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From The Tale of Melibee, paragraph 22-26:
Melibeus subjects himself to Prudence's advice and she tells about good advice
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From The Canterbury Tales:
The Tale of Melibee
Paragraph 27-27
Prudence tells about bad advice

§ 27        Now, sith that I have toold yow of which folk ye sholde been conseilled, now wol I teche yow which conseil ye oghte to eschewe. First, ye shul eschue the conseillyng of fooles; for Salomon seith, 'taak no conseil of a fool, for he ne kan noght conseille but after his owene lust and his affeccioun.' The book seith that 'the propretee of a fool is this: he troweth lightly harm of every wight, and lightly troweth alle bountee in hymself.' Thou shalt eek eschue the conseillyng of alle flatereres, swiche as enforcen hem rather to preise youre persone by flaterye than for to telle yow the soothfastnesse of thynges. Wherfore Tullius seith, 'amonges alle the pestilences that been in freendshipe the gretteste is flaterie.' And therfore is it moore nede that thou eschue and drede flatereres than any oother peple. The book seith, 'thou shalt rather drede and flee fro the sweete wordes of flaterynge preiseres than fro the egre wordes of thy freend that seith thee thy sothes.' Salomon seith that 'the wordes of a flaterere is a snare to cacche with innocentz.' He seith also that 'he that speketh to his freend wordes of swetnesse and of plesaunce, setteth a net biforn his feet to cacche hym.' And therfore Seith Tullius, 'enclyne nat thyne eres to flatereres, ne taak no conseil of the wordes of flaterye.' And Caton seith, 'avyse thee wel, and eschue the wordes of swetnesse and of plesaunce.' And eek thou shalt eschue the conseillyng of thyne olde enemys that been reconsiled. The book seith that 'no wight retourneth saufly into the grace of his olde enemy.' And Isope seith, 'ne trust nat to hem to whiche thou hast had som tyme werre or enemytee, ne telle hem nat thy conseil.' And Seneca telleth the cause why: 'it may nat be,' seith he, 'that where greet fyr hath longe tyme endured, that ther ne dwelleth som vapour of warmness.' And therfore seith Salomon, 'in thyn olde foo trust nevere.' For sikerly, though thyn enemy be reconsiled, and maketh thee chiere of hymylitee, and lowteth to thee with his heed, ne trust hym nevere. For certes he maketh thilke feyned humilitee moore for his profit than for any love of thy persone, by cause that he deemeth to have victorie over thy persone by swich feyned contenance, the which victorie he myghte nat have by strif or werre. And Peter Alfonce seith, 'make no felawshipe with thyne olde enemys; for if thou do hem bountee, they wol perverten it into wikkednesse.' And eek thou most eschue the conseillyng of hem that been thy servantz and beren thee greet reverence, for peraventure they seyn it moore for drede than for love. And therfore seith a philosophre in this wise: 'ther is no wight parfitly trewe to hym that he to soore dredeth.' And Tullius seith, 'ther nys no myght so greet of any emperour that longe may endure, but if he have moore love of the peple than drede.' Thou shalt also eschue the conseiling of folk that been dronkelewe, for they ne kan no conseil hyde. For Salomon seith, 'ther is no privetee ther as regneth dronkenesse.' Ye shul also han in suspect the conseillyng of swich folk as conseille yow o thyng prively, and conseille yow the contrarie openly. For Cassidorie seith that 'it is a manere sleighte to hyndre, whan he sheweth to doon o thyng openly and werketh prively the contrarie.' Thou shalt also have in suspect the conseillyng of wikked folk, for the book seith, 'the conseillyng of wikked folk is alwey ful of fraude.' And David seith, 'blisful is that man that hath nat folwed the conseilyng of shrewes.' Thou shalt also eschue the conseillyng of yong folk, for hir conseil is nat rype. § 27        Now, since I have told you of which people you should be advised, now I will teach you which advice you ought to avoid. First, you shall avoid the advice of fools; for Solomon says, `Take no counsel of a fool, for he can not advise except in accordance with his own desire and his inclination.' The book says that `the characteristic of a fool is this: he easily believes harm of every person, and easily believes all goodness in himself.' You shall also avoid the advice of all flatterers, such as exert themselves rather to praise your person by flattery than to tell you the truth of things. Wherefore Cicero says, `Amongst all the pestilences that are in friendship the greatest is flattery.' And therefore is it more needful that you avoid and fear flatterers than any other people. The book says, `You shalt rather fear and flee from the sweet words of flattering praisers than from the sharp words of thy friend who tells you your truths.' Solomon says that `the words of a flatterer is a snare with which to catch innocents.' He says also that `he who speaks to his friend words of sweetness and of pleasance sets a net before his feet to catch him.' And therefore says Cicero, `Incline not thine ears to flatterers, and take no advice of the words of flattery.' And Cato says, `Ponder thee well, and shun the words of sweetness and of pleasance.' And also you shall shun the advice of thine old enemies that are reconciled. The book says that `no person returns safely into the good will of his old enemy.' And Aesop says, `Trust not to those with whom thou hast had at some time war or enmity, nor tell them not thy plans.' And Seneca tells the reason why: `It may not be,' says he, `that where great fire has long time endured, but that there dwells some vapor of warmness.' And therefore says Solomon, `In your old foe trust never.' For surely, though your enemy be reconciled, and makes thee the appearance of humility, and bows to thee with his head, trust him never. For certainly he makes that feigned humility more for his advantage than for any love of thy person, because he supposes to have victory over thy person by such feigned behavior, the which victory he might not have by strife or war. And Petrus Alphnsus says, `Make no fellowship with thine old enemies, for if thou do them goodness, they will pervert it into wickedness.' And also you must avoid the advice of those who are thy servants and bear thee great reverence, for perhaps they say it more for fear than for love. And therefore says a philosopher in this manner: `There is no person perfectly true to him whom he too sorely fears.' And Cicero says, `There is no might so great of any emperor that long may endure, unless he has more love of the people than fear.' You shall also avoid the advice of people that are drunkards, for they nor can hide no plans. For Solomon says, `There is no secrecy where drunkenness reigns.' You shall also be suspicious of the advice of such people as advise you one thing privately and counsel you the contrary openly. For Cassiodorus says that `it is a difficult task to hinder a scheme, when a person appears to do one thing openly and secretly works the contrary.' You shall also be suspicious of the advice of wicked people. For the book says, `The advice of wicked people is always full of fraud.' And David says, `Blissful is that man who has not followed the advice of scoundrels.' You shall also avoid the advice of young people, for their advice is not ripe.

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From The Tale of Melibee, paragraph 28-30:
How to examine advice according to Cicero and others