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Tale Of MelibeusPart I
Part I
A young man called Melibeus, powerful and rich, begat upon his wife,
named Prudence, a daughter that was called Sophia.
One day it happened that for his pleasure he went into the fields to roam
about. He left his wife and daughter within his house, the doors of which were
shut fast. Three of his old enemies saw this, and they set ladders against the
walls of the house, and entered it by the windows; and they beat his wife, and
wounded his daughter with five mortal wounds in various places - that is, in
her feet, hands, ears, nose, and mouth; and they left her for dead and went
away.
When Melibeus came back to his house and saw all this evil, he was like a
madman; and rent his clothes and began to weep and cry.
Prudence his wife as much as she dared begged him to cease his weeping,
but at that he cried and lamented the more.
This noble wife Prudence recalled the opinion of Ovid, in his book that
is called The Remedy of Love, where he says: "He is a fool that restrains a
mother from weeping for the death of her child, for a time, until she has wept
her fill; and then he should make every effort to comfort her with loving
words, and beg her to stop her weeping." For this reason this noble wife
Prudence permitted her husband to weep and cry for a certain while; and when
she saw that the time was ripe for it, she spoke to him in this fashion.
"Alas, my lord," said she, "why do ye play the fool? For indeed it is not
fitting for a wise man to sorrow so. Your daughter, with the help of God,
shall be healed and escape death. And even were she already dead, ye ought not
to destroy yourself. Seneca says: "The wise man should not be too greatly
distressed for the death of his children, but should suffer it in patience, as
firmly as he awaits his own death.`"
Melibeus answered her quickly, and said: "What man should stop his
weeping that has so great a cause to weep? Jesus Christ, our Lord, Himself
wept for the death of Lazarus His friend." Prudence replied: "Indeed, I know
well that moderate weeping is not forbidden to one that is sorrowful, among
those that are in sorrow; rather it is permitted to him to weep. The apostle
Paul writes to the Romans: `A man shall rejoice with those that have joy, and
weep with such as weep.` But though moderate weeping is permitted, excessive
weeping is surely forbidden. A temperance in weeping should be considered,
according to the wisdom that Seneca teaches us. `When thy friend is dead,`
said he, `let not thine eyes be too wet with tears, nor too dry; though the
tears come to thine eyes, do not let them fall.` And when thou hast lost thy
friend, seek diligently for another; there is more wisdom in this than to weep
for the friend thou hast lost, for there is no help in that. Therefore, if ye
rule yourself with wisdom, put sorrow from your heart. Remember that Jesus the
son of Sirach says: `If a man is joyous and glad of heart it preserves him and
lets him flourish when he is old, but truly a sorrowful heart makes his bones
dry.` Also he said this: `A sorrowful heart slays many a man.` Solomon says:
`Just as moths in the sheep`s wool injure the clothes, and small worms a tree,
just so does sorrow harm the heart.` And so we should have patience, as much
at the death of our children as at the loss of our worldly goods.
"Recall the patience of Job. When he had lost his children and his
property, and received and endured many a grievous harm in his body, yet he
spoke thus: `Our Lord hath given it to me, and our Lord hath taken it from me;
as our Lord hath willed, so is it done; blessed be the name of our Lord.`"
To these things Melibeus replied to Prudence his wife: "All thy words,"
he said, "are true, and profitable also, but indeed my heart is so greatly
troubled with this sorrow that I know not what to do." Said Prudence: "Let all
thy true friends be called in, and thy wise relatives, and tell them thy
situation; and listen to what advice they give thee, and be guided by their
opinion. Solomon says: `Act in all thine affairs by counsel, and thou shalt
never repent.`"
Then according to the advice of his wife Prudence, Melibeus summoned a
great gathering of people, such as surgeons, physicians, old folk and young,
and some of his old enemies that were apparently reconciled, and taken into
his love and grace; and there came as well some of his neighbors that gave him
respect more in fear than in love, as often happens. There came also a number
of subtle flatterers, and wise advocates versed in the law.
And when these people were assembled together, Melibeus in a sorrowful
manner explained his situation to them. And from his way of speaking it seemed
that he had in his heart a cruel anger, and was ready to wreak vengeance upon
his foes, and desired that the war should begin quickly. Yet none the less he
asked their advice in the matter. A surgeon, by the permission and agreement
of such as were wise, arose and spoke to Melibeus as ye shall hear.
"Sir," he said, "since it is the practice of us surgeons, that we do for
every man what we can, when we are retained by him, and do no injury to our
patients, and it often happens that when two men have wounded each other, one
surgeon heals both of them - therefore it does not accord with our art to
promote war, or to support factions. But in truth, as to the healing of your
daughter, though she is so dangerously wounded, we shall work diligently from
day to night, so that by the grace of God, she shall be sound and whole as
soon as possible." The physicians answered Melibeus almost in the same manner,
except that they said a few words more - "that, just as sicknesses are cured
by their opposites, so shall men cure strife with vengeance." His neighbors,
full of envy, and his feigned friends that seemed reconciled to him, made a
pretense of weeping, and much aggravated and made worse this matter by greatly
praising Melibeus for his might, his power, his wealth, and his friends; and
by disparaging the power of his adversaries. They said plainly that he should
revenge himself upon his foes at once, and begin a war with them.
Then there arose an advocate that was wise, with the permission and by
the advice of others that were wise, and said: "Lordings, the cause for which
we are gathered in this place is a thing most grave, and an important matter.
This is so because of the wrong and wickedness that has been done, and also
because of the great losses that in time to come may possibly be suffered on
this account; and also by reason of the great wealth and power of both the
parties. And for these reasons it would be great peril to err in this affair.
Therefore, Melibeus, this is our opinion: we counsel you above all things that
for the present ye be diligent in keeping your person, in such a way that ye
shall lack neither spy nor sentinel to save your body. And after that, we
advise that ye set a sufficient garrison in your house, so that it may protect
your body as well as your house. But indeed, to begin a war, or suddenly to
take vengeance, we cannot judge that it would be expedient in so short a time.
Therefore we ask space and leisure to deliberate before we judge finally as to
that. For the common proverb runs: `He that judges quickly, quickly repents.`
And also, men say that a judge is wise that quickly informs himself about a
matter, but makes his decision at leisure. For although all delay is annoying,
nevertheless it is not to be scorned in the rendering of a judgment, when it
is sufficient and reasonable, nor in taking vengeance. And that our Lord Jesus
Christ showed us by His example. For when the woman that was taken in adultery
was brought before Him, to ask Him what should be done with her, although He
knew well Himself what He would answer, yet He would not answer suddenly,
but wished to deliberate; and He wrote twice upon the ground. And for this
reason we ask time for deliberation; and we will then, by the grace of God,
advise thee the thing that will be profitable."
And then the young people sprang up quickly, and the greater part of the
crowd that scorned the wise old men. And they began to make a clamor, and said
that just as men should strike while the iron is hot, so they should right
their wrongs while they were fresh and new. And with a loud voice they cried,
"War! War!"
Then one of these old wise men arose, and signed with his hand that they
should be still and give him a hearing. "Lordings," said he, "there is many a
man that cries `War! War!` that knows little what war means. War, at its
beginning, has an entry-way so great that everyone may enter it that will, and
easily find war. But in truth, the result that shall ensue is not easy to
know. For indeed, when war is once begun, there is many a child still unborn
that shall die young because of that war, or else live in sorrow and die in
wretchedness. And therefore, before any war is begun, men should deliberate
and advise much." And when this old man began to enforce his utterance by
reasons, almost all of those there began to rise to break up his speech, and
told him often to shorten his words. For truly, he that preaches to those that
do not wish to hear his words, annoys them with his sermon. For Jesus the son
of Sirach says that "music is an annoying thing to weeping" - that is, it is
of as much use for one to speak to those whom his speech annoys as to sing to
a man that weeps. And when this wise man saw that he lacked an audience, he
sat down again, shamed. For Solomon says: "Where thou canst not get a
hearing, do not insist on speaking." "I see well," said this wise man, "that
the common proverb is truth; that `good advice fails where there is most
need.`"
Yet there were many that in private advised Melibeus to a certain effect,
and said the opposite in public.
When Melibeus saw that the greater part of his counsellors agreed that he
should make war, he at once agreed to their advice, and approved their
opinion. Then Dame Prudence, when she saw how her husband prepared to avenge
himself upon his foes, and begin war, humbly said these words to him, when she
saw her time" "My lord, I beseech you as earnestly as I dare and can, go not
too fast; by all the services that give me a right to be heard. For Petrus
Alphonsus says: `Whoever does to another good or harm, be not in haste to
repay it; for in this way thy friend shall safely abide, while thine enemy
shall live the longer in fear.` The proverb says: `He makes haste well that
can wisely wait,` and in wicked haste lies no profit."
Melibeus replied to his wife Prudence: "I do not propose to act by thine
advice, for many causes and reasons. For then every man would hold me a fool;
that is to say, if by thy counsel I should change thins that have been
ordained and affirmed by so many wise counsellors. In the second place, I say
that all women are wicked, and none among them good. For, `Among a thousand
men,` says Solomon, `I found one good man; but truly, among all women I never
found a good one.` And again, if I should be governed by thine advice, it
would seem that I had given thee the mastery over me; and God forbid that it
should be so. For Jesus the son of Sirach says: `If a wife have the mastery,
she is in opposition to her husband.` And Solomon says: `Never in thy life,
neither to thy wife, nor to thy child, nor to thy friend, give anyone power
over thee. For it is better that thy children ask of thee things that are
needful for them, than that thou see thyself in the hands of thy children.`
And also, if I go by thine advice, of a truth though my counselling must often
be secret, until the time comes when it must be known, this cannot be. For it
is written that `the gossiping of women can conceal only things that they do
not know.` Furthermore, the philosopher says: `In bad advice women vanquish
men,` and for these reasons I ought not to follow your advice."
When Dame Prudence, pleasantly and with great patience, had heard all her
husband wished to say, then she asked leave to speak, and answered in this
manner. "My lord," said she, "as to your first reason, surely it may easily be
answered. For I say that it is no folly to change a decision when the thing in
question is changed, or when it seems otherwise than it seemed before. And
moreover I say, that though ye may have sworn and pledged yourself to an
undertaking, and nevertheless ye fail, for just cause, to carry it out, men
should not therefore say that ye are a liar, or forsworn. For the Book says:
`The wise man suffers no loss when he turns his heart to something better.`
And although your enterprise may be decided upon and ordained by a great
multitude of people, yet ye need not carry out that decision unless it may
please you. For the truth and profit of things are found rather in a few that
are wise and full of reason, than in a great multitude, where every man cries
out and jabbers what may please him. Indeed, such a multitude is not a seemly
thing. As to the second reason, when ye say that `all women are bad,` saving
your grace, in speaking thus ye despise all women; and `he that despises all,
displeases all,` as the book says. And Seneca declares that `whoever desires
wisdom, shall disparage no man; but he shall gladly teach what knowledge he
knows, without presumption or pride. And such things as he does not know, he
shall not be ashamed to learn them, or ask about them from those of less
importance than himself.` And sir, that there has been many a good woman may
easily be proved. For truly, sir, our Lord Jesus Christ would never have
descended to be born of a woman if all women had been wicked. And later,
because of the great goodness that lies in women, our Lord Jesus Christ, when
He was risen from death to life, appeared rather to a woman than to His
apostles. And though Solomon says that `he never found a good woman,` it does
not therefore follow that all women are bad. For though he never found a good
woman, many another man has found many a woman very good and true. Or else
perhaps the meaning of Solomon was this: that, as to supreme goodness, he
found no woman good; that is to say, that there is no person that has supreme
goodness save God alone, as He Himself records in His gospel. For there is no
creature so good that he does not lack something of the perfection of God,
that is his creator. Your third reason is this: ye say that if ye follow my
advice, it will seem that ye have given me the mastery and lordship over your
person. Sir, saving your grace, it is not so. For if it were so - that no man
should be advised except by those that had lordship and mastery over his
person - men would not be counselled so often. For truly, the man that asks
advice regarding a purpose has none the less a free choice whether he will act
by that advice or not. And as to your fourth reason, when ye say that `the
gossiping of women can only conceal things that they do not know,` as one
would say, `A woman cannot hide what she knows,` sir, these words apply to
women that are babblers and wicked. Of such women, men say that three things
drive a man out of his house - that is to say, smoke, the dripping of rain,
and wicked wives.` And of such women Solomon says, `It is better to dwell in a
desert, than with a clamoring woman.` And, sir, by your leave, I am not of
that kind; for ye have often tested my silence and my patience, and also
know well I can hide and conceal what should be secret. And indeed, as to your
fifth reason, when ye say that `in bad advice women vanquish men,` God knows
that reason does not apply in this case. For understand this now - ye ask
advice to do wickedness; and if ye seek to do wickedness, and your wife
restrains this wicked purpose, and overcomes you by reason and good counsel,
your wife should of a truth be praised rather than blamed. Thus should ye
interpret the philosopher that says, `in bad advice women vanquish their
husbands.` And as to your blaming all women and their reasoning, I shall show
you by many examples that many a woman has been good, and is today; and that
their advice has been wholesome and profitable. Also some men have said, that
`the advice of women is either too dear, or else is of too little value.` Yet
though many a woman is evil, and her counsel vile and nothing worth, yet men
have found many a good woman, and discreet and wise in counsel. Lo,
Jacob - that by the advice of his mother Rebecca won the blessing of his
father and the lordship over all his brothers. Judith, by her good counsel,
delivered the city of Bethulia, in which she dwelt, from the hands of
Holofernes, who had besieged it and would have destroyed it entirely. Abigail
delivered Nabal her husband from David the king, who would have slain him,
and appeased the anger of the king by her wit and her good advice. Esther by
her good counsel greatly advanced the condition of the people of God during
the reign of Ahasuerus the king. And men can tell the same virtue in good
counselling of many a good woman. And moreover, when our Lord had created
Adam our first father, he said thus: `It is not good that the man should be
alone; let us make him an helpmeet for him, like to himself.` Here ye may
see, that if women were not good, and their counsels good and profitable, our
Lord God of heaven would never have wrought them, nor called them the help of
man, but rather the confusion of man. And a scholar once said in two verses:
`What is better than gold? Jasper. What is better than jasper? Wisdom. What
is better than wisdom? Woman. And what is better than a good woman? Nothing.`
And sir, by many other reasons ye can see that many women are good, and their
advice good and profitable. And therefore, sir, if ye will put trust in my
advice, I will restore your daughter to you whole and sound. And also, I will
so act for you that ye shall have honor in this matter."
When Melibeus had heard the words of his wife Prudence, he spoke thus: "I
see well that the word of Solomon is truth. He says, that `words that are
spoken discreetly, with consideration, are honeycombs; for they give sweetness
to the soul and wholesomeness to the body.` And, wife, because of thy sweet
words, and also because I have assayed and proved thy great wisdom and truth,
I will be governed by thine advice in all things."
"Now, sir," said Dame Prudence, "since ye deign to be governed by my
counsel, I will inform you how ye shall govern yourself in choosing your
advisers. Ye shall first, in all your acts, humbly beseech high God that He
will be your counsellor, and conduct yourself in such a manner that He will
give you counsel and comfort, as Tobias taught his son. `At all times thou
shalt bless God, and pray Him to direct thy ways`; and see that all thine
advice is drawn from Him forever more. Saint James says also: `If any of you
have need of wisdom, ask it of God.` And then afterwards ye shall take counsel
of yourself, and examine well your thoughts, seeking the thing that seems most
to your profit. And then ye shall drive from your heart three things that are
hostile to good counsel - that is to say, anger, covetousness, and haste.
"First, he that asks advice of himself must certainly be without anger,
for many reasons. The first is this: He that has great anger and wrath within
him always thinks that he can do that which he cannot do. And secondly, he
that is wrathful and angry, cannot judge well; and he that cannot judge well
cannot well advise. The third is this: that `he that is wrathful and angry,`
as Seneca says, `cannot speak without giving blame,` and with his vicious
words he stirs up other men to anger and wrath. And also, sir, ye must drive
covetousness from your heart. For the apostle says that `covetousness is the
root of all evils.` And trust well that a covetous man can judge or think only
to effect his covetous ends; and certainly that can never be accomplished, for
the greater store of wealth that he has, the more he desires. And, sir, ye
must also drive haste from your heart, for indeed, ye cannot approve as best a
sudden thought that falls into your heart, but ye must rather consider it
often. For as ye have heard before, the common proverb is this - that `he that
decides quickly repents quickly.`
"Sir, ye will not always be in the same state of mind; for in truth, a
thing that sometimes seems good to you to do, at another time may seem the
opposite.
"When ye have advised with yourself, and have decided through good
deliberation upon the thing that seems best to you, then I advise you that ye
keep it secret. Betray your counsel to no person, unless ye know surely that,
by revealing it, ye shall better your condition. For Jesus the son of Sirach
says: `Neither to thy foe nor to thy friend reveal thy secrets nor thy folly;
for they will give thee hearing and attention and approval in thy presence,
and scorn thee in thine absence.` Another writer says that `thou canst
scarcely find any person that can keep counsel secret.` The Book says: `While
thou keepest thy counsel in thine heart, thou keepest it in thy prison; and
when thou dost betray thy counsel to any man, he holds thee in his snare.` And
therefore it is better for thee to hide thy counsel in thine heart, rather
than to pray him to whom thou hast revealed it that he will keep it close and
silent. For Seneca says: `If thou canst not keep thine own counsel, how shalt
thou dare to beg another to keep it secret? But none the less, if thou
thinkest surely that by revealing thy counsel to someone thy condition shall
thereby be improved, then shalt thou tell it to him in this manner. First,
thou shalt in no way show by thine appearance whether peace or war is more
pleasing to thee, or this or that, nor show him thy desire nor thine
intention. For trust well that in general these counsellors are
flatterers - that is, the counsellors of great lords. For they seek always to
speak pleasant words, inclining to the lord`s desire, rather than words which
are true and profitable. And therefore men say: `The rich man seldom gets
good counsel unless he gets it from himself.` And after that, thou shalt
considerrthy friends and thine enemies. And with regard to thy friends, thou
shalt consider which of them are most faithful and wise, and oldest, and most
respected for their advice. And of them thou shalt ask thine advice, as the
case requires.
"I say that first ye shall call to your confidence those of your friends
that are true. For Solomon says that `just as the heart of a man delights in
a taste that is sweet, so does the advice of true friends give sweetness to
the soul.` He says also: `Nothing can compare with a true friend.` For truly,
neither gold nor silver is so valuable as the good will of a true friend. And
again he says that `a true friend is a strong defense; whoever finds it, find
rndeed a great treasure.` Then ye shall consider also if your true friends are
discreet and wise. For the Book says: `Always ask thine advice of those that
are wise.` And for that same reason ye shall call to counsel, among your
friends that are of fitting years, such as have spoken on and are expert in
many matters, and have been admired for their advice. For the Book says: `In
old men is the wisdom, and in long experience the prudence.` And Tully says
that `great things are not accomplished by strength, nor by dexterity of the
body, but by good advice, by the authority of men, and by knowledge; and these
three things are not enfeebled by age, but indeed increase and grow stronger
day by day.` And then ye shall keep this for a general rule. First shall ye
call to counsel a few of your particular friends, for Solomon says: `Many
friends theu hast, but from a thousand choose one to be thy counsellor.` For
although at first thou tell thy counsel to a few, thou canst afterward tell it
to more people, if there is need. But look always that thy counsellors have
the three qualities that I have mentioned before; that is to say, that they
are true, wise, and of long experience. And act not always in every emergency
by the advice of one adviser only, for sometimes it is good to be counselled
by many. For Solomon says: `Security lies in having many counsellors.`
"Now since I have told you by which persons ye should be counselled, now
I will teach you what advice ye should avoid. First, ye shall reject the
advice of fools, for Solomon says: `Take no advice from a fool, for he can
only advise after his own desire and liking.` The Book says that `the
character of a fool is this: he easily believes harm of every man, and easily
believes all good of himself.` Ye shall also shun the advice of all
flatterers, such as seek rather to praise you by flattery than to tell you the
truth.
"Concerning this Tully says: `Among all the ills attending friendship,
the greatest is flattery.` And therefore there is greater need that thou avoid
and fear flatterers than any others. The Book says: `Thou shalt rather fear
and flee from the sweet words of those that praise flatteringly, than from the
sharp words of a friend that tells thee the truth.` Solomon says that `the
words of a flatterer are a snare with which to catch those that are innocent.`
And Cato says: Be well advised, and avoid the words of sweetness and
pleasure.` And in like way thou shalt reject the advice of thine old enemies
that are reconciled. The Book says that `no man returns safely into the grace
of his old enemy.` And Aesop says: `Trust not to those with whom thou hast
sometime been at war or enmity, neither tell them thy counsel.` And Seneca
tells the reason for this. `It cannot be,` he says, `that where great fire has
long endured there will not be some breath of heat.` And therefore Solomon
says: `In thine old enemy trust never.` For surely, though thine enemy may be
reconciled and make a show of humility, and bow to thee with his head, never
trust him. For indeed he shows that feigned humility more for his profit than
for any love of thy person, for he thinks that by such a false countenance he
will gain the victory over thee, that he could not win by strife or war. And
Peter Alphonsus says: `Take not the companionship of thine old enemies; for if
thou do them good, they will pervert it into wickedness.` And again, thou must
avoid the advice of those that are thy servants, and have great reverence for
thee; for perhaps they will advise more in fear than in love. And therefore a
philosopher speaks in this manner: `There is no person perfectly true to one
that he too greatly dreads.` And Tully says: `There is no emperor has a
power so great that it can long endure, unless he has more love from his
people than fear.` Thou shalt also avoid the advice of drunken men, for they
can hold no confidences. For Solomon says: `There is no privacy where
drunkenness reigns.` Ye shall also be suspicious of the advice of such people
as advise you one thing privately, and advise another in public. For
Cassiodorus says that "it is a kind of trick to hinder you, when one pretends
to do a thing openly and works the opposite in secret.` Thou shalt also be
suspicious of the advice of wicked men. For the Book says: `The advice of
wicked ones is always full of fraud.` And David says: `Happy is that man who
has not followed the counsel of evil folk.` Thou shalt also shun the advice
of the young, for they are not yet ripe in counsel.
"Now, sir, since I have shown you from what people ye should take
advice, and those whose counsel ye should follow, I will now teach you how ye
shall examine advice, after the doctrine of Tully. In the examining of your
counsellor, ye shall consider many things. First of all, thou shalt make
certain that in the thing thou wilt undertaee, and concerning which thou wilt
have advice, that truth shall be said and heeded; that is to say, tell thy
tale truly. For he that speaks falsely cannot be well advised as to his
situation. And after this, thou shalt consider the things said by thine
advisers that agree with what thou hast a purpose to do, if there is reason
in them. And also, thou shalt consider if thy power can attain to it, and if
the greater and better part of thy counsellors agree to that, or no. Then thou
shalt reflect as to what thing will follow from that advice, as hate, peace,
war, profit, or harm, and many other things. And in all these things thou
shalt choose the best, and reject all other things. Then shalt thou inquire
from what root the substance of thine advice springs, and what fruit it may
conceive and bring forth. Thou shalt also consider all these causes - from
what they spring. And when thou hast examined thy counsel as I have said, and
which part is the better and more profitable, and hast had it approved by
many wise men and old, then shalt thou consider, if thou canst execute it and
get from it a good result. For indeed, it is not reason that any man should
begin a thing, unless he can carry it through as he should. Nor should any
man take upon himself so heavy a burden that he cannot bear it. For the
proverb says: `He that takes too much can hold little.` And Cato says:
`Attempt what thou hast power to do, lest the effort try thee so sorely that
it behooves thee to abandon what thou hast begun.` And if thou art in doubt as
to whether thou canst perform a thing or no, choose rather to endure than to
begin. And Peter Alphonsus says: `If thou hast power to do something of which
thou must repent, it is better to say "Nay" than "Yea," `that is to say, that
it is better for thee to hold thy tongue, than to speak. Then thou canst
understand by stronger reason, that if thou hast power to do something of
which thou shalt repent, it is better than thou wait rather than begin. Well
do they say, that forbid every man to attempt anything of which he doubts his
ability to do it. And afterwards, when ye have examined your advice as I have
said before, and know well that ye can carry out your undertaking, stand to it
resolutely then until it be completed.
"Now it is reasonable, and the proper time, that I show you when and why
ye can change your decision without reproach. Truly, a man can change his
purpose and his decision if the cause for it ceases to exist, or if a new
cause should develop. For the law says that `for things that have newly
occurred new advice is fitting.` And Seneca says: `If thy decision come to the
ear of thine enemy, change thy decision.` Thou mayst also change what thou
hast determined if thou discover that, by reason or error, or some other
cause, injury or damage will come of it. Also, if thy decision is dishonest,
or comes from a dishonest source, change it. For the laws say that `all
commands that are dishonest have no value.` And also, change it if it should
be impossible, or cannot well be carried out or followed.
"And take this for a general rule, that every decision that is affirmed
so strongly that it cannot be changed, by any circumstances that may arise,
I say that such a decision is wicked."
This Melibeus, when he had heard the teaching of his wife Prudence,
answered in this manner. "Dame," said he, "as yet, up to this time, ye have
taught me well and suitably how in general I shall act in choosing and
rejecting of my counsellors. But I would be glad if ye would condescend to
tell me in particular how ye like, or how appear to you, the counsellors that
we have made choice of in our present need."
"My lord," said she, "I beseech you in all humbleness, that ye will not
reply wilfully to my reasons, nor be disturbed in heart though I may say what
shall displease you.
"For God knows well that, as to my purpose, I say it for your best
interest, and for your honor and your profit, too. And indeed, I hope that
your goodness will receive it with patience. Trust me well," said she, "that
your decision in this instance should not, to speak properly, be called a
decision; but rather a gesture or motion of folly; in which ye have erred in
many different ways.
"First and foremost, ye have erred in assembling your advisers. For ye
should first have called a few people to your counsel, and later, ye might
have laid the matter before more, if there had been need. But indeed, ye
called suddenly to your advisement a great multitude of people, very
changeable and disagreeable to hear. Also, ye have erred, in that when ye
should have called into counsel your true friends, old and wise, ye called
strange people, and young folk, false flatterers, and enemies reconciled to
you, and such as give you reverence without love. And again ye have erred, for
ye brought to your deliberations anger, covetousness, and haste, three things
which are hostile to all honest and profitable deliberation.
"These three things ye destroyed and eradicated neither in yourself nor
in your advisers, as ye should have done. Ye have erred again, for ye showed
your advisers your wish and inclination to make war at once, and take
vengeance. They perceived from your words how ye were inclined. And therefore
they counselled you after your desire rather than to your profit. Ye have
erred also, for it was evident that it satisfied you to be advised by these
advisers only, and with little advice; while in so great and high a need,
more advisers were required, and more deliberation to perform your
undertaking. Again ye have erred, for ye did not examine your decision in the
aforesaid manner, nor in such due fashion as the case demands. Ye have erred
also, for ye made no distinction between your advisers; that is to say,
between your true friends and your false counsellors. Nor have ye learned the
wish of your true friends, old and wise; but ye cast all their words into a
hodge-podge, and turned your heart to the larger part and the greater number,
and were pleased to consider their opinion. And since ye know well that men
will always find a greater number of fools than wise men; for that reason in
the advice offered at gatherings and multitudes of people, where men take more
regard for the number than the wisdom of persons, ye can see well that the
fools have the mastery." Melibeus answered again and said: "I grant freely
that I have erred; but since thou hast told me before that he is not to blame
that changes his advisers in certain cases and for just causes, I am ready to
change my advisers just as thou wilt suggest. The prophet says that `to do sin
is human but indeed to persevere long in sin is the work of the devil."
To this opinion Dame Prudence answered soon and said: "Examine," said
she, "your advice and let us see which of them spoke most reasonably and gave
you the best counsel, and inasmuch as examination is necessary, let us begin
with the surgeons and with the physicians, that were the first to speak in
this affair. I tell you that the surgeons and physicians spoke to you
discreetly in their conference, as they should; and in their speech they said
wisely, that it was the part of their profession to do honor and profit to
every person and to injure none. And they said that according to their art
they made every effort for the cure of those to whom they gave their
supervision. And, sir, just as they spoke wisely and discreetly, so I advise
that they be highly and nobly rewarded for their noble speech; and also
because they will give the more attentive care in the curing of your dear
daughter. For although they are your friends ye should not, on that account,
permit them to serve you for nothing; but ye ought rather to reward them and
show them your generosity. And concerning the opinion which the physicians
gave in this case, that is to say, that in sickness one evil is overcome by
another, I would be glad to know how ye understand that sentiment and what is
your opinion." "Truly," said Melibeus, "I understand it in this way: that,
just as they have done me an injury so I should do them another. For just as
they have revenged themselves on me and done me wrong, just so I shall revenge
myself upon them and do them wrong; and then I will have cured one evil by
another."
"Lo! Lo!" said Dame Prudence, "how easily is every man inclined to his
own desire and to his own pleasure! Truly," said she, "the words of the
physicians should not have been understood in this sense. For, indeed,
wickedness is not the opposite of wickedness, nor vengeance of vengeance, nor
wrong of wrong, but rather they are alike, and therefore one vengeance is not
healed by another vengeance nor one wrong by another wrong, but each of them
increases and aggravates the other. But, in truth, the words of the physicians
should have been understood in this manner: that good and wickedness are two
opposites, and peace and war, vengeance and patience, discord and harmony, and
many other things. And indeed, wickedness shall be healed by goodness, discord
by harmony, war by peace, and so forth as to other things. And Saint Paul the
Apostle gives his agreement to this in many places. He says: `Give not injury
for injury, now wicked words for wicked words; but do well to him that does
thee harm and bless him that speaks evil to thee.` And in many other places he
admonishes us to peace and harmony. But now I will speak to you of the counsel
which was given to you by the men of law and the wise folk that said all of
one accord as ye have heard before: that, above all things ye should make
every effort to protect your person and fortify your house. And they said
also, that in such a case ye ought to work carefully and with great
deliberation. And, sir, as to the first point that touches the keeping of
your person; ye shall understand that he that hath war at hand shall ever
more meekly and devoutly pray above all things, that Jesus Christ of His
great mercy will keep him in His protection, and be his sovereign help in his
need. For, indeed, in this world there is no person that can be advised or
preserved sufficiently without the help of our Lord Jesus Christ. To this
opinion the Prophet David agrees. He says: `If God does not keep the city, he
that guards it stays awake in vain.` Now, sir, ye shall accordingly commit
the keeping of your person to your true friends that are proved and known;
and of them shall ye ask help to keep your person. For Cato says: `If thou
hast need of help, ask it of thy friends; for there is none that is so good a
physician as thy true friend.` And after this, then shall ye avoid all
strange people, and liars also, and be suspicious always when in their
company. For Peter Alphonsus says: `Do not take up company along the way with
a strange man, unless it be that thou hast known him in a former time. And if
he should by accident fall into thy company without thy consent, then inquire
as subtly as thou canst, of his habits and his previous life, and speak in a
feigned manner as to thy jourhey; say that thou goest where thou wilt not go;
and if he bears a spear, keep on his right side, and if he bears a sword,
keep on his left.` And after this, then, shall ye wisely keep from all such
people, as I have said before, and reject them and their advice. And then ye
shall protect yourself in such manner that in any presumption of your
strength ye shall not despise or account as so little the power of your
adversary that ye forego the protection of your person in your presumption;
for every wise man is fearful of his enemy. And Solomon says: `Happy is he
that is fearful of all; for, in truth, he that through the boldness of his
heart and his confidence in himself has too great presumption, him shall evil
befall.` Then ye shall always be on your guard against ambushes and all kinds
of spies. For Seneca says: `The wise man that is in fear of evil avoids evil;
nor does he fall into dangers who avoids them.` And although it may seem that
thou art in a safe place, yet thou shalt always try to protect thy person;
that is to say, to be careful in guarding thy person, not only against thy
greatest enemies, but also against thy least enemy. Seneca says: `A man that
is well advised fears his least enemy.` Ovid says: `The smallest weasel can
slay the greatest bull and the wild hart.` And the Book says: `A little thorn
may prick a great king sorely; and a dog will hurt a wild boar.` But
nevertheless, I say not that thou shalt be so cowardly as to be fearful where
there is no need for fear. The Book says, `Some people have a great eagerness
to deceive, yet fear to be deceived.` Yet shalt thou fear to be poisoned and
keep thyself from the company of scorners. For the Book says: `Join not the
company of scorners, but flee from their words as from venom.`
"Now as to the second point, in which your wise counsellors advised you
to fortify your house with great diligence, I would gladly know how ye
understand these words and what is your opinion."
Melibeus answered and said: "Truly, I understand it in this way - that I
shall fortify my house with towers such as castles and other like edifices
have, and with defensive armor and artillery, by which things I may so keep
and defend my person and my house that my enemies shall be in fear to approach
my dwelling."
To this opinion Prudence answered soon: "The fortifying of high towers
and great edifices," said she, "sometimes is associated with pride; and also
men make high towers and great edifices at great expense and with great labor.
And when they have been constructed, they may not be worth a straw unless they
are defended by true friends that are old and wise. And understand well that
the greatest and strongest garrison that a rich man can have not only to keep
his person but also goods is that he be beloved among his subjects and his
neighbors. For thus says Tully: `There is a kind of garrison that no man can
vanquish or discomfit, and that is when a lord is beloved by his
fellow-citizens and by his people.`
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