Canterbury Tales and Other Poems by Geoffrey Chaucer (always you kirsty moseley .txt) 📖

lette* me *prevent More of my tale than any other man,

Since that it is the best rhyme that I can?” know “By God!” quoth he, “for, plainly at one word, Thy drafty rhyming is not worth a tord: Thou dost naught elles but dispendest* time. *wastest Sir, at one word, thou shalt no longer rhyme.

Let see whether thou canst tellen aught *in gest, by way of Or tell in prose somewhat, at the least, narrative*

In which there be some mirth or some doctrine.”

“Gladly,” quoth I, “by Godde’s sweete pine, suffering I will you tell a little thing in prose, That oughte like* you, as I suppose, *please Or else certes ye be too dangerous. fastidious It is a moral tale virtuous,

*All be it* told sometimes in sundry wise although it be

By sundry folk, as I shall you devise.

As thus, ye wot that ev’ry Evangelist, That telleth us the pain* of Jesus Christ, *passion He saith not all thing as his fellow doth; But natheless their sentence is all soth, true And all accorden as in their sentence, meaning All be there in their telling difference; For some of them say more, and some say less, When they his piteous passion express; I mean of Mark and Matthew, Luke and John; But doubteless their sentence is all one.

Therefore, lordinges all, I you beseech, If that ye think I vary in my speech,

As thus, though that I telle somedeal more Of proverbes, than ye have heard before Comprehended in this little treatise here, *T’enforce with* the effect of my mattere, with which to And though I not the same wordes say enforce

As ye have heard, yet to you all I pray Blame me not; for as in my sentence

Shall ye nowhere finde no difference

From the sentence of thilke* treatise lite,* this **little After the which this merry tale I write.

And therefore hearken to what I shall say, And let me tellen all my tale, I pray.”

 

Notes to the Prologue to Chaucer’s Tale of Meliboeus.

 

1. Chaucer crowns the satire on the romanticists by making the very landlord of the Tabard cry out in indignant disgust against the stuff which he had heard recited — the good Host ascribing to sheer ignorance the string of pompous platitudes and prosaic details which Chaucer had uttered.

 

2. Drafty: worthless, vile; no better than draff or dregs; from the Anglo-Saxon, “drifan” to drive away, expel.

 

THE TALE.<1>

 

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