, for they shall not know it is by your will or your assent; and then, when I know their will and their intent, I may counsel you the more surely." '"Dame," quoth Meliboeus, '"do your will and your liking, for I put me wholly in your disposition and ordinance."

Then Dame Prudence, when she saw the goodwill of her husband, deliberated and took advice in herself, thinking how she might bring this need [affair, emergency] unto a good end. And when she saw her time, she sent for these adversaries to come into her into a privy place, and showed wisely into them the great goods that come of peace, and the great harms and perils that be in war; and said to them, in goodly manner, how that they ought have great repentance of the injuries and wrongs that they had done to Meliboeus her Lord, and unto her and her daughter. And when they heard the goodly words of Dame Prudence, then they were surprised and ravished, and had so great joy of her, that wonder was to tell. "Ah lady!" quoth they, "ye have showed unto us the blessing of sweetness, after the saying of David the prophet; for the reconciling which we be not worthy to have in no manner, but we ought require it with great contrition and humility, ye of your great goodness have presented unto us. Now see we well, that the science and conning [knowledge] of Solomon is full true; for he saith, that sweet words multiply and increase friends, and make shrews [the ill-natured or angry] to be debonair [gentle, courteous] and meek. Certes we put our deed, and all our matter and cause, all wholly in your goodwill, and be ready to obey unto the speech and commandment of my lord Meliboeus. And therefore, dear and benign lady, we pray you and beseech you as meekly as we can and may, that it like unto your great goodness to fulfil in deed your goodly words. For we consider and acknowledge that we have offended and grieved my lord Meliboeus out of measure, so far forth that we be not of power to make him amends; and therefore we oblige and bind us and our friends to do all his will and his commandment. But peradventure he hath such heaviness and such wrath to usward, [towards us] because of our offence, that he will enjoin us such a pain [penalty] as we may not bear nor sustain; and therefore, noble lady, we beseech to your womanly pity to take such advisement [consideration] in this need, that we, nor our friends, be not disinherited and destroyed through our folly."

"Certes," quoth Prudence, "it is an hard thing, and right perilous, that a man put him all utterly in the arbitration and judgement and in the might and power of his enemy. For Solomon saith, 'Believe me, and give credence to that that I shall say: to thy son, to thy wife, to thy friend, nor to thy brother, give thou never might nor mastery over thy body, while thou livest.' Now, since he defendeth [forbiddeth] that a man should not give to his brother, nor to his friend, the might of his body, by a stronger reason he defendeth and forbiddeth a man to give himself to his enemy. And nevertheless, I counsel you that ye mistrust not my lord: for I wot well and know verily, that he is debonair and meek, large, courteous and nothing desirous nor envious of good nor riches: for there is nothing in this world that he desireth save only worship and honour. Furthermore I know well, and am right sure, that he shall nothing do in this need without counsel of me; and I shall so work in this case, that by the grace of our Lord God ye shall be reconciled unto us."

Then said they with one voice, ""Worshipful lady, we put us and our goods all fully in your will and disposition, and be ready to come, what day that it like unto your nobleness to limit us or assign us, for to make our obligation and bond, as strong as it liketh unto your goodness, that we may fulfil the will of you and of my lord Meliboeus."

When Dame Prudence had heard the answer of these men, she bade them go again privily, and she returned to her lord Meliboeus, and told him how she found his adversaries full repentant, acknowledging full lowly their sins and trespasses, and how they were ready to suffer all pain, requiring and praying him of mercy and pity. Then said Meliboeus, "He is well worthy to have pardon and forgiveness of his sin, that excuseth not his sin, but acknowledgeth, and repenteth him, asking indulgence. For Seneca saith, 'There is the remission and forgiveness, where the confession is; for confession is neighbour to innocence.' And therefore I assent and confirm me to have peace, but it is good that we do naught without the assent and will of our friends." Then was Prudence right glad and joyful, and said, "Certes, Sir, ye be well and goodly advised; for right as by the counsel, assent, and help of your friends ye have been stirred to avenge you and make war, right so without their counsel shall ye not accord you, nor have peace with your adversaries. For the law saith, 'There is nothing so good by way of kind, [nature] as a thing to be unbound by him that it was bound.'"

And then Dame Prudence, without delay or tarrying, sent anon her messengers for their kin and for their old friends, which were true and wise; and told them by order, in the presence of Meliboeus, all this matter, as it is above expressed and declared; and prayed them that they would give their advice and counsel what were best to do in this need. And when Meliboeus' friends had taken their advice and deliberation of the foresaid matter, and had examined it by great business and great diligence, they gave full counsel for to have peace and rest, and that Meliboeus should with good heart receive his adversaries to forgiveness and mercy. And when Dame Prudence had heard the assent of her lord Meliboeus, and the counsel of his friends, accord with her will and her intention, she was wondrous glad in her heart, and said: "There is an old proverb that saith, 'The goodness that thou mayest do this day, do it, and abide not nor delay it not till to-morrow:' and therefore I counsel you that ye send your messengers, such as be discreet and wise, unto your adversaries, telling them on your behalf, that if they will treat of peace and of accord, that they shape [prepare] them, without delay or tarrying, to come unto us." Which thing performed was indeed. And when these trespassers and repenting folk of their follies, that is to say, the adversaries of Meliboeus, had heard what these messengers said unto them, they were right glad and joyful, and answered full meekly and benignly, yielding graces and thanks to their lord Meliboeus, and to all his company; and shaped them without delay to go with the messengers, and obey to the commandment of their lord Meliboeus. And right anon they took their way to the court of Meliboeus, and took with them some of their true friends, to make faith for them, and for to be their borrows [sureties].

And when they were come to the presence of Meliboeus, he said to them these words; "It stands thus," quoth Meliboeus, "and sooth it is, that ye causeless, and without skill and reason, have done great injuries and wrongs to me, and to my wife Prudence, and to my daughter also; for ye have entered into my house by violence, and have done such outrage, that all men know well that ye have deserved the death: and therefore will I know and weet of you, whether ye will put the punishing and chastising, and the vengeance of this outrage, in the will of me and of my wife, or ye will not?" Then the wisest of them three answered for them all, and said; "Sir," quoth he, "we know well, that we be I unworthy to come to the court of so great a lord and so worthy as ye be, for we have so greatly mistaken us, and have offended and aguilt [incurred guilt] in such wise against your high lordship, that truly we have deserved the death. But yet for the great goodness and debonairte [courtesy, gentleness] that all the world witnesseth of your person, we submit us to the excellence and benignity of your gracious lordship, and be ready to obey to all your commandments, beseeching you, that of your merciable [merciful] pity ye will consider our great repentance and low submission, and grant us forgiveness of our outrageous trespass and offence; for well we know, that your liberal grace and mercy stretch them farther into goodness, than do our outrageous guilt and trespass into wickedness; albeit that cursedly [wickedly] and damnably we have aguilt [incurred guilt] against your high lordship." Then Meliboeus took them up from the ground full benignly, and received their obligations and their bonds, by their oaths upon their pledges and borrows, [sureties] and assigned them a certain day to return unto his court for to receive and accept sentence and judgement, that Meliboeus would command to be done on them, by the causes aforesaid; which things ordained, every man returned home to his house.

And when that Dame Prudence saw her time she freined [inquired] and asked her lord Meliboeus, what vengeance he thought to take of his adversaries. To which Meliboeus answered, and said; "Certes," quoth he, "I think and purpose me fully to disinherit them of all that ever they have, and for to put them in exile for evermore." "Certes," quoth Dame Prudence, "this were a cruel sentence, and much against reason. For ye be rich enough, and have no need of other men's goods; and ye might lightly [easily] in this wise get you a covetous name, which is a vicious thing, and ought to be eschewed of every good man: for, after the saying of the Apostle, covetousness is root of all harms. And therefore it were better for you to lose much good of your own, than for to take of their good in this manner. For better it is to lose good with worship [honour], than to win good with villainy and shame. And every man ought to do his diligence and his business to get him a good name. And yet [further] shall he not only busy him in keeping his good name, but he shall also enforce him alway to do some thing by which he may renew his good name; for it is written, that the old good los [reputation <5>] of a man is soon gone and passed, when it is not renewed. And as touching that ye say, that ye will exile your adversaries, that thinketh ye much against reason, and out of measure, [moderation] considered the power that they have given you upon themselves. And it is written, that he is worthy to lose his privilege, that misuseth the might and the power that is given him. And I set case [if I assume] ye might enjoin them that pain by right and by law (which I trow ye may not do), I say, ye might not put it to execution peradventure, and then it were like to return to the war, as it was before. And therefore if ye will that men do you obeisance, ye must deem [decide] more courteously, that is to say, ye must give more easy sentences and judgements. For it is written, 'He that most courteously commandeth, to him men most obey.' And therefore I pray you, that in this necessity and in this need ye cast you [endeavour, devise a way] to overcome your heart. For Seneca saith, that he that overcometh his heart, overcometh twice. And Tullius saith, 'There is nothing so commendable in a great lord, as when he is debonair and meek, and appeaseth him lightly [easily].' And I pray you, that ye will now forbear to do vengeance, in such a manner, that your good name may be kept and conserved, and that men may have cause and matter to praise you of pity and of mercy; and that ye have no cause to repent you of thing that ye do. For Seneca saith, 'He overcometh in an evil manner, that repenteth him of his victory.' Wherefore I pray you let mercy be in your heart, to the effect and intent that God Almighty have mercy upon you in his last judgement; for Saint James saith in his Epistle, 'Judgement without mercy shall be done to him, that hath no mercy of another wight.'"

When Meliboeus had heard the great skills [arguments, reasons] and reasons of Dame Prudence, and her wise information and teaching, his heart gan incline to the will of his wife, considering her true intent, he conformed him anon and assented fully to work after her counsel, and thanked God, of whom proceedeth all goodness and all virtue, that him sent a wife of so great discretion. And when the day came that his adversaries should appear in his presence, he spake to them full goodly, and said in this wise; "Albeit so, that of your pride and high presumption and folly, an of your negligence and unconning, [ignorance] ye have misborne [misbehaved] you, and trespassed [done injury] unto me, yet forasmuch as I see and behold your great humility, and that ye be sorry and repentant of your guilts, it constraineth me to do you grace and mercy. Wherefore I receive you into my grace, and forgive you utterly all the offences, injuries, and wrongs, that ye have done against me and mine, to this effect and to this end, that God of his endless mercy will at the time of our dying forgive us our guilts, that we have trespassed to him in this wretched world; for doubtless, if we be sorry and repentant of the sins and guilts which we have trespassed in the sight of our Lord God, he is so free and so merciable [merciful], that he will forgive us our guilts, and bring us to the bliss that never hath end." Amen.