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[^CHAUCER, GEOFFREY.
TEXT:  THE TALE OF MELIBEE.
THE RIVERSIDE CHAUCER. 
THIRD EDITION.
GENERAL EDITOR L. D. BENSON.
BASED ON THE WORKS OF GEOFFREY CHAUCER,
EDITED BY F. N. ROBINSON.
BOSTON: HOUGHTON MIFFLIN COMPANY, 1987.
PP. 219.C1.17 - 222.C1.2     (SAMPLE 1)
PP. 231.C2.47 - 235.C1.12    (SAMPLE 2)

CHAUCER, GEOFFREY.
TEXT:  THE PARSON'S TALE.
Idem.
PP. 290.C1.18 - 292.C1.20    (SAMPLE 3)
PP. 296.C1.27 - 298.C2.16    (SAMPLE 4)
PP. 300.C1.37 - 301.C2.37    (SAMPLE 5)^]

<S SAMPLE 1>
<P 219.C1> 
   And eek men seyn
that thilke juge is wys that soone understondeth 
a matiere and juggeth by leyser; for 
al be it so that alle tariyng be anoyful, algates it
is nat to repreve in yevynge of juggement ne
in vengeance takyng, whan it is sufficeant
and resonable. And that shewed oure Lord
Jhesu Crist by ensample, for whan that the
womman that was taken in avowtrie was broght
in his presence to knowen what sholde be doon  
with hire persone, al be it so that he wiste wel 
hymself what that he wolde answere, yet ne
wolde he nat answere sodeynly, but he wolde 
have deliberacion, and in the ground he wroot  
twies. And by thise causes we axen deliberacioun, 
and we shal thanne, by the grace of
God, conseille thee thyng that shal be profitable.
   Up stirten thanne the yonge folk atones, and
the mooste partie of that compaignye han  
scorned this olde wise man, and bigonnen 
to make noyse, and seyden that  
right so as, whil that iren is hoot, men  
sholden smyte, right so men sholde wreken hir  
wronges whil that they been fresshe and newe;  
and with loud voys they criden "Werre!
werre!"
   Up roos tho oon of thise olde wise, and with
his hand made contenaunce that men sholde 
holden hem stille and yeven hym audience. 
"Lordynges," quod he, "ther is ful many a man
<P 219.C2>
that crieth 'Werre! werre!' that woot ful litel
what werre amounteth. Werre at his bigynnyng 
hath so greet an entryng and so large that 
every wight may entre whan hym liketh and
lightly fynde werre; but certes what ende
that shal therof bifalle, it is nat light to
knowe. For soothly, whan that werre is  
ones bigonne, ther is ful many a child 
unborn of his mooder that shal sterve yong by  
cause of thilke werre, or elles lyve in sorwe and
dye in wrecchednesse. And therfore, er that  
any werre bigynne, men moste have greet conseil 
and greet deliberacion." And whan this
olde man wende to enforcen his tale by resons, 
wel ny alle atones bigonne they to rise for to 
breken his tale, and beden hym ful ofte his 
wordes for to abregge. For soothly, he that  
precheth to hem that listen nat heeren his
wordes, his sermon hem anoieth. For Jhesus
Syrak seith that "musik in wepynge is a noyous  
thyng"; this is to seyn: as muche availleth to  
speken bifore folk to which his speche anoyeth 
as it is to synge biforn hym that 
wepeth. And whan this wise man
saugh that hym wanted audience, al
shamefast he sette hym doun agayn. For  
Salomon seith: "Ther as thou ne mayst have
noon audience, enforce thee nat to speke." 
"I see wel," quod this wise man, "that the commune 
proverbe is sooth, that 'good conseil
wanteth whan it is moost nede.' "
   Yet hadde this Melibeus in his conseil many 
folk that prively in his eere conseilled hym
certeyn thyng, and conseilled hym the contrarie 
in general audience.
   Whan Melibeus hadde herd that the gretteste 
partie of his conseil weren accorded that
he sholde maken werre, anoon he consented to
hir conseillyng and fully affermed hire  
sentence. Thanne dame Prudence, 
whan that she saugh how that hir
housbonde shoop hym for to wreken hym on  
his foes and to bigynne werre, she in ful humble 
wise, whan she saugh hir tyme, seide to 
hym thise wordes: "My lord," quod she, "I
yow biseche as hertely as I dar and kan, ne 
haste yow nat to faste and, for alle gerdons, as 
yeveth me audience. For Piers Alfonce seith, 
<P 220.C1>
'Whoso that dooth to thee oother good or harm, 
haste thee nat to quiten it, for in this wise thy
freend wole abyde and thyn enemy shal the
lenger lyve in drede.' The proverbe seith, 'He 
hasteth wel that wisely kan abyde,' and 'in
wikked haste is no profit." 
   This Melibee answerde unto his wyf Prudence: 
"I purpose nat," quod he, "to werke by 
thy conseil, for many causes and resouns.
For certes, every wight wolde holde me 
thanne a fool; this is to seyn, if I, for
thy conseillyng, wolde chaungen thynges
that been ordeyned and affermed by so manye 
wyse. Secoundely, I seye that alle wommen 
been wikke, and noon good of hem alle. For 'of
a thousand men,' seith Salomon, 'I foond o
good man, but certes, of alle wommen, good
womman foond I nevere.' And also, certes, 
if I governed me by thy conseil, it sholde
seme that I hadde yeve to thee over me 
the maistrie, and God forbede that it so  
weere! For Jhesus Syrak seith that 'if the
wyf have maistrie, she is contrarious to hir
housbonde.' And Salomon seith: 'Nevere in
thy lyf to thy wyf, ne to thy child, ne to
thy freend, ne yeve no power over thyself, 
for bettre it were that thy children aske
of thy persone thynges that hem nedeth than
thou see thyself in the handes of thy
children.' And also if I wolde werke 
by thy conseillyng, certes, my conseil 
moste som tyme be secree, til it were tyme
that it moste be knowe, and this ne may noght  
be. (\Car il est escript, la genglerie des 
femmes ne puet riens celler fors ce qu'elle ne 
scet. Apres, le philosophre dit, en mauvais  
conseil les femmes vainquent les hommes; et 
par ces raisons je ne dois point user de ton conseil.\) "
   Whanne dame Prudence, ful debonairly and  
with greet pacience, hadde herd al that hir 
housbonde liked for to seye, thanne axed she
of hym licence for to speke, and seyde in this 
wise: "My lord," quod she, "as to youre firste  
resoun, certes it may lightly been answered.  
For I seye that it is no folie to chaunge conseil
whan the thyng is chaunged, or elles whan 
the thyng semeth ootherweyes than it 
<P 220.C2>
was biforn. And mooreover, I seye  
that though ye han sworn and bihight 
to perfourne youre emprise, and nathelees ye
weyve to perfourne thilke same emprise by 
juste cause, men sholde nat seyn therfore that 
ye were a liere ne forsworn. For the book 
seith that 'the wise man maketh no lesyng 
whan he turneth his corage to the bettre.' 
And al be it so that youre emprise be establissed 
and ordeyned by greet multitude of folk,
yet thar ye nat accomplice thilke ordinaunce  
but yow like. For the trouthe of thynges and 
the profit been rather founden in fewe folk that 
been wise and ful of resoun than by greet multitude 
of folk ther every man crieth and clatereth 
what that hym liketh. Soothly swich multitude 
is nat honest. And as to the seconde
resoun, where as ye seyn that alle wommen 
been wikke; save youre grace, certes ye despisen 
alle wommen in this wyse, and 'he that  
al despiseth, al displeseth,' as seith the
book. And Senec seith that 'whoso  
wole have sapience shal no man dispreyse, 
but he shal gladly techen the science  
that he kan withouten presumpcion or pride;
and swiche thynges as he noght ne kan, he 
shal nat been ashamed to lerne hem, and enquere 
of lasse folk than hymself.' And, sire,
that ther hath been many a good womman,
may lightly be preved. For certes, sire, oure
Lord Jhesu Crist wolde nevere have descended
to be born of a womman, if alle wommen hadden 
been wikke. And after that, for the grete
bountee that is in wommen, oure Lord Jhesu
Crist, whan he was risen fro deeth to lyve, 
appeered rather to a womman than to  
his Apostles. And though that Salomon 
seith that he ne foond nevere womman 
good, it folweth nat therfore that alle wommen 
ben wikke. For though that he ne foond
no good womman, certes, many another man  
hath founden many a womman ful good and
trewe. Or elles, per aventure, the entente of
Salomon was this: that, as in sovereyn bounte, 
he foond no womman - this is to seyn, that ther
is no wight that hath sovereyn bountee save 
God allone, as he hymself recordeth in hys
Evaungelie. For ther nys no creature so good 
<P 221.C1>
that hym ne wanteth somwhat of the
perfeccioun of God, that is his makere. 
Youre thridde reson is this: ye seyn that
if ye governe yow by my conseil, it sholde
seme that ye hadde yeve me the maistrie and 
the lordshipe over youre persone. Sire, save 
youre grace, it is nat so. For if it so were that  
no man sholde be conseilled but oonly of hem
that hadden lordshipe and maistrie of his persone, 
men wolden nat be conseilled so ofte.  
For soothly thilke man that asketh conseil of  
a purpos, yet hath he free choys wheither he
wole werke by that conseil or noon. And as
to youre fourthe resoun, ther ye seyn that the 
janglerie of wommen kan hyde thynges that 
they wot noght, as who seith that a womman
kan nat hyde that she woot; sire, thise wordes
been understonde of wommen that been 
jangleresses and wikked; of whiche  
wommen men seyn that thre thynges 
dryven a man out of his hous - that is to seyn, 
smoke, droppyng of reyn, and wikked wyves; 
and of swiche wommen seith Salomon that 'it 
were bettre dwelle in desert than with a womman 
that is riotous.' And sire, by youre leve, 
that am nat I; for ye han ful ofte assayed my 
grete silence and my grete pacience, and eek
how wel that I kan hyde and hele thynges that  
men oghte secreely to hyde. And soothly, as  
to youre fifthe resoun, where as ye seyn that  
in wikked conseil wommen venquisshe men,  
God woot, thilke resoun stant heere in 
no stede. For understoond now, ye  
asken conseil to do wikkednesse; and if  
ye wole werken wikkednesse, and youre wif 
restreyneth thilke wikked purpos, and overcometh 
yow by reson and by good conseil, 
certes youre wyf oghte rather to be preised 
than yblamed. Thus sholde ye understonde
the philosophre that seith, 'In wikked conseil 
wommen venquisshen hir housbondes.' And 
ther as ye blamen alle wommen and hir resouns, 
I shal shewe yow by manye ensamples
that many a womman hath ben ful good, and 
yet been, and hir conseils ful hoolsome
and profitable. Eek som men han seyd 
that the conseillynge of wommen is
outher to deere or elles to litel of pris. But al
<P 221.C2>
be it so that ful many a womman is badde and  
hir conseil vile and noght worth, yet han men  
founde ful many a good womman, and ful discret 
and wis in conseillynge. Loo, Jacob by 
good conseil of his mooder Rebekka, wan the 
benysoun of Ysaak his fader and the lordshipe 
over alle his bretheren. Judith by hire good
conseil delivered the citee of Bethulie, in
which she dwelled, out of the handes of Olofernus, 
that hadde it biseged and wolde have al
destroyed it. Abygail delivered Nabal hir 
housbonde fro David the kyng, that wolde  
have slayn hym, and apaysed the ire of the
kyng by hir wit and by hir good conseillyng. 
Hester, by hir good conseil  
enhaunced greetly the peple of God in
the regne of Assuerus the kyng. And the 
same bountee in good conseillyng of many a
good womman may men telle. And mooreover, 
whan oure Lord hadde creat Adam, oure 
forme fader, he seyde in this wise: 'It is nat 
good to been a man alloone; make we to 
hym an helpe semblable to hymself.' Heere 
may ye se that if that wommen were nat 
goode, and hir conseils goode and profitable, 
oure Lord God of hevene wolde 
nevere han wroght hem, ne called hem 
help of man, but rather confusioun of man.
And ther seyde oones a clerk in two vers, 
'What is bettre than gold? Jaspre. What is
bettre than Jaspre? Wisedoom. And what is
better than wisedoom? Womman. And what is
bettre than a good womman? Nothyng.' And,
sire, by manye of othre resons may ye seen
that manye wommen been goode, and hir
conseils goode and profitable. And therfore, 
sire, if ye wol triste to my conseil, I shal  
restoore yow youre doghter hool and  
sound. And eek I wol do to yow so  
muche that ye shul have honour in this 
cause." 
   Whan Melibee hadde herd the wordes of his 
wyf Prudence, he seyde thus: "I se wel that
the word of Salomon is sooth. He seith that
'Wordes that been spoken discreetly by ordinaunce 
been honycombes, for they yeven swetnesse 
to the soule and hoolsomnesse to the
body.' And, wyf, by cause of thy sweete 
wordes, and eek for I have assayed and preved  
<P 222.C1>
thy grete sapience and thy grete trouthe, I wol
governe me by thy conseil in alle thyng." 

<S SAMPLE 2>

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<P 231.C2> 
   "Certes," quod Melibee, "I graunte yow,   
dame Prudence, that pacience is a greet vertu
of perfeccioun; but every man may nat have
the perfeccioun that ye seken; ne I nam 
<P 232.C1>
nat of the nombre of right parfite men, 
for myn herte may nevere been in pees   
unto the tyme it be venged. And al be it so  
that it was greet peril to myne enemys to do  
me a vileynye in takynge vengeance upon me,  
yet tooken they noon heede of the peril, but  
fulfilleden hir wikked wyl and hir corage.
And therfore me thynketh men oghten nat  
repreve me, though I putte me in a litel peril 
for to venge me, and though I do a greet 
excesse; that is to seyn, that I venge  
oon outrage by another."  
   "A," quod dame Prudence, "ye seyn      
youre wyl and as yow liketh, but in no caas  
of the world a man sholde nat doon outrage
ne excesse for to vengen hym. For Cassidore  
seith that 'as yvele dooth he that vengeth hym 
by outrage as he that dooth the outrage.' And 
therfore ye shul venge yow after the ordre of  
right; that is to seyn, by the lawe and noght 
by excesse ne by outrage. And also, if ye
wol venge yow of the outrage of youre adversaries 
in oother manere than right comandeth, 
ye synnen. And therfore seith Senec 
that 'a man shal nevere vengen shrewednesse 
by shrewednesse.' And if ye seye that  
right axeth a man to defenden violence by violence 
and fightyng by fightyng, certes ye seye
sooth, whan the defense is doon anon withouten 
intervalle or withouten tariyng or delay, 
for to deffenden hym and nat for to 
vengen hym. And it bihoveth that a man 
putte swich attemperance in his deffense 
that men have no cause ne matiere 
to repreven hym that deffendeth   
hym of excesse and outrage, for ellis were it  
agayn resoun. Pardee, ye knowen wel that
ye maken no deffense as now for to deffende
yow, but for to venge yow; and so seweth 
it that ye han no wyl to do youre dede attemprely. 
And therfore me thynketh that pacience 
is good. For Salomon seith that 'he that 
is nat pacient shal have greet harm.'" 
   "Certes," quod Melibee, "I graunte yow that 
whan a man is inpacient and wrooth of that
that toucheth hym noght and that aperteneth
nat unto hym, though it harme hym, it   
is no wonder. For the lawe seith that  
'he is coupable that entremetteth hym or 
medleth with swych thyng as aperteneth nat
<P 232.C2>
unto hym.' And Salomon seith that 'he that  
entremetteth hym of the noyse or strif of another 
man is lyk to hym that taketh an hound  
by the eris.' For right as he that taketh a  
straunge hound by the eris is outherwhile biten 
with the hound, right in the same wise is it  
resoun that he have harm that by his inpacience 
medleth hym of the noyse of another
man, wheras it aperteneth nat unto hym. But  
ye knowen wel that this dede that is to seyn, 
my grief and my disese - toucheth me    
right ny. And therfore, though I be   
wrooth and inpacient, it is no merveille.
And, savynge youre grace, I kan nat seen that it
myghte greetly harme me though I tooke vengeaunce. 
For I am richer and moore myghty
than myne enemys been; and wel knowen ye 
that by moneye and by havynge grete possessions 
been alle the thynges of this world governed. 
And Salomon seith that 'alle   
thynges obeyen to moneye.'" 
   Whan Prudence hadde herd hir housbonde 
avanten hym of his richesse and of his  
moneye, dispreisynge the power of his adversaries, 
she spak, and seyde in this wise:
"Certes, deere sire, I graunte yow that ye been 
riche and myghty and that the richesses been 
goode to hem that han wel ygeten hem and wel  
konne usen hem. For right as the body of a  
man may nat lyven withoute the soule, namoore  
may it lyve withouten temporeel goodes. And  
by richesses may a man gete hym grete   
freendes. And therfore seith Pamphilles: 
'If a net-herdes doghter,' seith
he, 'be riche, she may chesen of a thousand
men which she wol take to hir housbonde, 
for, of a thousand men, oon wol nat forsaken  
hire ne refusen hire.' And this Pamphilles  
seith also, 'If thow be right happy - that is to 
seyn, if thou be right riche - thou shalt fynde  
a greet nombre of felawes and freendes. And  
if thy fortune change that thou wexe povre,
farewel freendshipe and felaweshipe, for thou 
shalt be alloone withouten any compaignye,
but if it be the compaignye of povre   
folk.' And yet seith this Pamphilles  
moreover that 'they that been thralle and 
bonde of lynage shullen been maad worthy and  
noble by the richesses.' And right so as by  
richesses ther comen manye goodes, right so
<P 233.C1>
by poverte come ther manye harmes and   
yveles, for greet poverte constreyneth a man 
to do manye yveles. And therfore clepeth 
Cassidore poverte the mooder of ruyne; that  
is to seyn, the mooder of overthrowynge  
or fallynge doun. And therfore seith   
Piers Alfonce, 'Oon of the gretteste adversitees 
of this world is whan a free man by 
kynde or of burthe is constreyned by poverte  
to eten the almesse of his enemy,' and the
same seith Innocent in oon of his bookes. He  
seith that 'sorweful and myshappy is the condicioun 
of a povre beggere; for if he axe nat 
his mete, he dyeth for hunger; and if he axe, 
he dyeth for shame; and algates necessitee 
constreyneth hym to axe.' And    
seith Salomon that 'bet it is to dye than 
for to have swich poverte.' And as the same  
Salomon seith, 'Bettre it is to dye of bitter deeth      
than for to lyven in swich wise.' By thise
resons that I have seid unto yow, and by manye 
othere resons that I koude seye, I graunte yow 
that richesses been goode to hem that geten
hem wel, and to hem that wel usen tho richesses. 
and therfore wol I shewe yow hou ye
shul have yow, and how ye shul bere yow in 
gaderynge of richesses, and in what    
manere ye shul usen hem.  
   "First, ye shul geten hem withouten    
greet desir, by good leyser, sokyngly and nat  
over-hastily. For a man that is to desirynge  
to gete richesses abaundoneth hym first to
thefte, and to alle othere yveles; and therfore 
seith Salomon, 'He that hasteth hym to
bisily to wexe riche shal be noon innocent.'  
He seith also that 'the richesses that hastily cometh 
to a man soone and lightly gooth and 
passeth fro a man, but that richesse that
cometh litel and litel wexeth alwey and 
multiplieth.' And, sire, ye shul geten
richesses by youre wit and by youre    
travaille unto youre profit, and that withouten
wrong or harm doynge to any oother persone.  
for the lawe seith that 'ther maketh no man
himselven riche, if he do harm to another 
wight.' This is to seyn, that nature deffendeth 
and forbedeth by right that no man make
hymself riche unto the harm of another persone. 
<P 233.C2>
And Tullius seith that 'no sorwe, ne no 
drede of deeth, ne no thyng that may   
falle unto a man, is so muchel agayns  
nature as a man to encressen his owene  
profit to the harm of another man. And  
though the grete men and the myghty men  
geten richesses moore lightly than thou, yet 
shaltou nat been ydel ne slow to do thy profit, 
for thou shalt in alle wise flee ydelnesse.' For      
Salomon seith that 'ydelnesse techeth a man to 
do manye yveles.' And the same Salomon 
seith that 'he that travailleth and bisieth
hym to tilien his land shal eten breed,
but he that is ydel and casteth hym to  
no bisynesse ne occupacioun shal falle into  
poverte and dye for hunger.' And he that is 
ydel and slow kan nevere fynde covenable 
tyme for to doon his profit. For ther is a  
versifiour seith that 'the ydel man excuseth hym
in wynter by cause of the grete coold, and in  
somer by enchesoun of the greete heete.' For 
thise causes seith Caton, 'Waketh and enclyneth 
nat yow over-muchel for to slepe, for overmuchel 
reste norisseth and causeth manye 
vices.' And therfore seith Seint Jerome,
'Dooth somme goode dedes that the devel, 
which is oure enemy, ne fynde yow nat   
unocupied.' For the devel ne taketh   
nat lightly unto his werkynge swiche as  
he fyndeth occupied in goode werkes.   
   "Thanne thus in getynge richesses ye mosten  
flee ydelnesse. And afterward, ye shul use  
the richesses which ye have geten by youre wit 
and by youre travaille in swich a manere that 
men holde yow nat to scars, ne to sparynge, ne 
to fool-large - that is to seyen, over-large a  
spendere. For right as men blamen an avaricious 
man by cause of his scarsetee and  
chyncherie, in the same wise is he to  
blame that spendeth over-largely. And  
therfore seith Caton: 'Use,' he seith, 'thy richesses 
that thou hast geten in swich a manere  
that men have no matiere ne cause to calle
thee neither wrecche ne chynche, for it is a  
greet shame to a man to have a povere herte
and a riche purs.' He seith also, 'The goodes
that thou hast ygeten, use hem by mesure;'
that is to seyn, spende hem mesurably, 
<P 234.C1>
for they that folily wasten and  
despenden the goodes that they han,   
whan they han namoore propre of hir owene,
they shapen hem to take the goodes of another  
man. I seye thanne that ye shul fleen avarice, 
usynge youre richesses in swich manere  
that men seye nat that youre richesses been
yburyed, but that ye have hem in     
youre myght and in youre weeldynge.   
For a wys man repreveth the avaricious  
man, and seith thus in two vers: 'Wherto and 
why burieth a man his goodes by his grete 
avarice, and knoweth wel that nedes moste 
he dye? For deeth is the ende of every man  
as in this present lyf.' And for what cause or
enchesoun joyneth he hym or knytteth he hym
so faste unto his goodes that alle hise wittes 
mowen nat disseveren hym or departen   
hym from his goodes, and knoweth     
wel, or oghte knowe, that whan he is   
deed he shal no thyng bere with hym out of
this world? And therfore seith Seint Austyn  
that 'the avaricious man is likned unto helle, 
that the moore it swelweth the moore desir it 
hath to swelwe and devoure.' And as wel as  
ye wolde eschewe to be called an avaricious
man or chynche, as wel sholde ye kepe yow
and governe yow in swich a wise that   
men calle yow nat fool-large. Therfore 
seith Tullius: 'The goodes,' he seith,  
'of thyn hous ne sholde nat been hyd ne kept  
so cloos, but that they myghte been opened
by pitee and debonairetee' (that is to seyn, to
yeven part to hem that han greet nede), 'ne
thy goodes shullen nat been so opene to been  
every mannes goodes.' Afterward, in getynge  
of youre richesses and in usynge hem, ye shul  
alwey have thre thynges in youre herte (that  
is to seyn, oure Lord God, conscience,  
and good name). First, ye shul have   
God in youre herte, and for no richesse 
ye shullen do no thyng which may in any  
manere displese God, that is youre creatour
and makere. For after the word of Salomon,  
'It is bettre to have a litel good with the love
of God than to have muchel good and tresour
and lese the love of his Lord God.' And  
the prophete seith that 'bettre it is to been  
a good man and have litel good and    
tresour than to been holden a shrewe  
and have grete richesses.' And yet seye 
<P 234.C2>
I ferthermoore, that ye sholde alwey doon youre 
bisynesse to gete yow richesses, so that ye  
gete hem with good conscience. And th'Apostle 
seith that 'ther nys thyng in this world  
of which we sholden have so greet joye as 
whan oure conscience bereth us good witnesse.' 
and the wise man seith, 'The substance 
of a man is ful good, whan synne  
is nat in mannes conscience.' Afterward, 
in getynge of youre richesses and  
in usynge of hem, yow moste have greet bisynesse 
and greet diligence that youre goode
name be alwey kept and conserved. For Salomon 
seith that 'bettre it is and moore it availleth 
a man to have a good name than for 
to have grete richesses.' And therfore he
seith in another place, 'Do greet diligence,'  
seith Salomon, 'in kepyng of thy freend and
of thy goode name; for it shal lenger abide  
with thee than any tresour, be it never  
so precious.' And certes he sholde nat 
be called a gentil man that after God   
and good conscience, alle thynges left, ne
dooth his diligence and bisynesse to kepen his 
goode name. And Cassidore seith that 'it is  
signe of a gentil herte whan a man loveth and 
desireth to han a good name.' And therfore
seith Seint Austyn that 'ther been two thynges 
that arn necessarie and nedefulle, and that  
is good conscience and good loos; that is to  
seyn, good conscience to thyn owene persone
inward and good loos for thy neighebor  
outward.' And he that trusteth hym so  
muchel in his goode conscience that he  
displeseth, and setteth at noght his goode
name or loos, and rekketh noght though he 
kepe nat his goode name, nys but a crueel 
cherl. 
   "Sire, now have I shewed yow how ye shul  
do in getynge richesses, and how ye shullen
usen hem, and I se wel that for the trust
that ye han in youre richesses ye wole moeve  
werre and bataille. I conseille yow that ye  
bigynne no werre in trust of youre richesses,  
for they ne suffisen noght werres to   
mayntene. And therfore seith a philosophre, 
'That man that desireth and   
wole algates han werre, shal nevere have suffisaunce, 
for the richer that he is, the gretter
despenses moste he make, if he wole have worshipe 
<P 235.C1>
and victorie.' And Salomon seith that  
'the gretter richesses that a man hath, the mo 
despendours he hath.' And, deere sire, al be 
it so that for youre richesses ye mowe have
muchel folk, yet bihoveth it nat, ne it is nat 
good, to bigynne werre whereas ye mowe in
oother manere have pees unto youre    
worshipe and profit. For the victorie  
of batailles that been in this world lyth 
nat in greet nombre or multitude of the peple, 
ne in the vertu of man, but it lith in the wyl 
and in the hand of oure Lord God Almyghty. 

<S SAMPLE 3>

<Q M3 IR RELT CTPARS>
<N CT PARSON>
<A CHAUCER GEOFFREY>
<C M3>
<O 1350-1420>
<M 1350-1420>
<K X>
<D EML>
<V PROSE>
<T REL TREAT>
<G X>
<F X>
<W WRITTEN>
<X MALE>
<Y 40-60>
<H PROF HIGH>
<U X>
<E X>
<J X>
<I X>
<Z INSTR REL>

<P 290.C1>
   The causes that oghte moeve a man to Contricioun 
been sixe. First a man shal remembre  
hym of his synnes; but looke he that thilke
remembraunce ne be to hym no delit by no  
wey, but greet shame and sorwe for his gilt.
For Job seith, "Synful men doon werkes worthy
of confusioun." And therfore seith Ezechie, 
"I wol remembre me alle the yeres of my 
lyf in bitternesse of myn herte." And
God seith in the Apocalipse, "Remembreth
yow fro whennes that ye been falle"; for biforn 
that tyme that ye synned, ye were the children 
of God and lymes of the regne of God; but for
youre synne ye been woxen thral, and foul, and 
membres of the feend, hate of aungels, sclaundre 
of hooly chirche, and foode of the false
serpent, perpetueel matere of the fir of helle; 
and yet moore foul and abhomynable, for ye
trespassen so ofte tyme as dooth the hound that
retourneth to eten his spewyng. And yet be 
ye fouler for youre longe continuyng in synne  
and youre synful usage, for which ye be roten  
in youre synne, as a beest in his dong. Swiche 
manere of thoghtes maken a man to have shame
of his synne, and no delit, as God seith by 
the prophete Ezechiel, "Ye shal remembre 
yow of youre weyes, and they shuln 
displese yow." Soothly synnes been the weyes 
that leden folk to helle. 
   The seconde cause that oghte make a man
to have desdeyn of synne is this: that, as seith 
Seint Peter, "whoso that dooth synne is thral
<P 290.C2>
of synne"; and synne put a man in greet thraldom. 
And therfore seith the prophete Ezechiel: 
"I wente sorweful in desdayn of myself." 
Certes, wel oghte a man have desdayn of synne 
and withdrawe hym from that thraldom and  
vileynye. And lo, what seith Seneca in this
matere? He seith thus: "Though I wiste that
neither God ne man ne sholde nevere knowe 
it, yet wolde I have desdayn for to do synne." 
And the same Seneca also seith: "I am born to
gretter thynges that to be thral to my body,
or than for to maken of my body a thral." 
Ne a fouler thral may no man ne womman 
maken of his body than for to yeven his body
to synne. Al were it the fouleste cherl or the
fouleste womman that lyveth, and leest of 
value, yet is he thanne moore foul and moore
in servitute. Evere fro the hyer degree that  
man falleth, the moore is he thral, and moore  
to God and to the world vile and abhomynable. 
O goode God, wel oghte man have desdayn 
of synne, sith that thurgh synne ther he 
was free now is he maked bonde. And therfore 
seyth Seint Augustyn: "If thou hast desdayn 
of thy servant, if he agilte or synne, have 
thou thanne desdayn that thou thyself
sholdest do synne." Tak reward of thy
value, that thou ne be foul to thyself. 
Allas, wel oghten they thanne have desdayn to  
been servauntz and thralles to synne, and soore
been ashamed of hemself that God of his 
endelees goodnesse hath set hem in heigh estaat, 
or yeven hem wit, strengthe of body,
heele, beautee, prosperitee, and boghte hem
fro the deeth with his herte-blood, that they  
so unkyndely, agayns his gentilesse, quiten hym
so vileynsly to slaughtre of hir owene soules.
O goode God, ye wommen that been of so greet
beautee, remembreth yow of the proverbe
of Salomon. He seith, "Likneth a fair
womman that is a fool of hire body lyk to 
a ryng of gold that were in the groyn of a
soughe." For right as a soughe wroteth in
everich ordure, so wroteth she hire beautee in 
the stynkynge ordure of synne. 
   The thridde cause that oghte moeve a man  
to Contricioun is drede of the day of doom and 
of the horrible peynes of helle. For as Seint
<P 291.C1>
Jerome seith, "At every tyme that me remembreth 
of the day of doom I quake; for whan 
I ete or drynke, or what so that I do, evere
semeth me that the trompe sowneth in 
myn ere: 'Riseth up, ye that been dede,  
and cometh to the juggement.'" O goode 
God, muchel oghte a man to drede swich a
juggement, "ther as we shullen been alle," as 
Seint Poul seith, "biforn the seete of oure Lord
Jhesu Crist"; whereas he shal make a general
congregacioun, whereas no man may been absent. 
For certes there availleth noon essoyne 
ne excusacioun. And nat oonly that oure defautes 
shullen be jugged, but eek that alle 
oure werkes shullen openly be knowe.
And, as seith Seint Bernard, "Ther ne shal  
no pledynge availle, ne no sleighte; we shullen
yeven rekenynge of everich ydel word." Ther 
shul we han a juge that may nat been deceyved 
ne corrupt. And why? For, certes, alle  
oure thoghtes been discovered as to hym, ne 
for preyere ne for meede he shal nat been corrupt. 
And therfore seith Salomon, "The 
wratthe of God ne wol nat spare no wight, for  
preyere ne for yifte"; and therfore, at the day 
of doom ther nys noon hope to escape. Wherfore, 
as seith Seint Anselm, "Ful greet angwyssh 
shul the synful folk have at that tyme;
ther shal the stierne and wrothe juge sitte 
above, and under hym the horrible pit of helle 
open to destroyen hym that moot biknowen his
synnes, whiche synnes openly been shewed  
biforn God and biforn every creature; 
and in the left syde mo develes than herte
may bithynke, for to harye and drawe the synful 
soules to the peyne of helle; and withinne
the hertes of folk shal be bitynge conscience, 
and withouteforth shal be the world  
al brennynge. Whider shall thanne the 
wrecched synful man flee to hiden hym? 
Certes, he may nat hyden hym; he moste come 
forth and shewen hym." For certes, as seith 
seint Jerome, "the erthe shal casten hym out 
of hym, and the see also, and the eyr also, that 
shal be ful of thonder-clappes and lightnynges." 
Now soothly, whoso wel remembreth
hym of thise thynges, I gesse that his synne
shal nat turne hym into delit, but to greet 
sorwe for drede of the peyne of helle. 
And therfore seith Job to God, "Suffre, 
<P 291.C2>
Lord, that I may a while biwaille and wepe, 
er I go withoute returnyng to the derke lond,  
covered with the derknesse of deeth, to the
lond of mysese and of derknesse, whereas is the
shadwe of deeth, whereas ther is noon ordre or 
ordinaunce but grisly drede that evere shal
laste." Loo, heere may ye seen that Job
preyde respit a while to biwepe and waille his 
trespas, for soothly oo day of respit is bettre
than al the tresor of this world. And forasmuche 
as a man may acquiten hymself biforn
God by penitence in this world, and nat by
tresor, therfore sholde he preye to God to yeve
hym respit a while to biwepe and biwaillen 
his trespas. For certes, al the sorwe that a  
man myghte make fro the bigynnyng of the  
world nys but a litel thyng at regard of the
sorwe of helle. The cause why that Job
clepeth helle the "lond of derknesse": understondeth 
that he clepeth it "lond" or erthe,  
for it is stable and nevere shal faille; "derk,"
for he that is in helle hath defaute of light material. 
For certes, the derke light that shal
come out of the fyr that evere shal brenne shal 
turne hym al to peyne that is in helle for it 
sheweth him to the horrible develes that hym
tormenten. "Covered with the derknesse of
deeth" - that is to seyn, that he that is in helle 
shal have defaute of the sighte of God, for 
certes the sighte of God is the lyf perdurable.
"The derknesse of deeth" been the synnes that 
the wrecched man hath doon, whiche that destourben 
hym to see the face of God, right as
dooth a derk clowde bitwixe us and the 
sonne. "Lond of misese," by cause that 
ther been three maneres of defautes, agayn
three thynges that folk of this world han in this
present lyf; that is to seyn, honours, delices, and 
richesses. Agayns honour, have they in helle 
shame and confusioun. For wel ye woot that
men clepen honour the reverence that man  
doth to man, but in helle is noon honour ne 
reverence. For certes, namoore reverence shal 
be doon there to a kyng than to a knave. For 
which God seith by the prophete Jeremye,  
"Thilke folk that me despisen shul been in 
despit." Honour is eek cleped greet lordshipe;
ther shal no wight serven other, but of harm
and torment. Honour is eek cleped greet dignytee 
and heighnesse, but in helle shul
they been al fortroden of develes. And  
<P 292.C1>
God seith, "The horrible develes shulle 
goon and comen upon the hevedes of the 
dampned folk." And this is for as muche as the 
hyer that they were in this present lyf, the
moore shulle they been abated and defouled
in helle. Agayns the richesse of this world  
shul they han mysese of poverte, and this poverte 
shal been in foure thynges: In defaute of
tresor, of which that David seith, "The riche
folk, that embraceden and oneden al hire herte 
to tresor of this world, shul slepe in the slepynge 
of deeth; and nothyng ne shal they fynden 
in hir handes of al hir tresor." And mooreover 
the myseyse of helle shal been in defaute 
of mete and drinke. For God seith thus by
Moyses: "They shul been wasted with hunger, 
and the briddes of helle shul devouren hem
with bitter deeth, and the galle of the dragon 
shal been hire drynke, and the venym of
the dragon hire morsels." 

<S SAMPLE 4>
<P 296.C1>
   The seconde partie of Penitence is Confessioun, 
that is signe of contricioun. Now shul
ye understonde what is Confessioun, and
wheither it oghte nedes be doon or noon, and
whiche thynges been covenable to verray Confessioun. 
   First shaltow understonde that Confessioun
is verray shewynge of synnes to the preest.
This is to seyn "verray," for he moste confessen 
hym of alle the condiciouns that bilongen to his 
synne, as ferforth as he kan. Al moot be seyd, 
and no thyng excused ne hyd ne forwrapped,
and noght avaunte thee of thy goode 
werkes. And forther over, it is necessarie 
to understonde whennes that synnes 
spryngen, and how they encreessen and whiche
they been. 
   Of the spryngynge of synnes seith Seint Paul
in this wise: that "Right as by a man synne entred 
first into this world, and thurgh that synne
deeth, right so thilke deeth entred into alle 
<P 296.C2>
men that synneden." And this man was Adam, 
by whom synne entred into this world, whan
he brak the comaundementz of God. And
therfore, he that first was so myghty that he 
sholde nat have dyed, bicam swich oon that he 
moste nedes dye, wheither he wolde or noon, 
and al his progenye in this world, that in thilke
man synneden. Looke that in th'estaat of innocence, 
whan Adam and Eve naked weren 
in Paradys, and nothyng ne hadden shame
of hir nakednesse, how that the serpent, 
that was moost wily of alle othere beestes
that God hadde maked, seyde to the womman,
"Why comaunded God to yow ye sholde nat 
eten of every tree in Paradys?" The womman 
answerde: "Of the fruyt," quod she, "of the trees 
in Paradys we feden us, but soothly, of the 
fruyt of the tree that is in the myddel of Paradys, 
God forbad us for to ete, ne nat touchen 
it, lest per aventure we sholde dyen." The 
serpent seyde to the womman, "Nay, nay, ye 
shul nat dyen of deeth; for sothe, God woot 
that what day that ye eten therof, youre eyen 
shul opene and ye shul been as goddes, knowynge 
good and harm." The womman thanne
<P 297.C1>
saugh that the tree was good to feedyng, and
fair to the eyen, and delitable to the sighte. 
She took of the fruyt of the tree, and eet it, 
and yaf to hire housbonde, and he eet, and
anoon the eyen of hem bothe openeden. And 
whan that they knewe that they were naked,
they sowed of fige leves a maner of 
breches to hiden hire membres. There 
may ye seen that deedly synne hath, first,
suggestion of the feend, as sheweth heere by
the naddre; and afterward, the delit of the 
flessh, as sheweth heere by Eve; and after that, 
the consentynge of resoun, as sheweth heere 
by Adam. For trust wel, though so were that 
the feend tempted Eve - that is to seyn, the 
flessh - and the flessh hadde delit in the 
beautee of the fruyt defended, yet certes, til that 
resoun - that is to seyn, Adam - consented to 
the etynge of the fruyt, yet stood he in th' estaat 
of innocence. Of thilke Adam tooke we thilke 
synne original, for of hym flesshly descended be 
we alle, and engendred of vile and corrupt mateere. 
And whan the soule is put in oure body,
right anon is contract original synne; and that
that was erst but oonly peyne of concupiscence 
is afterward bothe peyne and synne. 
And therfore be we alle born sones of wratthe 
and of dampnacioun perdurable, if it nere baptesme 
that we receyven, which bynymeth us 
the culpe. But for sothe, the peyne dwelleth 
with us, as to temptacioun, which peyne
highte concupiscence. And this concupiscence, 
whan it is wrongfully disposed 
or ordeyned in man, it maketh hym coveite,
by coveitise of flessh, flesshly synne, by sighte
of his eyen as to erthely thynges, and eek
coveitise of hynesse by pride of herte. 
   Now, as for to speken of the firste coveitise, 
that is concupiscence, after the lawe of oure 
membres that weren lawefulliche ymaked and 
by rightful juggement of God, I seye, forasmuche 
as man is nat obeisaunt to God, that is 
his lord, therfore is the flessh to hym disobeisaunt 
thurgh concupiscence, which yet is 
cleped norrissynge of synne and occasioun
of synne. Therfore, al the while that a 
man hath in hym the peyne of concupiscence, 
it is impossible but he be tempted 
somtime and moeved in his flessh to synne. 
And this thyng may nat faille as longe 
<P 297.C2>
as he lyveth; it may wel wexe fieble and faille
by vertu of baptesme and by the grace of 
God thurgh penitence, but fully ne shal 
it nevere quenche, that he ne shal som 
tyme be moeved in hymself, but if he were al
refreyded by siknesse, or by malefice of sorcerie, 
or colde drynkes. For lo, what seith Seint
Paul: "The flessh coveiteth agayn the spirit, and 
the spirit agayn the flessh; they been so contrarie 
and so stryven that a man may nat alway 
doon as he wolde." The same Seint Paul,
after his grete penaunce in water and in lond 
- in water by nyght and by day in greet peril 
and in greet peyne; in lond, in famyne and
thurst, in coold and cloothlees, and ones stoned
almoost to the deeth - yet seyde he, "Allas, 
I caytyf man! Who shal delivere me fro the
prisoun of my caytyf body?" And Seint Jerome, 
whan he longe tyme hadde woned in
desert, where as he hadde no compaignye but 
of wilde beestes, where as he ne hadde no mete 
but herbes, and water to his drynke, ne no bed 
but the naked erthe, for which his flessh was 
blak as an Ethiopeen for heete, and ny destroyed 
for coold, yet seyde he that "the 
brennynge of lecherie boyled in al his 
body." Wherfore I woot wel sykerly that they 
been deceyved that seyn that they ne be nat 
tempted in hir body. Witnesse on Seint Jame
the Apostel, that seith that "every wight is 
tempted in his owene concupiscence"; that is 
to seyn, that everich of us hath matere and 
occasioun to be tempted of the norissynge of
synne that is in his body. And therfore seith
Seint John the Evaungelist, "If that we seyn 
that we be withoute synne, we deceyve us 
selve, and trouthe is nat in us." 
   Now shal ye understonde in what manere
that synne wexeth or encreesseth in man. The 
firste thyng is thilke norissynge of synne of 
which I spak biforn, thilke flesshly concupiscence. 
And after that comth the 
subjeccioun of the devel - this is to seyn,
the develes bely, with which he bloweth in man 
the fir of flesshly concupiscence. And after 
that, a man bithynketh hym wheither he wol
doon or no thilke thing to which he is 
tempted. And thanne, if that a man withstonde 
and weyve the firste entisynge of his
flessh and of the feend, thanne is it no synne;
<P 298.C1>
and if it so be that he do nat so, thanne feeleth 
he anoon a flambe of delit. And thanne
is it good to be war and kepen hym wel, or 
elles he wol falle anon into consentynge of 
synne; and thanne wol he do it, if he may have 
tyme and place. And of this matere seith
Moyses by the devel in this manere: "The
feend seith, 'I wole chace and pursue the man 
by wikked suggestioun, and I wole hente hym 
by moevynge or stirynge of synne. And I wol
departe my prise or my praye by deliberacioun, 
and my lust shal been acompliced in delit.
I wol drawe my swerd in consentynge' " - 
for certes, right as a swerd departeth a 
thyng in two peces, right so consentynge departeth 
God fro man - " 'and thanne wol I 
sleen hym with myn hand in dede of synne'; 
thus seith the feend." For certes, thanne is 
a man al deed in soule. And thus is synne
acompliced by temptacioun, by delit, and by 
consentynge; and thanne is the synne cleped 
actueel.
   For sothe, synne is in two maneres; outher
it is venial or deedly synne. Soothly, whan 
man loveth any creature moore than Jhesu 
Crist oure Creatour, thanne is it deedly synne.
And venial synne is it, if man love Jhesu Crist
lasse than hym oghte. For sothe, the dede 
of this venial synne is ful perilous, for it
amenuseth the love that men sholde han to 
God moore and moore. And therfore, if a 
man charge hymself with manye swiche venial 
synnes, certes, but if so be that he somtyme
descharge hym of hem by shrifte, they mowe
ful lightly amenuse in hym al the love that 
he hath to Jhesu Crist; and in this wise 
skippeth venial into deedly synne. For
certes, the moore that a man chargeth his 
soule with venial synnes, the moore is he enclyned 
to fallen into deedly synne. And therfore 
lat us nat be necligent to deschargen us 
of venial synnes. For the proverbe seith that 
"Manye smale maken a greet." And herkne
this ensample. A greet wawe of the see comth 
som tyme with so greet a violence that it 
drencheth the ship. And the same harm doon 
som tyme the smale dropes of water, that entren 
thurgh a litel crevace into the thurrok, 
and in the botme of the ship, if men be so
necligent that they ne descharge hem nat by 
<P 298.C2>
tyme. And therfore, although ther be a difference 
bitwixe thise two causes of drenchynge,
algates the ship is dreynt. Right so fareth it 
somtyme of deedly synne, and of anoyouse 
veniale synnes, whan they multiplie in a man
so greetly that [{the love of{] thilke worldly
thynges that he loveth, thurgh whiche he synneth 
venyally, is as greet in his herte as
the love of God, or moore. And therfore, 
the love of every thyng that is nat 
biset in God, ne doon principally for Goddes
sake, although that a man love it lasse than
God, yet is it venial synne; and deedly synne 
whan the love of any thyng weyeth in the 
herte of man as muchel as the love of God, or 
moore. 

<S SAMPLE 5>
<P 300.C1>
   Now been ther two maneres of Pride: that 
oon of hem is withinne the herte of man, and
that oother is withoute. Of whiche, soothly, 
thise forseyde thynges, and mo than I have
seyd, apertenen to Pride that is in the herte 
of man; and that othere speces of Pride
been withoute. But natheles that oon
of thise speces of Pride is signe of that 
oother, right as the gaye leefsel atte taverne 
is signe of the wyn that is in the celer. And 
this is in manye thynges: as in speche and contenaunce, 
<P 300.C2>
and in outrageous array of clothyng. 
For certes, if ther ne hadde be no synne 
in clothyng, Crist wolde nat so soone have
noted and spoken of the clothyng of thilke
riche man in the gospel. And, as seith Seint
Gregorie, that "precious clothyng is cowpable 
for the derthe of it, and for his softenesse, and
for his strangenesse and degisynesse, and for 
the superfluitee, or for the inordinat scantnesse
of it." Allas, may man nat seen, as in oure 
dayes, the synful costlewe array of clothynge, 
and namely in to muche superfluite, or 
elles in to desordinat scantnesse? 
   As to the first synne, that is in superfluitee 
of clothynge, which that maketh it so deere,
to harm of the peple; nat oonly the cost of
embrowdynge, the degise endentynge or barrynge, 
owndynge, palynge, wyndynge or bendynge, 
and semblable wast of clooth in vanitee,
but ther is also costlewe furrynge in hir gownes,
so muche pownsonynge of chisels to maken 
holes, so muche daggynge of sheres; forthwith 
the superfluitee in lengthe of the forseide 
gownes, trailynge in the dong and in the mire, 
on horse and eek on foote, as wel of man as 
of womman, that al thilke trailyng is verraily 
as in effect wasted, consumed, thredbare, and 
roten with donge, rather than it is yeven to the 
povre, to greet damage of the forseyde povre
folk. And that in sondry wise; this is to seyn 
that the moore that clooth is wasted, the moore
moot it coste to the peple for the scarsnesse. 
And forther over, if so be that
they wolde yeven swich pownsoned and 
dagged clothyng to the povre folk, it is 
nat convenient to were for hire estaat, ne suffisant 
to beete hire necessitee, to kepe hem fro 
the distemperance of the firmament. Upon
that oother side, to speken of the horrible disordinat 
scantnesse of clothyng, as been thise 
kutted sloppes, or haynselyns, that thurgh hire
shortnesse ne covere nat the shameful membres 
<P 301.C1>
of man, to wikked entente. Allas, somme 
of hem shewen the boce of hir shap, and the 
horrible swollen membres, that semeth lik the 
maladie of hirnia, in the wrappynge of hir
hoses; and eek the buttokes of hem faren as
it were the hyndre part of a she-ape in the fulle
of the moone. And mooreover, the wrecched
swollen membres that they shewe thurgh disgisynge, 
in departynge of hire hoses in whit and 
reed, semeth that half hir shameful privee
membres weren flayne. And if so be that 
they departen hire hoses in othere colours, 
as is whit and blak, or whit and blew, or blak 
and reed, and so forth, thanne semeth it, as 
by variaunce of colour, that half the partie of
hire privee membres were corrupt by the fir 
of Seint Antony, or by cancre, or by oother 
swich meschaunce. Of the hyndre part of hir
buttokes, it is ful horrible for to see. For certes, 
in that partie of hir body ther as they purgen 
hir stynkynge ordure, that foule partie shewe 
they to the peple prowdly in despit of honestitee, 
which honestitee that Jhesu Crist and 
his freendes observede to shewen in hir lyve. 
Now, as of the outrageous array of wommen,
God woot that though the visages of somme of
hem seme ful chaast and debonaire, yet notifie 
they in hire array of atyr likerousnesse and
pride. I sey nat that honestitee in clothynge 
of man or womman is uncovenable,
but certes the superfluitee or disordinat scantitee 
of clothynge is reprevable. Also the synne 
of aornement or of apparaille is in thynges that 
apertenen to ridynge, as in to manye delicat
horses that been hoolden for delit, that been so
faire, fatte, and costlewe; and also in many a
vicious knave that is sustened by cause of hem;
and in to curious harneys, as in sadeles, in
crouperes, peytrels, and bridles covered with
precious clothyng, and riche barres and plates 
of gold and of silver. For which God seith
by Zakarie the prophete, "I wol confounde the
rideres of swiche horses." This folk taken litel
reward of the ridynge of Goddes sone of hevene, 
<P 301.C2>
and of his harneys whan he rood upon 
the asse, and ne hadde noon oother harneys
but the povre clothes of his disciples; ne we ne 
rede nat that evere he rood on oother
beest. I speke this for the synne of superfluitee, 
and nat for resonable honestitee,
whan reson it requireth. And forther over,
certes, pride is greetly notified in holdynge of 
greet meynee, whan they be of litel profit or 
of right no profit, and namely whan that 
meynee is felonous and damageous to the peple 
by hardynesse of heigh lordshipe or by wey of 
offices. For certes, swiche lordes sellen thanne 
hir lordshipe to the devel of helle, whanne they 
sustenen the wikkednesse of hir meynee. Or
elles, whan this folk of lowe degree, as thilke
that holden hostelries, sustenen the thefte of 
hire hostilers, and that is in many manere
of deceites. Thilke manere of folk been 
the flyes that folwen the hony, or elles the
houndes that folwen the careyne. Swich forseyde 
folk stranglen spiritually hir lordshipes;
for which thus seith David the prophete: "Wikked 
deeth moote come upon thilke lordshipes,
and God yeve that they moote descenden into 
helle al doun, for in hire houses been iniquitees
and shrewednesses and nat God of hevene."
And certes, but if they doon amendement, 
right as God yaf his benysoun to [{Laban{] by 
the service of Jacob, and to [{Pharao{] by the
service of Joseph, right so God wol yeve his
malisoun to swiche lordshipes as sustenen the 
wikkednesse of hir servauntz, but they come to 
amendement. Pride of the table appeereth
eek ful ofte; for certes, riche men been cleped
to festes, and povre folk been put awey and rebuked.  



