is true. He says, 'Pleasant words are as a honeycomb, sweet to the soul and health to the bones.' And, wife,
because of your sweet words, and because, moreover, I have tried and proved your great wisdom and your
great truthfulness, I will be governed in all things by your counsels."
"Now, sir," said Dame Prudence, "since you give yourself to be governed by my advice, I will tell you how to
choose your councillors. You shall first, in all your works, meekly pray to the high God that He will be your
adviser, and you shall mould your understanding in such wise that He may give you counsel and comfort, as
Tobit taught his son, that is to say: 'Bless the Lord thy God always, and desire of Him that thy ways may be
directed and that all thy paths and counsels may prosper.' And look to it that all your counsels are in Him for
evermore. Saint James, also, says: 'If any of you lack wisdom, let him ask of God.' And after that, then shall
you take counsel within yourself, and examine well your thoughts, concerning all things that seem to be the
best for your own profit. And then shall you drive from your heart three things that are opposed to the
following of good counsel, and they are anger, and covetousness, and hastiness.
"First, he that takes counsel within himself, certainly he must be free from anger, and this for many reasons.
The first one is this: He that has great ire and wrath within himself thinks always that he is capable of doing
things that he cannot do. Secondly, he that is angry and full of wrath cannot think or judge well, and he that
cannot judge well cannot well advise. The third reason is this: That 'He that is angry,' as says Seneca, 'can
speak only to berate and blame.' And thus with his vicious words he drives others into a like state.
"And too, sir, you must drive covetousness out of your heart. For the Apostle says that 'The love of money is
the root of all evil.' And, trust me, a covetous man cannot judge correctly, nor can he think well, save only to
the furtherance of his covetousness; and that, in truth, can never really be accomplished, because the richer he
becomes, the greater desire has he for yet a larger abundance.
"And, sir, you must drive hastiness out of your inmost heart. For certain it is that you cannot hold to be best
the sudden thought that comes into your heart, but you must weigh it and advise upon it. For, as you have
heard before, the common proverb has it that he who resolves in haste soon repents. Sir, you are not always in
like mood and of a like disposition; for surely that which at one time seems good to you, at another appears to
be quite the contrary.
"When you have taken counsel within yourself, and have, after due deliberation, deemed such, or such, a
thing to be for the best, then, I advise you, keep it secret. Reveal not your intentions to any person, save to
such as you may certainly know will be of help to render your position more tenable through such revelation.
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For Jesus son of Sirach says 'Whether it be to a friend or a foe, talk not of other men's lives; and if thou canst
without offense, reveal them not. For he heard and observed thee, and when time cometh he will hate thee.'
And another writer says: 'Hardly shalt thou find one person who can keep secrets.' The Book says: 'While
thou dost keep thy counsel in thine own heart, thou keepest it imprisoned; and when thou revealest it to
anyone, he holdeth thee imprisoned.' And therefore it is better that you hide your thoughts within your own
heart, than pray to him to whom you have told them that he will be close and keep silence. For Seneca says:
'If thou canst not keep thine own counsel, how darest thou beg of another that he will do so?' But,
nevertheless, if you deem certainly that the revealing of your secret to anyone will better your condition, then
tell it to him in this wise. First, you shall give no indication whether you prefer peace or war, or this or that,
and show him not your determination and intent; for, trust me, councillors are commonly flatterers, especially
the councillors of great lords. For they are at pains always to speak pleasantly, inclining toward the lord's
desire, rather than to use words that are, in themselves, true and profitable. And therefore men say that the
rich man rarely receives good counsel, save as he has it from himself. And after that, you shall consider your
friends and your enemies. Touching your friends, you must consider which of them are most old and faithful,
and wisest, and most approved in counselling. And of them shall you ask advice, as the event requires.
"I say that first you must call into council such of your friends as are true. For Solomon says: 'Ointment and
perfume rejoice the heart; so doth the sweetness of a man's friend by hearty counsel.' He says also: 'Nothing
doth countervail a faithful friend, and his excellency is invaluable.' For certain it is that neither gold nor silver
are worth so much as the goodwill of a true friend. Again he says: 'A faithful friend is a strong defence: and
he that hath found such an one hath found a treasure.'
"Then, too, shall you consider whether your real friends are discreet and wise. For the Book says: 'Stand in
the multitude of the elders, and cleave unto him that is wise.' And for this reason you should call to your
council, of your friends that have arrived at a proper age, those who have seen and experienced many. things,
and who have been approved in parliaments. For the Book says: 'With the ancient is wisdom; and in length of
days understanding.' And Tullius says: 'Great things are not accomplished by strength and activity of body,
but by counsel, authority, and knowledge; and these things do not become enfeebled with age, but rather
grow stronger and increase day after day.'
"And then you shall keep this for a general rule. First, you shall call to your council but a few of your most
special friends. For Solomon says: 'Have thou many friends, but of a thousand choose but one to be thy
councillor.' And although you should, at the first, tell your secrets to but a few, afterward you may tell them
to others, if there be need. But look to it always that your councillors have the three attributes that I have
mentioned, namely: that they are true, wise, and experienced. And act not always, and in every need, by the
advice of one councillor alone; for sometimes it is well to have the advice of many. Says Solomon: 'Without
counsel purposes are disappointed: but in the multitude of councillors they are established.'
"Now that I have told you of the sort of folk by whom you should be counselled, I will teach you which sort
of counsel you ought to eschew. First, you shall avoid the counselling of fools. For Solomon says: 'Consult
not with a fool, for he cannot keep counsel.' It is said in a book that the characteristic of a fool is this: he
readily believes evil of everyone. and as readily believes all good of himself. You shall also eschew the
counselling of all flatterers, such as force themselves rather to praise your person than to tell you the truth
about things.
"Wherefore Tullius says, that of all the pestilences of friendship, the greatest is flattery. And so it is more
needful that you eschew and fear flatterers than any other kind of men. The Book says that one should rather
flee from and fear the sweet words of flatterers than the earnest words of the friend who tells one the truth.
Solomon says that the words of a flatterer are a snare wherewith to catch innocents. He says also, that he who
speaks sweet words to his friend, sets before his feet a net to catch him. And therefore says Tullius Cicero:
'Incline not thine ears to flatterers, nor take counsel of flattering words.' And Cato says: 'Be well advised, and
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avoid sweet and pleasant words.' And you must also eschew the counsels of such of your former enemies as
have become reconciled to you. The Book says that no one can safely trust to the goodwill of a former
enemy. And Aesop says: 'Trust not to those with whom you have been sometime at war or in enmity, neither
tell them of your intentions.' And Seneca tells us the reason for this. 'It may not be,' says he, 'that, where fire
has long existed there shall remain no vapour of heat.' And thereto says Solomon: 'The kisses of an enemy are
deceitful.' For, certainly, though your enemy may be reconciled, and appear before you in all humility, and
bow his head to you, you should never trust him. Surely he feigns this humility more for his advantage than
for any love of you; for he thinks to gain some victory over you by such feigning, the which he could not gain
by strife of open war. And Petrus Alfonsus says: 'Have no fellowship with ancient foes; for if you do good to
them, they will pervert it into evil.' And, too, you must eschew the advice of those who are your own servants
and bear themselves toward you with all reverence; for perchance they speak more out of fear than for love.
And therefore says a philosopher thus: 'There is no one perfectly true to him of whom he is afraid.' And
Tullius says: 'There is no power of any emperor, fitted to endure, save it be founded more in the love of the
people than in the fears.' You must also avoid the counselling of drunkards; for they can retain nothing.
Solomon says that there is no secrecy where drunkenness reigns. You should also suspect the counsels of
such as advise you privately to one thing and to a contrary thing in public. For Cassiodorus says that it is but
an artifice to hinder when a man does one thing openly and its contrary in private. You should also hold
suspect the counselling of the wicked. For the Book says that the advice of the wicked is always full of fraud.
And David says that he is a happy man who has I not followed the counselling of villains. You should also
avoid and shun the advice of the young; for their judgments are not mature.
"And. now, sir, that I have shown you as to the folk from whom you may take counsel, and what counsel you
may accept and follow, now will I teach you how that counsel should be examined, according to the doctrines
of Tullius. In bringing a councillor to the test, you must consider many things. First, you should consider that,
in this very thing that you purpose, and upon which you are in need of advice, only the truth may be told; that
is to say, state your case truthfully. For he that lies or prevaricates may not well be counselled, at least in so
far as he has deceived. And after this, you must consider the things that agree with your purpose in council;
whether reason agrees therewith; and whether you have power to attain your purpose; and whether the major
and the better part of your council agree with it. Then shall you consider the probable result of acting upon all
your advices: as hate, peace, war, honour, gain, loss, and many other things. And in all these things you must
choose the best and avoid all else. Then must you take into consideration the root whereof is grown the
matter of your counselling, and what fruit it may engender. Then, too, you shall consider all of the causes and
examine into the causes of causes. And when you have examined your counselling as I have outlined to you,
and have determined which part of it is the better and more profitable, and have found it to be approved by
many wise and elderly men: then shall you consider whether you have power to carry it to a good end. For
surely reason will not permit a man to begin a thing, save he carry it through as he should. Nor should anyone
take upon himself a burden so heavy that he cannot bear it. For says the proverb: He that too much embraces,
confines but little. And Cato says: 'Attempt only what thou hast power to do, lest the great task so oppress
thee that it shall behoove thee to forgo that which thou hast begun.' And if it be that you are in doubt whether
you can perform a thing, choose rather to suffer than to begin. For Petrus Alfonsus says: 'If you have power
to do any thing which you must later regret, it is better to say nay than yea.' That is to say, it is better to keep
silence than to speak. Then may you apprehend, and for stronger reasons, that if you have the ability to carry
out any work whereof it is likely that later you must repent, then it is better to suffer it to remain undone than
to begin it. Well do they speak who forbid a man to attempt a thing of which he has doubt of his ability to
perform it. And afterward, when you have thoroughly examined your counsels, as I have set forth, and are
convinced that you can carry through your enterprise to its goal, conform to it, then, gravely and carefully to
the end.
'Now it is time that I instruct you when and for what you may change your intention without reproach. For
truly a man may change purpose and plan when the cause for them is removed, or when a new condition
arises. For the law says that new conditions demand new counsels. And Seneca says: 'If thy plan be come to
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the ears of thine enemy, change thy plan.' You may also change your plan if it develops that, through error or
for other reason, harm will ensue from following it. Also, if your counselling is dishonest, or comes of a false
premise, change your plan. For the laws provide that all dishonest mandates are invalid. And plans may be
altered if they are impossible of fulfilment, or may not well be performed.
"And take this for a general rule: That every counsel that is so rigorously established that it cannot be altered,
for any condition that may arise, I say that counsel is vicious."
This Melibeus, when he had heard all the doctrines of his wife, Dame Prudence, answered her thus: "Dame,
so far you have well and agreeably taught me, in a general way, how I should govern myself in the choosing
and in the rejecting of councillors. But now I would fain have you descend to the particular, and tell me how
you like them and how they appear to you- I mean, the councillors who have been already chosen in the
present need."
"My lord," said she, "I beg of you, in all humility, that you will not wilfully object to my reasons, nor allow
anger to enter your heart, even though I should say things that must displease you. For God knows that, as for
my intention, I speak to your best interest, your honour, and your advantage. And, truly, I hope that your
benignity will take it all in patience. Trust me, your counselling in this case should not be called counselling,
properly speaking, but only a motion to do folly; and you have erred in many ways.
"First and foremost, you have erred in the method and manner of assembling your councillors. For you
should have called, at first, but a few, and thereafter, had there arisen a need, you might have called in more.
But, indeed, you have suddenly called into council a great multitude of persons, all very burdensome and all
very tiresome to hear. Also, you have erred thus: whereas you should have called into council only your true
friends, elderly and wise, you have gathered here many strange men, and young men, false flatterers,
reconciled enemies, and men who do you reverence without love. Again, you have erred in that you have
brought with you into council anger, covetousness, and hastiness, the which three things are antagonistic to
every honest and profitable parliament; nor have you voided nor destroyed them, either in yourself or in your
councillors, as you ought to have done. You have erred, again, in that you have revealed your wishes to your
councillors, and your desire to make war and obtain vengeance; they have learned from your speeches the
thing toward which you incline. Therefore, they have advised you agreeably to your wishes, rather than to
your profit. You have erred, also, in that it appears to have sufficed you to be counselled by these councillors
only, and with little advising; whereas, in so great and high a matter, it was really encumbent upon you to
have procured more councillors and to have deliberated longer upon the means of performing your enterprise.
Again you have erred, for you have not examined and tested your council in the manner aforesaid, nor in any
manner required by the cause. You have erred, again, in that you have made no division between your
councillors; that is to say, between your true friends and your feigned; nor have you learned the desire of your
true friends, the elderly and wise of them; but you have cast the words of every man into a hotchpot, and you
have then inclined your heart toward the majority, and upon that side have you stooped to folly. And since
you well know that men must always exhibit, in any gathering, a greater number of fools than of wise heads,
therefore in those councils composed of large numbers, where rather is considered the will of the majority
than the wisdom of individuals, you may see easily enough that in such cases the fools must have the
mastery."
Melibeus answered her again, saying: "I grant that I have erred; but since you have already told me that he is
not to blame who changes councillors under certain conditions and for just causes, I stand ready to change
mine, just as you shall prompt. The proverb runs: To err is human, but to persist in sin is the work of the
devil."
To this replied. Dame Prudence: "Examine your council, and let us see which of them have spoken most
reasonably and given the best advice. And since such an examination is necessary, let us begin with the
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surgeons and physicians who spoke the first in this cause. I say that the surgeons and physicians have spoken
discreetly, as they should; and they wisely spoke when they said that to their profession belongs the duty of
dealing honourably with every man, and to his profit, and to harm no one; and, according to their skill, to set
diligently about the healing of those under their care. And sir, since they have answered wisely and
discreetly, I advise that they be richly and nobly rewarded for their noble speech, and, too, that they may be
the more attentive to the healing of your dear daughter. For, though they are your friends, you must not suffer
it that they serve you for nothing; you ought, indeed, but the more to reward them and to give them largess.
And, touching the proposition that the physicians introduced into this case, namely, that, in diseases, the thing
is cured by its contrary, I would fain learn how you understand that saying and what is your opinion of it."
"Indeed," said Melibeus, "I understand it thus: That just as they have done me an injury, so should I do them
another. For just as they have revenged themselves upon me, and have thereby done me a wrong, so shall I
now take my revenge and do them a wrong. And then shall I have cured one contrary by another."
"Lo, lo," exclaimed Dame Prudence, "how easily is every man inclined toward his own desire and to the
securing of his own pleasure! Surely the words of the physicians should not have been interpreted in this
sense. For, indeed, wickedness is not the contrary of wickedness, nor is vengeance of vengeance, nor wrong
of wrong; but they are their likenesses. And therefore one vengeance is not to be cured by another vengeance,
nor one wrong by another wrong; but, rather, each of them fructifies and engenders upon the other. But the
words of the physicians should be understood in this wise: good and evil are opposites, and peace and war,
revenge and forgiveness, discord and concord, and many others. But, certainly, wickedness shall be cured by
goodness, discord by concord, war by peace, and so on of other things. And with this Saint Paul the Apostle
accords in many places. Says he: 'See that none render evil for evil unto any man; but ever follow that which
is good, both among yourselves, and to all men.' And in many other places he admonishes to peace and
harmony.
"But now will I speak of the counselling that was given by the lawyers and suchlike wise men, who were all
of one accord, as you heard: to the effect that, above all else, you should be diligent in guarding your person
and in garrisoning and provisioning your house. And they held, also, that in these matters you ought to act
advisedly and after much deliberation. Sir, as to the first point, which touches upon the safety of your person,
you must understand that he who is at war should meekly and devoutly pray, above all things, that Jesus
Christ, of His great mercy, will keep him under His protection and be his sovereign and very present help in
time of need. For assuredly, in this world there is no man who can be safeguarded by advice, save and except
he be within the keeping of Our lord Jesus Christ. With this opinion agrees the prophet David, who says:
'Except the Lord keep the city, the watchman wakes but in vain.' Now then, sir, you shall commit the
guarding of your person to your true friends, approved and well known; for of them only should you ask such
help. For Cato says: 'If thou hast need of aid, ask it of thy friends; for there is no physician so valuable as thy
true friend.' And hereafter you must keep always from all strange folk, and from liars, and hold them always
suspect. For Petrus Alfonsus says: 'Never take company of a strange man, on the way, unless it is that you
have known him longer than the present moment. And if it be that he fall in with you by accident, and
without your assent, inquire then, as subtly as you may, into his conversation and into his life, and do you
dissemble for yourself; say that you are going where you do not intend to go; and if he carry a spear, walk
upon the right side of him, and if he bear a sword, walk on his left.' And hereafter shall you wisely hold
yourself verily aloof from the sorts of people I have described, and eschew both them and their counsel. And
you shall not presume so much upon your strength that you are led to despise and hold as naught the might of
your adversary, thus endangering your person by this presumption; for every wise man fears his enemy. And
Solomon says that it is well for him that suspects all others; for verily he that, because of the courage of his
heart and the strength of his body, presumes too much upon them- him shall evil befall. Then, you should
guard always against all ambushments and all espionage. For Seneca says: 'The wise man that fears danger
avoids danger; he does not fall into peril who peril shuns.' And though it may seem that you are secure in a
place, yet shall you be always upon your guard; that is to say, be not negligent either before your greatest
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enemy or, your least. Seneca says: 'A man that is well advised dreads his weakest foe.' Ovid says that the
little weasel may kill the great bull and the wild hart. And the Book says that a little thorn may sorely prick a
great king; and that a hound will hold the wild boar. But, nevertheless, I do not say that you are to be so
cowardly as to be afraid where there is no just cause for fear. It is said in a book that some folk have a great
wish to deceive, who yet fear deception. But you shall fear poisoning, and withhold yourself from the
company of scoffers. For the Book says that with the scoffer one should have no fellowship, and should avoid
his words as venom.
"Now, as to the second point, wherein your wise councillors have advised you to provision and garrison your
house, I would know how you understand their words, and what is your opinion of them."
Melibeus answered and said: "Verily, I understand them in this wise: that I am to equip my house with
towers, such as castles have, and other such buildings, and with armour and with artilleries; by means of
which I may keep my house and may so defend and keep my person that my enemies will not dare to
approach me."
To this judgment Prudence then replied: "The garrisoning, provisioning, and equipping of high towers is
sometimes but the pandering to pride. And it sometimes happens that even when men build high towers and
great fortresses, at much cost and with untold labour, when they are completed they are not worth a straw,
unless they be defended by true friends, who are both old and wise. And understand well that the greatest and
strongest garrison a, powerful man may have, as well to defend his person as his property, is the love of his
vassals and his neighbours. For Tullius says that there is a kind of garrison which no man can vanquish or
disperse, and that is the love of a lord's own citizens and people.
"Now, sir, as to the third point, whereof your older and wiser councillors averred that you ought not suddenly
and hastily to proceed in this matter, but that you should provide for and array yourself with great diligence
and after much careful thought, indeed I think that they spoke wisely and truthfully. For Tullius says: 'In
every act, or ever thou begin it, array thyself with great diligence.' Then, say I, in seeking vengeance, in war,
in battle, and in making arrangements, before you begin you must thoroughly prepare yourself and do it with
much forethought. For Tullius says that a swift victory is the result of long preparation. And Cassiodorus says
that the garrison is the stronger for being well prepared.
"But let us now speak of the counsel that was given by your neighbours, those who do you reverence without
love; by your old reconciled enemies; by your flatterers who counselled you privately to certain things and
openly to quite others; and by the younger men, also, who advised a speedy taking of vengeance and an
immediate opening of hostilities. And certainly, sir, as I have said before, you were greatly in error in calling
such folk into your council; such councillors are sufficiently discredited by the reasons hitherto adduced. But,
nonetheless, let us descend to the particular. You should first proceed after the teaching of Tullius. Certainly
the truth of this matter, or of this counselling, needs no long inquiry. For we know well who they are that
have done to you this injury and this villainy, and how many offenders there are, and in what manner they
have wrought against you this wrong and harm. And after this, then shall you examine the second condition
which this same Tullius added. For Tullius puts forth a condition which he calls 'complying,' by which he
means: who they are, and how many of them, that complied with your wishes to do hasty vengeance on your
enemies, as you expressed it in council. And let us consider, also, who they are and how many, that complied
with the wishes of your adversaries. As to the first group, it is well known who they are that complied with
your hasty wilfulness; for truly all those who counselled you to make a sudden war are not your friends. Let
us now consider who they are that you hold so steadfastly to be friends of your person. For though you are a
mighty man, and a rich, true it is that you do but stand alone. For you have no child, save a daughter; nor
have you any brothers, or cousins, or other near kinsmen for the dread of whom your enemies might forgo
treating with you or attempting to destroy your person. You know also that your wealth, when apportioned
out, will be distributed to a few men not closely related to you; and when each of them shall have received his
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share, then he will have but little incentive to avenge your death. But your enemies are three, and they have
many children, brothers, cousins, and other near kinsmen; and though it were that you had slain two or three
of them, yet, there should remain enough to avenge those deaths by killing you. And though it were that your
own kindred are true and more steadfast than those of your enemies, yet, nevertheless, your own kinsmen are
but distantly related to you, whereas the kinsmen of your adversaries are closely sib to them. And, certainly,
as for that, their condition is better than yours. Then let us consider, also, whether the advice of those who
urged you to a sudden vengeance accords with reason. Certainly you know here that the answer is nay. For
you know well that there is no man who may take vengeance upon anyone, save the judge who has proper
jurisdiction, and when it has been to him to take such vengeance, hastily or slowly, as the law requires. And,
moreover, as to that same word which Tullius calls 'complying,' you should consider whether your might and
power may consent to comply with your wilfulness and that of your councillors. And, surely, to that also you
must answer no. For indeed, properly speaking, we should do nothing save such things as we may do
rightfully. And, in truth, rightfully you may take no vengeance as of your own authority. Thus you may see
that your power does not rightfully consent to comply with your wilfulness. Let us now examine the third
point, which Tullius calls the 'consequence.' You must understand that the vengeance which you purpose is
the consequence. And from that follows another vengeance, another peril, and another war, and further
injuries and damages without number whereof we are not at this time aware. And, touching the fourth point,
which Tullius calls 'engendering,' you should consider that this wrong done to you was engendered of the
hate of your enemies; and of the vengeance taken on that evil would be begotten another vengeance, and
therewithal much sorrow and wastage of wealth, as I have pointed out.
"Now, sir, as to the point which Tullius calls 'causes,' which is the last point to consider, you must understand
that the wrong that has been done you had certain causes, the which scholars call Oriens and Efficens, and
Causa longinqua and Causa propinqua, which is to say, the ultimate cause and the proximate cause. The
ultimate cause is Almighty God, Who is the Cause of all things. The proximate cause is your three enemies.
The accidental cause is hate. The material cause is the five wounds of your daughter. The formal cause is the
method of their working who brought ladders and climbed in at your windows. The final cause was the wish
to slay your daughter; it hindered them not, in so far as they did their best. But, to speak now of the ultimate
cause, as to what end they shall reach, or what shall finally betide your enemies in this case, I cannot judge,
save in conjecture and supposition. Yet we may suppose that they shall come to an evil end, for the Book of
Decrees says: 'Seldom, and only with great pain, are causes brought to a good end, when they have been
badly begun.'
"Now, sir, if men ask me why God has suffered men to do this villainy, certainly I can answer nothing in any
reliable language. For the Apostle says that the wisdom and the judgments of Our Lord God Almighty are
very deep, whereof no man may comprehend anything, nor search into them. Nevertheless, by certain
presumptions and conjecturings, I hold and believe that God, Who is justice and righteousness, has permitted
this villainy upon a just and reasonable cause.
"Your name is Melibee, which is to say, a man who drinks honey. You have drunk so much of the sweet
honey of mundane riches and delights and honours that you are intoxicated therewith, and have forgotten
Jesus Christ, your Creator: you have not honoured Him as you should have done, nor have you showed Him a
proper reverence. Nor have you well observed those words of Ovid, who says: 'Under the honey of the good
things of the flesh is hidden the venom that slays the soul.' And Solomon says that if you have found honey,
eat of it only a sufficiency; for if you eat of it overmuch, you shall vomit, and so be again hungry and in want.
And perchance Christ holds you in scorn, and has turned away His face from you, and shut up the ears of His
mercy; and also He has suffered it that you have been punished in that manner in which you have sinned. You
have sinned against Our Lord Christ; for, certainly, those three enemies of mankind, the world, the flesh, and
the devil, you have wilfully suffered to enter into your heart through the windows of your body, and you have
not sufficiently defended yourself against their assaults and temptations, so that they have wounded your soul
in five different places; that is to say, the deadly sins that have entered into your heart through your five
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senses. In the same manner Our Lord Christ has willed and permitted it that your three enemies have entered
your house through the windows thereof, and have wounded your daughter in the manner whereof you
know."
"Certainly," said Melibeus, "I see well that you so strengthen your arguments that I shall not revenge myself
upon my enemies, showing me thus the perils and the evils that may result from this taking of vengeance. But
if everyone were to consider, in every revenge, the dangers and ills that might ensue therefrom, no man
would ever take vengeance, and that would be harmful; for by vengeance-taking the wicked are set apart
from the good men. And they that have the will to do wickedly restrain their evil purpose when they see the
punishment and chastisement of other wrongdoers."

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