Canterbury Tales (Barnes & Noble Classics Series)

by Geoffrey Chaucer

  But counseling is no commandment:

  He put it in our own judgement.

  For had God commanded maidenhood,

  Then he would have damned wedding in that deed.

  And certainly, if there were no seed sown,

  Virginity, then whereof should it grow?

  Paul dared not in the least command,

  A thing of which his master gave no behest.

  The dart is set up for virginitee;

  Cacche who so may, who renneth best lat see.

  But this word is nat take of every wight,

  But ther as god list give it of his might.

  I woot wel, that th‘apostel was a mayde;

  But natheless, thogh that he wroot and sayde,

  He wolde that every wight were swich as he,

  Al nis but conseil to virginitee;

  And for to been a wyf, he yaf me leve

  Of indulgence; so it is no repreve

  To wedde me, if that my make dye,

  With-oute excepcioun of bigamye.

  Al were it good no womman for to touche,

  He mente as in his bed or in his couche;

  For peril is bothe fyr and tow t’assemble;

  Ye knowe what this ensample may resemble.

  This is al and som, he heeld virginitee

  More parfit than wedding in freletee.

  Freeltee clepe I, but-if that he and she

  Wolde leden al hir lyf in chastitee.

  I graunte it wel, I have noon envye,

  Thogh maydenhede preferre bigamye;

  Hem lyketh to be clene, body and goost,

  Of myn estaat I nil nat make no boost.

  For wel ye knowe, a lord in his houshold,

  He hath nat every vessel al of gold;

  Somme been of tree, and doon hir lord servyse,

  God clepeth folk to him in sondry wyse,

  And everich hath of god a propre yifte,

  Som this, som that,—as him lyketh shifte.

  Virginitee is greet perfeccioun,

  And continence eek with devocioun.

  But Crist, that of perfeccioun is welle,

  Bad nat every wight he sholde go selle

  All that he hadde, and give it to the pore,

  And in swich wyse folwe him and his fore.

  He spak to hem that wolde live parfitly;

  And lordinges, by your leve, that am nat I.

  I wol bistowe the flour of al myn age

  The prize is set up for virginity:

  Catch it who so may: who runs best let’s see.

  But this word is not taken by every person,

  But to whom God chooses, in his might.

  I well know that the apostle was a maid;

  But nevertheless, though he wrote and said

  He would that every person were such as he,

  All this just recommends virginity,

  And for to be a wife, he gave me leave

  By indulgence. So it is no reproach

  To wed me, if that my mate die,

  Without accusation of bigamy,

  Although were it good no woman to touch—

  He meant as in his bed or in his couch—

  For peril is both spark and tinder to assemble;

  You know what this example may resemble.

  This all and some: he held virginity

  More perfect than wedding in frailty.

  ‘Frailty’ I call it, unless he and she

  Would lead all their lives in chastity.

  I grant it well, I have no envy

  Though maidenhood be preferred to bigamy.

  They wish to be clean, body and soul.

  Of my condition I will make no boast:

  For well you know, a lord in his household

  Has not every vessel all of gold;

  Some be of wood, and do their lord service.

  God calls folk to him in sundry ways,

  And everyone has from God his special virtue,

  Some this, some that, as He chooses.

  Virginity is great perfection,

  And continence also, if coupled with devotion.

  But Christ, who of perfection is the source,

  Bade not every person that he should go sell

  All that he had and give it to the poor,

  And in such way follow him and his footsteps.

  He spoke to those who would live perfectly,

  And lordings, by your leave, that is not I.

  I will bestow the flower of my prime age

  In th’ actes and in fruit of mariage.

  Telle me also, to what conclusioun

  Were membres maad of generacioun,

  And for what profit was a wight y-wroght?

  Trusteth right wel, they wer nat maad for noght.

  Glose who-so wole, and seye bothe up and doun,

  That they were maked for purgacioun

  Of urine, and our bothe thinges smale

  Were eek to knowe a femele from a male,

  And for noon other cause: sey ye no?

  The experience woot wel it is noght so;

  So that the clerkes be nat with me wrothe,

  I sey this, that they maked been for bothe,

  This is to seye, for office, and for ese

  Of engendrure, ther we nat god displese.

  Why sholde men elles in hir bokes sette,

  That man shal yelde to his wyf hir dette?

  Now wher-with sholde he make his payement

  If he ne used his sely instrument?

  Than were they maad up-on a creature,

  To purge uryne, and eek for engendrure.

  But I seye noght that every wight is holde,

  That hath swich harneys as I to yow tolde,

  To goon and usen hem in engendrure;

  Than sholde men take of chastitee no cure.

  Crist was a mayde, and shapen as a man,

  And many a seint, sith that the world bigan,

  Yet lived they ever in parfit chastitee.

  I nil envye no virginitee;

  Lat hem be breed of pured whete-seed,

  And lat us wyves hoten barly-breed;

  And yet with barly-breed, Mark telle can,

  Our lord Jesu refresshed many a man.

  In swich estaat as god hath cleped us

  I wol persevere, I nam nat precious.

  In wyfhode I wol use myn instrument

  As frely as my maker hath it sent.

  If I be daungerous, god yeve me sorwe!

  Myn housbond shal it have bothe eve and morwe,

  In the acts and in fruit of marriage.

  Tell me also, to what purpose

  Were organs for procreation shaped

  And by so perfect a workman wrought?

  Trust right well, they were not made for nought.

  Interpret who will, and say both up and down

  That they were made for purgation

  Of urine, and both our things small

  Were also to tell a female from a male,

  And for no other cause, say you no?

  The experienced know well it is not so.

  So that theologians be not with me wroth,

  I say this, that they were made for the both—

  That is to say, for purpose and pleasure

  Of procreation, therefore we do not God displease.

  Why should men otherwise in their books set

  That man shall give to his wife her debt?

  Now where should he make his payment

  If he uses not his blessed instrument?

  Therefore were they made upon a creature

  To purge urine, and also to engender.

  But I say not that everyone is bound,

  Who has such equipment that I to you told,

  To go and use them in procreation:

  Then should men take of chastity no concern.

  Christ was a maid and formed as a man,

  And many a saint, since the world began,

  Lived ever in per
fect chastity.

  I will envy not virginity:

  Let virgins be bread of the finest wheat,

  And let us wives be barley-bread.

  And yet with barley-bread, as Saint Mark tell can,

  Our Lord Jesus refreshed many a man.

  In such condition as God has called us

  I will persevere, I am not fastidious.

  In wifehood I will use my instrument

  As generously as my Maker has it sent.

  If I be reluctant, God give me sorrow!

  My husband shall have it both eve and morrow,

  Whan that him list com forth and paye his dette.

  An housbonde I wol have, I nil nat lette,

  Which shal be bothe my dettour and my thral,

  And have his tribulacioun with-al

  Up-on his flessh, whyl that I am his wyf.

  I have the power duringe al my lyf

  Up-on his propre body, and noght he.

  Right thus th‘apostel tolde it un-to me;

  And bad our housbondes for to love us weel.

  Al this sentence me lyketh every-deel“—

  Up sterte the Pardoner, and that anon,

  “Now dame,” quod he, “by god and by seint John,

  Ye been a noble prechour in this cas!

  I was aboute to wedde a wyf; alias!

  What sholde I bye it on my flesh so dere?

  Yet hadde I lever wedde no wyf to-yere!”

  “Abyde!” quod she, “my tale is nat bigonne;

  Nay, thou shalt drinken of another tonne

  Er that I go, shal savoure wors than ale.

  And whan that I have told thee forth my tale

  Of tribulacioun in mariage,

  Of which I am expert in al myn age,

  This to seyn, my-self have been the whippe;—

  Than maystow chese whether thou wolt sippe

  Of thilke tonne that I shal abroche.

  Be war of it, er thou to ny approche;

  For I shal telle ensamples mo than ten.

  Who-so that nil be war by othere men,

  By him shul othere men corrected be.

  The same wordes wryteth Ptholomee;

  Rede in his Almageste, and take it there.”

  “Dame, I wolde praye yow, if your wil it were,”

  Seyde this Pardoner, “as ye bigan,

  Telle forth your tale, spareth for no man,

  And teche us yonge men of your praktike.”

  “Gladly,” quod she, “sith it may yow lyke.

  But yet I praye to al this companye,

  If that I speke after my fantasye,

  As taketh not a-grief of that I seye;

  When that he wishes to come forth, his debt to pay.

  A husband will I have, I will not fail,

  Who shall be both my debtor and my thrall,

  And have his tribulation besides

  Upon his flesh, while that I am his wife.

  I have the power during all my life

  Over his own body, and not he:

  Right thus the Apostle told it unto me,

  And bade our husbands for to love us well.

  And that makes me happy, as you may tell.”

  Up started the Pardoner, and that anon:

  “Now dame,” said he, “by God and by Saint John,

  You be a noble preacher in this case!

  I was about to wed a wife. Alas,

  Why should I pay for it with my flesh so dear?

  Now would I prefer to wed no wife this year!”

  “Abide!” said she, “my tale is not begun.

  Nay, you shall drink of another barrel

  Before I go, which shall taste worse than ale.

  And when that I have told you forth my tale

  Of tribulation in marriage,

  Of which I’ve been expert all my years—

  This is to say, I myself have been the whip—

  Then you choose whether or not to sip

  Of that same cask I will broach.

  Be wary of it, before you too near approach,

  For I shall tell examples more than ten.

  ‘He who won’t be warned by other men,

  By him shall other men corrected be.’

  The same words wrote Ptolemy:

  Read in his Almagest,5 and take it there.”

  “Dame, I would pray you, if you will it be,”

  Said this Pardoner, “as you began,

  Tell forth your tale, hold back for no man,

  And teach us young men of your practice.”

  “Gladly,” said she, “since it may you please.

  But yet I pray to all this company,

  If I speak according to my fantasy,

  Take it not badlv what I say;

  For myn entente nis but for to pleye.

  Now sires, now wol I telle forth my tale.—

  As ever mote I drinken wyn or ale,

  I shal seye sooth, tho housbondes that I hadde,

  As three of hem were gode and two were badde.

  The three men were gode, and riche, and olde;

  Unnethe mighte they the statut holde

  In which that they were bounden un-to me.

  Ye woot wel what I mene of this, pardee!

  As help me god, I laughe whan I thinke

  How pitously a-night I made hem swinke;

  And by my fey, I tolde of it no stoor.

  They had me yeven hir gold and hir tresoor;

  Me neded nat do lenger diligence

  To winne hir love, or doon hem reverence.

  They loved me so wel, by god above,

  That I ne tolde no deyntee of hir love!

  A wys womman wol sette hir ever in oon

  To gete hir love, ther as she hath noon.

  But sith I hadde hem hoolly in myn hond,

  And sith they hadde me yeven all hir lond,

  What sholde I taken hede hem for to plese,

  But it were for my profit and myn ese?

  I sette hem so a-werke, by my fey,

  That many a night they songen ‘weilawey!’

  The bacoun was nat fet for hem, I trowe,

  That som men han in Essex at Dunmowe.

  I governed hem so wel, after my lawe,

  That ech of hem ful blisful was and fawe

  To bringe me gaye thinges fro the fayre.

  They were ful glad whan I spak to hem fayre;

  For god it woot, I chidde hem spitously.

  Now herkneth, how I bar me proprely,

  Ye wyse wyves, that can understonde.

  Thus shul ye speke and bere hem wrong on honde;

  For half so boldely can ther no man

  Swere and lyen as a womman can.

  I sey nat this by wyves that ben wyse,

  But-if it be whan they hem misavyse.

  For my intent is not but to play.

  Now sires, now will I tell forth my tale.

  As ever might I drink wine or ale,

  I shall say the truth of those husbands that I had,

  As three of them were good and two were bad.

  The three men were good, and rich, and old;

  Just barely could they the statute uphold

  By which they were bound to me.

  You know well what I mean by this, by God!

  So help me, I laugh when I think

  How pitiably at night I made them work;

  And by my faith, I set by it no store.

  They had given me their land and their treasure;

  I needed not to work at it any longer

  To win their love, or do them honor.

  They loved me so well, by God above,

  That I took for granted all their love!

  A prudent woman will busy herself every moment

  To get herself beloved, where she has none.

  But since I had them wholly in my hand,

  And since they had given me all their land,

  Why should I take care for them to please,

  Unless it
were for my profit and my ease?

  I set them so to working, by my faith,

  That many a night they sang ‘wellaway!’

  That reward in Essex,6 I promise,

  Went not to them for married bliss.

  I governed them so well after my law

  That each of them full happy was and eager

  To bring me gay things from the fair.

  They were full glad when I spoke to them nicely,

  For God knows, I chided them with spite.

  Now listen how I handled myself:

  You prudent wives, who can understand,

  Thus shall you speak and put them in the wrong,

  For half so boldly can any man

  Swear and lie as a woman can.

  I say this not about wives who be careful,

  Unless they do something not so wary.

  A wys wyf, if that she can hir good,

  Shal beren him on hond the cow is wood,

  And take witnesse of hir owene mayde

  Of hir assent; but herkneth how I sayde.

  ‘Sir olde kaynard, is this thyn array?

  Why is my neighebores wyf so gay?

  She is honoured over-al ther she goth;

  I sitte at hoom, I have no thrifty cloth.

  What dostow at my neighebores hous?

  Is she so fair? artow so amorous?

  What rowne ye with our mayde? ben’cite!

  Sir olde lechour, lat thy japes be!

  And if I have a gossib or a freend,

  With-outen gilt, thou chydest as a fiend,

  If that I walke or pleye un-to his hous!

  Thou comest hoom as dronken as a mous,

  And prechest on thy bench, with yvel preef!

  Thou seist to me, it is a greet meschief

  To wedde a povre womman, for costage;

  And if that she be riche, of heigh parage,

  Than seistow that it is a tormentrye

  To suffre hir pryde and hir malencolye.

  And if that she be fair, thou verray knave,

  Thou seyst that every holour wol hir have;

  She may no whyle in chastitee abyde,

  That is assailled up-on ech a syde.

  Thou seyst, som folk desyre us for richesse,

  Som for our shap, and som for our fairnesse;

  And som, for she can outher singe or daunce,

  And som, for gentillesse and daliaunce;

  Som, for hir handes and hir armes smale;

  Thus goth al to the devel by thy tale.

  Thou seyst, men may nat kepe a castel-wal;

  It may so longe assailled been over-al.

  And if that she be foul, thou seist that she

  Coveiteth every man that she may see;

  For as a spaynel she wol on him lepe,

  Til that she finde som man hir to chepe;

  Ne noon so grey goos goth ther in the lake,

  A wise wife, if she knows her own good,

  Shall assure him the talking bird is crazy,7

  And take as witness her own maid