Chaucer's Works-The Canterbury Tales Part 44

sufficeantly; Hn. suffisantly. 2495. y-knowe] E. knowe. 2499. E.

taak; compaignye. E. straunge men; Cp. straunge man; _rest_ a straunge man. 2500. he] E. he be. 2502. E. his lift; _rest_ the lift. 2510. E. he dredeth; _rest_ that dredeth. Hn. Cm. Pt. Hl.

escheweth harmes; _rest om._ 2513. fro] E. Hl. for. 2514. E.

_omits_ Senek ... enemy; _the rest have it_. 2517. E. _om._ so.

-- 32. Now as to the seconde point, wher-as your wyse conseillours conseilled yow to warnestore your hous with gret diligence, / I wolde fayn knowe, how that ye understonde thilke wordes, and what is your sentence.' /

-- 33. Melibeus answerde and seyde, 'Certes I understande it in this wise; that I shal warnestore myn hous with toures, swiche as han castelles and othere manere edifices, and armure and artelleries, / by whiche thinges I may my persone and myn hous so kepen and defenden, that myne enemys shul been in drede myn hous for to approche.' /

2523. Cm. artelleryes; E. Hn. artelries; Hl. artilries; Cp. Ln.

archers.

-- 34. To this sentence answerde anon Prudence; 'warnestoring,' quod she, 'of heighe toures and of grete edifices apperteneth som-tyme to pryde; /2525 and eek men make heighe toures and grete edifices with grete costages and with greet travaille; and whan that they been accompliced, yet be they nat worth a stree, but-if they be defended by trewe freendes that been olde and wyse. / And understond wel, that the gretteste and strongeste garnison that a riche man may have, as wel to kepen his persone as hise goodes, is / that he be biloved amonges his subgets and with hise neighebores. / For thus seith Tullius: that "ther is a maner garnison that no man may venquisse ne disconfite, and that is, / a lord to be biloved of hise citezeins and of his peple." /2530

2525, 6. E. Hn. Cm. Pt. Hl. _omit_ apperteneth ... edifices; Cp. Ln.

_have it_; _see note_.

-- 35. Now sir, as to the thridde point; wher-as your olde and wise conseillours seyden, that yow ne oghte nat sodeynly ne hastily proceden in this nede, / but that yow oghte purveyen and [219] apparaillen yow in this caas with greet diligence and greet deliberacioun; / trewely, I trowe that they seyden right wysly and right sooth. / For Tullius seith, "in every nede, er thou biginne it, apparaille thee with greet diligence." / Thanne seye I, that in vengeance-taking, in werre, in bataille, and in warnestoring, /2535 er thow biginne, I rede that thou apparaille thee ther-to, and do it with greet deliberacioun. / For Tullius seith: that "long apparailling biforn the bataille maketh short victorie." / And Ca.s.sidorus seith: "the garnison is stronger whan it is longe tyme avysed."

2537. E. Ln. The longe; _rest_ that long.

-- 36. But now lat us speken of the conseil that was accorded by your neighebores, swiche as doon yow reverence withouten love, / your olde enemys reconsiled, your flatereres, /2540 that conseilled yow certeyne thinges prively, and openly conseilleden yow the contrarie; / the yonge folk also, that conseilleden yow to venge yow and make werre anon. / And certes, sir, as I have seyd biforn, ye han greetly erred to han cleped swich maner folk to your conseil; / which conseillours been y-nogh repreved by the resouns afore-seyd. / But nathelees, lat us now descende to the special. Ye shuln first procede after the doctrine of Tullius. /2545 Certes, the trouthe of this matere or of this conseil nedeth nat diligently enquere; / for it is wel wist whiche they been that han doon to yow this trespas and vileinye, / and how manye trespa.s.sours, and in what manere they han to yow doon al this wrong and al this vileinye. / And after this, thanne shul ye examine the seconde condicioun, which that the same Tullius addeth in this matere. / For Tullius put a thing, which that he clepeth "consentinge," this is to seyn; /2550 who been they and how manye, and whiche been they, that consenteden to thy conseil, in thy wilfulnesse to doon hastif vengeance. / And lat us considere also who been they, and how manye been they, and whiche been they, that consenteden to your adversaries. / And certes, as to the firste poynt, it is wel knowen whiche folk been they that consenteden to your hastif wilfulnesse; / for trewely, alle tho that conseilleden yow to maken sodeyn werre ne been nat your freendes. / Lat us now considere whiche been they, that ye holde so greetly your freendes as to your persone. /2555 For al-be-it so that ye be mighty [220] and riche, certes ye ne been nat but allone. / For certes, ye ne han no child but a doghter; / ne ye ne han bretheren ne cosins germayns, ne noon other neigh kinrede, / wherfore that your enemys, for drede, sholde stinte to plede with yow or to destroye your persone. / Ye knowen also, that your richesses moten been dispended in diverse parties; /2560 and whan that every wight hath his part, they ne wollen taken but litel reward to venge thy deeth. / But thyne enemys been three, and they han manie children, bretheren, cosins, and other ny kinrede; / and, though so were that thou haddest slayn of hem two or three, yet dwellen ther y-nowe to wreken hir deeth and to slee thy persone. / And though so be that your kinrede be more siker and stedefast than the kin of your adversarie, / yet nathelees your kinrede nis but a fer kinrede; they been but litel sib to yow, /2565 and the kin of your enemys been ny sib to hem. And certes, as in that, hir condicioun is bet than youres. / Thanne lat us considere also if the conseilling of hem that conseilleden yow to taken sodeyn vengeaunce, whether it accorde to resoun? / And certes, ye knowe wel "nay." / For as by right and resoun, ther may no man taken vengeance on no wight, but the Iuge that hath the Iurisdiccioun of it, / whan it is graunted him to take thilke vengeance, hastily or attemprely, as the lawe requireth. /2570 And yet more-over, of thilke word that Tullius clepeth "consentinge," / thou shalt considere if thy might and thy power may consenten and suffyse to thy wilfulnesse and to thy conseillours. / And certes, thou mayst wel seyn that "nay." / For sikerly, as for to speke proprely, we may do no-thing but only swich thing as we may doon rightfully. / And certes, rightfully ne mowe ye take no vengeance as of your propre auctoritee. /2575 Thanne mowe ye seen, that your power ne consenteth nat ne accordeth nat with your wilfulnesse. / Lat us now examine the thridde point that Tullius clepeth "consequent." / Thou shalt understonde that the vengeance that thou purposest for to take is the consequent. / And ther-of folweth another vengeaunce, peril, and werre; and othere damages with-oute nombre, of whiche we be nat war as at this tyme. / And as touchinge the fourthe point, that Tullius clepeth "engendringe," /2580 thou shalt considere, that this wrong which that is doon to thee is engendred of the hate of thyne enemys; / and of the vengeance-takinge upon that wolde engendre another vengeance, and muchel sorwe and wastinge of richesses, as I seyde. /

2551. E. _om._ and whiche been they; _see_ 2552. Hk. consentid; _rest_ consenten (_for_ consenteden); _see_ 2552.

[221] -- 37. Now sir, as to the point that Tullius clepeth "causes," which that is the laste point, / thou shall understonde that the wrong that thou hast receyved hath certeine causes, / whiche that clerkes clepen _Oriens_ and _Efficiens_, and _Causa longinqua_ and _Causa propinqua_; this is to seyn, the fer cause and the ny cause. /2585 The fer cause is almighty G.o.d, that is cause of alle thinges. / The neer cause is thy three enemys. / The cause accidental was hate. / The cause material been the fyve woundes of thy doghter. / The cause formal is the manere of hir werkinge, that broghten laddres and cloumben in at thy windowes. /2590 The cause final was for to slee thy doghter; it letted nat in as muche as in hem was. / But for to speken of the fer cause, as to what ende they shul come, or what shal finally bityde of hem in this caas, ne can I nat deme but by coniectinge and by supposinge. / For we shul suppose that they shul come to a wikked ende, / by-cause that the Book of Decrees seith: "selden or with greet peyne been causes y-broght to good ende whanne they been baddely bigonne."

2594. E. seelden.

-- 38. Now sir, if men wolde axe me, why that G.o.d suffred men to do yow this vileinye, certes, I can nat wel answere as for no sothfastnesse. /2595 For thapostle seith, that "the sciences and the Iuggementz of our lord G.o.d almighty been ful depe; / ther may no man comprehende ne serchen hem suffisantly." / Nathelees, by certeyne presumpcions and coniectinges, I holde and bileve / that G.o.d, which that is ful of Iustice and of rightwisnesse, hath suffred this bityde by Iuste cause resonable. /

-- 39. Thy name is Melibee, this is to seyn, "a man that drinketh hony."

/2600 Thou hast y-dronke so muchel hony of swete temporel richesses and delices and honours of this world, / that thou art dronken; and hast forgeten Iesu Crist thy creatour; / thou ne hast nat doon to him swich honour and reverence as thee oughte. / Ne thou ne hast nat wel y-taken kepe to the wordes of Ovide, that seith: / "under the hony of the G.o.des of the body is hid the venim that sleeth the soule." /2605 And Salomon seith, "if thou hast founden hony, ete of it that suffyseth; / for if thou ete of it out of mesure, thou shalt spewe," and be nedy and povre. / And peraventure Crist hath thee in despit, and hath turned awey fro thee his face and hise eres of misericorde; / and also he hath suffred that thou hast been punisshed in the manere that thow [222] hast y-trespa.s.sed. / Thou hast doon sinne agayn our lord Crist; /2610 for certes, the three enemys of mankinde, that is to seyn, the flessh, the feend, and the world, / thou hast suffred hem entre in-to thyn herte wilfully by the windowes of thy body, / and hast nat defended thy-self suffisantly agayns hir a.s.sautes and hir temptaciouns, so that they han wounded thy soule in fyve places; / this is to seyn, the deedly sinnes that been entred in-to thyn herte by thy fyve wittes. / And in the same manere our lord Crist hath wold and suffred, that thy three enemys been entred in-to thyn hous by the windowes, /2615 and han y-wounded thy doghter in the fore-seyde manere.' /

2601. E. sweete temporeel. 2608. E. eeris.

-- 40. 'Certes,' quod Melibee, 'I see wel that ye enforce yow muchel by wordes to overcome me in swich manere, that I shal nat venge me of myne enemys; / shewinge me the perils and the yveles that mighten falle of this vengeance. / But who-so wolde considere in alle vengeances the perils and yveles that mighte sewe of vengeance-takinge, / a man wolde never take vengeance, and that were harm; /2620 for by the vengeance-takinge been the wikked men dissevered fro the G.o.de men. / And they that han wil to do wikkednesse restreyne hir wikked purpos, whan they seen the punissinge and chastysinge of the trespa.s.sours.' / [And to this answerde dame Prudence: 'Certes,' seyde she, 'I graunte wel that of vengeaunce cometh muchel yvel and muchel good; / but vengeaunce-taking aperteneth nat unto everichoon, but only unto Iuges and unto hem that han Iurisdicctioun upon the trespa.s.sours.] / And yet seye I more, that right as a singuler persone sinneth in takinge vengeance of another man, /2625 right so sinneth the Iuge if he do no vengeance of hem that it han deserved. / For Senek seith thus: "that maister," he seith, "is good that proveth shrewes." / And as Ca.s.sidore seith: "A man dredeth to do outrages, whan he woot and knoweth that it displeseth to the Iuges and sovereyns." / And another seith: "the Iuge that dredeth to do right, maketh men shrewes." / And Seint Paule the apostle seith in his epistle, whan he wryteth un-to the Romayns: that "the Iuges beren nat the spere with-outen cause;" /2630 but they beren it to punisse the shrewes and misdoeres, and for to defende the G.o.de men. / If ye wol thanne take vengeance of [223] your enemys, ye shul retourne or have your recours to the Iuge that hath the Iurisdiccion up-on hem; / and he shal punisse hem as the lawe axeth and requyreth.' /

2623, 2624. _Not in the_ MSS. _Supplied by translating the French text_. 2626. E. Hn. disserued. 2629. E. _om._ And. 2631. E. Ln.

_om._ for.

-- 41. 'A!' quod Melibee, 'this vengeance lyketh me no-thing. / I bithenke me now and take hede, how fortune hath norissed me fro my childhede, and hath holpen me to pa.s.se many a strong pas. /2635 Now wol I a.s.sayen hir, trowinge, with G.o.ddes help, that she shal helpe me my shame for to venge.'

-- 42. 'Certes,' quod Prudence, 'if ye wol werke by my conseil, ye shul nat a.s.saye fortune by no wey; / ne ye shul nat lene or bowe unto hir, after the word of Senek: / for "thinges that been folily doon, and that been in hope of fortune, shullen never come to good ende." / And as the same Senek seith: "the more cleer and the more shyning that fortune is, the more brotil and the sonner broken she is." /2640 Trusteth nat in hir, for she nis nat stidefast ne stable; / for whan thow trowest to be most seur or siker of hir help, she wol faille thee and deceyve thee. / And wher-as ye seyn that fortune hath norissed yow fro your childhede, / I seye, that in so muchel shul ye the la.s.se truste in hir and in hir wit. / For Senek seith: "what man that is norissed by fortune, she maketh him a greet fool."

/2645 Now thanne, sin ye desyre and axe vengeance, and the vengeance that is doon after the lawe and bifore the Iuge ne lyketh yow nat, / and the vengeance that is doon in hope of fortune is perilous and uncertein, / thanne have ye noon other remedie but for to have your recours unto the sovereyn Iuge that vengeth alle vileinyes and wronges; / and he shal venge yow after that him-self witnesseth, wher-as he seith: / "leveth the vengeance to me, and I shal do it."' /2650

2642. E. and (_before_ siker); _rest_ or; Hl. _om._ or siker.

-- 43. Melibee answerde, 'if I ne venge me nat of the vileinye that men han doon to me, / I sompne or warne hem that han doon to me that vileinye and alle othere, to do me another vileinye. / For it is writen: "if thou take no vengeance of an old vileinye, thou sompnest thyne adversaries to do thee a newe vileinye." / And also, for my suffrance, men wolden do to me so muchel vileinye, that I mighte neither here it ne sustene; / and so sholde I been put and holden over lowe. /2655 For men seyn: "in muchel suffringe shul manye thinges falle un-to thee whiche thou shalt nat mowe suffre."' /

[224] -- 44. 'Certes,' quod Prudence, 'I graunte yow that over muchel suffraunce nis nat good; / but yet ne folweth it nat ther-of, that every persone to whom men doon vileinye take of it vengeance; / for that aperteneth and longeth al only to the Iuges, for they shul venge the vileinyes and iniuries. / And ther-fore tho two auctoritees that ye han seyd above, been only understonden in the Iuges; /2660 for whan they suffren over muchel the wronges and the vileinyes to be doon withouten punisshinge, / they sompne nat a man al only for to do newe wronges, but they comanden it. / Also a wys man seith: that "the Iuge that correcteth nat the sinnere comandeth and biddeth him do sinne." / And the Iuges and sovereyns mighten in hir land so muchel suffre of the shrewes and misdoeres, / that they sholden by swich suffrance, by proces of tyme, wexen of swich power and might, that they sholden putte out the Iuges and the sovereyns from hir places, /2665 and atte laste maken hem lesen hir lordshipes. /

-- 45. But lat us now putte, that ye have leve to venge yow. / I seye ye been nat of might and power as now to venge yow. / For if ye wole maken comparisoun un-to the might of your adversaries, ye shul finde in manye thinges, that I have shewed yow er this, that hir condicioun is bettre than youres. / And therfore seye I, that it is good as now that ye suffre and be pacient. /2670

-- 46. Forther-more, ye knowen wel that, after the comune sawe, "it is a woodnesse a man to stryve with a strenger or a more mighty man than he is him-self; / and for to stryve with a man of evene strengthe, that is to seyn, with as strong a man as he, it is peril; / and for to stryve with a weyker man, it is folie." / And therfore sholde a man flee stryvinge as muchel as he mighte. / For Salomon seith: "it is a greet worship to a man to kepen him fro noyse and stryf." /2675 And if it so bifalle or happe that a man of gretter might and strengthe than thou art do thee grevaunce, / studie and bisie thee rather to stille the same grevaunce, than for to venge thee. / For Senek seith: that "he putteth him in greet peril that stryveth with a gretter man than he is him-self." / And Catoun seith: "if a man of hyer estaat or degree, or more mighty than thou, do thee anoy or grevaunce, suffre him; / for he that ones hath greved thee may another tyme releve thee and helpe." /2680 Yet sette I caas, ye have bothe might and licence for to [225] venge yow. / I seye, that ther be ful manye thinges that shul restreyne yow of vengeance-takinge, / and make yow for to enclyne to suffre, and for to han pacience in the thinges that han been doon to yow. / First and foreward, if ye wole considere the defautes that been in your owene persone, / for whiche defautes G.o.d hath suffred yow have this tribulacioun, as I have seyd yow heer-biforn. /2685 For the poete seith, that "we oghte paciently taken the tribulacions that comen to us, whan we thinken and consideren that we han deserved to have hem." / And Seint Gregorie seith: that "whan a man considereth wel the nombre of hise defautes and of his sinnes, / the peynes and the tribulaciouns that he suffreth s.e.m.e.n the lesse un-to hym; / and in-as-muche as him thinketh hise sinnes more hevy and grevous, / in-so-muche semeth his peyne the lighter and the esier un-to him." /2690 Also ye owen to enclyne and bowe your herte to take the pacience of our lord Iesu Crist, as seith seint Peter in hise epistles: / "Iesu Crist," he seith, "hath suffred for us, and yeven ensample to every man to folwe and sewe him; / for he dide never sinne, ne never cam ther a vileinous word out of his mouth: / whan men cursed him, he cursed hem noght; and whan men betten him, he manaced hem noght." / Also the grete pacience, which the seintes that been in paradys han had in tribulaciouns that they han y-suffred, with-outen hir desert or gilt, /2695 oghte muchel stiren yow to pacience. / Forthermore, ye sholde enforce yow to have pacience, / consideringe that the tribulaciouns of this world but litel whyle endure, and sone pa.s.sed been and goon. / And the Ioye that a man seketh to have by pacience in tribulaciouns is perdurable, after that the apostle seith in his epistle: / "the Ioye of G.o.d," he seith, "is perdurable," that is to seyn, everlastinge. /2700 Also troweth and bileveth stedefastly, that he nis nat wel y-norissed ne wel y-taught, that can nat have pacience or wol nat receyve pacience. / For Salomon seith: that "the doctrine and the wit of a man is knowen by pacience." / And in another place he seith: that "he that is pacient governeth him by greet prudence."

/ And the same Salomon seith: "the angry and wrathful man maketh noyses, and the pacient man atempreth hem and stilleth." / He seith also: "it is more worth to be pacient than for to be right strong; /2705 and he that may have the lordshipe of his owene herte is more to preyse, than [226] he that by his force or strengthe taketh grete citees." / And therfore seith seint Iame in his epistle: that "pacience is a greet vertu of perfeccioun."' /

2680. E. (_only_) _puts_ may _after_ tyme. 2686. E. Hn. Cp.

disserued. 2698. E. Cm. goone.

-- 47. 'Certes,' quod Melibee, 'I graunte yow, dame Prudence, that pacience is a greet vertu of perfeccioun; / but every man may nat have the perfeccioun that ye seken; / ne I nam nat of the nombre of right parfite men, /2710 for myn herte may never been in pees un-to the tyme it be venged. / And al-be-it so that it was greet peril to myne enemys, to do me a vileinye in takinge vengeance up-on me, / yet token they noon hede of the peril, but fulfilleden hir wikked wil and hir corage. / And therfore, me thinketh men oghten nat repreve me, though I putte me in a litel peril for to venge me, / and though I do a greet excesse, that is to seyn, that I venge oon outrage by another.' /2715

-- 48. 'A!' quod dame Prudence, 'ye seyn your wil and as yow lyketh; / but in no caas of the world a man sholde nat doon outrage ne excesse for to vengen him. / For Ca.s.sidore seith: that "as yvel doth he that vengeth him by outrage, as he that doth the outrage." / And therfore ye shul venge yow after the ordre of right, that is to seyn by the lawe, and noght by excesse ne by outrage. / And also, if ye wol venge yow of the outrage of your adversaries in other maner than right comandeth, ye sinnen; /2720 and therfore seith Senek: that "a man shal never vengen shrewednesse by shrewednesse." / And if ye seye, that right axeth a man to defenden violence by violence, and fighting by fighting, / certes ye seye sooth, whan the defense is doon anon with-outen intervalle or with-outen tarying or delay, / for to defenden him and nat for to vengen him. / And it bihoveth that a man putte swich attemperance in his defence, /2725 that men have no cause ne matere to repreven him that defendeth him of excesse and outrage; for elles were it agayn resoun. / Pardee, ye knowen wel, that ye maken no defence as now for to defende yow, but for to venge yow; / and so seweth it that ye han no wil to do your dede attemprely. / And therfore, me thinketh that pacience is good. For Salomon seith: that "he that is nat pacient shal have greet harm."' /

2724-7. E. deffenden, deffense. 2728. E. sheweth; Hl. semeth; _rest_ seweth.

-- 49. 'Certes,' quod Melibee, 'I graunte yow, that whan [227] a man is inpacient and wroth, of that that toucheth him noght and that aperteneth nat un-to him, though it harme him, it is no wonder. /2730 For the lawe seith: that "he is coupable that entremetteth or medleth with swich thyng as aperteneth nat un-to him." / And Salomon seith: that "he that entremetteth him of the noyse or stryf of another man, is lyk to him that taketh an hound by the eres." / For right as he that taketh a straunge hound by the eres is outherwhyle biten with the hound, / right in the same wyse is it resoun that he have harm, that by his inpacience medleth him of the noyse of another man, wher-as it aperteneth nat un-to him. / But ye knowen wel that this dede, that is to seyn, my grief and my disese, toucheth me right ny. /2735 And therfore, though I be wroth and inpacient, it is no merveille. / And savinge your grace, I can nat seen that it mighte greetly harme me though I toke vengeaunce; / for I am richer and more mighty than myne enemys been. / And wel knowen ye, that by moneye and by havinge grete possessions been all the thinges of this world governed. / And Salomon seith: that "alle thinges obeyen to moneye."' /2740

-- 50. Whan Prudence hadde herd hir housbonde avanten him of his richesse and of his moneye, dispreisinge the power of hise adversaries, she spak, and seyde in this wyse: / 'certes, dere sir, I graunte yow that ye been rich and mighty, / and that the richesses been goode to hem that han wel y-geten hem and wel conne usen hem. / For right as the body of a man may nat liven with-oute the soule, namore may it live with-outen temporel goodes. / And by richesses may a man gete him grete freendes. /2745 And therfore seith Pamphilles: "if a net-herdes doghter," seith he, "be riche, she may chesen of a thousand men which she wol take to hir housbonde; / for, of a thousand men, oon wol nat forsaken hir ne refusen hir." / And this Pamphilles seith also: "if thou be right happy, that is to seyn, if thou be right riche, thou shalt find a greet nombre of felawes and freendes. / And if thy fortune change that thou wexe povre, farewel freendshipe and felaweshipe; / for thou shalt be allone with-outen any companye, but-if it be the companye of povre folk." /2750 And yet seith this Pamphilles moreover: that "they that been thralle and bonde of [228]

linage shullen been maad worthy and n.o.ble by the richesses." / And right so as by richesses ther comen manye goodes, right so by poverte come ther manye harmes and yveles. / For greet poverte constreyneth a man to do manye yveles. / And therfore clepeth Ca.s.sidore poverte "the moder of ruine," / that is to seyn, the moder of overthrowinge or fallinge doun. /2755 And therfore seith Piers Alfonce: "oon of the gretteste adversitees of this world is / whan a free man, by kinde or by burthe, is constreyned by poverte to eten the almesse of his enemy." / And the same seith Innocent in oon of hise bokes; he seith: that "sorweful and mishappy is the condicioun of a povre begger; / for if he axe nat his mete, he dyeth for hunger; / and if he axe, he dyeth for shame; and algates necessitee constreyneth him to axe." /2760 And therfore seith Salomon: that "bet it is to dye than for to have swich poverte." / And as the same Salomon seith: "bettre it is to dye of bitter deeth than for to liven in swich wyse." / By thise resons that I have seid un-to yow, and by manye othere resons that I coude seye, / I graunte yow that richesses been goode to hem that geten hem wel, and to hem that wel usen tho richesses. / And therfore wol I shewe yow how ye shul have yow, and how ye shul here yow in gaderinge of richesses, and in what manere ye shul usen hem. /2765

2744. E. tempered. 2745. by] E. for. 2746. _All_ Pamphilles. Hn.

Hl. which she ... housbonde; _rest om._ 2750. E. Hn. al alloone; _rest omit_ al.

-- 51. First, ye shul geten hem with-outen greet desyr, by good leyser sokingly, and nat over hastily. / For a man that is to desyringe to gete richesses abaundoneth him first to thefte and to alle other yveles. / And therfore seith Salomon: "he that hasteth him to bisily to wexe riche shal be noon innocent." / He seith also: that "the richesse that hastily cometh to a man, sone and lightly gooth and pa.s.seth fro a man; / but that richesse that cometh litel and litel wexeth alwey and multiplyeth." /2770 And sir, ye shul geten richesses by your wit and by your travaille un-to your profit; / and that with-outen wrong or harm-doinge to any other persone. / For the lawe seith: that "ther maketh no man himselven riche, if he do harm to another wight;" / this is to seyn, that nature defendeth and forbedeth by right, that no man make him-self riche un-to the harm of another persone. / And Tullius seith: that "no sorwe ne no drede of deeth, ne no-thing that may falle un-to a man /2775 is so muchel agayns nature, as a man to [229] encressen his owene profit to the harm of another man. / And though the grete men and the mighty men geten richesses more lightly than thou, / yet shaltou nat been ydel ne slow to do thy profit; for thou shalt in alle wyse flee ydelnesse." / For Salomon seith: that "ydelnesse techeth a man to do manye yveles." / And the same Salomon seith: that "he that travailleth and bisieth him to tilien his land, shal eten breed; /2780 but he that is ydel and casteth him to no bisinesse ne occupacioun, shal falle in-to poverte, and dye for hunger." / And he that is ydel and slow can never finde covenable tyme for to doon his profit. / For ther is a versifiour seith: that "the ydel man excuseth hym in winter, by cause of the grete cold; and in somer, by enchesoun of the hete." / For thise causes seith Caton: "waketh and enclyneth nat yow over muchel for to slepe; for over muchel reste norisseth and causeth manye vices." / And therfore seith seint Ierome: "doth somme G.o.de dedes, that the devel which is our enemy ne finde yow nat unoccupied." /2785 For the devel ne taketh nat lightly un-to his werkinge swiche as he findeth occupied in G.o.de werkes. /

2766. E. Hn. sekyngly; _rest_ sokyngly. 2785. E. goodes; _rest_ goode dedes.

-- 52. Thanne thus, in getinge richesses, ye mosten flee ydelnesse. / And afterward, ye shul use the richesses, whiche ye have geten by your wit and by your travaille, / in swich a manere, that men holde nat yow to scars, ne to sparinge, ne to fool-large, that is to seyn, over-large a spender. / For right as men blamen an avaricious man by-cause of his sca.r.s.etee and chincherye, /2790 in the same wyse is he to blame that spendeth over largely. / And therfore seith Caton: "use," he seith, "thy richesses that thou hast geten / in swich a manere, that men have no matere ne cause to calle thee neither wrecche ne chinche; / for it is a greet shame to a man to have a povere herte and a riche purs." / He seith also: "the goodes that thou hast y-geten, use hem by mesure," that is to seyn, spende hem mesurably; /2795 for they that folily wasten and despenden the goodes that they han, / whan they han namore propre of hir owene, they shapen hem to take the goodes of another man. / I seye thanne, that ye shul fleen avarice; / usinge your richesses in swich manere, that men seye nat that your richesses been y-buried, / but that ye have hem in [230] your might and in your weeldinge. /2800 For a wys man repreveth the avaricious man, and seith thus, in two vers: / "wherto and why burieth a man hise goodes by his grete avarice, and knoweth wel that nedes moste he dye; / for deeth is the ende of every man as in this present lyf." / And for what cause or enchesoun Ioyneth he him or knitteth he him so faste un-to hise goodes, / that alle his wittes mowen nat disseveren him or departen him from hise goodes; /2805 and knoweth wel, or oghte knowe, that whan he is deed, he shal no-thing bere with him out of this world. / And ther-fore seith seint Augustin: that "the avaricious man is likned un-to h.e.l.le; / that the more it swelweth, the more desyr it hath to swelwe and devoure." / And as wel as ye wolde eschewe to be called an avaricious man or chinche, / as wel sholde ye kepe yow and governe yow in swich a wyse that men calle yow nat fool-large. /2810 Therfore seith Tullius: "the goodes," he seith, "of thyn hous ne sholde nat been hid, ne kept so cloos but that they mighte been opened by pitee and debonairetee;" / that is to seyn, to yeven part to hem that han greet nede; / "ne thy goodes shullen nat been so opene, to been every mannes goodes." / Afterward, in getinge of your richesses and in usinge hem, ye shul alwey have three thinges in your herte; / that is to seyn, our lord G.o.d, conscience, and good name. /2815 First, ye shul have G.o.d in your herte; / and for no richesse ye shullen do nothing, which may in any manere displese G.o.d, that is your creatour and maker. / For after the word of Salomon: "it is bettre to have a litel good with the love of G.o.d, / than to have muchel good and tresour, and lese the love of his lord G.o.d." / And the prophete seith: that "bettre it is to been a good man and have litel good and tresour, /2820 than to been holden a shrewe and have grete richesses." / And yet seye I ferthermore, that ye sholde alwey doon your bisinesse to gete yow richesses, / so that ye gete hem with good conscience. / And thapostle seith: that "ther nis thing in this world, of which we sholden have so greet Ioye as whan our conscience bereth us good witnesse." / And the wyse man seith: "the substance of a man is ful good, whan sinne is nat in mannes conscience." /2825 Afterward, in getinge of your richesses, and in usinge of hem, / yow moste have greet bisinesse and greet diligence, that your goode name be alwey kept and conserved. / For Salomon seith: that "bettre it is and more it availleth a man to have a good name, than for to have grete richesses." / [231] And therfore he seith in another place: "do greet diligence," seith Salomon, "in keping of thy freend and of thy G.o.de name; / for it shal lenger abide with thee than any tresour, be it never so precious." /2830 And certes he sholde nat be called a gentil man, that after G.o.d and good conscience, alle thinges left, ne dooth his diligence and bisinesse to kepen his good name. / And Ca.s.sidore seith: that "it is signe of a gentil herte, whan a man loveth and desyreth to han a good name." / And therfore seith seint Augustin: that "ther been two thinges that arn necessarie and nedefulle, / and that is good conscience and good loos; / that is to seyn, good conscience to thyn owene persone inward, and good loos for thy neighebore outward." /2835 And he that trusteth him so muchel in his G.o.de conscience, / that he displeseth and setteth at noght his G.o.de name or loos, and rekketh noght though he kepe nat his G.o.de name, nis but a cruel cherl. /

2790. E. chyngerie; Hn. Cm. Pt. Hl. chyncherye. 2837. E. crueel.

-- 53. Sire, now have I shewed yow how ye shul do in getinge richesses, and how ye shullen usen hem; / and I se wel, that for the trust that ye han in youre richesses, ye wole moeve werre and bataille. / I conseille yow, that ye biginne no werre in trust of your richesses; for they ne suffysen noght werres to mayntene. /2840 And therfore seith a philosophre: "that man that desyreth and wole algates han werre, shal never have suffisaunce; / for the richer that he is, the gretter despenses moste he make, if he wole have worship and victorie." / And Salomon seith: that "the gretter richesses that a man hath, the mo despendours he hath." / And dere sire, al-be-it so that for your richesses ye mowe have muchel folk, / yet bihoveth it nat, ne it is nat good, to biginne werre, where-as ye mowe in other manere have pees, un-to your worship and profit. /2845 For the victories of batailles that been in this world, lyen nat in greet nombre or mult.i.tude of the peple ne in the vertu of man; / but it lyth in the wil and in the hand of our lord G.o.d almighty. / And therfore Iudas Machabeus, which was G.o.ddes knight, / whan he sholde fighte agayn his adversarie that hadde a greet nombre, and a gretter mult.i.tude of folk and strenger than was this peple of Machabee, / yet he reconforted his litel companye, and seyde right in this wyse: /2850 "als lightly," quod he, "may our lord G.o.d almighty yeve victorie to a fewe folk as to many folk; / for the victorie of bataile cometh nat by the grete [232] nombre of peple, / but it cometh from our lord G.o.d of hevene." / And dere sir, for as muchel as there is no man certein, if he be worthy that G.o.d yeve him victorie, [namore than he is certein whether he be worthy of the love of G.o.d] or naught, after that Salomon seith, / therfore every man sholde greetly drede werres to biginne. /2855 And by-cause that in batailles fallen manye perils, / and happeth outher-while, that as sone is the grete man sleyn as the litel man; / and, as it is written in the seconde book of Kinges, "the dedes of batailles been aventurouse and nothing certeyne;" / for as lightly is oon hurt with a spere as another. / And for ther is gret peril in werre, therfore sholde a man flee and eschewe werre, in as muchel as a man may goodly. /2860 For Salomon seith: "he that loveth peril shal falle in peril."' /

2852. E. Hn. a bataile; _rest om._ a. E. comth. 2853. E. come; _rest_ cometh. 2854. E. he be; _rest_ it be. _I supply from_ namore _to_ G.o.d; _see_ Note.

-- 54. After that Dame Prudence hadde spoken in this manere, Melibee answerde and seyde, / 'I see wel, dame Prudence, that by your faire wordes and by your resons that ye han shewed me, that the werre lyketh yow no-thing; / but I have nat yet herd your conseil, how I shal do in this nede.' /

-- 55. 'Certes,' quod she, 'I conseille yow that ye accorde with youre adversaries, and that ye haue pees with hem. /2865 For seint Iame seith in hise epistles: that "by concord and pees the smale richesses wexen grete, / and by debaat and discord the grete richesses fallen doun." / And ye knowen wel that oon of the gretteste and most sovereyn thing, that is in this world, is unitee and pees. / And therfore seyde oure lord Iesu Crist to hise apostles in this wyse: / "wel happy and blessed been they that loven and purchacen pees; for they been called children of G.o.d."' /2870 'A!' quod Melibee, 'now se I wel that ye loven nat myn honour ne my worshipe. / Ye knowen wel that myne adversaries han bigonnen this debaat and brige by hir outrage; / and ye see wel that they ne requeren ne preyen me nat of pees, ne they asken nat to be reconsiled. / Wol ye thanne that I go and meke me and obeye me to hem, and crye hem mercy? / For sothe, that were nat my worship. /2875 For right as men seyn, that "over-greet homlinesse engendreth dispreysinge," so fareth it by to greet humylitee or mekenesse.'

2866. seint Iame] F. text, Seneques. 2872. E. bryge; Hn. Cm. Hl.

brige; Cp. Pt. brigge (F. text, _brigue_).

[233] -- 56. Thanne bigan dame Prudence to maken semblant of wratthe, and seyde, / 'certes, sir, sauf your grace, I love your honour and your profit as I do myn owene, and ever have doon; / ne ye ne noon other syen never the contrarie. / And yit, if I hadde seyd that ye sholde han purchaced the pees and the reconsiliacioun, I ne hadde nat muchel mistaken me, ne seyd amis.

/2880 For the wyse man seith: "the dissensioun biginneth by another man, and the reconsiling bi-ginneth by thy-self." / And the prophete seith: "flee shrewednesse and do goodnesse; / seke pees and folwe it, as muchel as in thee is." / Yet seye I nat that ye shul rather pursue to your adversaries for pees than they shuln to yow; / for I knowe wel that ye been so hard-herted, that ye wol do no-thing for me. /2885 And Salomon seith: "he that hath over-hard an herte, atte laste he shal mishappe and mistyde."' /