Merrier than the nightingale,
Whispered to all and some,
How Sir Thopas, with pride grown pale,
Hard spurring over hill and dale,
Came back to his own home.
His merry men commanded he
To make for him both game and glee,
For needs now must he fight
With a great giant of heads three,
For love in the society
Of one who shone full bright.
"Do come," he said, "my minstrels all,
And jesters, tell me tales in hall
Anon in mine arming;
Of old romances right royal,
Of pope and king and cardinal,
And e'en of love-liking."
They brought him, first, the sweet, sweet wine,
And mead within a maselyn,
And royal spicery
Of gingerbread that was full fine,
Cumin and licorice, I opine,
And sugar so dainty.
He drew on, next his white skin clear,
Of finest linen, clean and sheer,
His breeches and a shirt;
And next the shirt a stuffed acton,
And over that a habergeon
'Gainst piercing of his heart.
And over that a fine hauberk
That was wrought all of Jewish work
And reinforced with plate;
And over that his coat-of-arms,
As white as lily-flower that charms,
Wherein he will debate.
His shield was all of gold so red,
And thereon was a wild boar's head
A carbuncle beside;
And now he swore, by ale and bread,
That soon "this giant shall be dead,
Betide what may betide!"
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His jambeaux were of cuir-bouilli,
His sword sheath was of ivory,
His helm of latten bright,
His saddle was of rewel bone,
And as the sun his bridle shone,
Or as the full moonlight.
His spear was of fine cypress wood,
That boded war, not brotherhood,
The head full sharply ground;
His steed was all a dapple grey
Whose gait was ambling, on the way,
Full easily and round
In land.
Behold, my lords, here is a fit!
If you'll have any more of it,
You have but to command.
The Second Fit
Now hold your peace, par charitee,
Both knight and lady fair and free,
And hearken to my spell;
Of battle and of chivalry
And all of ladies' love-drury
Anon I will you tell.
Romances men recount of price,
Of King Horn and of Hypotis,
Of Bevis and Sir Guy,
Of Sir Libeaux and Plain-d'Amour;
But Sir Thopas is flower sure
Of regal chivalry.
His good horse all he then bestrode,
And forth upon his way he rode
Like spark out of a brand;
Upon his crest he bore a tower
Wherein was thrust a lily-flower;
God grant he may withstand!
He was a knight adventurous,
Wherefore he'd sleep within no house,
But lay down in his hood;
His pillow was his helmet bright,
And by him browsed his steed all night
On forage fine and good.
Himself drank water of the well,
As did the knight Sir Percival,
So worthy in his weeds,
Till on a day...
HERE THE HOST HALTED CHAUCER
IN HIS TALE OF THOPAS
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PROLOGUE TO MELIBEUS
No more of this, for God's high dignity!"
Exclaimed our host, "For you, sir, do make me
So weary with your vulgar foolishness
That, as may God so truly my soul bless,
My two ears ache from all your worthless speech;
Now may such rhymes the devil have, and each!
This sort of thing is doggerel," said he.
"Why so?" I asked, "Why will you hinder me
In telling tales more than another man,
Since I have told the best rhyme that I can?"
"By God!" cried he, "now plainly, in a word,
Your dirty rhyming is not worth a turd;
You do naught else but waste and fritter time.
Sir, in one word, you shall no longer rhyme.
Let's see if you can use the country verse,
Or tell a tale in prose- you might do worse-
Wherein there's mirth or doctrine good and plain.'
"Gladly," said I, "by God's sweet tears and pain,
I will relate a little thing in prose
That ought to please you, or so I suppose,
For surely, else, you're contumelious.
It is a moral tale, right virtuous,
Though it is told, sometimes, in different wise
By different folk, as I shall you apprise.
As thus: You know that each evangelist
Who tells the passion of Lord Jesus Christ
Says not in all things as his fellows do,
But, nonetheless, each gospel is all true.
And all of them accord in their essence,
Howbeit there's in telling difference.
For some of them say more and some say less
When they His piteous passion would express;
I mean now Mark and Matthew, Luke and John;
Yet, without doubt, their meaning is all one.
And therefore, masters all, I do beseech,
If you should think I vary in my speech,
As thus: That I do quote you somewhat more
Of proverbs than you've ever heard before,
Included in this little treatise here,
To point the morals out, as they appear,
And though I do not quite the same words say
That you have heard before, yet now, I pray,
You'll blame me not; for in the basic sense
You will not find a deal of difference
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From the true meaning of that tale polite
After the which this happy tale I write.
And therefore hearken now to what I say,
And let me tell you all my tale, I pray."
Explicit
THE TALE OF MELIBEUS
A young man named Melibeus, mighty and rich, begot on Prudence, his wife, a daughter who was called
Sophie.
It happened one day that, for his amusement he went into the fields to play. His wife and daughter remained
at home, the doors of his house being all fast shut and locked. But three of his old enemies, having spied out
the state of things, set ladders to the wall of the house and entered therein by a window; and they beat the
wife and wounded the daughter with five dangerous wounds in five different places; that is to say, in her feet,
in her hands, in her ears, in her nose, and in her mouth; and they left her for dead and went away.
When Melibeus returned to his house and saw all this mischief, he, like a madman, rending his clothes, began
to weep and cry.
Prudence his wife, so far as she dared, besought him to cease his weeping; nevertheless he wept and cried but
the more.
This noble wife Prudence remembered then the opinion of Ovid, in his book The Remedy for Love, wherein
he says: "He is but a fool who interferes with the mother weeping for the death of her child, until she shall
have wept her fill, and for a certain time; and only then may a man be diligent, with kind words, to comfort
her, and pray her to forgo her tears." For which reason this noble wife Prudence suffered, her husband to
weep and cry for a time; and when she saw her opportunity, she spoke to him. "Alas, my lord!" said she,
"Why do you allow yourself to act like a fool? For truly it becomes not a wise man to show such sorrow.
Your daughter, by grace of God, shall be healed and will recover. And were she dead even now, you ought
not, for this, to destroy yourself. Seneca says: 'The wise man will not take too sorrowfully to heart the death
of his children, but will suffer it with patience, just as he awaits the death of his own body.'"
Melibeus answered, saying: "What man should cease his weeping who has so great a cause to weep? Jesus
Christ Our Lord Himself wept for the death of His friend Lazarus."
Prudence replied: "Indeed, well do I know that moderate weeping is not forbidden to anyone who sorrows,
among sorrowing folk; but, rather, it is permitted him to weep. The Apostle Paul writes unto the Romans:
'Rejoice with them that do rejoice, and weep with them that weep.' But though a tempered weeping may be
granted, excessive weeping certainly is forbidden. Moderation in grief should be considered, according to the
teaching of Seneca. 'When your friend is dead,' says he, 'let not your eyes be too wet with tears, nor yet too
dry; and though your tears rise to the eyes, let them not fall.' So, when you have given over your friend, be
diligent in procuring another; and this is wiser than to weep for the friend who is lost; for therein is no profit.
And therefore, if you govern yourself with wisdom, put away sorrow out of your heart. Remember how Jesus
son of Sirach says: 'A joyous and glad heart makes a man flourish in his age; but truly a sorrowful heart
drieth the bones.' He says also that sorrow hath killed many a man. Solomon says that as moths in the sheep's
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fleece annoy the clothes, and as small worms the tree, so sorrow annoys the heart. Wherefore we ought to be
patient, not less for the death of our children than for the loss of worldly goods.
"Remember the patient Job, when he had lost his children and his substance, and had in his body received and
endured many a grievous tribulation, yet said he thus: 'The Lord gave, and the Lord hath taken away; blessed
be the name of the Lord.'"
To these things Melibeus answered, saying to Prudence his wife: "All your words are true, and likewise
profitable, but verily my heart is troubled so grievously with this sorrow that I know not what to do."
"Call, then," said Prudence, "all of your true friends and those of your kindred who are wise; tell them your
trouble and hearken to what they say in council; and then govern yourself according to their advice. Says
Solomon: 'Do nothing without advice, and thou shalt never repent.'"
Then, upon the advice of his wife Prudence, Melibeus called together a great gathering of people, old and
young; and some among them were surgeons and physicians; and some were of his old enemies who seemed
to have become reconciled to him; and there came some of his neighbours who respected him more out of
fear than of love, as often happens; there came also a great many subtle flatterers; and there were wise
advocates learned in the law.
And when all these folks were assembled together, Melibeus, with sorrowful words and mien, told them his
trouble; and by the manner of his speech it appeared that in his heart he bore a savage anger, ready to take
vengeance upon his foes, and was desirous that the war upon them should quickly come. Nevertheless, he
asked their advice upon this matter. Then a surgeon, by leave and voice of all present who were wise, rose up
and spoke to Melibeus as you shall hear.
"Sir," said he, "as for us surgeons, it belongs to us that we do for everyone the best that we can, when we
have been retained, and that we do no harm to our patients. Wherefore it happens, many times and oft, that
when two men have wounded one another, the same surgeon heals them both. Therefore it does not become
us to foment warfare nor to support factions. And certainly, as to the healing of your daughter, although she is
dangerously wounded, we will be so attentive, by day and by night, that, with God's grace, she shall be made
sound and whole again, and that as soon as may be possible."
Almost in the same words the physicians answered, save that they added: "Just as diseases are cured by their
contraries, so shall men cure war by vengeance."
His neighbours, full of envy, his false friends who feigned to be reconciled to him, and his flatterers, made a
semblance of weeping; and they greatly aggravated the matter by praising Melibeus, speaking of his might,
his power, his wealth, and his friends, and disparaging the strength of his enemies; and they said outright, that
very swiftly he should begin the war and wreak vengeance upon his foes.
Then arose an advocate, a wise man, by leave and advice of others who were wise, and said: "Masters, the
matter for which we are assembled here is a heavy thing, and a high, what with the wrong and wickedness
that have been done, and by reason of the great evil that may follow hereafter from this same cause; and, too,
by reason of the great wealth and power of both parties. For all of these reasons it were dangerous indeed to
err in this matter. Wherefore, Melibeus, this is our judgment: we counsel you above all things, that, without
delay, you take steps to guard your own person in such wise that you shall lack neither spy nor watchman.
And we counsel, that in your house you establish a sufficient garrison, so that the house may be as well
defended as you yourself. But, to say truth, as to initiating warfare in order to obtain a sudden revenge, we
can give no opinion, in so short a time, on whether such a move will be profitable. Therefore we ask for
leisure and time wherein to deliberate upon the matter more fully. For the common proverb runs 'Resolve in
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haste, in haste repent.' And besides, men hold that he is a wise judge who quickly understands a case and
leisurely pronounces thereupon. For though delay may be annoying, nevertheless it is not to be blamed when
it is a question of rendering just judgments, or of securing vengeance, when the delay is both sufficient and
reasonable. And that was shown, in example, by Our Lord Jesus Christ. For when the woman taken in
adultery was brought into His presence, in order to learn what He would have them to do with her, though He
well knew what He would thereafter answer, yet would He not answer quickly, but deliberated; and He
stooped down and wrote twice upon the ground. For all these reasons, we ask time in which to deliberate, and
thereafter we will counsel you, by the grace of God, as to the most profitable course."
Up started, then, all of the young folk, at once, and the greater part of them scorned the counsel of the old
wise men; and they raised a clamour and said: that just as it is well to strike while the iron is hot, so should
men wreak their vengeance while they are fresh in anger. And they all cried loudly, "War, war!"
Upon this, one of the old wise ones arose, and with his hand commanding silence and attention, he said:
"Masters, there is many a man to cry 'War, War!' who yet knows but little of the meaning of it. War, in the
beginning, has so high an entrance, and so wide, that every man may enter when he pleases, and may find
war easily. But truly, what the end of war shall be is not so easy to know. For when a war is once begun,
many an unborn child shall die in the womb because of the strife, or else shall be born into sorrow and die in
wretchedness. Therefore, ere any war begins, men should take much counsel together and act only after much
deliberation."
But when this old man thought to reinforce his words with reasons, then well-nigh all the younger folk arose
and began to heckle him and to break up his argument, bidding him cut short his remarks. For indeed, he that
preaches to those who have ears but hear not, makes of himself a nuisance. As Jesus son of Sirach says: "A
tale out of season is as musick in mourning." Which is to say, it avails as much to speak to folk to whom the
speech is annoying as to sing before one who weeps. And when this wise man understood that he lacked an
audience, he sat down again, much confused. For Solomon says: "When there is none will hear thee, cease to
speak." "I see well," said this wise man, "that the proverb says truth, which runs, 'Good counsel is wanting
when it is most needed.'"
Again, Melibeus had in his council many men who said one thing in his private ear and spoke otherwise in
general audience.
When Melibeus heard that the greater part of his councillors were agreed on war, straightway he showed
himself in accord with them and confirmed their judgment. Then Dame Prudence, seeing that her husband
shaped his course for war and revenge, humbly and after biding her time, said to him: "My lord, I beseech
you as earnestly as I dare and can, that you go not too hastily in this matter; and for your own good give me a
hearing. For Petrus Alfonsus says: 'And if one man do to another any good or any evil, let there be no haste to
repay it in kind; for then will the friend remain friendly, while the enemy shall but the longer fear.' The
proverb has it: 'He hastens well who wisely can delay.' And in foolish haste there is no profit."
This Melibeus answered Prudence his wife: "I purpose not to work by your counsel, for many causes and
reasons. For truly every man would then take me for a fool; by which I mean: if I by your advising, should
change things that have been ordained and confirmed by so many wise men. Secondly, I say that all women
are evil and none good. 'Behold, this have I found (saith the Preacher), counting one by one, to find out the
account; which yet my soul seeketh, but I found not: one man among a thousand have I found; but a woman
among all those have I not found.' And certainly, if I were to be governed by your counsel, it would appear as
if I had given over to you my sovereignty; and may God forbid that such a thing should ever be. For Jesus
son of Sirach says: 'A woman, if she maintain her husband, is full of anger, impudence,' and much reproach.'
And Solomon says: 'Give not thy son and wife, thy brother and friend, power over thee while thou livest, and
give not thy goods to another: lest it repent thee, and thou entreat for the same again. As long as thou livest
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and hast breath in thee, give not thyself over to any. For better it is that thy children should seek to thee, than
that thou shouldest stand to their courtesy.' And also, if I were to work according to your counselling, certain
it is that my counsels must be kept secret until the proper time to make them known; and this could not thus
be. For it is written that 'The chattering of women can conceal nothing except that which they do not know.'
Furthermore, the philosopher says: 'In evil counsel women surpass men.' And for all these reasons I will not
follow your advice."
When Dame Prudence, very affably and with great patience, had heard all that her husband chose to say, then
she asked of him leave to speak, and said: "My lord, as to your first reason, surely it may readily be
answered. For I say that it is no folly to over-rule counsel when circumstances are changed, or when the
cause appears otherwise than at the first. And, moreover, I say that though you have sworn and warranted to
perform your enterprise, nevertheless, should you refuse for just cause to perform it, men will not therefore
say that you are a liar and forsworn. For the book says that the wise man deals not falsely when he changes
his first purpose for a better one. And although your undertaking be ordained and established by a great many
men, yet you need not accomplish it, unless you like. For the truth of things, and the profit thereof, are found
rather among a few folk who are wise and reasonable than among the multitude, where every man cries and
gabbles as he likes. Truly such a crowd is not worthy of honour. As to the second reason, wherein you say
that all women are evil, then certainly, saving your grace, you must despise all women by so saying; and he
that despises all displeases all, as the book says. And Seneca says that 'Whoso has sapience will not any man
dispraise; but he will gladly impart such knowledge as he can, and that without presumption and pride. And
for such things as he knows not, he will not be ashamed to inquire of and learn from lesser folk.' And, sir, that
there has been many a good woman may be easily proved. For certainly, sir, Our Lord Jesus Christ would
never have condescended to be born of a woman if all women had been evil. And thereafter, for the great
worth that is in women, Our Lord Jesus Christ, when He had risen from death unto life, appeared to a woman,
rather than to His disciples. And although Solomon says that he never found good in any woman, it follows
not, therefore, that all women are wicked. For, though he may never have found a good woman, surely many
another man has found full many a woman to be both good and true. Or perchance Solomon's meaning was
this: that so far as the highest virtue is concerned, he found no such woman; which is to say, that there is no
one who has sovereign goodness and worth, save God alone, as He Himself has caused to be recorded in His
gospels. For there is no creature so good that he is not somehow wanting in the perfection of God, Who is his
Maker. Your third reason is this: You say that if you were to be governed by my counsel, it should appear as
if you had given over to me the mastery and sovereignty of your person. Sir, saving your presence, it is not
so. For, if it were true, then, in order that no man should ever be advised, save by those who had mastery over
his person, men could not so often be advised. For truly, every man who asks counsel concerning any purpose
yet retains his freedom to choose whether he will or will not proceed by that counselling. And as to your
fourth reason, wherein you say that the chattering of women can hide things of the which they are not aware,
as one might say that a woman cannot hide what she knows- sir, these words are only to be understood of
women who are both evil and gossipy; of which women men say that three things will drive a man out of his
own house: smoke, and the dripping of rain, and a wicked wife. And further, of such women, Solomon says:
'It were better to dwell in a corner of the housetop than with a brawling woman in a wide house.' And, sir, by
your leave, that I am not; for you have often enough tested my ability to keep silence, and tried my patience,
and even how I can hide and conceal matters that men ought to keep secret. And, in good truth, as to your
fifth reason, wherein you say that in evil counsel women surpass men, God knows that this reason has no
standing here. For understand now, you ask counsel to do wickedness; and if your will is to work wickedness,
and your wife restrains such an ill purpose and overcomes you by reason and good counsel given, then,
certainly, your wife ought rather to be praised than blamed. Thus should you understand the saw of the
philosopher who says that in evil counsel women surpass their husbands. And whereas you blame all women
and their reasonings, I will show you, by many examples, that many women have been good and are yet, and
have given counsel both wholesome and profitable. True, some men have said that the advice of women is
either too dear or too cheap in price. But, be it that many a woman is bad, and her counsel vile and worthless,
yet men have found many a good woman, full wise and full discreet in giving counsel. Behold how Jacob, by
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following the good advice of his mother Rebecca, won the blessing of Isaac, his father, and came to authority
over all his brethren. Judith, by her good counsel, delivered the city of Bethulia, wherein she dwelt, out of the
hands of Holofernes, who besieged it and who would have completely destroyed it. Abigail delivered her
husband Nabal from David the king, who would have slain him, and appeased the anger of the king by her
wit and good advising. Esther, by her good counsel, greatly exalted the people of God in the reign of King
Ahasuerus. And men may tell much of the same excellence of good advice in many a good woman.
Moreover, when Our Lord had created Adam, our forefather, he said thus: 'It is not good that the man should
be alone: I will make him a help meet for him.' Here you 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 once a writer 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 woman? Nothing.' And, sir, by many other examples you may see that women are good and their
counselling both good and profitable. And thereupon, sir, if you will trust to my advice, I will restore to you
your daughter whole and sound. And moreover, I will do for you so much that you shall come out of this
affair with honour."
When Melibeus had listened to the words of his wife Prudence, he said: "I see well that the word of Solomon
