path: root/20179.txt

Project Gutenberg's The Ship of Fools, Volume 1, by Sebastian Brandt

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org


Title: The Ship of Fools, Volume 1

Author: Sebastian Brandt

Translator: Alexander Barclay

Release Date: December 23, 2006 [EBook #20179]

Language: English

Character set encoding: ASCII

*** START OF THIS PROJECT GUTENBERG EBOOK THE SHIP OF FOOLS, VOLUME 1 ***




Produced by Frank van Drogen, Keith Edkins and the Online
Distributed Proofreading Team at http://www.pgdp.net (This
file was produced from images generously made available
by The Internet Archive/Canadian Libraries)





Transcriber's note: A few typographical errors in the 1874 introduction
have been corrected: they are listed at the end of the text. In the spirit
of that edition, the text of the Ship of Fools itself has been retained
exactly as it stands, even to the punctuation.

[Illustration]

THE SHIP OF FOOLS

TRANSLATED BY

ALEXANDER BARCLAY

[Illustration]

VOLUME FIRST

EDINBURGH: WILLIAM PATERSON

LONDON: HENRY SOTHERAN & CO.

MDCCCLXXIV.

PREFATORY NOTE.

It is necessary to explain that in the present edition of the Ship of
Fools, with a view to both philological and bibliographical interests, the
text, even to the punctuation, has been printed exactly as it stands in the
earlier impression (Pynson's), the authenticity of which Barclay himself
thus vouches for in a deprecatory apology at the end of his labours (II.
330):--

 "... some wordes be in my boke amys
  For though that I my selfe dyd it correct
  Yet with some fautis I knowe it is infect
  Part by my owne ouersyght and neglygence
  And part by the prynters nat perfyte in science

  And other some escaped ar and past
  For that the Prynters in theyr besynes
  Do all theyr workes hedelynge, and in hast"

Yet the differences of reading of the later edition (Cawood's), are
surprisingly few and mostly unimportant, though great pains were evidently
bestowed on the production of the book, all the misprints being carefully
corrected, and the orthography duly adjusted to the fashion of the time.
These differences have, in this edition, been placed in one alphabetical
arrangement with the glossary, by which plan it is believed reference to
them will be made more easy, and much repetition avoided.

The woodcuts, no less valuable for their artistic merit than they are
interesting as pictures of contemporary manners, have been facsimiled for
the present edition from the _originals_ as they appear in the Basle
edition of the Latin, "denuo seduloque reuisa," issued under Brandt's own
superintendence in 1497. This work has been done by Mr J. T. Reid, to whom
it is due to say that he has executed it with the most painstaking and
scrupulous fidelity.

The portrait of Brandt, which forms the frontispiece to this volume, is
taken from Zarncke's edition of the Narrenschiff; that of Barclay
presenting one of his books to his patron, prefixed to the Notice of his
life, appears with a little more detail in the Mirror of Good Manners and
the Pynson editions of the Sallust; it is, however, of no authority, being
used for a similar purpose in various other publications.

For the copy of the extremely rare original edition from which the text of
the present has been printed, I am indebted to the private collection and
the well known liberality of Mr David Laing of the Signet Library, to whom
I beg here to return my best thanks, for this as well as many other
valuable favours in connection with the present work.

In prosecuting enquiries regarding the life of an author of whom so little
is known as of Barclay, one must be indebted for aid, more or less, to the
kindness of friends. In this way I have to acknowledge my obligations to Mr
AEneas Mackay, Advocate, and Mr Ralph Thomas, ("Olphar Hamst"), for searches
made in the British Museum and elsewhere.

For collations of Barclay's Works, other than the Ship of Fools, all of
which are of the utmost degree of rarity, and consequent inaccessibility, I
am indebted to the kindness of Henry Huth, Esq., 30 Princes' Gate,
Kensington; the Rev. W. D. Macray, of the Bodleian Library, Oxford; W. B.
Rye, Esq., of the British Museum; Henry Bradshaw, Esq., of the University
Library, Cambridge; and Professor Skeat, Cambridge.

For my brief notice of Brandt and his Work, it is also proper to
acknowledge my obligations to Zarncke's critical edition of the
Narrenschiff (Leipzig, 1854) which is a perfect encyclopaedia of everything
Brandtian.

T. H. JAMIESON.

      ADVOCATES' LIBRARY,
  EDINBURGH, _December_ 1873.

       *       *       *       *       *


Volume I.

INTRODUCTION

NOTICE OF BARCLAY AND HIS WRITINGS

BARCLAY'S WILL

NOTES

BIBLIOGRAPHICAL CATALOGUE OF BARCLAY'S WORKS

THE SHIP OF FOOLS

       *       *       *       *       *

Volume II.

THE SHIP OF FOOLS (CONCLUDED)

GLOSSARY

CHAPTER I. OF THE ORIGINAL (GERMAN), AND OF THE LATIN, AND FRENCH VERSIONS
OF THE SHIP OF FOOLS

       *       *       *       *       *


INTRODUCTION.

If popularity be taken as the measure of success in literary effort,
Sebastian Brandt's "Ship of Fools" must be considered one of the most
successful books recorded in the whole history of literature. Published in
edition after edition (the first dated 1494), at a time, but shortly after
the invention of printing, when books were expensive, and their circulation
limited; translated into the leading languages of Europe at a time when
translations of new works were only the result of the most signal merits,
its success was then quite unparalleled. It may be said, in modern phrase,
to have been the rage of the reading world at the end of the fifteenth and
throughout the sixteenth centuries. It was translated into Latin by one
Professor (Locher, 1497), and imitated in the same language and under the
same title, by another (Badius Ascensius, 1507); it appeared in Dutch and
Low German, and was twice translated into English, and three times into
French; imitations competed with the original in French and German, as well
as Latin, and greatest and most unprecedented distinction of all, it was
preached, but, we should opine, only certain parts of it, from the pulpit
by the best preachers of the time as a new gospel. The Germans proudly
award it the epithet, "epoch-making," and its long-continued popularity
affords good, if not quite sufficient, ground for the extravagant eulogies
they lavish upon it. Trithemius calls it "Divina Satira," and doubts
whether anything could have been written more suited to the spirit of the
age; Locher compares Brandt with Dante, and Hutten styles him the new
law-giver of German poetry.

A more recent and impartial critic (Mueller, "Chips from a German Workshop,"
Vol. III.), thus suggestively sets forth the varied grounds of Brandt's
wonderful popularity:--"His satires, it is true, are not very powerful, nor
pungent, nor original. But his style is free and easy. Brant is not a
ponderous poet. He writes in short chapters, and mixes his fools in such a
manner that we always meet with a variety of new faces. It is true that all
this would hardly be sufficient to secure a decided success for a work like
his at the present day. But then we must remember the time in which he
wrote.... There was room at that time for a work like the 'Ship of Fools.'
It was the first printed book that treated of contemporaneous events and
living persons, instead of old German battles and French knights. People
are always fond of reading the history of their own times. If the good
qualities of their age are brought out, they think of themselves or their
friends; if the dark features of their contemporaries are exhibited, they
think of their neighbours and enemies. Now the 'Ship of Fools' is just such
a satire which ordinary people would read, and read with pleasure. They
might feel a slight twinge now and then, but they would put down the book
at the end, and thank God that they were not like other men. There is a
chapter on Misers--and who would not gladly give a penny to a beggar? There
is a chapter on Gluttony--and who was ever more than a little exhilarated
after dinner?

There is a chapter on Church-goers--and who ever went to church for
respectability's sake, or to show off a gaudy dress, or a fine dog, or a
new hawk? There is a chapter on Dancing--and who ever danced except for the
sake of exercise? There is a chapter on Adultery--and who ever did more
than flirt with his neighbour's wife? We sometimes wish that Brant's satire
had been a little more searching, and that, instead of his many allusions
to classical fools (for his book is full of scholarship), he had given us a
little more of the _chronique scandaleuse_ of his own time. But he was too
good a man to do this, and his contemporaries were no doubt grateful to him
for his forbearance."

Brandt's satire is a satire for all time. Embodied in the language of the
fifteenth century, coloured with the habits and fashions of the times,
executed after the manner of working of the period, and motived by the
eager questioning spirit and the discontent with "abusions" and "folyes"
which resulted in the Reformation, this satire in its morals or lessons is
almost as applicable to the year of grace 1873 as to the year of
gracelessness 1497. It never can grow old; in the mirror in which the men
of his time saw themselves reflected, the men of all times can recognise
themselves; a crew of "able-bodied" is never wanting to man this old,
weather-beaten, but ever seaworthy vessel. The thoughtful, penetrating,
conscious spirit of the Basle professor passing by, for the most part,
local, temporary or indifferent points, seized upon the never-dying follies
of _human nature_ and impaled them on the printed page for the amusement,
the edification, and the warning of contemporaries and posterity alike. No
petty writer of laborious _vers de societe_ to raise a laugh for a week, a
month, or a year, and to be buried in utter oblivion for ever after, was
he, but a divine seer who saw the weakness and wickedness of the hearts of
men, and warned them to amend their ways and flee from the wrath to come.
Though but a retired student, and teacher of the canon law, a humble-minded
man of letters, and a diffident imperial Counsellor, yet is he to be
numbered among the greatest Evangelists and Reformers of mediaeval Europe
whose trumpet-toned tongue penetrated into regions where the names of
Luther or Erasmus were but an empty sound, if even that. And yet, though
helping much the cause of the Reformation by the freedom of his social and
clerical criticism, by his unsparing exposure of every form of corruption
and injustice, and, not least, by his use of the vernacular for political
and religious purposes, he can scarcely be classed in the great army of the
Protestant Reformers. He was a reformer from within, a biting, unsparing
exposer of every priestly abuse, but a loyal son of the Church, who rebuked
the faults of his brethren, but visited with the pains of Hell those of
"fals herytikes," and wept over the "ruyne, inclynacion, and decay of the
holy fayth Catholyke, and dymynucion of the Empyre."

So while he was yet a reformer in the true sense of the word, he was too
much of the scholar to be anything but a true conservative. To his
scholarly habit of working, as well as to the manner of the time which
hardly trusted in the value of its own ideas but loved to lean them upon
classical authority, is no doubt owing the classical mould in which his
satire is cast. The description of every folly is strengthened by notice of
its classical or biblical prototypes, and in the margin of the Latin
edition of Locher, Brandt himself supplied the citations of the books and
passages which formed the basis of his text, which greatly added to the
popularity of the work. Brandt, indeed, with the modesty of genius,
professes that it is really no more than a collection and translation of
quotations from biblical and classical authors, "Gesamlet durch Sebastianu
Brant." But even admitting the work to be a Mosaic, to adopt the reply of
its latest German editor to the assertion that it is but a compilation
testifying to the most painstaking industry and the consumption of midnight
oil, "even so one learns that a Mosaic is a work of art when executed with
artistic skill." That he caused the classical and biblical passages
flitting before his eyes to be cited in the margin proves chiefly only the
excellence of his memory. They are also before our eyes and yet we are not
always able to answer the question: where, _e.g._, does this occur? ...
Where, _e.g._, occur the following appropriate words of Goethe: "Who can
think anything foolish, who can think anything wise, that antiquity has not
already thought of."

Of the Greek authors, Plutarch only is used, and he evidently by means of a
Latin translation. But from the Latin large draughts of inspiration are
taken, direct from the fountainhead. Ovid, Juvenal, Persius, Catullus, and
Seneca, are largely drawn from, while, strangely enough, Cicero, Boethius,
and Virgil are quoted but seldom, the latter, indeed, only twice, though
his commentators, especially Servetus, are frequently employed. The Bible,
of course, is a never-failing source of illustration, and, as was to be
expected, the Old Testament much more frequently than the New, most use
being made of the Proverbs of Solomon, while Ecclesiastes, Ecclesiasticus,
and the Sapientia follow at no great distance.

The quotations are made apparently direct from the Vulgate, in only a few
cases there being a qualification of the idea by the interpretation of the
Corpus Juris Canonici. But through this medium only, as was to be expected
of the professor of canon law, is the light of the fathers of the Church
allowed to shine upon us, and according to Zarncke (Introduction to his
edition of the Narrenschiff, 1854), use of it has certainly been made far
oftener than the commentary shows, the sources of information of which are
of the most unsatisfactory character. On such solid and tried foundations
did Brandt construct his great work, and the judgment of contemporaries and
posterity alike has declared the superstructure to be worthy of its
supports.

The following admirable notice from Ersch and Grueber (Encyclopaedie) sums up
so skilfully the history, nature, and qualities of the book that we quote
at length:--"The Ship of Fools was received with almost unexampled applause
by high and low, learned and unlearned, in Germany, Switzerland, and
France, and was made the common property of the greatest part of literary
Europe, through Latin, French, English, and Dutch translations. For upwards
of a century it was in Germany a _book of the people_ in the noblest and
widest sense of the word, alike appreciated by an Erasmus and a Reuchlin,
and by the mechanics of Strassburg, Basel, and Augsburg; and it was assumed
to be so familiar to all classes, that even during Brandt's lifetime, the
German preacher Gailer von Kaiserberg went so far as to deliver public
lectures from the pulpit on his friend's poem as if it had been a
scriptural text. As to the poetical and humorous character of Brandt's
poem, its whole conception does not display any extraordinary power of
imagination, nor does it present in its details any very striking sallies
of wit and humour, even when compared with older German works of a similar
kind, such as that of Renner. The fundamental idea of the poem consists in
the shipping off of several shiploads of fools of all kinds for their
native country, which, however, is visible at a distance only; and one
would have expected the poet to have given poetical consistency to his work
by fully carrying out this idea of a ship's crew, and sailing to the 'Land
of Fools.' It is, however, at intervals only that Brandt reminds us of the
allegory; the fools who are carefully divided into classes and introduced
to us in succession, instead of being ridiculed or derided, are reproved in
a liberal spirit, with noble earnestness, true moral feeling, and practical
common sense. It was the straightforward, the bold and liberal spirit of
the poet which so powerfully addressed his contemporaries from the Ship of
the Fools; and to us it is valuable as a product of the piety and morality
of the century which paved the way for the Reformation. Brandt's fools are
represented as contemptible and loathsome rather than _foolish_, and what
he calls follies might be more correctly described as sins and vices.

"The 'Ship of Fools' is written in the dialect of Swabia, and consists of
vigorous, resonant, and rhyming iambic quadrameters. It is divided into 113
sections, each of which, with the exception of a short introduction and two
concluding pieces, treats independently of a certain class of fools or
vicious persons; and we are only occasionally reminded of the fundamental
idea by an allusion to the ship. No folly of the century is left
uncensured. The poet attacks with noble zeal the failings and extravagances
of his age, and applies his lash unsparingly even to the dreaded Hydra of
popery and monasticism, to combat which the Hercules of Wittenberg had not
yet kindled his firebrands. But the poet's object was not merely to reprove
and to animadvert; he instructs also, and shows the fools the way to the
land of wisdom; and so far is he from assuming the arrogant air of the
commonplace moralist, that he reckons himself among the number of fools.
The style of the poem is lively, bold, and simple, and often remarkably
terse, especially in his moral sayings, and renders it apparent that the
author was a classical scholar, without however losing anything of his
German character."

Brandt's humour, which either his earnestness or his manner banished from
the text, took refuge in the illustrations and there disported itself with
a wild zest and vigour. Indeed to their popularity several critics have
ascribed the success of the book, but for this there is no sufficient
authority or probability. Clever as they are, it is more probable that they
ran, in popularity, but an equal race with the text. The precise amount of
Brandt's workmanship in them has not been ascertained, but it is agreed
that "most of them, if not actually drawn, were at least suggested by him."
Zarncke remarks regarding their artistic worth, "not all of the cuts are of
equal value. One can easily distinguish five different workers, and more
practised eyes would probably be able to increase the number. In some one
can see how the outlines, heads, hands, and other principal parts are cut
with the fine stroke of the master, and the details and shading left to the
scholars. The woodcuts of the most superior master, which can be recognized
at once, and are about a third of the whole, belong to the finest, if they
are not, indeed, the finest, which were executed in the fifteenth century,
a worthy school of Holbein. According to the opinion of Herr Rudolph
Weigel, they might possibly be the work of Martin Schoen of Colmar.... The
composition in the better ones is genuinely Hogarth-like, and the longer
one looks at these little pictures, the more is one astonished at the
fulness of the humour, the fineness of the characterisation and the almost
dramatic talent of the grouping." Green, in his recent work on emblems,
characterizes them as marking an epoch in that kind of literature. And
Dibdin, the Macaulay of bibliography, loses his head in admiration of the
"entertaining volume," extolling the figures without stint for "merit in
conception and execution," "bold and free pencilling," "spirit and point,"
"delicacy, truth, and force," "spirit of drollery," &c., &c.; summarising
thus, "few books are more pleasing to the eye, and more gratifying to the
fancy than the early editions of the 'Stultifera Navis.' It presents a
combination of entertainment to which the curious can never be
indifferent."

Whether it were the racy cleverness of the pictures or the unprecedented
boldness of the text, the book stirred Europe of the fifteenth century in a
way and with a rapidity it had never been stirred before. In the German
actual acquaintance with it could then be but limited, though it ran
through seventeen editions within a century; the Latin version brought it
to the knowledge of the educated class throughout Europe; but, expressing,
as it did mainly, the feelings of the common people, to have it in the
learned language was not enough. Translations into various vernaculars were
immediately called for, and the Latin edition having lightened the
translator's labours, they were speedily supplied. England, however, was
all but last in the field but when she did appear, it was in force, with a
version in each hand, the one in prose and the other in verse.

Fifteen years elapsed from the appearance of the first German edition,
before the English metrical version "translated out of Laten, French, and
Doche ... in the colege of Saynt Mary Otery, by me, Alexander Barclay," was
issued from the press of Pynson in 1509. A translation, however, it is not.
Properly speaking, it is an adaptation, an English ship, formed and
fashioned after the Ship of Fools of the World. "But concernynge the
translacion of this boke; I exhort ye reders to take no displesour for y^t,
it is nat translated word by worde acordinge to ye verses of my actour. For
I haue but only drawen into our moder tunge, in rude langage the sentences
of the verses as nere as the parcyte of my wyt wyl suffer me, some tyme
addynge, somtyme detractinge and takinge away suche thinges as semeth me
necessary and superflue. Wherfore I desyre of you reders pardon of my
presumptuous audacite, trustynge that ye shall holde me excused if ye
consyder ye scarsnes of my wyt and my vnexpert youthe. I haue in many
places ouerpassed dyuers poetical digressions and obscurenes of fables and
haue concluded my worke in rude langage as shal apere in my translacion."

"Wylling to redres the errours and vyces of this oure royalme of England
... I haue taken upon me ... the translacion of this present boke ... onely
for the holsome instruccion commodyte and doctryne of wysdome, and to
clense the vanyte and madness of folysshe people of whom ouer great nombre
is in the Royalme of Englonde."

Actuated by these patriotic motives, Barclay has, while preserving all the
valuable characteristics of his original, painted for posterity perhaps the
most graphic and comprehensive picture now preserved of the folly,
injustice, and iniquity which demoralized England, city and country alike,
at the beginning of the sixteenth century, and rendered it ripe for any
change political or religious.

 "Knowledge of trouth, prudence, and iust symplicite
  Hath vs clene left; For we set of them no store.
  Our Fayth is defyled loue, goodnes, and Pyte:
  Honest maners nowe ar reputed of: no more.
  Lawyers ar lordes; but Justice is rent and tore.
  Or closed lyke a Monster within dores thre.
  For without mede: or money no man can hyr se.

  Al is disordered: Vertue hath no rewarde.
  Alas, compassion; and mercy bothe ar slayne.
  Alas, the stony hartys of pepyl ar so harde
  That nought can constrayne theyr folyes to refrayne."

His ships are full laden but carry not all who should be on board.

 "We are full lade and yet forsoth I thynke
  A thousand are behynde, whom we may not receyue
  For if we do, our nauy clene shall synke
  He oft all lesys that coueytes all to haue
  From London Rockes Almyghty God vs saue
  For if we there anker, outher bote or barge
  There be so many that they vs wyll ouercharge."

The national tone and aim of the English "Ship" are maintained throughout
with the greatest emphasis, exhibiting an independence of spirit which few
ecclesiastics of the time would have dared to own. Barclay seems to have
been first an Englishman, then an ecclesiastic. Everywhere throughout his
great work the voice of the people is heard to rise and ring through the
long exposure of abuse and injustice, and had the authorship been unknown
it would most certainly have been ascribed to a Langlande of the period.
Everywhere he takes what we would call the popular side, the side of the
people as against those in office. Everywhere he stands up boldly in behalf
of the oppressed, and spares not the oppressor, even if he be of his own
class. He applies the cudgel as vigorously to the priest's pate as to the
Lolardes back. But he disliked modern innovation as much as ancient abuse,
in this also faithfully reflecting the mind of the people, and he is as
emphatic in his censure of the one as in his condemnation of the other.

Barclay's "Ship of Fools," however, is not only important as a picture of
the English life and popular feeling of his time, it is, both in style and
vocabulary, a most valuable and remarkable monument of the English
language. Written midway between Chaucer and Spenser, it is infinitely more
easy to read than either. Page after page, even in the antique spelling of
Pynson's edition, may be read by the ordinary reader of to-day without
reference to a dictionary, and when reference is required it will be found
in nine cases out of ten that the archaism is Saxon, not Latin. This is all
the more remarkable, that it occurs in the case of a priest translating
mainly from the Latin and French, and can only be explained with reference
to his standpoint as a social reformer of the broadest type, and to his
evident intention that his book should be an appeal to all classes, but
especially to the mass of the people, for amendment of their follies. In
evidence of this it may be noticed that in the didactic passages, and
especially in the L'envois, which are additions of his own, wherever, in
fact, he appears in his own character of "preacher," his language is most
simple, and his vocabulary of the most Saxon description.

In his prologue "excusynge the rudenes of his translacion," he professes to
have purposely used the most "comon speche":--

 "My speche is rude my termes comon and rural
  And I for rude peple moche more conuenient
  Than for estates, lerned men, or eloquent."

He afterwards humorously supplements this in "the prologe," by:--

 "But if I halt in meter or erre in eloquence
  Or be to large in langage I pray you blame not me
  For my mater is so bad it wyll none other be."

So much the better for all who are interested in studying the development
of our language and literature. For thus we have a volume, confessedly
written in the commonest language of the common people, from which the
philologist may at once see the stage at which they had arrived in the
development of a simple English speech, and how far, in this respect, the
spoken language had advanced a-head of the written; and from which also he
can judge to what extent the popularity of a book depends, when the
language is in a state of transition, upon the unusual simplicity of its
style both in structure and vocabulary, and how far it may, by reason of
its popularity, be influential in modifying and improving the language in
both these respects. In the long barren tract between Chaucer and Spenser,
the Ship of Fools stands all but alone as a popular poem, and the
continuance of this popularity for a century and more is no doubt to be
attributed as much to the use of the language of the "coming time" as to
the popularity of the subject.

In more recent times however, Barclay has, probably in part, from
accidental circumstances, come to be relegated to a position among the
English classics, those authors whom every one speaks of but few read. That
modern editions of at least his principal performance have not appeared,
can only be accounted for by the great expense attendant upon the
reproduction of so uniquely illustrated a work, an interesting proof of
which, given in the evidence before the Select Committee of the House of
Commons on the Copyright act in 1818, is worth quoting. Amongst new
editions of standard but costly works, of which the tax then imposed by the
act upon publishers of giving eleven copies of all their publications free
to certain libraries prevented the publication, is mentioned, Barclay's
"Ship of Fools;" regarding which Harding, the well known bookseller, is
reported to have said, "We have declined republishing the 'Ship of Fools,'
a folio volume of great rarity and high price. Our probable demand would
not have been more than for a hundred copies, at the price of 12 guineas
each. The delivery of eleven copies to the public libraries decided us
against entering into the speculation."

A wider and more eager interest is now being manifested in our early
literature, and especially in our early popular poetry, to the satisfaction
of which, it is believed, a new edition of this book will be regarded as a
most valuable contribution. Indeed, as a graphic and comprehensive picture
of the social condition of pre-Reformation England; as an important
influence in the formation of our modern English tongue; and as a rich and
unique exhibition of early art, to all of which subjects special attention
is being at present directed, this mediaeval picture-poem is of unrivalled
interest.

       *       *       *       *       *


NOTICE

OF THE

_Life and Writings of Alexander Barclay_,

THE TRANSLATOR OF BRANDT'S SHIP OF FOOLS.

       *       *       *       *       *


ALEXANDER BARCLAY.

Whether this distinguished poet was an Englishman or a Scotchman has long
been a _quaestio vexata_ affording the literary antiquary a suitable field
for the display of his characteristic amenity. Bale, the oldest authority,
simply says that some contend he was a Scot, others an Englishman, (Script.
Illust. Majoris Britt. Catalogus, 1559). Pits (De Illust. Angliae Script.,)
asserts that though to some he appears to have been a Scot, he was really
an Englishman, and probably a native of Devonshire, ("_nam_ ibi ad S.
Mariam de Otery, Presbyter primum fuit"). Wood again, (Athen. Oxon.), by
the reasoning which finds a likeness between Macedon and Monmouth, because
there is a river in each, arrives at "Alexander de Barklay, seems to have
been born at or near a town so called in Somersetshire;" upon which Ritson
pertinently observes, "there is no such place in Somersetshire, the onely
Berkeley known is in Gloucestershire." Warton, coming to the question
double-shotted, observes that "he was most probably of Devonshire or
Gloucestershire," in the one case following Pits, and in the other
anticipating Ritson's observation.

On the other hand Bale, in an earlier work than the _Catalogus_, the
_Summarium Ill. Maj. Britt. Script._, published in 1548, during Barclay's
life time, adorns him with the epithets "Scotus, rhetor ac poeta insignis."
Dempster (Hist. ecclesiastica), styles him "Scotus, ut retulit ipse Joannes
Pitsaeus." Holinshed also styles him "Scot"! Sibbald gives him a place in
his (MS.) Catalogues of Scottish poets, as does also Wodrow in his
Catalogues of Scots writers. Mackenzie (Lives of the Scots writers) begins,
"The Barklies, from whom this gentleman is descended, are of a very ancient
standing in Scotland." Ritson (Bib. Poetica), after a caustic review of the
controversy, observes "both his name of baptism and the orthography of his
surname seem to prove that he was of Scottish extraction." Bliss (Additions
to Wood) is of opinion that he "undoubtedly was not a native of England,"
and Dr Irving (Hist. of Scot. Poetry) adheres to the opinion of Ritson.

Such contention, whatever may be the weight of the evidence on either side,
is at any rate a sufficient proof of the eminence of the individual who is
the subject of it; to be his birthplace being considered an honour of so
much value to the country able to prove its claim to the distinction as to
occasion a literary warfare of several centuries' duration.

We cannot profess to have brought such reinforcements to either side as to
obtain for it a complete and decisive victory, but their number and
character are such as will probably induce one of the combatants quietly to
retire from the field. In the first place, a more explicit and
unimpeachable piece of evidence than any contained in the authors mentioned
above has been found, strangely enough, in a medical treatise, published
about twenty years after Barclay's death, by a physician and botanist of
great eminence in the middle of the sixteenth century, who was a native of
the isle of Ely, at the Monastery of which Barclay was for some time a
monk.

It is entitled "A dialogue both pleasaunt and pietifull, wherein is a
godlie regiment against the Fever Pestilence, with a consolation and
comforte against death.--Newlie corrected by William Bullein, the author
thereof.--Imprinted at London by Ihon Kingston. Julij, 1573." [8vo., B.L.,
111 leaves.] "There was an earlier impression of this work in 1564, but the
edition of 1573 was 'corrected by the author,' the last work on which he
probably was engaged, as he died in 1576. It is of no value at this time of
day as a medical treatise, though the author was very eminent; but we
advert to it because Bullein, for the sake of variety and amusement,
introduces notices of Chaucer, Gower, Lidgate, Skelton, and Barclay, which,
coming from a man who was contemporary with two of them, may be accepted as
generally accurate representations.... Alexander Barclay, Dr Bullein calls
Bartlet, in the irregular spelling of those times; and, asserting that he
was 'born beyond the cold river of Tweed,' we see no sufficient reason for
disbelieving that he was a native of Scotland. Barclay, after writing his
pastorals, &c., did not die until 1552, so that Bullein was his
contemporary, and most likely knew him and the fact. He observes:--'Then
Bartlet, with an hoopyng russet long coate, with a pretie hoode in his
necke, and five knottes upon his girdle, after Francis tricks. He was borne
beyonde the cold river of Twede. He lodged upon a swete bed of chamomill,
under the sinamum tree; about hym many shepherdes and shepe, with
pleasaunte pipes; greatly abhorring the life of Courtiers, Citizens,
Usurers, and Banckruptes, &c., whose olde daies are miserable. And the
estate of shepherdes and countrie people he accoumpted moste happie and
sure." (Collier's "Bibliographical Account of Early English Literature,"
Vol. 1., P. 97).

"The certainty with which Bulleyn here speaks of Barclay, as born beyond
the Tweed, is not a little strengthened by the accuracy with which even in
allegory he delineates his peculiar characteristics. 'He lodged upon a bed
of sweet camomile.' What figure could have been more descriptive of that
agreeable bitterness, that pleasant irony, which distinguishes the author
of the 'Ship of Fools?' 'About him many shepherds and sheep with pleasant
pipes, greatly abhorring the life of courtiers.' What could have been a
plainer paraphrase of the title of Barclay's 'Eclogues,' or 'Miseries of
Courtiers and Courtes, and of all Princes in General.' As a minor feature,
'the five knots upon his girdle after Francis's tricks' may also be
noticed. Hitherto, the fact of Barclay having been a member of the
Franciscan order has been always repeated as a matter of some doubt; 'he
was a monk of the order of St Benedict, and afterwards, as some say, a
Franciscan. Bulleyn knows, and mentions, with certainty, what others only
speak of as the merest conjecture. In short, everything tends to shew a
degree of familiar acquaintance with the man, his habits, and his
productions, which entitles the testimony of Bulleyn to the highest
credit.'" (Lives of the Scottish Poets, Vol. I., pt. ii., p. 77).

But there are other proofs pointing as decidedly to the determination of
this long-continued controversy in favour of Scotland, as the soil from
which this vagrant child of the muses sprung. No evidence seems to have
been hitherto sought from the most obvious source, his writings. The writer
of the memoir in the Biographia Brittanica, (who certainly dealt a
well-aimed, though by no means decisive, blow, in observing, "It is pretty
extraordinary that Barclay himself, in his several addresses to his patrons
should never take notice of his being a stranger, which would have made
their kindness to him the more remarkable [it was very customary for the
writers of that age to make mention in their works of the countries to
which they belonged, especially if they wrote out of their own];[1] whereas
the reader will quickly see, that in his address to the young gentlemen of
England in the 'Mirror of Good Manners,' he treats them as his
countrymen,") has remarked, "It seems a little strange that in those days a
Scot should obtain so great reputation in England, especially if it be
considered from whence our author's rose, viz., from his enriching and
improving the English tongue. Had he written in Latin or on the sciences,
the thing had been probable enough, but in the light in which it now
stands, I think it very far from likely." From which it is evident that the
biographer understood not the versatile nature of the Scot and his ability,
especially when caught young, in "doing in Rome as the Romans do."
Barclay's English education and foreign travel, together extending over the
most impressionable years of his youth, could not have failed to rub off
any obvious national peculiarities of speech acquired in early boyhood, had
the difference between the English and Scottish speech then been wider than
it was. But the language of Barbour and Chaucer was really one and the
same. It will then not be wondered at that but few Scotch words are found
in Barclay's writings. Still, these few are not without their importance in
strengthening the argument as to nationality. The following from "The Ship
of Fools," indicate at once the clime to which they are native, "gree,"
"kest," "rawky," "ryue," "yate," "bokest," "bydeth," "thekt," and "or," in
its peculiar Scottish use.[2] That any Englishman, especially a South or
West of England Englishman, should use words such as those, particularly at
a time of hostility and of little intercourse between the nations, will
surely be admitted to be a far more unlikely thing than that a Scotchman
born, though not bred, should become, after the effects of an English
education and residence had efficiently done their work upon him, a great
improver and enricher of the English tongue.

But perhaps the strongest and most decisive argument of all in this
much-vexed controversy is to be found in the panegyric of James the Fourth
contained in the "Ship of Fools," an eulogy so highly pitched and
extravagant that no Englishman of that time would ever have dreamed of it
or dared to pen it. Nothing could well be more conclusive. Barclay precedes
it by a long and high-flown tribute to Henry, but when he comes to "Jamys
of Scotlonde," he, so to speak, out-Herods Herod. Ordinary verse suffices
not for the greatness of his subject, which he must needs honour with an
acrostic,--

 "I n prudence pereles is this moste comely kynge
  A nd as for his strength and magnanymyte
  C oncernynge his noble dedes in euery thynge
  O ne founde or grounde lyke to hym can not be
  B y byrth borne to boldnes and audacyte
  V nder the bolde planet of Mars the champyon
  S urely to subdue his ennemyes echone."

There, we are convinced, speaks not the prejudiced, Scot-hating English
critic, but the heart beating true to its fatherland and loyal to its
native Sovereign.

That "he was born beyonde the cold river of Twede," about the year 1476, as
shall be shown anon, is however all the length we can go. His training was
without doubt mainly, if not entirely English. He must have crossed the
border very early in life, probably for the purpose of pursuing his
education at one of the Universities, or, even earlier than the period of
his University career, with parents or guardians to reside in the
neighbourhood of Croydon, to which he frequently refers. Croydon is
mentioned in the following passages in Eclogue I.:

 "While I in youth in Croidon towne did dwell."

 "He hath no felowe betwene this and Croidon,
  Save the proude plowman Gnatho of Chorlington."

 "And as in Croidon I heard the Collier preache"

 "Such maner riches the Collier tell thee can"

 "As the riche Shepheard that woned in Mortlake."

It seems to have become a second home to him, for there, we find, in 1552,
he died and was buried.

At which University he studied, whether Oxford or Cambridge, is also a
matter of doubt and controversy. Wood claims him for Oxford and Oriel,
apparently on no other ground than that he dedicates the "Ship of Fools" to
Thomas Cornish, the Suffragan bishop of Tyne, in the Diocese of Bath and
Wells, who was provost of Oriel College from 1493 to 1507. That the Bishop
was the first to give him an appointment in the Church is certainly a
circumstance of considerable weight in favour of the claim of Oxford to be
his _alma mater_, and of Cornish to be his intellectual father; and if the
appointment proceeded from the Provost's good opinion of the young
Scotchman, then it says much for the ability and talents displayed by him
during his College career. Oxford however appears to be nowhere mentioned
in his various writings, while Cambridge is introduced thus in Eclogue
I.:--

 "And once in Cambridge I heard a scoller say."

From which it seems equally, if not more, probable that he was a student at
that university. "There is reason to believe that both the universities
were frequented by Scotish students; many particular names are to be traced
in their annals; nor is it altogether irrelevant to mention that Chaucer's
young clerks of Cambridge who played such tricks to the miller of
Trompington, are described as coming from the north, and as speaking the
Scotish language:--

 'John highte that on, and Alein highte that other,
  Of o toun were they born that highte Strother,
  Fer in the North, I cannot tellen where.'

"It may be considered as highly probable that Barclay completed his studies
in one of those universities, and that the connections which he thus had an
opportunity of forming, induced him to fix his residence in the South; and
when we suppose him to have enjoyed the benefit of an English education it
need not appear peculiarly 'strange, that in those days, a Scot should
obtain so great reputation in England.'" (Irving, Hist. of Scot. Poetry).

In the "Ship" there is a chapter "Of unprofytable Stody" in which he makes
allusion to his student life in such a way as to imply that it had not been
a model of regularity and propriety:

 "The great foly, the pryde, and the enormyte
  Of our studentis, and theyr obstynate errour
  Causeth me to wryte two sentences or thre
  More than I fynde wrytyn in myne actoure
  The tyme hath ben whan I was conductoure
  Of moche foly, whiche nowe my mynde doth greue
  Wherfor of this shyp syns I am gouernoure
  I dare be bolde myne owne vyce to repreue."

If these lines are meant to be accepted literally, which such confessions
seldom are, it may be that he was advised to put a year or two's foreign
travel between his University career, and his entrance into the Church. At
any rate, for whatever reason, on leaving the University, where, as is
indicated by the title of "Syr" prefixed to his name in his translation of
Sallust, he had obtained the degree of Bachelor of Arts, he travelled
abroad, whether at his own charges, or in the company of a son of one of
his patrons is not recorded, principally in Germany, Italy, and France,
where he applied himself, with an unusual assiduity and success, to the
acquirement of the languages spoken in those countries and to the study of
their best authors. In the chapter "Of unprofytable Stody," above
mentioned, which contains proof how well he at least had profited by study,
he cites certain continental seats of university learning at each of which,
there is indeed no improbability in supposing he may have remained for some
time, as was the custom in those days:

 "One rennyth to Almayne another vnto France
  To Parys, Padway, Lumbardy or Spayne
  Another to Bonony, Rome, or Orleanse
  To Cayne, to Tolows, Athenys, or Colayne."

Another reference to his travels and mode of travelling is found in the
Eclogues. Whether he made himself acquainted with the English towns he
enumerates before or after his continental travels it is impossible to
determine:

                  CORNIX.

 "As if diuers wayes laye vnto Islington,
  To Stow on the Wold, Quaueneth or Trompington,
  To Douer, Durham, to Barwike or Exeter,
  To Grantham, Totnes, Bristow or good Manchester,
  To Roan, Paris, to Lions or Floraunce.

                  CORIDON.

  (What ho man abide, what already in Fraunce,
  Lo, a fayre iourney and shortly ended to,
  With all these townes what thing haue we to do?

                  CORNIX.

  By Gad man knowe thou that I haue had to do
  In all these townes and yet in many mo,
  To see the worlde in youth me thought was best,
  And after in age to geue my selfe to rest.

                  CORIDON.

  Thou might haue brought one and set by our village.

                  CORNIX.

  What man I might not for lacke of cariage.
  To cary mine owne selfe was all that euer I might,
  And sometime for ease my sachell made I light."
                                ECLOGUE I.

Returning to England, after some years of residence abroad, with his mind
broadened and strengthened by foreign travel, and by the study of the best
authors, modern as well as ancient, Barclay entered the church, the only
career then open to a man of his training. With intellect, accomplishments,
and energy possessed by few, his progress to distinction and power ought to
have been easy and rapid, but it turned out quite otherwise. The road to
eminence lay by the "backstairs," the atmosphere of which he could not
endure. The ways of courtiers--falsehood, flattery, and fawning--he
detested, and worse, he said so, wherefore his learning, wit and eloquence
found but small reward. To his freedom of speech, his unsparing exposure
and denunciation of corruption and vice in the Court and the Church, as
well as among the people generally, must undoubtedly be attributed the
failure to obtain that high promotion his talents deserved, and would
otherwise have met with. The policy, not always a successful one in the
end, of ignoring an inconvenient display of talent, appears to have been
fully carried out in the instance of Barclay.

His first preferment appears to have been in the shape of a chaplainship in
the sanctuary for piety and learning founded at Saint Mary Otery in the
County of Devon, by Grandison, Bishop of Exeter; and to have come from
Thomas Cornish, Suffragan Bishop of Bath and Wells under the title of the
Bishop of Tyne, "meorum primitias laborum qui in lucem eruperunt," to whom,
doubtless out of gratitude for his first appointment, he dedicated "The
Ship of Fools." Cornish, amongst the many other good things he enjoyed,
held, according to Dugdale, from 1490 to 1511, the post of warden of the
College of S. Mary Otery, where Barclay no doubt had formed that regard and
respect for him which is so strongly expressed in the dedication.

A very eulogistic notice of "My Mayster Kyrkham," in the chapter "Of the
extorcion of Knyghtis," (Ship of Fools,) has misled biographers, who were
ignorant of Cornish's connection with S. Mary Otery, to imagine that
Barclay's use of "Capellanus humilimus" in his dedication was merely a
polite expression, and that Kyrkham, of whom he styles himself, "His true
seruytour his chaplayne and bedeman" was his actual ecclesiastical
superior. The following is the whole passage:--

 "Good offycers ar good and commendable
  And manly knyghtes that lyue in rightwysenes
  But they that do nat ar worthy of a bable
  Syns by theyr pryde pore people they oppres
  My mayster Kyrkhan for his perfyte mekenes
  And supportacion of men in pouertye
  Out of my shyp shall worthely be fre

  I flater nat I am his true seruytour
  His chaplayne and his bede man whyle my lyfe shall endure
  Requyrynge God to exalt hym to honour
  And of his Prynces fauour to be sure
  For as I haue sayd I knowe no creature
  More manly rightwyse wyse discrete and sad
  But thoughe he be good, yet other ar als bad."

That this Kyrkham was a knight and not an ecclesiastic is so plainly
apparent as to need no argument. An investigation into Devonshire history
affords the interesting information that among the ancient families of that
county there was one of this name, of great antiquity and repute, now no
longer existent, of which the most eminent member was a certain Sir John
Kirkham, whose popularity is evinced by his having been twice created High
Sheriff of the County, in the years 1507 and 1523. (Prince, Worthies of
Devon; Izacke, Antiquities of Exeter.)

That this was the Kirkham above alluded to, there can be no reasonable
doubt, and in view of the expression "My mayster Kyrkham," it may be
surmised that Barclay had the honour of being appointed by this worthy
gentleman to the office of Sheriff's or private Chaplain or to some similar
position of confidence, by which he gained the poet's respect and
gratitude. The whole allusion, however, might, without straining be
regarded as a merely complimentary one. The tone of the passage affords at
any rate a very pleasing glimpse of the mutual regard entertained by the
poet and his Devonshire neighbours.

After the eulogy of Kyrkham ending with "Yet other ar als bad," the poet
goes on immediately to give the picture of a character of the opposite
description, making the only severe personal reference in his whole
writings, for with all his unsparing exposure of wrong-doing, he carefully,
wisely, honourably avoided personality. A certain Mansell of Otery is
gibbeted as a terror to evil doers in a way which would form a sufficient
ground for an action for libel in these degenerate days.--Ship, II. 82.

 "Mansell of Otery for powlynge of the pore
  Were nat his great wombe, here sholde haue an ore

  But for his body is so great and corporate
  And so many burdens his brode backe doth charge
  If his great burthen cause hym to come to late
  Yet shall the knaue be Captayne of a barge
  Where as ar bawdes and so sayle out at large
  About our shyp to spye about for prayes
  For therupon hath he lyued all his dayes."

It ought however to be mentioned that no such name as Mansell appears in
the Devonshire histories, and it may therefore be fictitious.

The ignorance and reckless living of the clergy, one of the chief objects
of his animadversion, receive also local illustration:

 "For if one can flater, and beare a Hauke on his fist,
  He shalbe made parson of Honington or Clist."

A good humoured reference to the Secondaries of the College is the only
other streak of local colouring we have detected in the Ship, except the
passage in praise of his friend and colleague Bishop, quoted at p. liii.

 "Softe, fooles, softe, a little slacke your pace,
  Till I haue space you to order by degree,
  I haue eyght neyghbours, that first shall haue a place
  Within this my ship, for they most worthy be,
  They may their learning receyue costles and free,
  Their walles abutting and ioyning to the scholes;
  Nothing they can, yet nought will they learne nor see,
  Therfore shall they guide this our ship of fooles."

In the comfort, quiet, and seclusion of the pleasant Devonshire retreat,
the "Ship" was translated in the year 1508, when he would be about
thirty-two, "by Alexander Barclay Preste; and at that tyme chaplen in the
sayde College," whence it may be inferred that he left Devon, either in
that year or the year following, when the "Ship" was published, probably
proceeding to London for the purpose of seeing it through the press.
Whether he returned to Devonshire we do not know; probably not, for his
patron and friend Cornish resigned the wardenship of St Mary Otery in 1511,
and in two years after died, so that Barclay's ties and hopes in the West
were at an end. At any rate we next hear of him in monastic orders, a monk
of the order of S. Benedict, in the famous monastery of Ely, where, as is
evident from internal proof, the Eclogues were written and where likewise,
as appears from the title, was translated "The mirrour of good maners," at
the desire of Syr Giles Alington, Knight.

It is about this period of his life, probably the period of the full bloom
of his popularity, that the quiet life of the poet and priest was
interrupted by the recognition of his eminence in the highest quarters, and
by a request for his aid in maintaining the honour of the country on an
occasion to which the eyes of all Europe were then directed. In a letter of
Sir Nicholas Vaux, busied with the preparations for the meeting of Henry
VIII., and Francis I., called the Field of the Cloth of Gold, to Wolsey, of
date 10th April 1520, he begs the cardinal to "send to them ... Maistre
Barkleye, the Black Monke and Poete, to devise histoires and convenient
raisons to florisshe the buildings and banquet house withal" (Rolls
Calendars of Letters and Papers, Henry VIII., III. pt. 1.). No doubt it was
also thought that this would be an excellent opportunity for the eulogist
of the Defender of the Faith to again take up the lyre to sing the glories
of his royal master, but no effort of his muse on the subject of this great
chivalric pageant has descended to us if any were ever penned.

Probably after this employment he did not return to Ely; with his position
or surroundings there he does not seem to have been altogether satisfied
("there many a thing is wrong," see p. lxix.); and afterwards, though in
the matter of date we are somewhat puzzled by the allusion of Bulleyn, an
Ely man, to his Franciscan habit, he assumed the habit of the Franciscans
at Canterbury, ('Bale MS. Sloan, f. 68,') to which change we may owe, if it
be really Barclay's, "The life of St Thomas of Canterbury."

Autumn had now come to the poet, but fruit had failed him. The advance of
age and his failure to obtain a suitable position in the Church began
gradually to weigh upon his spirits. The bright hopes with which he had
started in the flush of youth, the position he was to obtain, the influence
he was to wield, and the work he was to do personally, and by his writings,
in the field of moral and social reformation were all in sad contrast with
the actualities around. He had never risen from the ranks, the army was in
a state of disorganisation, almost of mutiny, and the enemy was more bold,
unscrupulous, and numerous than ever. It is scarcely to be wondered at
that, though not past fifty, he felt prematurely aged, that his youthful
enthusiasm which had carried him on bravely in many an attempt to instruct
and benefit his fellows at length forsook him and left him a prey to that
weakness of body, and that hopelessness of spirit to which he so
pathetically alludes in the Prologue to the Mirror of good Manners. All his
best work, all the work which has survived to our day, was executed before
this date. But the pen was too familiar to his hand to be allowed to drop.
His biographers tell us "that when years came on he spent his time mostly
in pious matters, and in reading and writing histories of the Saints." A
goodly picture of a well-spent old age. The harness of youth he had no
longer the spirit and strength to don, the garments of age he gathered
resignedly and gracefully about him.

On the violent dissolution of the Monasteries in 1539, when their inmates,
the good and bad, the men of wisdom and the "fools," were alike cast adrift
upon a rock-bound and stormy coast, the value of the patronage which his
literary and personal popularity had brought him, was put to the test, and
in the end successfully, though after considerable, but perhaps not to be
wondered at, delay. His great patrons, the Duke of Norfolk, the Earl of
Kent, Bishop Cornish, and probably also Sir Giles Alington, were all dead,
and he had to rely on newer and necessarily weaker ties. But after waiting,
till probably somewhat dispirited, fortune smiled at last. Two handsome
livings were presented to him in the same year, both of which he apparently
held at the same time, the vicarage of Much Badew in Essex, by the
presentation of Mr John Pascal, to which he was instituted on February 7th,
1546, holding it (according to the Lansdowne MS. (980 f. 101), in the
British Museum) till his death; and the vicarage of S. Mathew at Wokey, in
Somerset, on March 30th of the same year. Wood dignifies him with the
degree of doctor of divinity at the time of his presentation to these
preferments.

That he seems to have accepted quietly the gradual progress of the reformed
religion during the reign of Edward VI., has been a cause of wonder to
some. It would certainly have been astonishing had one who was so unsparing
in his exposure of the flagrant abuses of the Romish Church done otherwise.
Though personally disinclined to radical changes his writings amply show
his deep dissatisfaction with things as they were. This renders the more
improbable the honours assigned him by Wadding (Scriptores Ordinis Minorum,
1806, p. 5), who promotes him to be Suffragan Bishop of Bath and Wells, and
Bale, who, in a slanderous anecdote, the locale of which is also Wells,
speaks of him as a chaplain of Queen Mary's, though Mary did not ascend the
throne till the year after his death. As these statements are nowhere
confirmed, it is not improbable that their authors have fallen into error
by confounding the poet Barclay, with a Gilbert Berkeley, who became Bishop
of Bath and Wells in 1559. One more undoubted, but tardy, piece of
preferment was awarded him which may be regarded as an honour of some
significance. On the 30th April 1552, the Dean and Chapter of Canterbury,
London, presented him to the Rectory of All Hallows, Lombard Street, but
the well-deserved promotion came too late to be enjoyed. A few weeks after,
and before the 10th June, at which date his will was proved, he died, as
his biographers say, "at a very advanced age;" at the good old age of
seventy-six, as shall be shown presently, at Croydon where he had passed
his youth, and there in the Church he was buried. "June 10th 1552,
Alexander Barkley sepult," (Extract from the Parish Register, in Lyson's
Environs of London).

A copy of his will, an extremely interesting and instructive document, has
been obtained from Doctors' Commons, and will be found appended. It bears
in all its details those traits of character which, from all that we
otherwise know, we are led to associate with him. In it we see the earnest,
conscientious minister whose first thought is of the poor, the loyal
churchman liberal in his support of the house of God, the kind relative in
his numerous and considerate bequests to his kith and kin, the amiable,
much loved man in the gifts of remembrance to his many friends, and the
pious Christian in his wishes for the prayers of his survivors "to
Almightie God for remission of my synnes, and mercy upon my soule."

Barclay's career and character, both as a churchman and a man of letters,
deserve attention and respect from every student of our early history and
literature. In the former capacity he showed himself diligent, honest, and
anxious, at a time when these qualities seemed to have been so entirely
lost to the church as to form only a subject for clerical ridicule. In the
latter, the same qualities are also prominent, diligence, honesty, bold
outspokenness, an ardent desire for the pure, the true, and the natural,
and an undisguised enmity to everything false, self-seeking, and vile.
Everything he did was done in a pure way, and to a worthy end.

Bale stands alone in casting aspersions upon his moral character,
asserting, as Ritson puts it, "in his bigoted and foul-mouthed way," that
"he continued a hater of truth, and under the disguise of celibacy a filthy
adulterer to the last;" and in his Declaration of Bonner's articles (1561,
fol. 81), he condescends to an instance to the effect that "Doctoure
Barkleye hadde greate harme ones of suche a visitacion, at Wellys, before
he was Quene Maryes Chaplayne. For the woman whome he so religiouslye
visited did light him of all that he had, sauinge his workinge tolas. For
the whiche acte he had her in prison, and yet coulde nothing recouer
againe." Whether this story be true of any one is perhaps doubtful, and, if
true of a Barclay, we are convinced that he is not our author. It may have
arisen as we have seen from a mistake as to identity. But apart from the
question of identity, we have nothing in support of the slander but Bale's
"foul-mouthed" assertion, while against it we have the whole tenor and aim
of Barclay's published writings. Everywhere he inculcates the highest and
purest morality, and where even for that purpose he might be led into
descriptions of vice, his disgust carries him past what most others would
have felt themselves justified in dealing with. For example, in the chapter
of "Disgysyd folys" he expressly passes over as lightly as possible what
might to others have proved a tempting subject:

 "They disceyue myndes chaste and innocent
  With dyuers wayes whiche I wyll nat expres
  Lyst that whyle I labour this cursyd gyse to stynt
  I myght to them mynyster example of lewdnes
  And therfore in this part I shall say les
  Than doth my actour."

Elsewhere he declares:

                 "for my boke certaynly
  I haue compyled: for vertue and goodnes
  And to reuyle foule synne and vyciousnes"

But citation is needless; there is not a page of his writings which will
not supply similar evidence, and our great early moralist may, we think, be
dismissed from Court without a stain on his character.

Indeed to his high pitched morality, he doubtless owed in some degree the
great and extended popularity of his poetical writings in former times and
their neglect in later. Sermons and "good" books were not yet in the
sixteenth century an extensive branch of literature, and "good" people
could without remorse of conscience vary their limited theological reading
by frowning over the improprieties and sins of their neighbours as depicted
in the "Ship," and joining, with a serious headshaking heartiness, in the
admonitions of the translator to amendment, or they might feel
"strengthened" by a glance into the "Mirrour of good Maners," or edified by
hearing of the "Miseryes of Courtiers and Courtes of all princes in
generall," as told in the "Eclogues."

Certain it is that these writings owed little of their acceptance to
touches of humour or satire, to the gifts of a poetical imagination, or the
grace of a polished diction. The indignation of the honest man and the
earnestness of the moralist waited not for gifts and graces. Everything
went down, hard, rough, even uncouth as it stood, of course gaining in
truth and in graphic power what it wants in elegance. Still, with no
refinement, polish or elaboration, there are many picturesque passages
scattered throughout these works which no amount of polishing could have
improved. How could a man in a rage be better touched off than thus ("Ship"
I. 182, 15).

 "This man malycious whiche troubled is with wrath
  Nought els soundeth but the hoorse letter R."

The passion of love is so graphically described that it is difficult to
imagine our priestly moralist a total stranger to its power, (I. 81).

 "For he that loueth is voyde of all reason
  Wandrynge in the worlde without lawe or mesure
  In thought and fere sore vexed eche season
  And greuous dolours in loue he must endure
  No creature hym selfe, may well assure
  From loues soft dartis: I say none on the grounde
  But mad and folysshe bydes he whiche hath the wounde

  Aye rennynge as franatyke no reason in his mynde
  He hath no constaunce nor ease within his herte
  His iyen ar blynde, his wyll alwaye inclyned
  To louys preceptes yet can nat he departe
  The Net is stronge, the sole caught can nat starte
  The darte is sharpe, who euer is in the chayne
  Can nat his sorowe in vysage hyde nor fayne"

For expressive, happy simile, the two following examples are capital:--

 "Yet sometimes riches is geuen by some chance
  To such as of good haue greatest aboundaunce.
  Likewise as streames unto the sea do glide.
  But on bare hills no water will abide.
      .    .    .    .    .    .
  So smallest persons haue small rewarde alway
  But men of worship set in authoritie
  Must haue rewardes great after their degree."--ECLOGUE I.

 "And so such thinges which princes to thee geue
  To thee be as sure as water in a siue
      .    .    .    .    .    .    .
  So princes are wont with riches some to fede
  As we do our swine when we of larde haue nede
  We fede our hogges them after to deuour
  When they be fatted by costes and labour."--ECLOGUE I.

The everlasting conceit of musical humanity is very truthfully hit off.

 "This is of singers the very propertie
  Alway they coueyt desired for to be
  And when their frendes would heare of their cunning
  Then are they neuer disposed for to sing,
  But if they begin desired of no man
  Then shewe they all and more then they can
  And neuer leaue they till men of them be wery,
  So in their conceyt their cunning they set by."--ECLOGUE II.

Pithy sayings are numerous. Comparing citizens with countrymen, the
countryman says:--

 "Fortune to them is like a mother dere
  As a stepmother she doth to us appeare."

Of money:

 "Coyne more than cunning exalteth every man."

Of clothing:

 "It is not clothing can make a man be good
  Better is in ragges pure liuing innocent
  Than a soule defiled in sumptuous garment."

It is as the graphic delineator of the life and condition of the country in
his period that the chief interest of Barclay's writings, and especially of
the "Ship of Fools," now lies. Nowhere so accessibly, so fully, and so
truthfully will be found the state of Henry the Eighth's England set forth.
Every line bears the character of truthfulness, written as it evidently is,
in all the soberness of sadness, by one who had no occasion to exaggerate,
whose only object and desire was, by massing together and describing
faithfully the follies and abuses which were evident to all, to shame every
class into some degree of moral reformation, and, in particular, to effect
some amelioration of circumstances to the suffering poor.

And a sad picture it is which we thus obtain of merrie England in the good
old times of bluff King Hal, wanting altogether in the _couleur de rose_
with which it is tinted by its latest historian Mr Froude, who is ably
taken to task on this subject by a recent writer in the Westminster Review,
whose conclusions, formed upon other evidence than Barclay's, express so
fairly the impression left by a perusal of the "Ship of Fools," and the
Eclogues, that we quote them here. "Mr Froude remarks: 'Looking therefore,
at the state of England as a whole, I cannot doubt that under Henry the
body of the people were prosperous, well-fed, loyal, and contented. In all
points of material comfort, they were as well off as ever they had been
before; better off than they have ever been in later times.' In this
estimate we cannot agree. Rather we should say that during, and for long
after, this reign, the people were in the most deplorable condition of
poverty and misery of every kind. That they were ill-fed, that loyalty was
at its lowest ebb, that discontent was rife throughout the land. 'In all
points of material comfort,' we think they were worse off than they had
ever been before, and infinitely worse off than they have ever been since
the close of the sixteenth century,--a century in which the cup of
England's woes was surely fuller than it has ever been since, or will, we
trust, ever be again. It was the century in which this country and its
people passed through a baptism of blood as well as 'a baptism of fire,'
and out of which they came holier and better. The epitaph which should be
inscribed over the century is contained in a sentence written by the famous
Acham in 1547:--'Nam vita, quae nunc vivitur a plurimis, non vita sed
miseria est.'" So, Bradford (Sermon on Repentance, 1533) sums up
contemporary opinion in a single weighty sentence: "All men may see if they
will that the whoredom pride, unmercifulness, and tyranny of England far
surpasses any age that ever was before." Every page of Barclay corroborates
these accounts of tyranny, injustice, immorality, wretchedness, poverty,
and general discontent.

Not only in fact and feeling are Barclay's Ship of Fools and Eclogues
thoroughly expressive of the unhappy, discontented, poverty-stricken,
priest-ridden, and court-ridden condition and life, the bitter sorrows and
the humble wishes of the people, their very texture, as Barclay himself
tells us, consists of the commonest language of the day, and in it are
interwoven many of the current popular proverbs and expressions. Almost all
of these are still "household words" though few ever imagine the garb of
their "daily wisdom" to be of such venerable antiquity. Every page of the
"Eclogues" abounds with them; in the "Ship" they are less common, but still
by no means infrequent. We have for instance:--

 "Better is a frende in courte than a peny in purse"--(I. 70.)
 "Whan the stede is stolyn to shyt the stable dore"--(I. 76.)
 "It goeth through as water through a syue."--(I. 245.)
 "And he that alway thretenyth for to fyght
  Oft at the prose is skantly worth a hen
  For greattest crakers ar nat ay boldest men."--(I. 198.)
 "I fynde foure thynges whiche by no meanes can
  Be kept close, in secrete, or longe in preuetee
  The firste is the counsell of a wytles man
  The seconde is a cyte whiche byldyd is a hye
  Upon a montayne the thyrde we often se
  That to hyde his dedes a louer hath no skyll
  The fourth is strawe or fethers on a wyndy hyll."--(I. 199.)
 "A crowe to pull."--(II. 8.)
 "For it is a prouerbe, and an olde sayd sawe
  That in euery place lyke to lyke wyll drawe."--(II. 35.)
 "Better haue one birde sure within thy wall
  Or fast in a cage than twenty score without"--(II. 74)
 "Gapynge as it were dogges for a bone."--(II. 93.)
 "Pryde sholde haue a fall."--(II. 161).
 "For wyse men sayth ...
  One myshap fortuneth neuer alone."
 "Clawe where it itchyth."--(II. 256.) [The use of this, it occurs again in
     the Eclogues, might be regarded by some of our Southern friends, as
     itself a sufficient proof of the author's Northern origin.]

The following are selected from the Eclogues as the most remarkable:

 "Each man for himself, and the fende for us all."
 "They robbe Saint Peter therwith to clothe Saint Powle."
 "For might of water will not our leasure bide."
 "Once out of sight and shortly out of minde."
 "For children brent still after drede the fire."
 "Together they cleave more fast than do burres."
 "Tho' thy teeth water."
 "I aske of the foxe no farther than the skin."
 "To touche soft pitche and not his fingers file."
 "From post unto piller tost shall thou be."
 "Over head and eares."
 "Go to the ant."
 "A man may contende, God geueth victory."
 "Of two evils chose the least."

These are but the more striking specimens. An examination of the "Ship,"
and especially of the "Eclogues," for the purpose of extracting their whole
proverbial lore, would be well worth the while, if it be not the duty, of
the next collector in this branch of popular literature. These writings
introduce many of our common sayings for the first time to English
literature, no writer prior to Barclay having thought it dignified or worth
while to profit by the popular wisdom to any perceptible extent. The first
collection of proverbs, Heywood's, did not appear until 1546, so that in
Barclay we possess the earliest known English form of such proverbs as he
introduces. It need scarcely be said that that form is, in the majority of
instances, more full of meaning and point than its modern representatives.

Barclay's adoption of the language of the people naturally elevated him in
popular estimation to a position far above that of his contemporaries in
the matter of style, so much so that he has been traditionally recorded as
one of the greatest improvers of the language, that is, one of those who
helped greatly to bring the written language to be more nearly in
accordance with the spoken. Both a scholar and a man of the world, his
phraseology bears token of the greater cultivation and wider knowledge he
possessed over his contemporaries. He certainly aimed at clearness of
expression, and simplicity of vocabulary, and in these respects was so far
in advance of his time that his works can even now be read with ease,
without the help of dictionary or glossary. In spite of his church training
and his residence abroad, his works are surprisingly free from Latin or
French forms of speech; on the contrary, they are, in the main,
characterised by a strong Saxon directness of expression which must have
tended greatly to the continuance of their popularity, and have exercised a
strong and advantageous influence both in regulating the use of the common
spoken language, and in leading the way which it was necessary for the
literary language to follow. Philologists and dictionary makers appear,
however, to have hitherto overlooked Barclay's works, doubtless owing to
their rarity, but their intrinsic value as well as their position in
relation to the history of the language demand specific recognition at
their hands.

Barclay evidently delighted in his pen. From the time of his return from
the Continent, it was seldom out of his hand. Idleness was distasteful to
him. He petitions his critics if they be "wyse men and cunnynge," that:--

 "They shall my youth pardone, and vnchraftynes
  Whiche onely translate, to eschewe ydelnes."

Assuredly a much more laudable way of employing leisure then than now,
unless the translator prudently stop short of print. The modesty and
singleness of aim of the man are strikingly illustrated by his thus
devoting his time and talents, not to original work as he was well able to
have done had he been desirous only of glorifying his own name, but to the
translation and adaptation or, better, "Englishing" of such foreign authors
as he deemed would exercise a wholesome and profitable influence upon his
countrymen. Such work, however, moulded in his skilful hands, became all
but original, little being left of his author but the idea. Neither the
Ship of Fools, nor the Eclogues retain perceptible traces of a foreign
source, and were it not that they honestly bear their authorship on their
fore-front, they might be regarded as thoroughly, even characteristically,
English productions.

The first known work from Barclay's pen[3] appeared from the press of De
Worde, so early as 1506, probably immediately on his return from abroad,
and was no doubt the fruit of continental leisure. It is a translation, in
seven line stanzas, of the popular French poet Pierre Gringore's Le Chateau
de labour (1499)--the most ancient work of Gringore with date, and perhaps
his best--under the title of "The Castell of laboure wherein is richesse,
vertu, and honour;" in which in a fanciful allegory of some length, a
somewhat wearisome Lady Reason overcomes despair, poverty and other such
evils attendant upon the fortunes of a poor man lately married, the moral
being to show:--

 "That idleness, mother of all adversity,
  Her subjects bringeth to extreme poverty."

The general appreciation of this first essay is evidenced by the issue of a
second edition from the press of Pynson a few years after the appearance of
the first.

Encouraged by the favourable reception accorded to the first effort of his
muse, Barclay, on his retirement to the ease and leisure of the College of
St Mary Otery, set to work on the "Ship of Fools," acquaintance with which
Europe-famous satire he must have made when abroad. This, his _magnum
opus_, has been described at some length in the Introduction, but two
interesting personal notices relative to the composition of the work may
here be added. In the execution of the great task, he expresses himself,
(II. 278), as under the greatest obligations to his colleague, friend, and
literary adviser, Bishop:--

 "Whiche was the first ouersear of this warke
  And vnto his frende gaue his aduysement
  It nat to suffer to slepe styll in the darke
  But to be publysshyd abrode: and put to prent
  To thy monycion my bysshop I assent
  Besechynge god that I that day may se
  That thy honour may prospere and augment
  So that thy name and offyce may agre
      .    .    .    .    .    .
  In this short balade I can nat comprehende
  All my full purpose that I wolde to the wryte
  But fayne I wolde that thou sholde sone assende
  To heuenly worshyp and celestyall delyte
  Than shoulde I after my pore wyt and respyt,
  Display thy name, and great kyndnes to me
  But at this tyme no farther I indyte
  But pray that thy name and worshyp may agre."

Pynson, in his capacity of judicious publisher, fearing lest the book
should exceed suitable dimensions, also receives due notice at p. 108 of
Vol. I., where he speaks of

         "the charge Pynson hathe on me layde
  With many folys our Nauy not to charge."

The concluding stanza, or colophon, is also devoted to immortalising the
great bibliopole in terms, it must be admitted, not dissimilar to those of
a modern draper's poet laureate:--

  Our Shyp here leuyth the sees brode
  By helpe of God almyght and quyetly
  At Anker we lye within the rode
  But who that lysteth of them to bye
  In Flete strete shall them fynde truly
  At the George: in Richarde Pynsonnes place
  Prynter vnto the Kynges noble grace.
                      Deo gratias.

Contemporary allusions to the Ship of Fools there could not fail to be, but
the only one we have met with occurs in Bulleyn's Dialogue quoted above, p.
xxvii. It runs as follows:--_Uxor_.--What ship is that with so many owers,
and straunge tacle; it is a greate vessell. _Ciuis_.--This is the ship of
fooles, wherin saileth bothe spirituall and temporall, of euery callyng
some: there are kynges, queenes, popes, archbishoppes, prelates, lordes,
ladies, knightes, gentlemen, phisicions, lawiers, marchauntes,
housbandemen, beggers, theeues, hores, knaues, &c. This ship wanteth a good
pilot: the storme, the rocke, and the wrecke at hande, all will come to
naught in this hulke for want of good gouernement.

The Eclogues, as appears from their Prologue, had originally been the work
of our author's youth, "the essays of a prentice in the art of poesie," but
they were wisely laid past to be adorned by the wisdom of a wider
experience, and were, strangely enough, lost for years until, at the age of
thirty-eight, the author again lighted, unexpectedly, upon his lost
treasures, and straightway finished them off for the public eye.

The following autobiographical passage reminds one forcibly of Scott's
throwing aside Waverley, stumbling across it after the lapse of years, and
thereupon deciding at once to finish and publish it. After enumerating the
most famous eclogue writers, he proceeds:--

 "Nowe to my purpose, their workes worthy fame,
  Did in my yonge age my heart greatly inflame,
  Dull slouth eschewing my selfe to exercise,
  In such small matters, or I durst enterprise,
  To hyer matter, like as these children do,
  Which first vse to creepe, and afterwarde to go.
      .    .    .    .    .    .    .    .
  So where I in youth a certayne worke began,
  And not concluded, as oft doth many a man:
  Yet thought I after to make the same perfite,
  But long I missed that which I first did write.
  But here a wonder, I fortie yere saue twayne,
  Proceeded in age, founde my first youth agayne.
  To finde youth in age is a probleme diffuse,
  But nowe heare the truth, and then no longer muse.
  As I late turned olde bookes to and fro,
  One litle treatise I founde among the mo
  Because that in youth I did compile the same,
  Egloges of youth I did call it by name.
  And seing some men haue in the same delite,
  At their great instance I made the same perfite,
  Adding and bating where I perceyued neede,
  All them desiring which shall this treatise rede,
  Not to be grieued with any playne sentence,
  Rudely conuayed for lacke of eloquence."

The most important revelation in the whole of this interesting passage,
that relating to the author's age, seems to have been studiously overlooked
by all his biographers. If we can fix with probability the date at which
these Eclogues were published, then this, one of the most regretted of the
lacunae in his biography, will be supplied. We shall feel henceforth
treading on firmer ground in dealing with the scanty materials of his life.

From the length and favour with which the praises of the Ely Cathedral and
of Alcock its pious and munificent bishop, then but recently dead, are sung
in these poems (see p. lxviii.), it is evident that the poet must have
donned the black hood in the monastery of Ely for at least a few years.

Warton fixes the date at 1514, because of the praises of the "noble Henry
which now departed late," and the after panegyric of his successor Henry
VIII. (Eclogue I.), whose virtues are also duly recorded in the Ship of
Fools (I. 39 and II. 205-8), but not otherwise of course than in a
complimentary manner. Our later lights make this picture of the noble pair
appear both out of drawing and over-coloured:--

 "Beside noble Henry which nowe departed late,
  Spectacle of vertue to euery hye estate,
  The patrone of peace and primate of prudence,
  Which on Gods Church hath done so great expence.
  Of all these princes the mercy and pitie,
  The loue of concorde, iustice and equitie,
  The purenes of life and giftes liberall,
  Not lesse vertuous then the said princes all.
  And Henry the eyght moste hye and triumphant,
  No gifte of vertue nor manlines doth want,
  Mine humble spech and language pastorall
  If it were able should write his actes all:
  But while I ought speake of courtly misery,
  Him with all suche I except vtterly.
  But what other princes commonly frequent,
  As true as I can to shewe is mine intent,
  But if I should say that all the misery,
  Which I shall after rehearse and specify
  Were in the court of our moste noble kinge,
  I should fayle truth, and playnly make leasing."--ECLOGUE I.

This eulogy of Henry plainly implies some short experience of his reign.
But other allusions contribute more definitely to fix the precise date,
such as the following historical passage, which evidently refers to the
career of the notorious extortioners, Empson and Dudley, who were executed
for conspiracy and treason in the first year of the new king's reign.

 "Such as for honour unto the court resort,
  Looke seldome times upon the lower sort;
  To the hyer sort for moste part they intende,
  For still their desire is hyer to ascende
  And when none can make with them comparison,
  Against their princes conspire they by treason,
  Then when their purpose can nat come well to frame,
  Agayne they descende and that with utter shame,
  Coridon thou knowest right well what I meane,
  We lately of this experience haue seene
  When men would ascende to rowmes honorable
  Euer is their minde and lust insaciable."

The most definite proof of the date of publication, however, is found in
the fourth Eclogue. It contains a long poem called The towre of vertue and
honour, which is really a highly-wrought elegy on the premature and
glorious death, not of "the Duke of Norfolk, Lord High admiral, and one of
Barclay's patrons," as has been repeated parrot-like, from Warton
downwards, but of his chivalrous son, Sir Edward Howard, Lord High Admiral
for the short space of a few months, who perished in his gallant, if
reckless, attack upon the French fleet in the harbour of Brest in the year
1513. It is incomprehensible that the date of the publication of the
Eclogues should be fixed at 1514, and this blunder still perpetuated. No
Duke of Norfolk died between Barclay's boyhood and 1524, ten years after
the agreed upon date of the Elegy; and the Duke (Thomas), who was Barclay's
patron, never held the position of Lord High Admiral (though his son Lord
Thomas, created Earl of Surrey in 1514, and who afterwards succeeded him,
also succeeded his brother Sir Edward in the Admiralship), but worthily
enjoyed the dignified offices of Lord High Steward, Lord Treasurer, and
Earl Marshal, and died one of Henry's most respected and most popular
Ministers, at his country seat, at a good old age, in the year above
mentioned, 1524. The other allusions to contemporary events, and especially
to the poet's age, preclude the idea of carrying forward the publication to
the latter date, did the clearly defined points of the Elegy allow of it,
as they do not.

Minalcas, one of the interlocutors, thus introduces the subject:--

                     "But it is lamentable
  To heare a Captayne so good and honorable,
  _So soone_ withdrawen by deathes crueltie,
  Before his vertue was at moste hye degree.
  If death for a season had shewed him fauour,
  To all his nation he should haue bene honour."

"'The Towre of Vertue and Honor,' introduced as a song of one of the
shepherds into these pastorals, exhibits no very masterly strokes of a
sublime and inventive fancy. It has much of the trite imagery usually
applied in the fabrication of these ideal edifices. It, however, shows our
author in a new walk of poetry. This magnificent tower, or castle is built
on inaccessible cliffs of flint: the walls are of gold, bright as the sun,
and decorated with 'olde historyes and pictures manyfolde:' the turrets are
beautifully shaped. Among its heroic inhabitants are Henry VIII., ['in his
maiestie moste hye enhaunsed as ought a conquerour,' no doubt an allusion
to the battle of the Spurs and his other exploits in France in 1513],
Howard Duke of Norfolk, ['the floure of chiualry'], and the Earl of
Shrewsbury, ['manfull and hardy, with other princes and men of dignitie'].
Labour is the porter at the gate, and Virtue governs the house. Labour is
thus pictured, with some degree of spirit:--

   'Fearefull is labour without fauour at all,
    Dreadfull of visage, a monster intreatable,
  Like Cerberus lying at gates infernall;
    To some men his looke is halfe intollerable,
  His shoulders large, for burthen strong and able,
    His body bristled, his necke mightie and stiffe;
  By sturdy senewes, his ioyntes stronge and stable,
    Like marble stones his handes be as stiffe.

  Here must man vanquishe the dragon of Cadmus,
    Against the Chimer here stoutly must he fight,
  Here must he vanquish the fearefull Pegasus,
    For the golden flece here must he shewe his might:
  If labour gaynsay, he can nothing be right,
    This monster labour oft chaungeth his figure,
  Sometime an oxe, a bore, or lion wight,
    Playnely he seemeth, thus chaungeth his nature,

    Like as Protheus ofte chaunged his stature.
        .    .    .    .    .    .    .
  Under his browes he dreadfully doth loure,
    With glistering eyen, and side dependaunt beard,
  For thirst and hunger alway his chere is soure.
    His horned forehead doth make faynt heartes feard.

  Alway he drinketh, and yet alway is drye,
    The sweat distilling with droppes aboundaunt,'
        .    .    .    .    .    .    .

"The poet adds, 'that when the noble Howard had long boldly contended with
this hideous monster, had broken the bars and doors of the castle, had
bound the porter, and was now preparing to ascend the tower of Virtue and
Honour, Fortune and Death appeared, and interrupted his progress.'"
(Warton, Eng. Poetry, III.)

The hero's descent and knightly qualities are duly set forth:--

 "Though he were borne to glory and honour,
  Of auncient stocke and noble progenie,
  Yet thought his courage to be of more valour,
  By his owne actes and noble chiualry.
  Like as becommeth a knight to fortifye
  His princes quarell with right and equitie,
  So did this Hawarde with courage valiauntly,
  Till death abated his bolde audacitie."

The poet, gives "cursed fortune" a severe rating, and at such length that
the old lady no doubt repented herself, for cutting off so promising a hero
_at so early an age_:--

 "Tell me, frayle fortune, why did thou breuiate
  The liuing season of suche a captayne,
  That when his actes ought to be laureate
  Thy fauour turned him suffring to be slayne?"

And then he addresses the Duke himself in a consolatory strain,
endeavouring to reconcile him to the loss of so promising a son, by
recalling to his memory those heroes of antiquity whose careers of glory
were cut short by sudden and violent deaths:--

 "But moste worthy duke hye and victorious,
  Respire to comfort, see the vncertentie
  Of other princes, whose fortune prosperous
  Oftetime haue ended in hard aduersitie:
  Read of Pompeius," [&c.]
      .    .    .    .    .    .
 "This shall be, this is, and this hath euer bene,
  That boldest heartes be nearest ieopardie,
  To dye in battayle is honour as men wene
  To suche as haue ioy in haunting chiualry.

 "Suche famous ending the name doth magnifie,
  Note worthy duke, no cause is to complayne,
  His life not ended foule nor dishonestly,
  In bed nor tauerne his lustes to maynteyne,
  But like as besemed a noble captayne,
  In sturdie harnes he died for the right,
  From deathes daunger no man may flee certayne,
  But suche death is metest vnto so noble a knight.

 "But death it to call me thinke it vnright,
  Sith his worthy name shall laste perpetuall," [&c.]

This detail and these long quotations have been rendered necessary by the
strange blunder which has been made and perpetuated as to the identity of
the young hero whose death is so feelingly lamented in this elegy. With
that now clearly ascertained, we can not only fix with confidence the date
of the publication of the Eclogues, but by aid of the hint conveyed in the
Prologue, quoted above (p. lv.), as to the author's age, "fortie saue
twayne," decide, for the first time, the duration of his life, and the
dates, approximately at least, of its incidents, and of the appearance of
his undated works. Lord Edward Howard, perhaps the bravest and rashest of
England's admirals, perished in a madly daring attack upon the harbour of
Brest, on the 25th of April, 1514. As the eclogues could not therefore have
been published prior to that date, so, bearing in mind the other allusions
referred to above, they could scarcely have appeared later. Indeed, the
loss which the elegy commemorates is spoken of as quite recent, while the
elegy itself bears every appearance of having been introduced into the
eclogue at the last moment. We feel quite satisfied therefore that Warton
hit quite correctly upon the year 1514 as that in which these poems first
saw the light, though the ground (the allusion to the Henries) upon which
he went was insufficient, and his identification of the hero of the elegy
contradicted his supposition. Had he been aware of the importance of fixing
the date correctly, he would probably have taken more care than to fall
into the blunder of confounding the father with the son, and adorning the
former with the dearly earned laurels of the latter.

It may be added that, fixing 1514 as the date at which Barclay had arrived
at the age of 38, agrees perfectly with all else we know of his years, with
the assumed date of his academical education, and of his travels abroad,
with the suppositions formed as to his age from his various published works
having dates attached to them, and finally, with the traditional "great
age" at which he died, which would thus be six years beyond the allotted
span.

After the Ship of Fools the Eclogues rank second in importance in a
consideration of Barclay's writings. Not only as the first of their kind in
English, do they crown their author with the honour of introducing this
kind of poetry to English literature, but they are in themselves most
interesting and valuable as faithful and graphic pictures of the court,
citizen, and country life of the period. Nowhere else in so accessible a
form do there exist descriptions at once so full and so accurate of the
whole condition of the people. Their daily life and habits, customs,
manners, sports, and pastimes, are all placed on the canvas before us with
a ready, vigorous, unflinching hand. Witness for instance the following
sketch, which might be entitled, "Life, temp. 1514":--

 "Some men deliteth beholding men to fight,
  Or goodly knightes in pleasaunt apparayle,
  Or sturdie souldiers in bright harnes and male.
      .    .    .    .    .    .    .    .
  Some glad is to see these Ladies beauteous,
  Goodly appoynted in clothing sumpteous:
  A number of people appoynted in like wise:
  In costly clothing after the newest gise,
  Sportes, disgising, fayre coursers mount and praunce,
  Or goodly ladies and knightes sing and daunce:
  To see fayre houses and curious picture(s),
  Or pleasaunt hanging, or sumpteous vesture
  Of silke, of purpure, or golde moste orient,
  And other clothing diuers and excellent:
  Hye curious buildinges or palaces royall,
  Or chapels, temples fayre and substanciall,
  Images grauen or vaultes curious;
  Gardeyns and medowes, or place delicious,
  Forestes and parkes well furnished with dere,
  Colde pleasaunt streames or welles fayre and clere,
  Curious cundites or shadowie mountaynes,
  Swete pleasaunt valleys, laundes or playnes
  Houndes, and suche other thinges manyfolde
  Some men take pleasour and solace to beholde."

The following selections illustrative of the customs and manners of the
times will serve as a sample of the overflowing cask from which they are
taken. The condition of the country people is clearly enough indicated in a
description of the village Sunday, the manner of its celebration being
depicted in language calculated to make a modern sabbatarian's hair stand
on end:--

 "What man is faultlesse, remember the village,
  Howe men vplondish on holy dayes rage.
  Nought can them tame, they be a beastly sort,
  In sweate and labour hauing most chiefe comfort,
  On the holy day assoone as morne is past,
  When all men resteth while all the day doth last,
  They drinke, they banket, they reuell and they iest
  They leape, they daunce, despising ease and rest.
  If they once heare a bagpipe or a drone,
  Anone to the elme or oke they be gone.
  There vse they to daunce, to gambolde and to rage
  Such is the custome and vse of the village.
  When the ground resteth from rake, plough and wheles,
  Then moste they it trouble with burthen of their heles:

                  FAUSTUS.

  To Bacchus they banket, no feast is festiuall,
  They chide and they chat, they vary and they brall,
  They rayle and they route, they reuell and they crye,
  Laughing and leaping, and making cuppes drye.
  What, stint thou thy chat, these wordes I defye,
  It is to a vilayne rebuke and vilany.
  Such rurall solace so plainly for to blame,
  Thy wordes sound to thy rebuke and shame."

Football is described in a lively picture:--

 "They get the bladder and blowe it great and thin,
  With many beanes or peason put within,
  It ratleth, soundeth, and shineth clere and fayre,
  While it is throwen and caste vp in the ayre,
  Eche one contendeth and hath a great delite,
  With foote and with hande the bladder for to smite,
  If it fall to grounde they lifte it vp agayne,
  This wise to labour they count it for no payne,
  Renning and leaping they driue away the colde,
  The sturdie plowmen lustie, stronge and bolde,
  Ouercommeth the winter with driuing the foote ball,
  Forgetting labour and many a greuous fall."

A shepherd, after mentioning his skill in shooting birds with a bow,
says:--

 "No shepheard throweth the axeltrie so farre."

A gallant is thus described:--

 "For women vse to loue them moste of all,
  Which boldly bosteth, or that can sing and iet,
  Which are well decked with large bushes set,
  Which hath the mastery ofte time in tournament,
  Or that can gambauld, or daunce feat and gent."

The following sorts of wine are mentioned:--

 "As Muscadell, Caprike, Romney, and Maluesy,
  From Gene brought, from Grece or Hungary."

As are the dainties of the table. A shepherd at court must not think to
eat,

             "Swanne, nor heron,
  Curlewe, nor crane, but course beefe and mutton."

Again:

 "What fishe is of sauor swete and delicious,--
  Rosted or sodden in swete hearbes or wine;
  Or fried in oyle, most saporous and fine.--
                  The pasties of a hart.--
  The crane, the fesant, the pecocke and curlewe,
  The partriche, plouer, bittor, and heronsewe--
  Seasoned so well in licour redolent,
  That the hall is full of pleasaunt smell and sent."

At a feast at court:--

 "Slowe be the seruers in seruing in alway,
  But swift be they after, taking thy meate away;
  A speciall custome is vsed them among,
  No good dish to suffer on borde to be longe:
  If the dishe be pleasaunt, eyther fleshe or fishe,
  Ten handes at once swarme in the dishe:
  And if it be flesh ten kniues shalt thou see
  Mangling the flesh, and in the platter flee:
  To put there thy handes is perill without fayle,
  Without a gauntlet or els a gloue of mayle."

"The two last lines remind us of a saying of Quin, who declared it was not
safe to sit down to a turtle-feast in one of the city-halls, without a
basket-hilted knife and fork. Not that I suppose Quin borrowed his bon-mots
from black letter books." (Warton.)

The following lines point out some of the festive tales of our ancestors:--

 "Yet would I gladly heare some mery fit
  Of mayde Marion, or els of Robin hood;
  Or Bentleyes ale which chafeth well the bloud,
  Of perre of Norwich, or sauce of Wilberton,
  Or buckishe Joly well-stuffed as a ton."

He again mentions "Bentley's Ale" which "maketh me to winke;" and some of
our ancient domestic pastimes and amusements are recorded:--

 "Then is it pleasure the yonge maydens amonge
  To watche by the fire the winters nightes long:
  At their fonde tales to laugh, or when they brall
  Great fire and candell spending for laboure small,
  And in the ashes some playes for to marke,
  To couer wardens [pears] for fault of other warke:
  To toste white sheuers, and to make prophitroles;
  And after talking oft time to fill the bowles."

He mentions some musical instruments:

 "   .   .   .   .   Methinkes no mirth is scant,
  Where no reioysing of minstrelcie doth want:
  The bagpipe or fidle to vs is delectable."

And the mercantile commodities of different countries and cities:--

 "Englande hath cloth, Burdeus hath store of wine,
  Cornewall hath tinne, and Lymster wools fine.
  London hath scarlet, and Bristowe pleasaunt red,
  Fen lands hath fishes, in other place is lead."

Of songs at feasts:--

 "When your fat dishes smoke hote vpon your table,
  Then layde ye songes and balades magnifie,
  If they be mery, or written craftely,
  Ye clappe your handes and to the making harke,
  And one say to other, lo here a proper warke."

He says that minstrels and singers are highly favoured at court, especially
those of the French gise. Also jugglers and pipers.

The personal references throughout the Eclogues, in addition to those
already mentioned, though not numerous, are of considerable interest. The
learned Alcock, Bishop of Ely (1486-1500), and the munificent founder of
Jesus College, Cambridge, stands deservedly high in the esteem of a poet
and priest, so zealous of good works as Barclay. The poet's humour thus
disguises him.--(Eclogue I., A iii., recto.):--

 "Yes since his dayes a cocke was in the fen,
  I knowe his voyce among a thousande men:
  He taught, he preached, he mended euery wrong;
  But, Coridon alas no good thing bideth long.
  He all was a cocke, he wakened vs from slepe,
  And while we slumbred, he did our foldes hepe.
  No cur, no foxes, nor butchers dogges wood,
  Coulde hurte our fouldes, his watching was so good.
  The hungry wolues, which that time did abounde,
  What time he crowed, abashed at the sounde.
  This cocke was no more abashed of the foxe,
  Than is a lion abashed of an oxe.
  When he went, faded the floure of all the fen;
  I boldly dare sweare this cocke neuer trode hen!
  This was a father of thinges pastorall,
  And that well sheweth his Church cathedrall,
  There was I lately about the middest of May,
  Coridon his Church is twenty sith more gay
  Then all the Churches betwene the same and Kent,
  There sawe I his tome and Chapell excellent.
  I thought fiue houres but euen a little while,
  Saint John the virgin me thought did on me smile,
  Our parishe Church is but a dongeon,
  To that gay Churche in comparison.
  If the people were as pleasaunt as the place
  Then were it paradice of pleasour and solace,
  Then might I truely right well finde in my heart.
  There still to abide and neuer to departe,
  But since that this cocke by death hath left his song,
  Trust me Coridon there many a thing is wrong,
  When I sawe his figure lye in the Chapell-side,
  Like death for weping I might no longer bide.
  Lo all good thinges so sone away doth glide,
  That no man liketh to long doth rest and abide.
  When the good is gone (my mate this is the case)
  Seldome the better reentreth in the place."

The excellence of his subject carries the poet quite beyond himself in
describing the general lamentation at the death of this worthy prelate;
with an unusual power of imagination he thus pictures the sympathy of the
towers, arches, vaults and images of Ely monastery:

 "My harte sore mourneth when I must specify
  Of the gentle cocke whiche sange so mirily,
  He and his flocke wer like an union
  Conioyned in one without discention,
  All the fayre cockes which in his dayes crewe
  When death him touched did his departing rewe.
  The pretie palace by him made in the fen,
  The maides, widowes, the wiues, and the men,
  With deadly dolour were pearsed to the heart,
  When death constrayned this shepheard to departe.
  Corne, grasse, and fieldes, mourned for wo and payne,
  For oft his prayer for them obtayned rayne.
  The pleasaunt floures for wo faded eche one,
  When they perceyued this shepheard dead and gone,
  The okes, elmes, and euery sorte of dere
  Shronke vnder shadowes, abating all their chere.
  The mightie walles of Ely Monastery,
  The stones, rockes, and towres semblably,
  The marble pillers and images echeone,
  Swet all for sorowe, when this good cocke was gone,
  Though he of stature were humble, weake and leane,
  His minde was hye, his liuing pure and cleane,
  Where other feedeth by beastly appetite,
  On heauenly foode was all his whole delite."

Morton, Alcock's predecessor and afterwards Archbishop of Canterbury
(1486-1500), is also singled out for compliment, in which allusion is made
to his troubles, his servants' faithfulness, and his restoration to favour
under Richard III. and Henry VII. (Eclogue III.):--

 "And shepheard Morton, when he durst not appeare,
  Howe his olde seruauntes were carefull of his chere;
  In payne and pleasour they kept fidelitie
  Till grace agayne gaue him aucthoritie
  Then his olde fauour did them agayne restore
  To greater pleasour then they had payne before.
  Though for a season this shepheard bode a blast,
  The greatest winde yet slaketh at the last,
  And at conclusion he and his flocke certayne
  Eche true to other did quietly remayne."

And again in Eclogue IV.:--

 "Micene and Morton be dead and gone certayne."

The "Dean of Powles" (Colet), with whom Barclay seems to have been
personally acquainted, and to whom the reference alludes as to one still
living (his death occurred in 1519), is celebrated as a preacher in the
same Eclogue:--

 "For this I learned of the Dean of Powles
  I tell thee, Codrus this man hath won some soules."

as is "the olde friar that wonned in Greenwich" in Eclogue V.

The first three Eclogues are paraphrases or adaptations from the Miseriae
Curialium, the most popular of the works of one of the most successful
literary adventurers of the middle ages, AEneas Sylvius (Pope Pius II., who
died in 1464). It appears to have been written with the view of relieving
his feelings of disappointment and disgust at his reception at the court of
the Emperor, whither he had repaired, in the hope of political advancement.
The tone and nature of the work may be gathered from this candid exposure
of the adventurer's morale: "Many things there are which compel us to
persevere, but nothing more powerfully than ambition which, rivalling
charity, truly beareth all things however grievous, that it may attain to
the honours of this world and the praise of men. If we were humble and
laboured to gain our own souls rather than hunt after vain glory, few of
us, indeed, would endure such annoyances." He details, with querulous
humour, all the grievances of his position, from the ingratitude of the
prince to the sordour of the table-cloths, and the hardness of the black
bread. But hardest of all to bear is the contempt shown towards literature.
"In the courts of princes literary knowledge is held a crime; and great is
the grief of men of letters when they find themselves universally despised,
and see the most important matters managed, not to say mismanaged, by
blockheads, who cannot tell the number of their fingers and toes."

Barclay's adaptation is so thoroughly Englished, and contains such large
additions from the stores of his own bitter experience, as to make it even
more truly his own than any other of his translations.

The fourth and fifth eclogues are imitations,--though no notice that they
are so is conveyed in the title, as in the case of the first three,--of the
fifth and sixth of the popular eclogue writer of the time, Jo. Baptist
Mantuan, which may have helped to give rise to the generally received
statement noticed below, that all the eclogues are imitations of that
author. The fourth is entitled "Codrus and Minalcas, treating of the
behauour of Riche men agaynst Poetes," and it may be judged how far it is
Barclay's from the fact that it numbers about twelve hundred lines,
including the elegy of the Noble Howard, while the original, entitled, "De
consuetudine Divitum erga Poetas," contains only about two hundred. The
fifth is entitled "Amintas and Faustus, of the disputation of citizens and
men of the countrey." It contains over a thousand lines, and the original,
"De disceptatione rusticorum et civium," like the fifth, extends to little
more than two hundred.

In the Prologue before mentioned we are told (Cawood's edition):--

 "That fiue Egloges this whole treatise doth holde
  To imitation of other Poetes olde,"

Which appears to be a correction of the printer's upon the original, as in
Powell's edition:--

 "That X. egloges this hole treatyse dothe holde."

Whether other five were ever published there is no record to show; it
appears, however, highly improbable, that, if they had, they could have
been entirely lost,--especially considering the popularity and repeated
issue of the first five,--during the few years that would have elapsed
between their original publication and the appearance of Cawood's edition.
Possibly the original reading may be a typographical blunder, for Cawood is
extremely sparing of correction, and appears to have made none which he did
not consider absolutely necessary. This is one of the literary puzzles
which remain for bibliography to solve. (See below, p. lxxix.)

The next of Barclay's works in point of date, and perhaps the only one
actually entitled to the merit of originality, is his Introductory to write
and pronounce French, compiled at the request of his great patron, Thomas
Duke of Norfolk, and printed by Copland in 1521. It is thus alluded to in
the first important authority on French grammar, "Lesclarissement de la
langue Francoyse compose par maistre Jehan Palsgraue, Angloys, natyf de
Londres," 1530: "The right vertuous and excellent prince Thomas, late Duke
of Northfolke, hath commanded the studious clerke, Alexandre Barkelay, to
embusy hymselfe about this exercyse." Further on he is not so complimentary
as he remarks:--"Where as there is a boke, that goeth about in this realme,
intitled The introductory to writte and pronounce frenche, compiled by
Alexander Barcley, in which k is moche vsed, and many other thynges also by
hym affirmed, contrary to my sayenges in this boke, and specially in my
seconde, where I shall assaye to expresse the declinations and
coniugatynges with the other congruites obserued in the frenche tonge, I
suppose it sufficient to warne the lernar, that I haue red ouer that boke
at length: and what myn opinion is therin, it shall well inough apere in my
bokes selfe, though I make therof no ferther expresse mencion: saue that I
haue sene an olde boke written in parchement, in maner in all thynkes like
to his sayd Introductory: whiche, by coniecture, was not vnwritten this
hundred yeres. I wot nat if he happened to fortune upon suche an other: for
whan it was commaunded that the grammar maisters shulde teche the youth of
Englande ioyntly latin with frenche, there were diuerse suche bokes
diuysed: wherupon, as I suppose, began one great occasyon why we of England
sounde the latyn tong so corruptly, whiche haue as good a tonge to sounde
all maner speches parfitely as any other nacyon in Europa."--Book I. ch.
xxxv. "According to this," Mr Ellis (Early English Pronunciation, 804)
pertinently notes: "1º, there ought to be many old MS. treatises on French
grammar; and 2º, the English pronunciation of Latin was moulded on the
French."

To Barclay, as nine years before Palsgrave, belongs at least the credit,
hitherto generally unrecognised, of the first published attempt at a French
grammar, by either Frenchman or foreigner.

"The mirror of good manners, containing the four cardinal vertues,"
appeared from the press of Pynson, without date, "which boke," says the
typographer, "I haue prynted at the instance and request of the ryght noble
Rychard Yerle of Kent." This earl of Kent died in 1523, and as Barclay
speaks of himself in the preface as advanced in age, the date of
publication may be assigned to close upon that year. It is a translation,
in the ballad stanza, of the Latin elegiac poem of Dominicus Mancinus, _De
quatuor virtutibus_, first published in 1516, and, as appears from the
title, was executed while Barclay was a monk of Ely, at "the desire of the
righte worshipfull Syr Giles Alington, Knight." From the address to his
patron it would seem that the Knight had requested the poet to abridge or
modernise Gower's Confessio amantis. For declining this task he pleads,
that he is too old to undertake such a light subject, and also the sacred
nature of his profession. He then intimates his choice of the present more
grave and serious work instead--

  Which a priest may write, not hurting his estate,
  Nor of honest name obumbring at all his light.

"But the poet," says Warton, "declined this undertaking as unsuitable to
his age, infirmities, and profession, and chose rather to oblige his patron
with a grave system of ethics. It is certain that he made a prudent choice.
The performance shows how little qualified he was to correct Gower."
Instead of a carping criticism like this, it would have been much more to
the point to praise the modesty and sensibility of an author, who had the
courage to decline a task unsuited to his tastes or powers.

He professes little:--

  This playne litle treatise in stile compendious,
  Much briefly conteyneth four vertues cardinall,
  In right pleasaunt processe, plaine and commodious,
  With light foote of metre, and stile heroicall,
  Rude people to infourme in language maternall,
  To whose vnderstanding maydens of tender age,
  And rude litle children shall finde easy passage.

Two editions of the work are sufficient evidence that this humble and
praiseworthy purpose was, in the eyes of his contemporaries, successfully
carried out.

The only remaining authentic production of Barclay which has come down to
us, is a translation of the Jugurthine War of Sallust, undertaken at the
request of, and dedicated to, his great patron, Thomas Duke of Norfolk, and
printed also at Pynson's press without date. The Latin and English are
printed side by side on the same page, the former being dedicated, with the
date "Ex cellula Hatfelde[=n] regii (_i.e._, King's Hatfield,
Hertfordshire) in Idus Novembris" to Vesey, the centenarian Bishop of
Exeter, with this superscription:--"Reueredissimo in Christo patri ac dno:
dno Joanni Veysy exonien episcopo Alexander Barclay presbyter debita cum
obseruantia. S." The dedication begins, "Memini me superioribus annis cu
adhuc sacelli regij presul esses: pastor vigilantissime: tuis suasionibus
incitatu: vt Crispi Salustij hystoria--e romana lingua: in anglicam
compendiose transferrem," &c. Vesey was probably one of Barclay's oldest
west country friends; for he is recorded to have been connected with the
diocese of Exeter from 1503 to 1551, in the various capacities of
archdeacon, precentor, dean, and bishop successively. Conjecture has placed
the date of this publication at 1511, but as Veysey did not succeed to the
Bishopric of Exeter till August 1519, this is untenable. We cannot say more
than that it must have been published between 1519 and 1524, the date of
the Duke of Norfolk's death, probably in the former year, since, from its
being dated from "Hatfield," the ancient palace of the bishops of Ely,
(sold to the Crown in the 30th of Henry VIII.; Clutterbuck's Hertfordshire,
II.) Barclay at the time of its completion was evidently still a monk of
Ely.

By his translation of Sallust (so popular an author at that period, that
the learned virgin queen is reported to have amused her leisure with an
English version), Barclay obtained the distinction of being the first to
introduce that classic to English readers. His version bears the reputation
of being executed not only with accuracy, but with considerable freedom and
elegance, and its popularity was evinced by its appearance in three
additions.

Two other works of our author are spoken of as having been in print, but
they have apparently passed entirely out of sight: "The figure of our holy
mother Church, oppressed by the Frenche King," (Pynson, 4to), known only
from Maunsell's Catalogue; and "The lyfe of the glorious martyr, saynt
George translated (from Mantuan) by Alexander Barclay, while he was a monk
of Ely, and dedicated to N. West, Bishop of Ely," (Pynson, 4to), (Herbert,
Typ. Antiquities.) West was Bishop of Ely from 1515 to 1533, and
consequently Barclay's superior during probably his whole stay there.
Whether these two works were in verse or prose is unknown.

There are two other books ascribed to Barclay, but nothing satisfactory can
be stated regarding their parentage except that, considering their subject,
and the press they issued from, it is not at all unlikely that they may
have been the fruit of his prolific pen. The first is "The lyfe of the
blessed martyr, Saynte Thomas," in prose, printed by Pynson, (Herbert, Typ.
Ant. 292), regarding which Ant. Wood says, "I should feel little difficulty
in ascribing this to Barclay." The other is the English translation of the
Histoire merveilleuse du Grand Khan (in Latin, De Tartaris siue Liber
historiarum partium Orientis) of the eastern soldier, and western monk,
Haytho, prince of Georgia at the end of the 13th, and beginning of the 14th
centuries. The History which gives an account of Genghis Khan, and his
successors, with a short description of the different kingdoms of Asia, was
very popular in the 15th and 16th centuries, as one of the earliest
accounts of the East, and the conjecture of the Grenville Catalogue is not
improbable, though there is no sufficient evidence, that Barclay was the
author of the English version which appeared from the press of Pynson.

Bale further enumerates in his list of Barclay's works "Contra Skeltonum,
Lib. I.; Quinq: eglogas ex Mantuano, Lib. I; Vitam D. Catherinae, Lib. I.,
[Libros tres, Pits]; Vitam D. Margaritae, Lib. I.; Vitam Etheldredae, Lib.
I.; Aliaq: plura fecit." Tanner adds: "Orationes varias, Lib. I.; De fide
orthodoxa, Lib. I."

Of these various fruits of Barclay's fertility and industry no fragment has
survived to our day, nor has even any positive information regarding their
nature been transmitted to us.

The "Orationes varias," probably a collection of sermons with especial
reference to the sins of the day would have been historically, if not
otherwise, interesting, and their loss is matter for regret. On the other
hand the want of the treatise, "De fide orthodoxa," is doubtless a relief
to literature. There are too many of the kind already to encumber our
shelves and our catalogues.

The Lives of the Saints, the work, it is stated, of the author's old age,
were, according to Tanner, and he is no doubt right, translations from the
Latin. Barclay's reputation probably does not suffer from their loss.

"Quinque eglogas ex Mantuano," though Bale mentions also "De miserijs
aulicorum; Bucolicam Codri; Eglogam quartam," apparently the five, but
really the first four of the eclogues known to us, are, I am strongly
inclined to believe, nothing else than these same five eclogues, under, to
use a bibliographical phrase, "a made up" title. That he mentions first,
five from Mantuan, and afterwards adds "Bucolicam Codri" and "Eglogam
quartam," as two distinct eclogues, apparently not from Mantuan, while both
titles must refer to the same poem, an imitation of Mantuan's fifth
eclogue, is proof enough that he was not speaking with the authority of
personal knowledge of these works.

Johannes Baptista Spagnuoli, commonly called from his native city, Mantuan,
was the most popular and prolific eclogue writer of the fifteenth century,
to which Barclay himself testifies:--

 "As the moste famous Baptist Mantuan
  The best of that sort since Poetes first began."

Barclay's Eclogues being the first attempts of the kind in English, Bale's
"Ex Mantuano," therefore probably means nothing more than "on the model of
Mantuan;" otherwise, if it be assumed that five were the whole number that
ever appeared, it could not apply to the first three, which are expressly
stated in the title to be from AEneas Sylvius, while if ten be assumed, his
statement would account for nine, the "quinque eglogas" being the five now
wanting, but if so, then he has omitted to mention the most popular of all
the eclogues, the fifth, and has failed to attribute to Mantuan two which
are undoubtedly due to him.

The loss of the "Contra Skeltonum," is a matter for regret. That there was
no love lost between these two contemporaries and chief poets of their time
is evident enough. Skelton's scathing sarcasm against the priesthood no
doubt woke his brother satirist's ire, and the latter lets no opportunity
slip of launching forth his contempt for the laureate of Oxford.

The moralist in announcing the position he assumes in opposition to the
writer of popular tales, takes care to have a fling at the author of "The
boke of Phyllyp Sparowe":--

 "I wryte no Ieste ne tale of Robyn Hode,
  Nor sawe no sparcles, ne sede of vyciousnes;
  Wyse men loue vertue, wylde people wantones,
  It longeth nat to my scyence nor cunnynge,
  For Phylyp the sparowe the (Dirige) to synge."

A sneer to which Skelton most probably alludes when, enumerating his own
productions in the Garlande of Laurell, he mentions,

 "Of Phillip Sparow the lamentable fate,
  The dolefull desteny, and the carefull chaunce,
  Dyuysed by Skelton after the funerall rate;
  Yet sum there be therewith that take greuaunce,
  And grudge thereat with frownyng countenaunce;
  But what of that? harde it is to please all men;
  Who list amende it, let hym set to his penne."

The following onslaught in Barclay's Fourth Eclogue, is evidently levelled
at the abominable Skelton:

 "Another thing yet is greatly more damnable:
  Of rascolde poetes yet is a shamfull rable,
  Which voyde of wisedome presumeth to indite,
  Though they haue scantly the cunning of a snite;
  And to what vices that princes moste intende,
  Those dare these fooles solemnize and commende
  Then is he decked as Poete laureate,
  When stinking Thais made him her graduate;
  When Muses rested, she did her season note,
  And she with Bacchus her camous did promote.
  Such rascolde drames, promoted by Thais,
  Bacchus, Licoris, or yet by Testalis,
  Or by suche other newe forged Muses nine,
  Thinke in their mindes for to haue wit diuine;
  They laude their verses, they boast, they vaunt and iet,
  Though all their cunning be scantly worth a pet:
  If they haue smelled the artes triuiall,
  They count them Poetes hye and heroicall.
  Such is their foly, so foolishly they dote,
  Thinking that none can their playne errour note;
  Yet be they foolishe, auoyde of honestie,
  Nothing seasoned with spice of grauitie,
  Auoyde of pleasure, auoyde of eloquence,
  With many wordes, and fruitlesse of sentence;
  Unapt to learne, disdayning to be taught,
  Their priuate pleasure in snare hath them so caught;
  And worst yet of all, they count them excellent,
  Though they be fruitlesse, rashe and improuident.
  To such ambages who doth their minde incline,
  They count all other as priuate of doctrine,
  And that the faultes which be in them alone,
  And be common in other men eche one.
  Thus bide good poetes oft time rebuke and blame,
  Because of other which haue despised name.
  And thus for the bad the good be cleane abject.
  Their art and poeme counted of none effect,
  Who wanteth reason good to discerne from ill
  Doth worthy writers interprete at his will:
  So both the laudes of good and not laudable
  For lacke of knowledge become vituperable."

It has not hitherto been pointed out that Skelton did not disdain to borrow
a leaf from the enemy's book and try his hand at paraphrasing the Ship of
Fools also. "The Boke of three fooles, M. Skelton, poete laureate, gaue to
my lord Cardynall," is a paraphrase in prose, with introductory verses, of
three chapters of Brandt, corresponding to Barclay's chapters headed, Of
yonge folys that take olde wyme to theyr wyues nat for loue but for ryches
(I. 247); Of enuyous folys (I. 252); Of bodely lust or corporall
voluptuosyte (I. 239). Skelton's three fools, are, "The man that doth wed a
wyfe for her goodes and her rychesse;" "Of Enuye, the seconde foole"; and,
"Of the Voluptuousnes corporall, the third foole;" and his versions are
dashed off with his usual racy vigour. He probably, however, did not think
it worth while to compete with the established favourite. If he had we
would certainly have got a very different book from Barclay's.

Notwithstanding his popularity and industry, Barclay's name appears to be
but seldom mentioned by contemporary or later authors. As early as 1521
however, we find him placed in the most honourable company by Henry
Bradshaw, "Lyfe of Saynt Werburghe," (1521, Pynson, 4to). But the
compliment would probably lose half its sweetness from his being bracketed
with the detested Skelton:--

  To all auncient poetes, litell boke, submytte the,
  Whilom flouryng in eloquence facundious,
  And to all other whiche present nowe be;
  Fyrst to maister Chaucer and Ludgate sentencious,
  Also to preignaunt Barkley nowe beying religious,
  To inuentiue Skelton and poet laureate;
  Praye them all of pardon both erly and late.

Bulleyn's repeated allusions to Barclay (see above, pp. xxvii., liv.),
apart from the probability that, as contemporaries resident in the same
provincial town, Ely, they were well acquainted with each other, leave
little doubt that the two were personal friends. Bulleyn's figurative
description of the poet, quoted at p. xxvii., is scarcely complete without
the following verses, which are appended to it by way of summary of his
teachings (similar verses are appended to the descriptions of Chaucer,
Gower, &c.):--[Barclay appears] saying

 "Who entreth the court in yong and teder age
  Are lightly blinded with foly and outrage:
  But suche as enter with witte and grauitie,
  Bow not so sone to such enormitie,
  But ere thei enter if thei haue lerned nought
  Afterwardes Vertue the least of theyr thought."
                      _Dialogue against the Fever Pestilence._

In another passage of the same Dialogue[4] the picture of the honourable
and deserving but neglected churchman is touched with so much strength and
feeling that, though no indication is given, one cannot but believe that
the painter was drawing from the life, the life of his friend. The
likeness, whether intentional or not, is a most faithful one: "The third
[picture] is, one whiche sheweth the state of learned men, labouring long
time in studie and diuine vertue, whiche are wrapped in pouertie, wantyng
the golden rake or gapyng mouth. This man hath verie fewe to preferre hym
to that promotion, he smiteth himselfe upo the breast, he wepeth and
lamenteth, that vice should thus be exalted, ignoraunce rewarded with
glorie, coueteous men spoilyng the Churche, by the names of patrones and
geuers, whiche extorcioners and tellers, they care not to whom, so that it
be raked with the golden racke. Wel, wel, God of his mercie, amed this
euill market."

In one of the many humorous sallies which lighten up this old-fashioned
antidote to the pestilence, Barclay again appears, dressed in the
metaphorical colour of the poet or minstrel--green, which has probably here
a double significance, referring no doubt to his popularity as the English
eclogue writer as well as to his fame as a poet and satirist. In
introducing "Bartlet, grene breche" as the antithesis to "Boner wepyng,"
allusion was also probably intended to the honourable position occupied by
Barclay amongst the promoters of the Reformation, compared with the
reapostacy, the career of brutal cruelty, and the deserved fate of the
Jefferies of the Episcopal bench.

Thus discourse _Civis et Uxor_.--

"_Uxor._ What are all these two and two in a table. Oh it is trim. _Civis._
These are old frendes, it is well handled and workemanly. Willyam Boswell
in Pater noster rowe, painted them. Here is Christ, and Sathan, Sainct
Peter, and Symon Magus, Paule, and Alexader the Coppersmith, Trace, and
Becket, Martin Luther, and the Pope ... bishop Cramer, and bishop Gardiner.
Boner wepyng, Bartlet, grene breche ... Salomon, and Will Sommer. The cocke
and the lyon, the wolfe and the lambe." This passage also necessarily
implies that Barclay's fame at that time was second to none in England.
Alas! for fame:

 "What is the end of fame? 'Tis but to fill
  A certain portion of uncertain paper."

In the seventeenth century Barclay still held a place in the first rank of
satirists, if we accept the evidence of the learned Catholic poet of that
time, Sir Aston Cokaine. He thus alludes to him in an address "To my
learned friend, Mr Thomas Bancroft, upon his Book of Satires. By Sir Aston
Cokayne."

 "After a many works of divers kinds
  Your muse to tread th' Aruncan path designs:
 'Tis hard to write but Satires in these days,
  And yet to write good Satires merits praise:
      .    .    .    .    .    .
  So old Petronius Arbiter appli'd
  Corsives unto the age he did deride:
  So Horace, Persius, Juvenal, (among
  Those ancient Romans) scourg'd the impious throng;
  So Ariosto (in these later times)
  Reprov'd his Italy for many crimes;
  So learned Barclay let his lashes fall
  Heavy on some to bring a cure to all."

In concluding this imperfect notice of one of the most remarkable of our
early writers, we cannot but echo the regret expressed by one of his
biographers, that "What ought most to be lamented is, that we are able to
say so very little of one in his own time so famous, and whose works ought
to have transmitted him to posterity with much greater honour."

       *       *       *       *       *


THE WILL OF ALEXANDER BARCLAY.

EXTRACTED FROM THE PRINCIPAL REGISTRY OF HER MAJESTY'S COURT OF PROBATE.

_In the Prerogative Court of Canterbury._

IN THE NAME OF GOD. AMEN.--The xxv^{th} day of July in the yere of our
Lorde God a thousande fyve hundreth fyftie and one.... I ALEXANDER
BARQUELEY Doctor of Divinitie Vicar of myche badowe in the countie of Essex
do make dispose and declare this my pute testament conteyning my last Will
in forme and order as hereafter followethe That ys to saye First I
bequeathe my soule unto Almightie God my maker and Redemer and my bodye to
be buried where it shall please God to dispose after de[=p]ting my soule
from the bodye Also I bequeathe to the poore people of the said [=p]ish of
Badowe fyftie shillings to be disposed where as yt shall appere to be most
nede by the discrescon of myne Executours And also I bequeathe towardes the
repacons of the same Churche vj^s viij^d Item I bequeathe to the poore
people of the [=P]ish of Owkley in the Countie of Somersett fiftie
shillings likewise to be distributed And towardes the repacons of the same
Churche vj^s viij^d Item I bequeathe to Mr Horsey of Tawnton in the saide
Countie of Somersett one fether bed and a bolster which I had of hym or els
twentie shillings in redye money Item I bequeathe to Edword Capper
otherwise called Edwarde Mathewe of Tawnton aforesaid xxxiij^s iiij^d of
currant money of England Item I bequeathe to Johane Atkynson the daughter
of Thomas Atkynson of London Scryvener one fetherbed wheruppon I use to lye
having a newe tyke with the bolster blanketts and coverlett tester pillowe
and two payer of my best shetes Item I bequeth to the same Johane Atkynson
eight pounds current money of England to be receyved of the money due unto
me by Cutbeard Crokk of Wynchester to be paide in two yeres (that is to
saye foure poundes in the first yere and foure poundes in the secounde
yere) Item I bequeathe to the saide Johane a flocke bed a quylte and all my
pewter and brasse and other stuf of my kechen Item I give and bequeathe to
Jeronymy Atkynson the daughter of the saide Thomas Atkynson vj^{li} xiij^s
iiij^d currant money of England to be receyved of the said Cutbeard Crok in
two yeres that is to saye every yere fyve markes Item I bequeathe to
Tymothy and Elizabeth Atkynson the daughters of the said Thomas Atkynson to
everye of theym five pounds currant money of England to be receyved of the
said Cutbeard Croke so that the eldest of thes two daughters be paide the
first two yeres and the other to be paide in other two yeres then next
following Item The rest of the money whiche the saide Cutbeard Croke oweth
to me amounting in the hole to the some of four score poundes I bequeathe
to be devyded amonge poore and nedye [=p]sones after the discretion of myn
Executours and manely to such as be bedred blynde lame ympotent wydowes and
fatherless children.... Item I bequeathe to Syr John Gate Knight S^r Henry
Gate Knight and to M^r Clerke to everye of theym fouer angell nobles to
make every of theym a ringe of golde to be worne by theym in remembraunce
of me Item I give and bequeathe to Hugh Rooke of London Scryvener to Henry
bosoll of London Gold Smythe to Thomas Wytton of London Screvener and to
the wief of Humfrey Stevens of London Goldsmythe to Humfrey Edwards Clerke
to John Owhan of the [=P]ish of Badowe aforesaid to every of them one
angell noble of gold or ells y^e valew therof in sylver Item I bequeathe to
M^r Thomas Clerk of Owkey aforesaid to Thomas Edey Gentelman and to the
said Thomas Atkynson to every of them foure angell nobles to make therof
for every of them a ringe to were in remembraunce of oure olde
acquayntaunce and famyliarytie Item my will is that my Executours shall
distribute at the daye of my buriall among poore and nedy people sixe
pounds fyftene shillings Item I bequeathe to Parnell Atkynson the wief of
the said Thomas Atkynson my cosyn thirtenne pounds thirtene shillings and
foure pence of currant money of England Item I bequeathe to John Watson of
London Clotheworker three angell nobles to make a ring therof to be worne
in remembraunce of oure olde famyliaritie Also I desire all suche as have
or shall hereafter have eny benyfytt by thes my legacies and all other good
chrestian people to praye to Almightie God for remission of my synnes and
mercy upon my soule Item I bequeath to Johan Bowyer the syster of the said
[=P]nell my cosen fourtie shillings Item I bequeathe to the said Thomas
Atkynson Tenne pounds currant money of England whome with the said Thomas
Eden I constitute the executours of this my last Will to whome I bequeathe
the rest and residue of all my goodes chattells and debts to be distributed
at their discrescion in works of mercy to poore people not peny mele but by
larger por[=c]on after theyr discrecon namely to [=p]sons bedred maydens
widowes and other ympotent [=p]sons Item I ordeyne and desire the said M^r
Rochester to be the Overseer of this my last Will to be well and truely
[=p]formed and fulfilled to whome for his labor and paynes I bequeathe fyve
marks currant money of England In wytnes of whiche this my last Will I the
said Alexander Barqueley hereunto have set my seale and subscribed the same
with my owne hands the day and yere fyrst above written [p=] me. ALEXANDRU
BARQUELEY.

    PROBATUM fuit Test[=m] coram d[=n]o ca[=n]t Archie[=p]o apud London
    decimo die mensis Junij Anno d[=n]o mille[=m]o quingentesimo
    quinquagesimo secundo Juramento Thome Atkynson E[=x] in hmoi testamento
    noiat Ac Approbatu et insumatu et comissa fuit admotraco om[=n] bonoru
    &^c d[=c]i deft de bene et &^c ac de pleno Inv^{ro} &^c exhibend Ad
    sancta dei Evangelia Jurat Re[=s]rvata [p=]tate Thome Eden alteri e[=x]
    &^c cum venerit.

       *       *       *       *       *


NOTES.

       *       *       *       *       *

[1] BARCLAY'S NATIONALITY

The objection raised to claiming Barclay as a Scotsman, founded on the
ground that he nowhere mentions his nationality, though it was a common
practice of authors in his time to do so, especially when they wrote out of
their own country, appeared to me, though ingenious and pertinent, to be of
so little real weight, as to be dismissed in a parenthesis. Its importance,
however, may easily be overrated, and it may therefore be well to point out
that, apart from the possibility that this omission on his part was the
result of accident or indifference, there is also the probability that it
was dictated by a wise discretion. To be a Scotsman was not in the days of
Henry VIII., as it has been in later and more auspicious times, a passport
to confidence and popularity, either at the court or among the people of
England. Barclay's fate having led him, and probably his nearest relatives
also, across that Border which no Scotsman ever recrosses, to live and
labour among a people by no means friendly to his country, it would have
been a folly which so sensible a man as he was not likely to commit to have
displayed the red rag of his nationality before his easily excited
neighbours, upon whose friendliness his comfort and success depended. The
farther argument of the Biographia Brittannica, that "it is pretty
extraordinary that Barclay himself, in his several addresses to his
patrons, should never take notice of his being a stranger, which would have
made their kindness to him the more remarkable," is sufficiently disposed
of by the succeeding statement, that the Duke of Norfolk and the Earl of
Kent, Barclay's principal patrons, "are known to have been the fiercest
enemies of the Scots." Surely a man who was English in everything but his
birth could not be expected to openly blazon his Scottish nativity, without
adequate occasion for so doing, in the very face of his country's chiefest
enemies, who were at the same time his own best friends. His caution in
this respect, indeed, may be regarded as an additional proof of his
Scottish origin.

[2] BARCLAY'S VOCABULARY

Some of the words, stated in popular fashion to be Scotch--they are of
course of Saxon origin--the usage of which by Barclay is adduced as an
evidence of his nationality, are also to be found in Chaucer, but that does
not invalidate the argument as stated. The employment of so many words of
northern usage must form at least a strong corroborative argument in favour
of northern origin.

[3] THE CASTLE OF LABOUR

It ought to be stated that the modesty of the young author prevented him
from affixing his name to his first production, The Castle of Labour. Both
editions are anonymous. Bale, Pits, Wood, &c., all include it in the list
of his works without remark.

[4] BULLEYN'S DIALOGUE

A notice of the history of this once popular Dialogue, its ever recurring
disappearance, and ever recurring "discovery" by some fortunate antiquary,
would form an interesting chapter in a new "History of the transmission of
ancient books to modern times." Its chances of preservation and record were
unusually favourable. It must have been disseminated over the length and
breadth of the land in its day, having run through four editions in little
more than a dozen years. Maunsell's Catalogue (1595) records the edition of
1578. Antony Wood (1721), and Bishop Tanner (1748) both duly give it a
place in their notices of the productions of its author, without any
special remark. But the Biographia Brittanica (1748) in a long article upon
Bulleyn, in which his various works are noticed in great detail, introduces
the Dialogue as "_this long neglected and unknown treatise_," and gives an
elaborate account of it extending to about five columns of small print. The
now famous passage, descriptive of the early poets, is quoted at length,
and special notice of its bearing on Barclay's nationality taken, the
writer (Oldys) announcing that the dispute must now be settled in favour of
Scotland, "Seeing our author (Bulleyn), a contemporary who lived in, and
long upon the borders of Scotland, says, as above, he was born in that
kingdom: and as much indeed might have been in great measure gathered from
an attentive perusal of this poet himself."

The next biographer of Bulleyn, Aikin (Biog. Memoirs of Medicine, 1780),
makes no discovery, but contents himself with giving a brief account of the
Dialogue (in 11/2 pages), in which the description of Chaucer, &c., is duly
noticed. Three years later, in spite of this, and the appearance of a
second edition of the Biographia Brittanica (1778), another really learned
and able antiquary, Waldron, in his edition of Jonson's Sad Shepherd
(1783), comes forth triumphantly announcing his discovery of the Dialogue
as that of a hitherto totally unknown treasure; and in an appendix favours
the curious with a series of extracts from it, extending to more than
thirty pages, prefacing them thus: "Having, among the various Mysteries and
Moralities, whether original impressions, reprinted, or described only by
those writers who have given any account of these Embrios of the English
Drama, _never met with or read of any other copy of the Dialogue, or
Morality, by Bulleyn, than the one_, [which I have used], an account of and
some extracts from it may not be unpleasing." The passage regarding the
poets is of course given _ad longum_.

The next notice of the Dialogue occurs in Herbert's Ames (1786), where two
editions, 1564 and 1578, are entered. Dibdin (1819), in addition, notices
the edition of 1573. In the biographical accounts of Bulleyn in
Hutchinson's Biographia Medica (1799), Aikin's General Biog. Dict. (1801),
and its successor, Chalmers's Biog. Dict. (1812), due mention is preserved
of the Dialogue in enumerating the works of its author. Sir Walter Scott
alludes to it in the Introduction to the Minstrelsy of the Scottish Border
(1802) as a "mystery," but his only knowledge of it is evidently derived
from Waldron. Chalmers's Life of Lindsay (Poetical Works, 1806) has also
kept it prominently before a considerable class of inquirers, as he gives
that part of the description of the poets relating to Lindsay a conspicuous
place, with the following note: "Owing to the very obliging temper of Mr
Waldron I have been permitted to see that _rare book_ of Dr Bulleyn, with
the second edition of 1569, which is remarkably different from the first in
1564." To this use of it by Chalmers we owe the references to it in Lord
Lindsay's Lives of the Lindsays, i. 261 (1849), Seton's Scottish Heraldry,
480 (1863), and Notes and Queries, 3rd s., iv. 164 (1863). It was also
probably Chalmers that drew the attention of the writer of the Memoir of
Barclay in the Lives of the Scottish Poets (1822), to the possibility of
there being also in the Dialogue notice of that poet. At any rate, he
quotes the description of the early poets, showing in his preliminary
remarks considerable familiarity with Bulleyn's history, pointing out the
probability of his having known Barclay at Ely, and arguing that whether or
not, "from living in the same neighbourhood he had an opportunity of
knowing better than any contemporary whose evidence on the subject is
extant, to what country Barclay was, by all about him, reputed to belong."
He precedes his quotations thus: "As the whole passage possesses
considerable elegance, and has been so _universally overlooked_ by the
critics, the transcription of it here will not probably be deemed out of
place." No mention is made of the title of the book from which the
"Allegorical Description of the Early English Poets" is taken; hence it is
impossible to say whether the quoter made use of a copy of the Dialogue, or
of Waldron's Notes. The spelling is modernised.

In various well-known bibliographical publications the existence of this
fugitive Dialogue is carefully registered, and its title, at least, made
known to all inquirers,--in Watt's Bibliotheca Britt. (1824), in Lowndes'
Bibliog. Manual (1834), and in Atkinson's Medical Bibliog. (1834); and by
the published Catalogues of the British Museum (1813), the Douce Collection
(1840), and the Bodleian Library (1843), it is made known that there are
copies of it preserved in these great collections. In Warton's Hist. of
Eng. Poetry (ed. 1840), it is also recorded by Park, in his notes to the
chapter on Gower, in which he refers to Bulleyn's visionary description of
that poet. Cooper's Athenae Cantabrigienses, art. Bulleyn (1858), also
carefully notes the Dialogue and its editions. And in 1865 Collier's
well-known Bibliographical Account of Early English Literature again gives
an account (two pages long) of the much neglected production, in which the
passage relating to the poets is once more extracted in full, with the
preliminary remarks as quoted at p. xxvii. _supra_, but without the usual
announcement that the work has hitherto been unknown.

But in 1873, by the very last man from whom we might have expected it (F.
J. Furnivall, the Atlas on whose shoulders all our projects for the
preservation of our early literature rest, in Notes and Queries, 4th s.,
xii. 161), we are again introduced to this ever disappearing, ever
reappearing Dialogue as a fresh find in early English literature: "Few
things are pleasanter in reading old books than to come on a passage of
praise of our old poets, showing that in Tudor days men cared for the
'makers' of former days as we do still. To Mr David Laing's kindness I owe
the introduction to the following quotation from a rare tract, where one
wouldn't have expected to find such a passage," and then follows once more
the whole passage so often quoted for the first time. Dr Rimbault, in an
interesting note in a succeeding number of Notes and Queries (p. 234), is
the first one acquainted with the Dialogue to state that "this amusing old
work is perfectly well known, and has often been quoted from." So
henceforth we may presume that this interesting and long-fertile field of
discovery may be regarded as finally worked out.

[Illustration]

       *       *       *       *       *


A

BIBLIOGRAPHICAL CATALOGUE

OF

BARCLAY'S WORKS.

CONTENTS.

       *       *       *       *       *

  I. THE CASTELL OF LABOURE.
  II. THE SHYP OF FOLYS.
  III. THE EGLOGES.
  IV. THE INTRODUCTORY.
  V. THE MYRROUR OF GOOD MANERS.
  VI. CRONYCLE COMPLYED BY SALUST.
  VII. FIGURE OF OUR MOTHER HOLY CHURCH.
  VIII. THE LYFE OF SAYNT GEORGE.
  IX. THE LYFE OF SAYNTE THOMAS.
  X. HAYTHON'S CRONYCLE.

I. THE CASTELL OF LABOURE.--Wynkyn de Worde. 1506. Small Quarto. Black
letter.

    The title, "The castell of laboure," is within a scroll above a woodcut
    of men over a tub: on the verso, a cut of a man sitting at a desk. At
    sign. a ii. (recto) "Here begynneth the prologue of this present
    treatyse." [The Brit. Mus. copy has this on the verso of the title
    instead of the cut, a peculiarity which may entitle it to be called a
    separate edition, though it appears to agree otherwise with the copy
    described.] There are many curious woodcuts. Colophon on the reverse of
    sign. i iii. (51^b): "Thus endeth the castell of labour, wherin is
    rychesse, vertue, and honour. Enprynted at London in Fletestrete in the
    sygne of the sonne. by Wynkyn de worde. Anno d[=n]i M.ccccc.vi." There
    is no indication of authorship. Signatures: a b c d e f g h,
    alternately 8s and 4s, i 4; 52 leaves, not numbered. The British Museum
    and Cambridge University Library copies of this book have been
    collated, but as the former ends with H 3 and the latter wants the last
    leaf, that leaf must remain undescribed. Mr Bradshaw, however, says,
    "it almost certainly contained a woodcut on the recto, and one of the
    devices on the verso."

    A copy of this very scarce book was sold among Mr. West's books in 1773
    for L2.

I.a. THE CASTELL OF LABOURE.--Pynson. No date. Small Quarto. Black letter.

    The title, "Here begynneth the castell of laboure," is over a woodcut;
    and on the reverse is a woodcut; both the same as those in the previous
    edition. In the body of the work there are 30 woodcuts, which differ
    from those of the first edition, one of these (at G 6) is a repetition
    of that on the title page. Colophon: "Thus endeth the castell of labour
    wherin is rychesse, vertue and honoure. Enprynted be me Richarde
    Pynson." After the colophon comes another leaf (I 6), on the recto of
    which is the printer's device, and on the verso a woodcut representing
    a city on the banks of a river. Without indication of authorship.
    Signatures: A, 8 leaves; B--I, in sixes.

    "Neither Ames nor Herbert appear to have seen this rare volume; which
    is probably a reprint of Wynkyn de Worde's impression of 1506."
    (Dibdin's Typ. Antiq., II. 557.) There is a copy in the Library of H.
    Huth, Esq.

       *       *       *       *       *

II. THE SHIP OF FOLYS OF THE WORLDE.--Pynson. 1509. Folio.

    On the recto of the first leaf there is a large woodcut of Pynson's
    arms, or device No. VII., similar to that which is on the reverse of
    the last leaf of each of the volumes of his edition of Lord Berners'
    translation of Froissart's Chronicles; on the back of the first leaf is
    the translator's dedication to "Thomas Cornisshe, bishop of Tine, and
    suffragan bishop of Bath;" on the next leaf begins "The regyster or
    table of this present boke in Englyshe," (all as on pp. cxiii.--cxx.),
    succeeded by a Latin table. Then on sign. a i. and fol. i. a large
    woodcut, the same as is used for the title page of Cawood's edition
    (and on p. 313, Vol. II.), with a Latin description in the margin.
    Beneath is the title in Latin. On the back, "Alexander Barclay
    excusynge the rudeness of his translacion," followed with "An
    exhortacion of Alexander Barclay." Then on fol. ii., etc., follow in
    Latin, "Epigramma," "Epistola" in prose, and various "Carmina." On the
    back of fol. v. "The exhortacion of Brant to the fools" in Latin verse,
    followed by Barclay's version with the heading "Barclay the Translatour
    tho the Foles." On fol. iiii. the "Prologus Jacobi Locher ... incipit,"
    followed by its translation into English. On fol. ix., etc.,
    "Hecatastichon in proludium auctoris et Libelli Narragonici" and the
    English translation, "Here begynneth the prologe." On xii. "The
    Argument" in Latin and English, and then on xiii. commences the first
    chapter, "De inutilibus libris," in Latin, and then in English, which
    is the order throughout, with the cuts at the beginning of either the
    one or other as the page suited. The book concludes with a ballad in
    honour of the virgin Mary, consisting of twelve octave stanzas: at the
    end of which is the colophon in a stanza of seven lines. On the verso
    of the last leaf is the printer's device, No. v.

    The Latin is uniformly printed in the Roman type, and the English in
    the Gothic. Herbert supposes the diphthongs to be "the first perhaps
    used in this kingdom."

    The cuts are rude, coarse, English imitations of those in the original
    editions. They are, including the preliminary one, 118 in number. The
    cut illustrating the chapter, "Of them that correct other," etc., fol.
    liii. has been exchanged with the cut of the succeeding chapter. The
    cut illustrating "The unyuersall shyp and generall Barke," fol.
    cclxii., is repeated at the succeeding chapter. The one illustrating
    Barclay's new chapter "Of folys that ar ouer worldly" is an imitation
    of the illustration of "De singularitate quorundam novorum fatuorum" in
    the Latin edition of March 1497. The cut illustrating the ballad of the
    Virgin appears in the original at the head of "Excusatio Jacobi Locher
    Philomusi," and illustrates, according to the margin, "Derisio boni
    operis."

    The word "Folium" is on the left hand page, and the number, in Roman
    capitals, on the right throughout the book; the last is cclxxiiii.
    Including the dedication and table (4 folios) there are 283 folios. The
    numbering is a model of irregularity: iiii. is repeated for vi., xx.
    stands for xv., xviii. is repeated, xx. is wanting, xxii. is repeated,
    xxiv. is wanting, xxx. is repeated, xxxvi. is wanting, xxxix. is
    repeated in place of xliv., xlviii. is wanting, xlix. is repeated, lvii
    is repeated after lxi., lviii follows twice, lix., lx., lxi. being
    repeated in succession after lviii., lxvii., lxviii. are repeated after
    lxviii., lxxxii. is wanting, lxxxiii. is repeated, lxxxii. stands for
    lxxxvii., lxxxiii. succeeds for lxxxviiii, cclxv. succeeds for lxxxix.,
    lxxxxii. is repeated for lxxxxvii., [in the Grenville copy this leaf is
    correctly numbered], cxxxii is wanting, cxl. stands for cxxxviii.,
    cxlxi. stands for cxlvi., clxxiv. is wanting, clxxxxxi. stands for
    cci., ccxii. is repeated for ccxvii., ccxxxviii. is wanting, cclx.
    stands for ccl., cclviii. is repeated for cclx.

    The numeration by signatures is as follows: + iiij; a, 8; b--p, 6 s; q,
    7; r, s, t, v, x, y, z, &, 6 s; A--Y, 6 s.

    The book is extremely rare. There is a fine copy in the Bodleian
    Library among Selden's books, another in the British Museum, Grenville
    Collection, and another in the Library of St. John's College, Oxford.

    The following are the more notable prices: Farmer, 1798, L2. 4s.;
    Sotheby's, 1821, L28; Dent, L30. 9s.; Bib. Anglo-Poetica, L105;
    Perkins, 1873, L130.

    The following amusing note on prices is taken from Renouard's
    "Catalogue d'un Amateur." "Les premieres editions latines de ce
    singulier livre, celles des traductions francoises, toutes egalement
    remplies de figures en bois, ne deplaisent pas aux amateurs, mais
    jamais ils ne les ont payees un haut prix. La traduction angloise faite
    en 1509, sur le francois, et avec des figures en bois, plus mauvaises
    encore que leurs modeles, se paye en Angleterre 25, 30 et meme 60
    guinees; c'est la, si l'on veut, du zele patriotique, de l'esprit
    national."

II.a. STULTIFERA NAUIS.... THE SHIP OF FOOLES..... With diuers other
workes.... very profitable and fruitfull for all men.... Cawood. 1570.
Folio.

    A large cut of vessels filled with fools (the same as on p. 313, Vol.
    II.) is inserted between the Latin and English titles. This edition
    omits the ballad to the Virgin at the end. The English is in black
    letter, and the Latin in Roman, in the same order as in the preceding
    edition. On the recto of leaf 259: Thus endeth the Ship of Fooles,
    translated ... by Alexander Barclay Priest, at that time Chaplen in the
    Colledge of S. Mary Otery in the Countie of Deuon. Anno Domini 1508. On
    the back "Excusatio Iacobi Locher Philomusi," in Sapphic verse. On the
    next page five stanzas by Barclay "excusing the rudenes of his
    Translation." Lastly, an Index in Latin, and then in English. Then,
    follow the "diuers other workes," the Mirrour of good maners, and the
    Egloges. Colophon: Imprinted at London in Paules Church-yarde by Iohn
    Cawood Printer to the Queenes Maiestie. Cum Priuilegio ad imprimendum
    solum.

    The woodcuts, including the one on the title-page, number 117. They are
    the same as those of Pynson's edition, but show occasional traces of
    the blocks having been chipped in the course of their preservation in a
    printer's office for 60 years or so. The borders only differ, being of
    a uniform type, while those of the previous edition are woodcuts of
    several patterns.

    The numbering is a little irregular; the preliminary leaves (12) are
    unnumbered. The folios are numbered in figures on the left hand page,
    'folio' being prefixed to the first six, 16 is repeated for 17, 13
    stands for 31, [in one of the Adv. Lib. copies the latter irregularity
    is found, though not the former; in the other, 17 and 31 are numbered
    correctly], 96 is repeated for 99, 188 for 191, 100 for 200, and 205
    for 201. The last number is 259, and there are three extra leaves, thus
    making 274 for the Ship. The supplementary works are not numbered. The
    signatures are as follows: _The Ship_, ¶ six leaves; ¶¶ six leaves; A
    to U u, in sixes; X x, four leaves; _Mirrour of good manners_, A--G, in
    sixes; _Egloges_, A to D, in sixes; in all 680 pp.

    This book was licensed to Cawood in 1567-8, and is said to be the only
    book he had license for. It is now very rare.

    Prices: Digby, 1680, 4s. 4d. Bernard, 1698, 1s. 10d. Gulston, 1783, L1,
    16s. White Knights, L8, 12s. Roxburghe, L9, 19s. 6d. Fonthill, L13,
    13s. Bib. Anglo-Poet, L12, 12s. Heber, L8, 12s. Sotheby's, 1873, L48,
    10s.

       *       *       *       *       *

    A complete bibliography of the various editions and versions of the
    Ship of Fools will be found in Zarocke's edition of the original, or in
    Graesse's Tresor de livres rares et precieux. A notice is subjoined of
    the two editions of the English prose translation, and of the two other
    publications bearing the title.

    The abridged prose translation, by Henry Watson, from the French prose
    version of Jehan Droyn, appeared from the press of De Worde in the same
    year in which Barclay's fuller poetical version was issued. In both
    text and illustrations it is a much inferior production to the latter.
    As the existence of the first edition has been, and still is, denied,
    it being frequently confounded with Barclay's book, we transcribe the
    following description of the only known copy from Van Praet's
    "Catalogue des livres imprimes sur velin de la Bibliotheque du Roi."

The Shyppe of Fooles, translated out of frenche, by Henry Watson. London,
Wynkyn de Worde, 1509, petit in--4.

    Edition en lettres de forme, sans chiffres ni reclames, avec
    signatures, figures et initiales en bois; a longues lignes, au nombre
    de 32 sur les pages entieres; cont. 169 f.; les 7 premiers renferment
    1. le titre suivant, grave audessus d'une figure qui represente le
    navire des fous:

    ¶ The shyppe of fooles.

    2. Le prologue du traducteur; 3. la preface; 4. la table des chapitres.

    Au recto du dernier f. est cette souscription:

    ¶ Thus endeth the shyppe of fooles of this worde. Enprynted at London
    in Flete strete by Wynk[=y] de worde prynter vnto the excellent
    pryncesse Marguerete, Countesse of Rychemonde and Derbye, and grandame
    vnto our moost naturall souereyne lorde kynge Henry [=y] viii. The yere
    of our lorde. M.CCCCC. ix. ¶ The fyrste yere of the reygne of our
    fouerayne lorde kynge Henry the viii. The. vi. daye of Julii. On
    apercoit au verso le monogramme et la marque de William Caxton, au bas
    desquels on lit ces mots: Wynken de Worde."

    This beautiful copy upon vellum is the only example of this edition
    known.

The grete Shyppe of Fooles of this worlde. W[=y]kyn de Worde. 1517. Quarto.

    This is the second edition of Watson's translation. Colophon: "Thus
    endeth the shyppe of fooles of this worlde. Jmprynted at Londod in
    flete strete by W[=y]kyn de Worde. ye yere of our lorde M.CCCCC. &
    xvii.

    ¶ The nynthe yere of y^e reygne of our souerayne lorde kynge Henry y^e
    VIII. The xx. daye of June." It contains G G 6, fours and eights
    alternately (the signatures ending on G G iij.), besides 6 leaves, with
    the prologue, prolude and table, before signature A.

    Extremely rare. Roxburghe, L64.

The Ship of Fools Fully Fraught and Richly Laden with Asses, Fools,
Jack-daws, Ninnihammers, Coxcombs, Slenderwits, Shallowbrains, Paper-Skuls,
Simpletons, Nickumpoops, Wiseakers, Dunces, and Blockheads, Declaring their
several Natures, Manners and Constitutions; the occasion why this Ship was
built, with the places of their intended Voyage, and a list of the Officers
that bear Command therein.

  If for this Voyage any have a mind,
  They with Jack Adams may acceptance find,
  Who will strain hard ere they shall stay behind.

      Licensed, Roger L'Estrange.
      [A large woodcut of the Ship.]

London, Printed by J. W. for J. Clark, at the Bible and Harp in
West-Smithfield. n. d. [Circa 1650.] 4to. 4 leaves.

    "This book, or rather tract, has nothing in common with Barclay's Ship
    of Fools, except the general idea. It is entirely in prose. My copy has
    nothing to show to whom it formerly belonged."--(Letter of H. Huth,
    Esq.) The last sentence was elicited by the inquiry whether Mr Huth's
    copy were the one formerly belonging to Mr Heber.--See _Bibliotheca
    Heberiana_, Part IV., No. 752.

Stultifera Navis ... The modern Ship of fools. Lond. 1807, 80. Pp. xxiv.,
295.

    A wretched production in verse, in imitation of Barclay's Ship of
    Fools, published anonymously by W. H. Ireland, the Shakesperian forger.

       *       *       *       *       *

III. THE EGLOGES OF ALEXADER BARCLAY, PREST.--The first three, without
printer's name or device. No date. Quarto. Black letter.

    "Here begynneth the Egloges of Alexader Barclay, prest, wherof the
    fyrst thre conteyneth the myseryes of courters and courtes of all
    prynces in generall, the matter wherof was translated into Englyshe by
    the sayd Alexander in fourme of Dialogues, out of a boke named in latyn
    Miserie Curialiu, compyled by Eneas Siluius, Poete and oratour, whiche
    after was Pope of Rome, & named Pius." This title is over a cut of two
    shepherds, Coridon and Cornix, the interlocutors in these three
    eclogues. On the back is a cut of David and Bathsheba. At the end of
    the third egloge: "Thus endyth the thyrde and last egloge of the mysery
    of court and courters, composed by Alexander Barclay, preste, in his
    youthe." A cut of the two shepherds and a courtier fills up the page.
    Without date, printer's name, or device. Contains P 6, in fours, the
    last leaf blank.

III.a. THE FOURTHE EGLOGE OF ALEXANDER BARCLAY.--Pynson. No date. Quarto.
Black letter.

    It is entitled, "The Boke of Codrus and Mynaclus," over the cut of a
    priest, with a shaven crown, writing at a plutus. It concludes with
    "The discrypcion of the towre of Vertue & Honour, into whiche the noble
    Hawarde contended to entre, by worthy acts of chiualry," related by
    Menalcas, in stanzas of eight verses. At the end, "Thus endeth the
    fourthe Eglogge of Alexandre Barcley, coteyning the maner of the riche
    men anenst poets and other clerkes. Emprinted by Richarde Pynson priter
    to the kynges noble grace." On the last leaf is his device, No. V.
    Contains 22 leaves, with cuts.

III.b. THE FYFTE EGLOGE OF ALEXANDER BARCLAY. --Wynkyn de Worde. No date.
Quarto. Black letter.

    "The fyfte Eglog of Alexandre Barclay of the Cytezen and vplondyshman."
    This title is over a large woodcut of a priest, sitting in his study.
    Beneath, "Here after foloweth the Prologe." On the verso of A ii. are
    two cuts of two shepherds, whole lengths, with this head-title,
    "Interlocutoures be Amyntas and Faustus." There are no other cuts.
    Colophon: "Here endeth the v. Eglog of Alexandre Barclay of the Cytezyn
    and vplondysshman. Imprynted at London in flete strete, at the sygne of
    [the] Sonne, by Wynkyn de worde." Beneath, device No. v. Contains A 8,
    B 4, C 6; 18 leaves. There is a copy in the British Museum.

    With the first four Eclogues as above, Woodhouse, 1803, (Herbert's
    copy), L25.; resold, Dent, 1827, L36.; resold, Heber, 1834, L24. 10s.
    At Heber's sale this unique set, containing the only known copy of the
    first edition of the first four Eclogues, was bought by Thorpe; further
    I have not been able to trace it.

III.c. THE EGLOGES.--John Herforde. No date. Quarto.

    "Here begynneth the Egloges of Alex. Barclay, Priest, whereof the first
    three conteineth the Miseries of Courters and Courtes." "Probably a
    reprint of Pynson's impression," Dibdin. Contains only Eclogues I.-III.
    Herbert conjectures the date to be 1548; Corser, 1546; Hazlitt, 1545.

III.d. THE EGLOGES.--Humfrey Powell. No date. Quarto. Black letter.

    "Here begynneth the Egloges of Alexander Barclay, priest, whereof the
    first thre conteineth the miseries of courters and courtes, of all
    Princes in general ... In the whiche the interloquutors be, Cornix, and
    Coridon." Concludes: "Thus endeth the thyrde and last Eglogue of the
    Misery of Courte and Courters, Composed by Alexander Barclay preest, in
    his youth. Imprinted at London by Humfrey Powell." Contains only
    Eclogues I.-III. Collation: Title, A 1; sig. A to P2, in fours; 58
    leaves not numbered.

    This is an edition of extreme rarity. It is very well printed, and the
    title is surrounded with a woodcut border with ornamented pillars at
    the sides. Herbert conjectures the date to be 1549, the Bib.
    Anglo-Poetica, Lowndes, and Corser, 1548. There is a copy in the
    Cambridge University Library, and another in the possession of David
    Laing, Esq.

    Prices: Inglis, L6. 2s. 6d.; Bright, 1845. L10. 10s.; Bib.
    Anglo-Poetica, L15.

III.e. CERTAYNE EGLOGES OF ALEXANDER BARCLAY PRIEST.--Cawood. 1570. Folio.
Black letter.

    Appended to Cawood's edition of the Ship of Fools. No title-page, cuts,
    or pagination. The above heading on A i.

    Colophon: Thus endeth the fifth and last Egloge of Alexander Barclay,
    of the Citizen and the man of the countrey. Imprinted at London in
    Paules Church-yarde by Iohn Cawood, Printer to the Queenes Maiestie.
    Cum Priuilegio ad imprimendum solum.

    Contains A--D, in sixes.

III._f_. THE CYTEZEN AND UPLONDYSHMAN: an Eclogue [the fifth] by Alexander
Barclay.

    Printed from the original edition by Wynkyn de Worde. Edited, with an
    Introductory Notice of Barclay and his other Eclogues, by F.W.
    Fairholt, F.S.A. London; printed for the Percy Society [vol. XXII.],
    1847. 8vo. Pp. + 6, lxxiv., 47.

       *       *       *       *       *

IV. THE INTRODUCTORY TO WRITE AND TO PRONOUNCE FRENCHE. Coplande. 1521.
Folio. Black letter.

    'Here begynneth the introductory to wryte, and to pronounce Frenche
    compyled by Alexander Barcley compendiously at the commaudemet of the
    ryght hye excellent and myghty prynce Thomas duke of Northfolke.' This
    title is over a large woodcut of a lion rampant, supporting a shield,
    containing a white lion in a border, (the same as that on the title of
    the Sallust, VI.), then follows a French ballad of 16 lines in two
    columns, the first headed, "R. Coplande to the whyte lyone, and the
    second, "¶ Ballade." On the recto of the last leaf, 'Here foloweth the
    maner of dauncynge of bace dauces after the vse of fraunce & other
    places translated out of frenche in englysshe by Robert coplande.'
    Col.: Jmprynted at London in the Fletestrete at the sygne of the rose
    Garlande by Robert coplande, the yere of our lorde. M.CCCCC.xxi. y^e
    xxii. day of Marche.' Neither folioed nor paged. Contains C 4, in
    sixes, 16 leaves.

    In the edition of Palsgrave (see above, p. lxxiii.), published among
    the "Documents inedits sur l'histoire de France," the editor says of
    this work of Barclay's: "Tous mes efforts pour decouvrir un exemplaire
    de ce curieux ouvrage ont ete inutiles." There is a copy, probably
    unique, in the Bodleian; it was formerly Herbert's, afterwards Douce's.

    All the parts of this treatise relating to French pronunciation have
    been carefully reprinted by Mr A. J. Ellis, in his treatise "On Early
    English Pronunciation" (published by the Philological Society), Part
    III., p. 804.

       *       *       *       *       *

V. THE MYRROUR OF GOOD MANERS.----Pynson. No date. Folio. Black letter.

    'Here begynneth a ryght frutefull treatyse, intituled the myrrour of
    good maners, coteynyng the iiii. vertues, callyd cardynall, compyled in
    latyn by Domynike Mancyn: And translate into englysshe: at the desyre
    of syr Gyles Alyngton, knyght: by Alexander Bercley prest: and monke of
    Ely. This title is over a cut, the same as at the head of Barclay's
    preface to his translation of Sallust, a representation of the author
    in a monkish habit on his knees, presenting a book to a nobleman. The
    text begins on back of title. The original is printed in Roman letter
    in the margins.----Colophon in a square woodcut border: Thus endeth the
    ryght frutefull matter of the foure vertues cardynall: Jmprynted by
    Rychard Pynson: prynter vnto the kynges noble grace: with his gracyous
    pryuylege the whiche boke I haue prynted, at the instance & request, of
    the ryght noble Rychard yerle of Kent. On the back, Pynson's device,
    No. v. It has neither running titles, catch-words, nor the leaves
    numbered. Signatures; A to G, in sixes, and H, in eights; 100 pp.

    In the British Museum, Grenville collection, from Heber's collection.
    "This edition differs materially from that used by Herbert, which has
    led Dr Dibdin to the conclusion that there were two impressions." So
    says a MS. note on the copy, (quoted in the Bib. Grenv.), but Dibdin
    does not commit himself to the conclusion, his words being these: "This
    description is given from a copy in the possession of Mr Heber; which,
    from its varying with the account of Herbert, Mr H. supposes, with
    justice, must be a different one from Herbert's." I have failed to
    discover the difference.

    Prices: Perry, L9.; Roxburghe (last leaf wanting), L10. 10s.;
    Bibliotheca Anglo-Poetica, L12. 12s.; Sykes, L16. 16s.

    To the above edition must belong the fragment entered in Bohn's Lowndes
    under "Four," thus: "Four Vertues Cardinal. Lond. R. Pynson, n.d.
    folio. Only a fragment of this Poem is known; it was printed at the
    request of Rychard Erle of Kent."

V._a._. THE MIRROUR OF GOOD MANERS.----Cawood. 1570. Folio. Black letter.

    Appended to Cawood's edition of the Ship of Fools. No title page,
    pagination, or cuts. The above heading on A 1. The Latin original
    printed in Roman by the side of the English. Contains A-G, in sixes.

    It may be useful to give here the bibliography of the other English
    translations of Mancyn.

Mancinus de quattuor Virtutibus. [The englysshe of Mancyne apon the foure
cardynale vertues.] No place, printer's name, or date, but with the types
of Wynkyn de Worde, circa 1518. 4to, a-d, in eights. Bodleian.

    Following the title occurs: Petri Carmeliani exasticon in Dominici
    Mancini de quattuor cardineis virtutibus libellum. The Latin portion is
    in verse, printed in Roman letter, with marginal notes in black letter,
    of a very small size, and the English in prose.

    The English part, in black letter, is entitled: The englysshe of
    Mancyne apon the foure cardynale vertues. n.p. or d. This portion has a
    separate title and signatures; the title is on A 1. On sign. F ii.
    occurs, "The correccion of the englysshe," and on the verso of the same
    leaf is printed, "The correction of the texte." A, B, C, and D, 8
    leaves each; E, 6 leaves; and F, 4 leaves; 42 leaves altogether. A copy
    of this is in the British Museum. Only two perfect copies are known.

A Plaine Path to Perfect Vertue: Deuised and found out by Mancinus, a
Latine Poet, and translated into English by G. Turberuile, Gentleman.

    Ardua ad virtutem via.

    Imprinted at London in Knightrider-strete, by Henry Bynneman, for
    Leonard Maylard. Anno. 1568. 8vo., 72 leaves. Black letter, in verse.
    Dedicated "To the right Honorable and hys singular good Lady, Lady
    Anne, Coutesse Warvvicke." There is also a metrical address to the
    reader, and 8 4-line stanzas by James Sanford in praise of the
    translator.

    Freeling, 1836, No. 911, L7., bought for Mr Corser: now in the British
    Museum. Supposed to be unique.

       *       *       *       *       *

VI. CRONYCLE compyled in Latyn, by the renowned Sallust.----Pynson. No
date. Folio.

    "Here begynneth the famous cronycle of the warre, which the romayns had
    agaynst Jugurth, vsurper of the kyngdome of Numidy. which cronycle is
    compyled in latyn by the renowmed romayne Salust. And translated into
    englysshe by syr Alexander Barclay preest, at comaundement of the right
    hye and mighty prince: Thomas duke of Northfolke." There are two
    editions by Pynson of this book.

    I. In this edition the lower half of the title page has a square
    enclosed by double lines containing the Norfolk arms, a lion rampant,
    holding a shield in his paws, on which is another lion, a cut which
    also appears on the title of The Introductory. There is a full page cut
    of the royal arms with portcullis, &c., on the back, followed by five
    pages of Table. The preface to his patron, in English,----together with
    a Latin dedication to Bishop Veysy, in parallel columns,----begins on
    the verso of signature A iiii, under a cut of the author presenting his
    book to him, the same as that which appears on the title of The myrrour
    of good maners. [See the cut prefixed to the Notice of Barclay's life,
    which is confined however to a reproduction of the two principal
    figures only, two other figures, evidently of servants, and some
    additional ornamentation of the room being omitted.] At the end of this
    preface is another cut of the author, writing at a desk; also on the
    back of the leaf is a cut of the disembarking of an army. There are no
    other cuts, but the volume is adorned throughout with very fine woodcut
    initials. Catchwords are given irregularly at the beginning, but
    regularly towards the end, at the bottom of the left hand page only,
    but the preface has them to every column. Colophon:----"Thus endeth the
    famous cronycle of the war ... imprented at London by Rycharde Pynson
    printer vnto the kynges noble grace: with priuylege vnto hym grauted by
    our sayd souerayne lorde the kynge." On the back of the last leaf is
    Pynson's device, No. v. The date is erroneously conjectured in Moss's
    Classical Bib. to be 1511. It was probably 1519, certainly between 1519
    and 1524. Contains 92 numbered leaves, and one leaf unnumbered, besides
    eight leaves of preliminary matter: numbering quite regular:
    signatures; a 8, A--O, 6 s, P, Q, 4 s. In the British Museum, Grenville
    Collection, the Bodleian, and the Public Library at Cambridge.

    Prices: Roxburghe, L23, 12s.; Sykes, L8, 12s.; Heber, L5, 15s. 6d.;
    Sotheby's, 1857, L10.

    II. In this edition, the title page is the same as in the other with
    the exception of a semicolon for a full point after Numidy, the
    succeeding which having an e added, and romayne being without the e,
    but on the back instead of a cut of the royal arms The table commences;
    the preface begins on the recto of sign. a 4, under the cut of the
    author presenting his book to the Duke of Norfolk, and ends without the
    leaf of woodcuts which is appended to the preface of the first edition.
    Pynson's device at the end of the book is also wanting in this edition.
    It contains only fol. lxxxvi., with six leaves of preliminary matter;
    the pagination is a little irregular, xxi. and xxii. are wanting but
    xxiii. is given three times, and lxxvii. is repeated for lxxviii.; the
    British Museum copy is deficient in folios lxii. and lxv.: signatures;
    a 6, A--N, 6 s, and O, P, 4 s. The initials are the same as those in
    the first edition in the great majority of cases, but appear much more
    worn. There are catch-words only at the end of every signature
    throughout the book, except to the preface, which has them to every
    column. In the British Museum, and the Public Library, Cambridge.

    Both editions have the Latin in Roman letter in the margins, and
    running-titles. Ames mentions an edition with cuts, which must be the
    same as the first of these.

VI._a._ CRONICLE OF WARRE. Compiled in Laten by Saluste. Corrected by
Thomas Paynell. Waley, 1557. Quarto.

    "Here begynneth the famous Cronicle of warre, whyche the Romaynes hadde
    agaynst Jugurth vsurper of the kyngedome of Numidie: whiche Cronicle is
    compiled in Laten by the renowmed Romayne Saluste: and translated into
    englyshe by syr alexander Barklaye prieste. And nowe perused and
    corrected by Thomas Paynell. Newely Jmprinted in the yere of oure Lorde
    God M.D.L vij." On the verso of the title begins Paynell's
    dedication--"To the ryghte honorable Lorde Antonye Vycounte Mountegue,
    Knyghte of the ryghte honorable order of the garter, and one of the
    Kynge and Queenes Magesties pryuie counsayle." "The prologue" begins on
    a 1. Barclay's preface and dedication are omitted, as well as the Latin
    of Sallust. Col.: "Thus endeth the famouse Cronicle of the warre ...
    against Jugurth ... translated... by syr Alexander Barkeley, prieste,
    at commaundemente of ... Thomas, duke of Northfolke, And imprinted at
    London in Foster lane by Jhon Waley." Signatures; H h, 4 s, besides
    title and dedication, two leaves: the pagination commences on a 4, at
    "The fyrste chapter," the last folio being cxx.; xxi. is repeated for
    xxii., xxiii. for xxiv., xix., stands for xxix., lvii. is repeated, and
    lxxiv. is repeated for lxxv.

    This edition forms the second part of a volume having the following
    general title page: The Conspiracie of Catiline, written by Constancius
    Felicius Durantinus, and translated bi Thomas Paynell: with the
    historye of Jugurth, writen by the famous Romaine Salust, and
    translated into Englyshe by Alexander Barcklaye.

       *       *       *       *       *

VII. ALEX. BARCLAY HIS FIGURE OF OUR MOTHER HOLY CHURCH OPPRESSED BY THE
FRENCHE KING. Pynson. Quarto.

    This is given by Herbert on the authority of Maunsell's Catalogue, p.
    7.

       *       *       *       *       *

VIII. THE LYFE OF THE GLORIOUS MARTYR SAYNT GEORGE. Translated by Alexander
Barclay, while he was a monk of Ely, and dedicated to N. West, Bp. of Ely.
Pinson [Circa 1530.] Quarto. [Herbert, 289].

       *       *       *       *       *

IX. THE LYFE OF SAYNTE THOMAS. Pynson. No date. Quarto. Black letter.

    "¶ Here begynneth the lyfe of the blessed martyr saynte Thomas." This
    title is the headline of this little treatise; at the beginning of
    which is indented a small woodcut of a man in armour, striking at the
    bishop, with his cross-bearer before him. It begins "The martir saynte
    Thomas was son to Gylberde Bequet a burgeys of the Cite of London. And
    was borne in y^e place, whereas now standeth the churche called saynte
    Thomas of Akers." It concludes, "¶ Thus endeth the lyfe of the blessed
    martyr saynt Thomas of Caunturbury. Jmprynted by me Rycharde Pynson,
    prynter vnto the kynges noble grace." Contains eight leaves. There is a
    copy in the British Museum. Assigned to Barclay on tne authority of
    Wood.

       *       *       *       *       *

X. HAYTHON'S CRONYCLE. Pynson. No date. Folio. Black letter.

    "Here begynneth a lytell Cronycle, translated & imprinted at the cost &
    charge of Rycharde Pynson, by the comaundement of the ryght high and
    mighty prince, Edwarde duke of Buckingham, yerle of Gloucestre,
    Staffarde, and of Northamton," over a large woodcut. Colophon: "Here
    endeth, [_&c_.] Imprinted by the sayd _Richarde Pynson_, printer unto
    the Kinges noble grace." Date conjectured to be between 1520 and 1530.
    Pynson's device, No. 5, at the end. Collation: A--E, and H, in sixes; F
    and G, and I, in fours; forty-eight leaves.

    On the verso of fol. 35, "Here endeth y^e boke of thistoris of thoriet
    partes copyled by a relygious man frere Hayton frere of Premostre
    order, sotyme lorde of court & cosyn german to the kyng of Armeny vpon
    y^e passage of the holy lande. By the comaudement of y^e holy fader y^e
    apostle of Rome Clemet the V. in y^e cite of Potiers which boke I
    Nicholas Falcon, writ first in French ... I haue traslated it in Latyn
    for our holy father y^e pope. In the yere of our lorde god M.CCC.VII.
    in y^e moneth of August. Deo gras."

    "The travels of Hayton into the Holy Land and Armenia, and his history
    of Asia, is one of the most valuable of the early accounts of the east.
    The present is the only translation into English, and from the
    circumstances of its being printed by Pynson and having been (when in
    Mr Heber's collection) bound with two other works (Mirrour of good
    Maners and Sallust) both translated by Barclay, was probably also
    translated by him. It is a book of extraordinaiy rarity, no perfect
    copy that can be traced having previously occured for sale."
    (Bibliotheca Grenvilliana, vol. I.)

    Heber's copy (the one above mentioned), L40. 9s. 6d.

       *       *       *       *       *


THE SHIP OF FOOLS.

[Illustration]

_Venerandissimo in Christo Patri ac Domino: domino Thome Cornisshe
Tenenensis pontifici ac diocesis Badonensis Suffraganio vigilantissimo, sue
paternitatis Capellanus humilimus Alexander Barclay suiipsius
recommendacionem cum omni summissione, et reuerentia._

_Tametsi crebris negocijs: varioque impedimentorum genere fatigatus paulo
diutius quam volueram a studio reuulsus eram. Attamen obseruandissime
presul: Stultiferam classem (vt sum tue paternati pollicitus) iam tandem
absolui et impressam ad te destinaui. Neque tamen certum laborem pro
incerto premio (humano. s.) meis impossuissem humeris: nisi Seruianum illud
dictum (longe anteaqam inceperam) admonuisset. Satius esse non incipere
quam inceptum minus perfectum relinquere. Completo tamen opere: nec
quemquam magis dignum quam tua sit paternitas existimaui cui id dedicarem:
tum quia saluberrima tua prudentia, morum grauitas, vite sanctitas
doctrineque assiduitas: errantes fatuos mumdanis ab illecebris ad virtutis
tramites: difficiles licet: possint reducere: tum vero: quia sacros ad
ordines per te sublimatus et promotus, multisque aliis tuis beneficiis
ditatus non potui tibi meum obsequium non coartare. Opus igitur tue
paternitati dedicaui: meorum primicias laborum qui in lucem eruperunt Atque
vt tua consuluerit paternatis: autoris carmina cum meis vulgaribus
rithmicis vna alternatim coniunixi: et quantum a vero carminum sensu
errauerim, tue autoritatis iudicium erit. Fateor equidem multo plura
adiecisse quam ademisse: partim ad vicia que hac nostra in regione
abundantius pullulant mordacius carpenda: partimque ob Rithmi
difficultatem. Adieci etiam quasdam Biblie aliorumque autorum concordancias
in margine notatas quo singula magis lectoribus illucescant: Simul ad
inuidorum caninos latratus pacandos: et rabida ora obstruenda: qui vbi quid
facinorum: quo ipsi scatent: reprehensum audierint. continuo patulo gutture
liuida euomunt dicta, scripta dilacerant. digna scombris ac thus carmina
recensent: sed hi si pergant maledicere: vt stultiuagi comites classem
insiliant. At tu venerande Presul Discipuli tui exiguum munusculum: hilari
fronte accipito, Classemque nostram (si quid vagum, si quid erronium: si
quid denique superfluum emineat: optimam in partem interpretando: ab
inuidorum faucibus: tue autoritatis clipeo tucaris. Vale. Ex Impressoria
officina Richardi Pynson. iij. Idus Decembris._

¶ THIS PRESENT BOKE NAMED THE SHYP OF FOLYS OF THE WORLDE WAS TRANSLATED IN
THE COLLEGE OF SAYNT MARY OTERY IN THE COUNTE OF DEUONSHYRE: OUT OF LATEN,
FRENCH, AND DOCHE INTO ENGLYSSHE TONGE BY ALEXANDER BARCLAY PRESTE: AND AT
THAT TYME CHAPLEN IN THE SAYDE COLLEGE. TRANSLATED THE YERE OF OUR LORDE
GOD. M.CCCCC.VIII. IMPRENTYD IN THE CYTE OF LONDON IN FLETESTRE AT THE
SIGNE OF SAYNT GEORGE. BY RYCHARDE PYNSON TO HYS COSTE AND CHARGE: ENDED
THE YERE OF OUR SAUIOUR. M. D. IX. THE. XIIII. DAY OF DECEMBER.

TABULA.

¶ THE REGYSTER OR TABLE OF THIS PRESENT BOKE IN ENGLYSSHE.

[VOLUME I.]

¶ Alexander Barclay excusynge the rudenes of his translacion, y^e first
lefe Barclay y^e translatour to y^e folys.

A prologe in prose shewynge to what intent this Boke was firste made, & who
were the first Auctours of it.

Another Prologe: in Balade concernyng the same.

In what place this Boke was translate and to what purpose it was
translatyd.

¶ Here begynneth the Folys and firste of inprofytable bokys.

¶ Of euyll Counsellours Juges & men of lawe.

Of couetyse and prodigalyte.

Of newe disgysynges in apparayle.

¶ A lawde of the nobles and grauyte of Kynge Henry the eyght.

Of olde Folys encresynge foly with age.

Of negligent Fathers ayenst their Children.

Of taleberers: & mouers of debate.

Of nat folowers of good counsel.

Of vngoodly maners, and dysordred.

Of the hurtynge of frendshyp.

Of dispysers of holy scripture.

Of folys inprouydent.

Of disordred & venerious loue.

Of them that synne trustynge vpon the mercy of almyghty god.

Of folys y^t begyn great byldynge without sufficient prouysion.

Of glotons, and droncardes.

Of ryches vnprofytable.

Of folys that wyl serue two lordes both togyther.

Of superflue speche.

Of them that correct other, them self culpable in the same faut.

Of folys that fynde others good, nat restorynge the same to the owner.

¶ The sermon or doctryne of wysdom.

Of Folys bostyng them in fortune.

Of the superflue curyosyte of men.

Of great borowers, & slacke payers.

Of vnprofitable vowers & peticions.

Of negligent stodyers.

Of them that folvsshly speke ayenst the workes of god.

Of lewde Juges of others dedes.

Of pluralytees of benefyces.

Of synners that prolonge from daye to day to amende theyr myslyuyng.

Of men that ar Jelous.

Of auoutry, and specially of suche as ar bawdes to theyr wyues.

Of suche as nedys wyll contynue in theyr foly nat withstandynge holsom
erudicion.

An addicion of the secundaries of Otery saynt Mary, in Deuynshyre.

Of wrathfull folys.

Of the mutabylyte of fortune.

Of seke men inobedient.

Of to open councellers.

Of folys that can nat be ware by y^e mysfortune nor take example of others
damage.

Of folys that force or care for the bacbytynge of lewde people.

Of mockers and fals accusers.

Of them that despyse euerlastynge blys for worldly thynges & transitory.

Of talkers and makers of noyse in the Chirche of god.

Of folys that put them self in wylful ieopardy and peryll.

Of the way of felycyte, and godnes and the payne to come to synners.

Of olde folys y^t gyue example of vyce to youth negligent & vnexpert.

Of bodely lust or corporall voluptuosyte.

Of folys that can nat kepe secrete theyr owne counsell.

Of yonge folys that take olde wymen to theyr wyues nat for loue but for
ryches.

Of enuyous Folys.

Of impacient folys disdaynynge to abyde and suffer correccion, for theyr
profyte.

Of folysshe Fesicians vsynge theyr practyke without speculacyon.

Of the ende of worldly honour & power and of folys y^t trust in them.

An addicion of Alexander barclay.

Of predestinacyon.

Of folys that aply other mennys besynes leuynge theyr owne vndone.

Of the vyce of ingratytude or vnkyndnes and folys that vse it.

Of Folys that stande to moche in theyr owne conceyte.

Of folys that delyte them in daunsynge.

Of nyght watchers.

Of the vanyte of beggers.

[Illustration]

Alexander Barclay excusynge the rudenes of his translacion.

  Go Boke: abasshe the thy rudenes to present.
  To men auaunced to worshyp, and honour.
  By byrthe or fortune: or to men eloquent.
  By thy submyssion excuse thy Translatour.
  But whan I remember the comon behauour
  Of men: I thynke thou ought to quake for fere
  Of tunges enuyous whose venym may the dere

  Tremble, fere, and quake, thou ought I say agayne.
  For to the Redar thou shewest by euydence
  Thy selfe of Rethoryke pryuate and barayne
  In speche superflue: and fruteles of sentence.
  Thou playnly blamest without al difference
  Bothe hye and lowe sparinge eche mannes name.
  Therfore no maruayle thoughe many do the blame.

  But if thou fortune to lye before a State
  As Kynge or Prince or Lordes great or smal.
  Or doctour diuyne or other Graduate
  Be this thy Excuse to content theyr mynde withal
  My speche is rude my termes comon and rural
  And I for rude peple moche more conuenient.
  Than for Estates, lerned men, or eloquent.

  But of this one poynt thou nedest not to fere
  That any goode man: vertuous and Just.
  Wyth his yl speche shal the hurt or dere.
  But the defende. As I suppose and trust.
  But suche Unthriftes as sue theyr carnal lust
  Whome thou for vyce dost sharply rebuke and blame
  Shal the dysprayse: emperisshinge thy name.

An exhortacion of Alexander Barclay.

  But ye that shal rede this boke: I you exhorte.
  And you that ar herars therof also I pray
  Where as ye knowe that ye be of this sorte:
  Amende your lyfe and expelle that vyce away.
  Slomber nat in syn. Amende you whyle ye may.
  And yf ye so do and ensue Vertue and grace.
  Wythin my Shyp ye get no rowme ne place.

Barclay the translatour tho the Foles.

  To Shyp galantes the se is at the ful.
  The wynde vs calleth our sayles ar displayed.
  Where may we best aryue? at Lyn or els at Hulle?
  To vs may no hauen in Englonde be denayd.
  Why tary we? the Ankers ar vp wayed.
  If any corde or Cabyl vs hurt, let outher hynder.
  Let slyp the ende, or els hewe it in sonder.

  Retourne your syght beholde vnto the shore.
  There is great nomber that fayne wold be aborde.
  They get no rowme our Shyp can holde no more.
  Haws in the Cocke gyue them none other worde.
  God gyde vs from Rockes, quicsonde tempest and forde
  If any man of warre, wether, or wynde apere.
  My selfe shal trye the wynde and kepe the Stere.

  But I pray you reders haue ye no dysdayne.
  Thoughe Barclay haue presumed of audacite
  This Shyp to rule as chefe mayster and Captayne.
  Though some thynke them selfe moche worthyer than he.
  It were great maruayle forsoth syth he hath be.
  A scoler longe: and that in dyuers scoles
  But he myght be Captayne of a Shyp of Foles

  But if that any one be in suche maner case.
  That he wyl chalange the maystershyp fro me
  Yet in my Shyp can I nat want a place.
  For in euery place my selfe I oft may se.
  But this I leue besechynge eche degre:
  To pardon my youthe and to bolde interprise.
  For harde is it duely to speke of euery vyce.

  For yf I had tunges an hundreth: and wyt to fele
  Al thinges natural and supernaturall
  A thousand mouthes: and voyce as harde as stele.
  And sene all the seuen Sciences lyberal.
  Yet cowde I neuer touche the vyces all.
  And syn of the worlde: ne theyr braunches comprehende:
  Nat thoughe I lyued vnto the worldes ende.

  But if these vyces whiche mankynde doth incomber.
  Were clene expellyd and vertue in theyr place.
  I cowde nat haue gathered of fowles so great a nomber.
  Whose foly from them out chaseth goddys grace.
  But euery man that knowes hym in that case
  To this rude Boke let hym gladly intende.
  And lerne the way his lewdnes to amende.

       *       *       *       *       *


[The Prologe of James Locher.]

After that I haue longe mused by my self of the sore confounded and
vncertayne cours of mannys lyfe, and thinges therto belonginge: at the last
I haue by my vigilant meditacion found and noted many degrees of errours:
wherby mankynd wandreth from the way of trouth I haue also noted that many
wyse men and wel lettred haue writen right fruteful doctrines: wherby they
haue heled these dyseses and intollerable perturbacions of the mynde: and
the goostly woundes therof, moche better than Esculapius which was fyrst
Inuentour of Phesyke and amonge the Gentyles worshypped as a God. In the
contrey of Grece were stodyes fyrst founded and ordeyned in the which began
and sprange holsom medicyne which gaue vnto infect myndes frutful doctryne
and norisshinge. Amonge whome Socrates that great begynner and honourer of
wysdom began to dispute of ye maners of men. But for that he coude nat
fynde certayne ende of goodnes and hyest felicite in naturall thinges: nor
induce men to the same, he gaue the hye contemplacions of his mynde to
moral vertues. And in so moche passed he al other in Philosophy moral that
it was sayde that he called Philosophy down from the Imperial heuen. whan
this Socrates perceyued the mindes of men to be prone, and extremely
inclyned to viciousnes he had gret affeccion to subdue suche maners.
Wherfore in comon places of the Cyte of Athenes he instruct and infourmed
the peple in such doctrynes as compasith the clere and immaculate welles of
the moste excellent and souerayne gode. After the disces of Socrates
succeded ye godly Plato whiche in moral Philosophy ouerpassed also a great
part of his tyme And certaynly nat without a cause was he called godly. For
by what stody myght be more holely or better socour mankynde than by suche
doctrynes as he gaue. He wrote and ordeyned lawes moste egal and iust He
edityed vnto the Grekes a comon welthe stable, quyet and commendable. And
ordeyned the societe and company of them most iocund and amyable. He
prepared a brydel to refrayne the lust and sensualyte of the body. And
fynally he changed the yl ignorance feblenes and negligence of youth vnto
dylygence, strength and vertue. In tyme also of these Phylosophers sprange
the florisshynge age of Poetes: whiche amonge lettred men had nat smal
rowme and place. And that for theyr eloquent Retoryke and also for theyr
mery ficcions and inuencions. Of the whiche Poetes some wrote in moste
ornate termes in ditees heroycal wherin the noble actes and lyues both of
dyuyne and humayne creatures ar wont to be noted and writem. Some wrote of
tylling of the grounde. Some of the Planetes, of the courses of ye sterres:
and of the mouynge of the heuyn and fyrmament. Some of the Empyre and
shameful subieccion of disordred loue. And many other of the myserable
ruyne and fal of Kynges and princes for vice: as Tragedies. And some other
wrote Comedyes with great libertye of speche: which Comedies we cal
Interludes. Amonge whome Aristophanes Eupolis and Cratinus mooste laudable
Poetes passed al other. For whan they sawe the youth of Athenes and of al
the remanent of Grece inclyned to al ylles they toke occasion to note suche
myslyuinge. And so in playne wordes they repreued without fauour the vyces
of the sayd yl disposyd peple of what condicion or order they were: Of this
auncient wrytinge of Comedyes our laten Poetes deuysed a maner of wrytinge
nat inelegant. And fyrst Lucilius composed one Satyre in the whiche he
wrote by name the vices of certayne princes and Citezyns of Rome And that
with many bourdes so y^t with his mery speche myxt with rebukes he correct
al them of the cyte that disordredly lyued. But this mery speche vsed he
nat in his writing to the intent to excercyse wanton wordes or vnrefrayned
lascyuyte, or to put his pleasour in suche dissolute langage: but to ye
intent to quenche vyces and to prouoke the commons to wysdome and vertue,
and to be asshamed of theyr foly and excessyfe lyuynge. of hym all the
Latyn poetes haue takyn example, and begynnynge to wryte Satyrs whiche the
grekes named Comedyes: As Fabius specifyeth in his X boke of institucions.
After Lucilius succeded Horacius, moche more eloquent in wrytynge whiche in
the same deseruyd great laude: Persius also left to vs onely one boke by
the whiche he commyttyd his name and laude to perpetuall memory. The last
and prynce of all was Juuenall whiche in his iocunde poemys comprehendyd al
that was wryten most eloquent and pleasaunt of all the poetis of that sorte
afore his tyme: O noble men, and diligent hertes and myndes, o laudable
maners and tymes, these worthy men exyled ydelnes, wherby they haue
obtayned nat small worshyp and great commodyte example and doctryne lefte
to vs theyr posteryours why begyn we nat to vnderstonde and perceyue. Why
worshyp nat the people of our tyme these poetis why do nat they reuerence
to ye interpretours of them do they nat vnderstonde: that no poetes wryte,
but outher theyr mynde is to do pleasure or els profyte to the reder, or
ellys they togyther wyll doo bothe profyte and pleasoure why are they
dyspysed of many rude carters of nowe a dayes which vnderstonde nat them,
And for lacke of them haue nat latyn to vtter and expresse ye wyl of their
mynde. Se whether poetes ar to be dispised. they laude vertue and hym that
vseth it rebukyng vices with the vsers therof, They teche what is good and
what is euyll: to what ende vyce, and what ende vertue bringeth vs, and do
nat Poetis reuyle and sharply byte in their poemys all suche as ar vnmeke,
Prowde, Couetous, Lecherous, Wanton, delycyous, Wrathfull glotons, wasters,
Enuyours, Enchauntours, faythebrakers, rasshe, vnauysed, malapert, drunken,
vntaught foles, and suche lyke. Shulde theyr writyng that suche thinges
disprayse and reuyle be dyspised of many blynde Dotardes y^t nowe lyue
whiche enuy that any man shulde haue or vnderstonde ye thyng whiche they
knowe nat. The Poetes also wyth great lawdes commende and exalt the noble
folowers of vertue ascribyng to euery man rewardes after his merytes. And
shortly to say, the intencion of al Poetes hath euer ben to repreue vyce:
and to commende vertue. But syns it is so that nowe in our dayes ar so many
neglygent and folysshe peple that they ar almost innumerable whiche
despisynge the loue of vertue: folowe the blyndenes and vanyte of this
worlde: it was expedient that of newe some lettred man, wyse, and subtil of
wyt shulde awake and touche ye open vices of foles that now lyue: and blame
theyr abhomynable lyfe. This fourme and lybertye of writinge, and charge
hathe taken vpon hym the Right excellent and worthy Mayster Sebastian Brant
Doctour of both the Lawes and noble Oratour and Poete to the comon welthe
of al people in playne and comon speche of Doche in the contrey of Almayne:
to the ymytacion of Dant Florentyne: and Francis Petrarche Poetes heroycal
which in their maternal langage haue composed maruelous Poemes and
ficcions. But amonge diuers inuencions composed of the sayde Sebastian
brant I haue noted one named ye Shyp of Foles moche expedient and necessary
to the redar which the sayd Sebastian composed in doche langage. And after
hym one called James Locher his Disciple translated the same into Laten to
the vnderstondinge of al Christen nacions where Laten is spoken. Than
another (whose name to me is vnknowen) translated the same into Frenche. I
haue ouersene the fyrst Inuencion in Doche and after that the two
translations in Laten and Frenche whiche in blaminge the disordred lyfe of
men of our tyme agreeth in sentence: threfolde in langage wherfore wylling
to redres the errours and vyces of this oure Royalme of Englonde: as the
foresayde composer and translatours hath done in theyr Contrees I haue
taken vpon me: howbeit vnworthy to drawe into our Englysshe tunge the sayd
boke named ye shyp of folys as nere to ye sayd thre Langages as the parcyte
of my wyt wyll suffer me. But ye reders gyue ye pardon vnto Alexander de
Barklay If ignoraunce negligence or lacke of wyt cause hym to erre in this
translacion his purpose and synguler desyre is to content youre myndes. And
sothely he hathe taken vpon hym the translacion of this present Boke
neyther for hope of rewarde nor lawde of man: but onely for the holsome
instruccion commodyte and Doctryne of wysdome, and to clense the vanyte and
madnes of folysshe people of whom ouer great nombre is in the Royalme of
Englonde. Therfore let euery man beholde and ouerrede this boke: And than I
doute nat but he shal se the errours of his lyfe of what condycyon that he
be. in lyke wyse as he shal se in a Myrrour the fourme of his countenaunce
and vysage: And if he amende suche fautes as he redeth here wherein he
knoweth hymself gylty, and passe forth the resydue of his lyfe in the order
of good maners than shall he haue the fruyte and auauntage wherto I haue
translatyd this boke.

       *       *       *       *       *


Here begynneth the prologe.

  Amonge the people of euery regyon
  And ouer the worlde, south north eest and west
  Soundeth godly doctryne in plenty and foyson
  Wherin the grounde of vertue and wysdome doth rest
  Rede gode and bad, and kepe the to the best
  Was neuer more plenty of holsome doctryne
  Nor fewer people that doth therto enclyne

  We haue the Bybyll whiche godly doth expresse
  Of the olde testament the lawes mysticall
  And also of the newe our erour to redresse
  Of phylosophy and other artes liberall
  With other bokes of vertues morall
  But thoughe suche bokes vs godly wayes shewe
  We all ar blynde no man wyll them ensue

  Banysshed is doctryne, we wander in derknes
  Throughe all the worlde: our selfe we wyll not knowe
  Wysdome is exyled, alas blynde folysshenes
  Mysgydeth the myndes of people hye and lowe
  Grace is decayed, yll governaunce doth growe
  Both prudent Pallas and Minerua are slayne
  Or els to heuyn retourned are they agayne

  Knowledge of trouth, Prudence, and iust Symplicite
  Hath vs clene left: For we set of them no store.
  Our Fayth is defyled loue, goodnes, and Pyte:
  Honest maners nowe ar reputed of: no more.
  Lawyers ar lordes: but Justice is rent and tore.
  Or closed lyke a Monster within dores thre.
  For without mede: or money no man can hyr se.

  Al is disordred: Vertue hathe no rewarde.
  Alas, Compassion: and Mercy bothe ar slayne.
  Alas, the stony hartys of pepyl ar so harde
  That nought can constrayne theyr folyes to refrayne
  But styl they procede: and eche other meyntayne.
  So wander these foles: incresinge without nomber.
  That al the worlde they vtterly encomber.

  Blasphemers of Chryst; Hostlers; and Tauerners:
  Crakars and bosters with Courters auenterous,
  Bawdes and Pollers with comon extorcioners
  Ar taken nowe adayes in the worlde moste glorious.
  But the gyftes of grace and al wayes gracious
  We haue excluded. Thus lyue we carnally:
  Utterly subdued to al lewdnes and Foly.

  Thus is of Foles a sorte almost innumerable.
  Defilynge the worlde with syn and Vylany.
  Some thynkinge them self moche wyse and commendable
  Thoughe al theyr dayes they lyue vnthryftely.
  No goodnes they perceyue nor to no goode aplye.
  But if he haue a great wombe, and his Cofers ful
  Than is none holde wyser bytwene London and Hul.

  But to assemble these Foles in one bonde.
  And theyr demerites worthely to note.
  Fayne shal I Shyppes of euery maner londe.
  None shalbe left: Barke, Galay, Shyp, nor Bote.
  One vessel can nat brynge them al aflote.
  For yf al these Foles were brought into one Barge
  The bote shulde synke so sore shulde be the charge.

  The sayles ar hawsed, a pleasant cole dothe blowe.
  The Foles assembleth as fast as they may dryue.
  Some swymmeth after: other as thycke doth rowe
  In theyr small botes, as Bees about a hyue
  The nomber is great, and eche one doth stryue
  For to be chefe as Purser and Capytayne
  Quarter mayster, Lodesman or els Boteswayne.

  They ron to our shyp, eche one doth greatly fere
  Lyst his slacke paas, sholde cause hym byde behynde
  The wynde ryseth, and is lyke the sayle to tere
  Eche one enforseth the anker vp to wynde
  The se swellyth by planettes well I fynde
  These obscure clowdes threteneth vs tempest
  All are nat in bed whiche shall haue yll rest

  We are full lade and yet forsoth I thynke
  A thousand are behynde, whom we may not receyue
  For if we do, our nauy clene shall synke
  He oft all lesys that coueytes all to haue
  From London Rockes almyghty god vs saue
  For if we there anker, outher bote or barge
  There be so many that they vs wyll ouercharge

  Ye London Galantes, arere, ye shall nat enter
  We kepe the streme, and touche nat the shore
  In Cyte nor in Court we dare nat well auenter
  Lyst perchaunce we sholde displeasure haue therfore
  But if ye wyll nedes some shall haue an ore
  And all the remenaunt shall stande afar at large
  And rede theyr fautes paynted aboute our barge.

  Lyke as a myrrour doth represent agayne
  The fourme and fygure of mannes countenaunce
  So in our shyp shall he se wrytyn playne
  The fourme and fygure of his mysgouernaunce
  What man is fautles, but outher ignoraunce
  Or els wylfulnes causeth hym offende:
  Than let hym nat disdayne this shyp, tyll he amende.

  And certaynly I thynke that no creature
  Lyuynge in this lyfe mortall in transytory
  Can hym self kepe and stedfastly endure
  Without all spot, as worthy eternall glory
  But if he call to his mynde and memory
  Fully the dedys both of his youthe and age
  He wyll graunt in this shyp to kepe some stage

  But who so euer wyll knowlege his owne foly
  And it repent, lyuynge after in sympylnesse
  Shall haue no place nor rowme more in our nauy
  But become felawe to pallas the goddesse
  But he that fyxed is in suche a blyndnesse
  That thoughe he be nought he thynketh al is well
  Suche shall in this Barge bere a babyll and a bell

  These with other lyke may eche man se and rede
  Eche by themselfe in this small boke ouerall
  The fautes shall he fynde if he take good hede
  Of all estatis as degres temporall
  With gyders of dignytees spirituall
  Bothe pore and riche, Chorles and Cytezyns
  For hast to lepe a borde many bruse theyr shynnys

  Here is berdles youth, and here is crokyd age
  Children with theyr faders that yll do them insygne
  And doth nat intende theyr wantones to swage
  Nouther by worde nor yet by discyplyne
  Here be men of euery science and doctryne
  Lerned and vnlerned man mayde chylde and wyfe
  May here se and rede the lewdenes of theyr lyfe.

  Here ar vyle wymen: whome loue Immoderate
  And lust Venereall bryngeth to hurt and shame.
  Here ar prodigal Galantes: wyth mouers of debate.
  And thousandes mo: whome I nat wel dare name.
  Here ar Bacbyters whiche goode lyuers dyffame.
  Brakers of wedlocke, men proude: and couetous:
  Pollers, and pykers with folke delicious.

  It is but foly to rehers the names here
  Of al suche Foles: as in one Shelde or targe.
  Syns that theyr foly dystynctly shal apere
  On euery lefe: in Pyctures fayre and large.
  To Barclays stody: and Pynsones cost and charge
  Wherfore ye redars pray that they both may be saued
  Before God, syns they your folyes haue thus graued.

  But to thentent that euery man may knowe
  The cause of my wrytynge: certes I intende
  To profyte and to please both hye and lowe
  And blame theyr fautes wherby they may amende
  But if that any his quarell wyll defende
  Excusynge his fautes to my derysyon
  Knowe he that noble poetes thus haue done.

  Afore my dayes a thousande yere ago
  Blamynge and reuylynge the inconuenyence
  Of people, wyllynge them to withdrawe therfro
  Them I ensue: nat lyke of intellygence
  And though I am nat to them lyke in science
  Yet this is my wyll mynde and intencion
  To blame all vyce lykewyse as they haue done.

  To tender youth my mynde is to auayle
  That they eschewe may all lewdenes and offence
  Whiche doth theyr myndes often sore assayle
  Closynge the iyen of theyr intellygence
  But if I halt in meter or erre in eloquence
  Or be to large in langage I pray you blame nat me
  For my mater is so bad it wyll none other be.

       *       *       *       *       *


[The Argument.]

Here after foloweth the Boke named the Shyp of Foles of the world:
translated out of Laten, French and Doche into Englysse in the Colege of
saynt Mary Otery By me Alexander Barclay to the felicite and moste holsom
instruccion of mankynde the whiche conteyneth al suche as wandre from the
way of trouth and from the open Path of holsom vnderstondynge and wysdom:
fallynge into dyuers blyndnesses of ye mynde, folysshe sensualytees, and
vndlawful delectacions of the body. This present Boke myght haue ben callyd
nat inconuenyently the Satyr (that is to say) the reprehencion of
foulysshnes, but the neweltye of the name was more plesant vnto the fyrst
actour to call it the Shyp of foles: For in lyke wyse as olde Poetes
Satyriens in dyuers Poesyes conioyned repreued the synnes and ylnes of the
peple at that tyme lyuynge: so and in lyke wyse this our Boke representeth
vnto the iyen of the redars the states and condicions of men: so that euery
man may behold within the same the cours of his lyfe and his mysgouerned
maners, as he sholde beholde the shadowe of the fygure of his visage within
a bright Myrrour. But concernynge the translacion of this Boke: I exhort ye
reders to take no displesour for y^t it is nat translated word by worde
acordinge to ye verses of my actour. For I haue but only drawen into our
moder tunge, in rude langage the sentences of the verses as nere as the
parcyte of my wyt wyl suffer me, some tyme addynge, somtyme detractinge and
takinge away suche thinges a semeth me necessary and superflue. wherfore I
desyre of you reders pardon of my presumptuous audacite trustynge that ye
shall holde me excused if ye consyder ye scarsnes of my wyt and my vnexpert
youthe. I haue in many places ouerpassed dyuers poetical digressions and
obscurenes of Fables and haue concluded my worke in rude langage as shal
apere in my translacion. But the speciyl cawse that mouethe me to this
besynes is to auoyde the execrable inconuenyences of ydilnes whyche (as
saint Bernard sayth) is moder of al vices: and to the vtter derision of
obstynat men delitynge them in folyes and mysgouernance. But bycause the
name of this boke semeth to the redar to procede of derysion: and by that
mean that the substance therof shulde nat be profitable: I wyl aduertise
you that this Boke is named the Shyp of foles of the worlde: For this
worlde is nought els but a tempestous se in the whiche we dayly wander and
are caste in dyuers tribulacions paynes and aduersitees: some by ignoraunce
and some by wilfulnes: wherfore suche doers ar worthy to be called foles.
syns they gyde them nat by reason as creatures resonable ought to do.
Therfore the fyrst actoure willynge to deuyde suche foles from wysemen and
gode lyuers: hathe ordeyned vpon the se of this worlde this present Shyp to
contayne these folys of ye worlde, whiche ar in great nomber. So that who
redeth it perfytely consyderynge his secrete dedys, he shall not lyghtly
excuse hym selfe out of it, what so euer good name y^t he hath outwarde in
the mouth of the comontye, And to the entent y^t this my laboure may be the
more pleasaunt vnto lettred men, I haue adioyned vnto the same ye verses of
my Actour with dyuerse concordaunces of the Bybyll to fortyfy my wrytynge
by the same, and also to stop the enuyous mouthes (If any suche shal be) of
them that by malyce shall barke ayenst this my besynes.

       *       *       *       *       *


Here begynneth the foles and first inprofytable bokes.

[Illustration: I am the firste fole of all the hole nauy
To kepe the pompe, the helme and eke the sayle
For this is my mynde, this one pleasoure haue I
Of bokes to haue grete plenty and aparayle
I take no wysdome by them: nor yet auayle
Nor them preceyue nat: And then I them despyse
Thus am I a foole and all that sewe that guyse]

  That in this shyp the chefe place I gouerne
  By this wyde see with folys wanderynge
  The cause is playne, and easy to dyscerne
  Styll am I besy bokes assemblynge
  For to haue plenty it is a plesaunt thynge
  In my conceyt and to haue them ay in honde
  But what they mene do I nat vnderstonde

  But yet I haue them in great reuerence
  And honoure sauynge them from fylth and ordure
  By often brusshynge, and moche dylygence
  Full goodly bounde in pleasaunt couerture
  Of domas, satyn, or els of veluet pure
  I kepe them sure ferynge lyst they sholde be lost
  For in them is the connynge wherin I me bost.

  But if it fortune that any lernyd men
  Within my house fall to disputacion
  I drawe the curtyns to shewe my bokes then
  That they of my cunnynge sholde make probacion
  I kepe nat to fall in altercacion
  And whyle they comon my bokes I turne and wynde
  For all is in them, and no thynge in my mynde.

  Tholomeus the riche causyd longe agone
  Ouer all the worlde good bokes to be sought
  Done was his commaundement anone
  These bokes he had and in his stody brought
  Whiche passyd all erthly treasoure as he thought
  But neuertheles he dyd hym nat aply
  Unto theyr doctryne, but lyued unhappely.

  Lo in lyke wyse of bokys I haue store
  But fewe I rede, and fewer understande
  I folowe nat theyr doctryne nor theyr lore
  It is ynoughe to bere a boke in hande
  It were to moche to be it suche a bande
  For to be bounde to loke within the boke
  I am content on the fayre couerynge to loke

  Why sholde I stody to hurt my wyt therby
  Or trouble my mynde with stody excessyue
  Sythe many ar whiche stody right besely
  And yet therby shall they neuer thryue
  The fruyt of wysdom can they nat contryue
  And many to stody so moche are inclynde
  That utterly they fall out of theyr mynde

  Eche is nat lettred that nowe is made a lorde
  Nor eche a clerke that hath a benefyce
  They are nat all lawyers that plees doth recorde
  All that are promotyd are nat fully wyse
  On suche chaunce nowe fortune throwys hir dyce
  That thoughe one knowe but the yresshe game
  Yet wolde he haue a gentyllmannys name

  So in lyke wyse I am in suche case
  Thoughe I nought can I wolde be callyd wyse
  Also I may set another in my place
  Whiche may for me my bokes excercyse
  Or else I shall ensue the comon gyse
  And say concedo to euery argument
  Lyst by moche speche my latyn sholde be spent

  I am lyke other Clerkes whiche so frowardly them gyde.
  That after they ar onys come vnto promocion
  They gyue them to plesour theyr stody set asyde.
  Theyr Auaryce couerynge with fayned deuocion.
  Yet dayly they preche: and haue great derysyon
  Against the rude Laymen: and al for Couetyse.
  Though theyr owne Conscience be blynded w^t that vyce.

  But if I durst trouth playnely vtter and expresse.
  This is the special cause of this Inconuenyence.
  That greatest foles, and fullest of lewdnes
  Hauynge least wyt: and symplest Science
  Ar fyrst promoted: and haue greatest reuerence
  For if one can flater, and bere a hawke on his Fyst
  He shalbe made Person of Honyngton or of Clyst.

  But he that is in Stody ay ferme and diligent.
  And without al fauour prechyth Chrystys lore
  Of al the Comontye nowe adayes is sore shent.
  And by Estates thretened to Pryson oft therfore.
  Thus what auayle is it, to vs to Stody more:
  To knowe outher scripture, trouth, wysedom, or vertue
  Syns fewe, or none without fauour dare them shewe.

  But O noble Doctours, that worthy ar of name:
  Consyder our olde faders: note wel theyr diligence:
  Ensue ye theyr steppes: obtayne ye such fame,
  As they dyd lyuynge: and that by true Prudence.
  Within theyr hartys they planted theyr scyence
  And nat in plesaunt bokes. But nowe to fewe suche be.
  Therefore in this Shyp let them come rowe with me.

THE ENUOY OF ALEXANDER BARCLAY TRANSLATOUR EXORTYNGE THE FOLES ACCLOYED
WITH THIS VICE TO AMENDE THEYR FOLY.

  Say worthy doctours and Clerkes curious:
  What moueth you of Bokes to haue such nomber.
  Syns dyuers doctrines throughe way contrarious.
  Doth mannys mynde distract and sore encomber.
  Alas blynde men awake, out of your slomber
  And if ye wyl nedys your bokes multyplye
  With diligence endeuer you some to occupye.

       *       *       *       *       *


Of euyl Counsellours, Juges and men of lawe.

[Illustration: He that Office hath and hyghe autorite.
To rule a Royalme: as Juge or Counsellour
Which seynge Justice, playne ryght and equyte
Them falsly blyndeth by fauour or rigour
Condemnynge wretches gyltles. And to a Transgressour
For mede shewinge fauour. Suche is as wyse a man
As he that wolde seeth a quycke Sowe in a Pan.]

  Right many labours nowe, with hyghe diligence
  For to be Lawyers the Comons to counsayle.
  Therby to be in honour had and in reuerence
  But onely they labour for theyr pryuate auayle.
  The purs of the Clyent shal fynde hym apparayle.
  And yet knowes he neyther lawe good counsel nor Justice.
  But speketh at auenture: as men throwe the dyce.

  Suche in the Senate ar taken oft to counsayle
  With Statis of this and many a other region.
  Whiche of theyr maners vnstable ar and frayle
  Nought of Lawe Ciuyl knowinge nor Canon.
  But wander in derknes clerenes they haue none.
  O noble Rome thou gat nat thy honours
  Nor general Empyre by suche Counsellours.

  Whan noble Rome all the worlde dyd gouerne
  Theyr councellers were olde men iust and prudent
  Whiche egally dyd euery thynge descerne
  Wherby theyr Empyre became so excellent
  But nowe a dayes he shall haue his intent
  That hath most golde, and so it is befall
  That aungels worke wonders in westmynster hall.

  There cursyd coyne makyth the wronge seme right
  The cause of hym that lyueth in pouertye
  Hath no defence, tuycion, strength nor myght
  Suche is the olde custome of this faculte
  That colours oft cloke Justyce and equyte
  None can the mater fele nor vnderstonde
  Without the aungell be weyghty in his honde

  Thus for the hunger of syluer and of golde
  Justyce and right is in captyuyte
  And as we se nat gyuen fre, but solde
  Nouther to estates, nor sympell comonte
  And though that many lawyers rightwysnes be
  Yet many other dysdayne to se the ryght
  And they ar suche as blynde Justycis syght

  There is one and other alleged at the barre
  And namely suche as chrafty were in glose
  Upon the lawe: the clyentis stande afarre
  Full lytell knowynge howe the mater goose
  And many other the lawes clene transpose
  Folowynge the example, of lawyers dede and gone
  Tyll the pore Clyentis be etyn to the bone

  It is not ynough to conforme thy mynde
  Unto the others faynyd opynyon
  Thou sholde say trouthe, so Justyce doth the bynde
  And also lawe gyueth the commyssyon
  To knowe hir, and kepe hir without transgressyon
  Lyst they whome thou hast Juged wrongfully
  Unto the hye Juge for vengeaunce on the crye.

  Perchaunce thou thynkest that god taketh no hede
  To mannes dedys, nor workes of offence
  Yes certaynly he knowes thy thought and dede
  No thynge is secrete, nor hyd from his presence
  Wherefore if thou wylt gyde the by prudence
  Or thou gyue Jugement of mater lesse or more
  Take wyse mennys reade and good counsayle before

  Loke in what Balance, what weyght and what mesure
  Thou seruest other. for thou shalt serued be
  With the same after this lyfe I the ensure.
  If thou ryghtwysly Juge by lawe and equyte
  Thou shalt haue presence of goddes hyghe maiestye
  But if thou Juge amys: than shall Eacus
  (As Poetis sayth) hell Juge thy rewarde discusse

  God is aboue and regneth sempiternally.
  Whiche shall vs deme at his last Jugement,
  And gyue rewardes to echone egally
  After suche fourme as he his lyfe hath spent
  Than shall we them se whome we as violent
  Traytours: haue put to wronge in worde or dede
  And after our deserte euen suche shall be our mede

  There shall be no Bayle nor treatynge of maynpryse
  Ne worldly wysdome there shall no thynge preuayle
  There shall be no delayes vntyll another Syse
  But outher quyt, or to infernall Gayle.
  Ill Juges so iuged, Lo here theyr trauayle
  Worthely rewarded in wo withouten ende.
  Than shall no grace be graunted ne space to amende.

THE ENUOY OF ALEXANDER BARCLAY THE TRANSLATOUR.

  Therfore ye yonge Studentes of the Chauncery:
  (I speke nat to the olde the Cure of them is past)
  Remember that Justyce longe hath in bondage be
  Reduce ye hir nowe vnto lybertye at the last.
  Endeuer you hir bondes to louse or to brast
  Hir raunsome is payde and more by a thousande pounde
  And yet alas the lady Justyce lyeth bounde.

  Thoughe your fore Faders haue take hir prysoner
  And done hir in a Dongeon nat mete for hir degre
  Lay to your handes and helpe hir from daungere
  And hir restore vnto hir lybertye
  That pore men and monyles may hir onys se
  But certaynly I fere lyst she hath lost hir name
  Or by longe prysonment shall after euer be lame.

       *       *       *       *       *


Of Auaryce or Couetyse and prodygalyte.

[Illustration: Ye that ar gyuen ouer moche to Couetyse
Come nere, a place is here for you to dwel
Come nere ye wastfull people in lyke wyse
Youre rowme shall be hye in the Topcastell
Ye care for no shame, for heuen nor for hell
Golde is your god, ryches gotten wrongfully
Ye dame your soule, and yet lyue in penury.]

  He that is besy euery day and houre
  Without mesure, maner, or moderacion
  To gather riches and great store of treasoure
  Therof no ioy takinge, confort nor consolacion.
  He is a Fole: and of blynde and mad opynyon
  For that which he getteth and kepeth wrongfully
  His heyre often wasteth moche more vnthryftely.

  While he here lyueth in this lyfe caduke and mortal.
  Ful sore he laboureth: and oft hungry gothe to bed
  Sparinge from hymselfe: for hym that neuer shal
  After do hym goode. thoughe he were harde bested.
  Thus is this Couetous wretche so blyndly led
  By the fende that here he lyueth wretchydly
  And after his deth damned eternally.

  There wandreth he in dolour and derknes
  Amonge infernall flodes tedyous and horryble
  Let se what auayleth than all his ryches
  Ungracyously gotyne, his paynes ar terryble
  Than wolde he amende but it is inpossyble
  In hell is no order nor hope of remedy
  But sorowe vpon sorowe, and that euerlastyngly.

  Yet fynde I another vyce as bad as this
  Whiche is the vyce of prodygalyte
  He spendyth all in ryot and amys
  Without all order, pursuynge pouertye
  He lyketh nat to lyue styll in prosperite
  But all and more he wastyth out at large
  (Beware the ende) is the leste poynt of his charge.

  But of the couetous somwhat to say agayne
  Thou art a fole thy soule to sell for riches
  Or put thy body to labour or to payne
  Thy mynde to fere, thy herte to heuynesse
  Thou fole thou fleest no maner cruelnesse
  So thou may get money, to make thy heyr a knyght
  Thou sleest thy soule where as thou saue it myght

  Thou hast no rest thy mynde is euer in fere
  Of mysauenture, nor neuer art content
  Deth is forgoten, thou carest nat a here
  To saue thy soule from infernall punysshement
  If thou be dampned, than art thou at thy stent
  By thy ryches which thou here hast left behynde
  To thy executours, thou shalt small comforte fynde

  Theyr custome is to holde fast that they haue
  Thy pore soule shall be farthest fro theyr thought
  If that thy carkes be brought onys in the graue
  And that they haue thy bagges in handes cought
  What say they, than (by god the man had nought)
  Whyle he here lyuyd he was to lyberall
  Thus dampned is thy soule, thy ryches cause of all

  Who wyll denay but it is necesary
  Of riches for to haue plenty and store
  To this opynyon I wyll nat say contrary
  So it be ordred after holy lore
  Whyle thy selfe leuest departe some to the pore
  With thy owne hande trust nat thy executours
  Gyue for god, and god shall sende at all houres

  Rede Tullius warkes the worthy Oratour.
  And writen shalt thou fynde in right fruteful sentence
  That neuer wyseman loued ouer great honour.
  Nor to haue great riches put ouer great diligence
  But onely theyr mynde was set on Sapience
  And quyetly to lyue in Just symplycite.
  For in greatest honour is greatest ieoperdye.

  He that is symple, and on the grounde doth lye
  And that can be content with ynoughe or suffisaunce
  Is surer by moche than he that lyeth on hye.
  Nowe vp nowe downe vnsure as a Balaunce.
  But sothly he that set wyll his plesance
  Onely on wysdom and styl therfore labour.
  Shal haue more goode than all erthly tresour.

  Wysdom techeth to eschewe al offence.
  Gydynge mankynde the ryght way to vertue.
  But of couetyse Comys all Inconuenyence.
  It cawseth man of worde to be vntrue.
  Forswerynge and falshode doth it also ensue.
  Brybery and Extorcion, murder and myschefe.
  Shame is his ende: his lyuyinge is reprefe.

  By couetyse Crassus brought was to his ende.
  By it the worthy Romayns lost theyr name.
  Of this one yl a thousand ylles doth descende.
  Besyde enuy, Pryde, wretchydnes and Shame.
  Crates the Philosopher dyd Couetyse so blame:
  That to haue his mynde vnto his stody fre.
  He threwe his Tresour all hole into the see.

  But shortly to conclude. Both bodely bondage.
  And gostly also: procedeth of this couetyse.
  The soule is damned the body hath damage
  As hunger, thyrst, and colde with other preiudice.
  Bereft of the ioyes of heuenly Paradyse.
  For golde was theyr god and that is left behynde
  Theyr bodyes beryed the soule clene out of mynde

THE ENUOY OF ALEXANDER BARCLAY TRANSLATOUR.

  Therefore thou couetouse thou wretch I speke to the.
  Amende thy selfe ryse out of this blyndenes.
  Content the wyth ynoughe for thy degre.
  Dam nat thy soule by gatheringe frayle riches
  Remembre this is a Uale of wretchednes.
  Thou shalt no rest nor dwellynge place here fynde.
  Depart thou shalt and leue it al behynde.

       *       *       *       *       *


Of newe fassions and disgised Garmentes.

[Illustration: Who that newe garmentes loues or deuyses.
Or weryth by his symple wyt, and vanyte
Gyuyth by his foly and vnthryfty gyses
Moche yl example to yonge Comontye.
Suche one is a Fole and skant shal euer thee
And comonly it is sene that nowe a dayes
One Fole gladly folowes anothers wayes.]

  Drawe nere ye Courters and Galants disgised
  Ye counterfayt Caytifs, that ar nat content
  As god hath you made: his warke is despysed
  Ye thynke you more crafty than God onipotent.
  Unstable is your mynde: that shewes by your garment.
  A fole is knowen by his toyes and his Cote.
  But by theyr clothinge nowe may we many note.

  Aparayle is apayred. Al sadness is decayde
  The garmentes ar gone that longed to honestye.
  And in newe sortes newe Foles ar arayede
  Despisynge the costom of good antiquyte.
  Mannys fourme is disfigured with euery degre
  As Knyght Squyer yeman Jentilman and knaue,
  For al in theyr goynge vngoodely them behaue

  The tyme hath ben, nat longe before our dayes
  Whan men with honest ray coude holde them self content.
  Without these disgised: and counterfayted wayes.
  Wherby theyr goodes ar wasted, loste, and spent.
  Socrates with many mo in wysdom excellent.
  Bycause they wolde nought change that cam of nature
  Let growe theyre here without cuttinge or scissure.

  At that tyme was it reputed to lawde and great honour.
  To haue longe here: the Beerde downe to the brest
  For so they vsed that were of moste valour.
  Stryuynge together who myht be godlyest
  Saddest, moste clenely, discretest, and moste honest.
  But nowe adayes together we contende and stryue.
  Who may be gayest: and newest wayes contryue.

  Fewe kepeth mesure, but excesse and great outrage
  In theyr aparayle. And so therin they procede
  That theyr goode is spent: theyr Londe layde to morgage.
  Or solde out right: of Thryft they take no hede.
  Hauinge no Peny them to socour at theyr nede.
  So whan theyr goode by suche wastefulnes is loste.
  They sel agayne theyr Clothes for half that they coste.

  A fox furred Jentelman: of the fyrst yere or hede.
  If he be made a Bailyf a Clerke or a Constable.
  And can kepe a Parke or Court and rede a Dede
  Than is Ueluet to his state mete and agreable.
  Howbeit he were more mete to here a Babyl.
  For his Foles Hode his iyen so sore doth blynde
  That Pryde expelleth his lynage from his mynde.

  Yet fynde I another sort almoste as bad as thay.
  As yonge Jentylmen descended of worthy Auncetry.
  Whiche go ful wantonly in dissolute aray.
  Counterfayt, disgised, and moche vnmanerly
  Blasinge and garded: to lowe or else to hye.
  And wyde without mesure: theyr stuffe to wast thus gothe
  But other some they suffer to dye for lacke of clothe.

  Some theyr neckes charged with colers, and chaynes
  As golden withtthes: theyr fyngers ful of rynges:
  Theyr neckes naked: almoste vnto the raynes
  Theyr sleues blasinge lyke to a Cranys wynges
  Thus by this deuysinge suche counterfayted thinges
  They dysfourme that figure that god hymselfe hath made
  On pryde and abusion thus ar theyr myndes layde.

  Than the Courters careles that on theyr mayster wayte
  Seinge hym his Uesture in suche fourme abuse
  Assayeth suche Fassion for them to counterfayte.
  And so to sue Pryde contynually they muse.
  Than stele they; or Rubbe they. Forsoth they can nat chuse.
  For without Londe or Labour harde is it to mentayne.
  But to thynke on the Galows that is a careful payne.

  But be it payne or nat: there many suche ende.
  At Newgate theyr garmentis ar offred to be solde.
  Theyr bodyes to the Jebet solemly ascende.
  Wauynge with the wether whyle theyr necke wyl holde.
  But if I shulde wryte al the ylles manyfolde.
  That procedeth of this counterfayt abusion
  And mysshapen Fassions: I neuer shulde haue done.

  For both States, comons, man, woman, and chylde
  Ar vtterly inclyed to this inconuenyence.
  But namely therwith these Courters are defyled.
  Bytwen mayster and man I fynde no dyfference.
  Therfore ye Courters knowledge your offence.
  Do nat your errour mentayne, support nor excuse.
  For Fowles ye ar your Rayment thus to abuse.

  To Shyp Galauntes come nere I say agayne.
  Wyth your set Busshes Curlynge as men of Inde.
  Ye counterfayted Courters come with your fleinge brayne
  Expressed by these variable Garmentes that ye fynde.
  To tempt chast Damsels and turne them to your mynde
  Your breste ye discouer and necke. Thus your abusion
  Is the Fendes bate. And your soules confusion.

  Come nere disgysed foles: receyue your Foles Hode.
  And ye that in sondry colours ar arayde.
  Ye garded galantes wastinge thus your goode
  Come nere with your Shertes brodered and displayed.
  In fourme of Surplys. Forsoth it may be sayde.
  That of your Sort right fewe shal thryue this yere.
  Or that your faders werith suche Habyte in the Quere.

  And ye Jentyl wymen whome this lewde vice doth blynde
  Lased on the backe: your peakes set a loft.
  Come to my Shyp. forget ye nat behynde.
  Your Sadel on the tayle: yf ye lyst to sit soft.
  Do on your Decke Slut: if ye purpos to come oft.
  I mean your Copyntanke: And if it wyl do no goode.
  To kepe you from the rayne. ye shall haue a foles hode.

  By the ale stake knowe we the ale hous
  And euery Jnne is knowen by the sygne
  So a lewde woman and a lechcrous
  Is knowen by hir clothes, be they cours or fyne
  Folowynge newe fassyons, not graunted by doctryne
  The bocher sheweth his flesshe it to sell
  So doth these women dampnyng theyr soule to hell

  What shall I more wryte of our enormyte
  Both man and woman as I before haue sayde
  Ar rayde and clothyd nat after theyr degre
  As nat content with the shape that god hath made
  The clenlynes of Clergye is nere also decayed.
  Our olde apparale (alas) is nowe layde downe
  And many prestes asshamed of theyr Crowne.

  Unto laymen we vs refourme agayne
  As of chryste our mayster in maner halfe asshamed
  My hert doth wepe: my tunge doth sore complayne
  Seing howe our State is worthy to be blamed.
  But if all the Foly of our Hole Royalme were named
  Of mys apparayle of Olde, young, lowe, and hye,
  The tyme shulde fayle: and space to me denye.

  Alas thus al states of Chrysten men declynes.
  And of wymen also disfourmynge theyr fygure.
  Wors than the Turkes, Jewes, or Sarazyns.
  A Englonde Englonde amende or be thou sure
  Thy noble name and fame can nat endure
  Amende lyst god do greuously chastyce.
  Bothe the begynners and folowes of this vyce.

THE ENUOY OF ALEXANDER BARCLAY YE TRANSLATOUR.

  Reduce courters clerly vnto your rembrance
  From whens this disgysyng was brought wherein ye go
  As I remember it was brought out of France.
  This is to your plesour. But payne ye had also.
  As French Pockes hote ylles with other paynes mo.
  Take ye in good worth the swetnes with the Sour.
  For often plesour endeth with sorowe and dolour.

  But ye proude Galaundes that thus yourselfe disgise
  Be ye asshamed. beholde vnto your Prynce.
  Consyder his sadnes: His honestye deuyse
  His clothynge expresseth his inwarde prudence
  Ye se no Example of suche Inconuenyence
  In his hyghnes: but godly wyt and grauyte.
  Ensue hym: and sorowe for your enormyte.

  Away with this pryde, this statelynes let be
  Rede of the Prophetis clothynge or vesture
  And of Adam firste of your ancestrye
  Of Johnn the Prophete, theyr clothynge was obscure
  Uyle and homly, but nowe what creature
  Wyll then eusue, sothly fewe by theyr wyll
  Therfore suche folys my nauy shall fulfyll

       *       *       *       *       *


Of old folys that is to say the longer they lyue the more they ar gyuen to
foly.

[Illustration: Howe beit I stoup, and fast declyne
Dayly to my graue, and sepulture
And though my lyfe fast do enclyne
To pay the trybute of nature
Yet styll remayne I and endure
In my olde synnes, and them nat hate
Nought yonge, wors olde, suche is my state.]

  The madnes of my youthe rotyd in my age
  And the blynde foly of my iniquite
  Wyll me nat suffer to leue myne old vsage
  Nor my fore lyuynge full of enormyte
  Lame ar his lymmys, and also I can nat se
  I am a childe and yet lyuyd haue I
  An hundreth wynter, encresynge my foly.

  But though I myght lerne my wyll is nat therto
  But besy I am and fully set my thought
  To gyue example to children to mysdo
  By my lewde doctryne bryngynge them to nought
  And whan they ar onys into my daunce brought
  I teche them my foly wysdome set asyde
  My selfe example, begynner, and theyr gyde.

  My lewde lyfe, my foly and my selfwyllyd mynde
  Whiche I haue styll kept hytherto in this lyfe
  In my testament I leue wryten behynde
  Bequethyng parte both to man childe and wyfe
  I am the actour of myschefe and of stryfe
  The foly of my youth and the inconuenyence
  In age I practyse, techynge by experyence

  I am a fole and glad am of that name
  Desyrynge lawde for eche vngracious dede
  And of my foly to spred abrode the same
  To showe my vyce and synne, as voyde of drede
  Of heuen or hell. therfore I take no hede
  But as some stryue disputynge of theyr cunnynge
  Right so do I in lewdnes and myslyuynge.

  Somtyme I bost me of falshode and dysceyt
  Somtyme of the sede that sawyn is by me
  Of all myschefe, as murder flatery debate
  Couetyse bacbytynge theft and lechery
  My mynde is nat to mende my iniquyte
  But rather I sorowe that my lyfe is wore
  That I can nat do as I haue done before

  But syns my lyfe so sodaynly dothe apeyre
  That byde I can nat styll in this degre
  I shall infourme and teche my sone and heyre
  To folowe his fader, and lerne this way of me
  The way is large, god wot glad shall he be
  Lernynge my lore with affeccion and desyre
  And folowe the steppys of his vnthryfty syre

  I trust so crafty and wyse to make the lad
  That me his father he shall pas and excell
  O that my herte shall than be wonder glad
  If I here of may knowe, se, or here tell
  If he be false faynynge sotyll or cruell
  And so styll endure I haue a speciall hope
  To make hym scrybe to a Cardynall or Pope.

  Or els if he can be a fals extorcyoner
  Fasynge and bostynge to scratche and to kepe
  He shall be made a comon costomer
  As yche hope of Lyn Calays or of Depe
  Than may he after to some great offyce crepe
  So that if he can onys plede a case
  He may be made Juge of the comon place.

  Thus shall he lyue as I haue all his dayes
  And in his age increas his folysshenes
  His fader came to worshyp by suche ways
  So shall the sone, if he hym selfe addres
  To sue my steppes in falshode and lewdnes
  And at leste if he can come to no degre
  This shyp of folys shall he gouerne with me

BARKLAY TO THE FOLYS.

  Awake age alas what thynkest thou be
  Awake I say out of thy blynde derkenes
  Remembrest thou nat that shortly thou shalt dye
  Aryse from synne amende thy folysshenes
  Though thy youth reted were in vyciousnes
  Aryse in age is full tyme to leue it
  Thy graue is open thy one fote in the pyt

  Leue thy bostynge of that thou hast done amys
  Bewayle thy synnes, sayeng with rufull mone
  Delicta iuuentutis mee deus ne memineris
  Amende the or thy youth be fully gone
  That sore is harde to hele that bredes in the bone
  He that is nought yonge, procedynge so in age
  Shall skant euer his vyciousnes asswage

  What thinge is more abhomynable in goddes syght.
  Than vicious age: certaynly no thynge.
  It is eke worldly shame, whan thy corage and mycht
  Is nere dekayed, to kepe thy lewde lyuynge.
  And by example of the, thy yonge children to brynge.
  Into a vicious lyfe: and all goodnes to hate.
  Alas age thus thou art the Fendes bate.

       *       *       *       *       *


Of the erudicion of neglygent faders anenst theyr chyldren.

[Illustration: That fole that suffreth his Chylde for to offende
Wythout rebukynge, blame, and correccion.
And hym nat exhorteth, hymselfe to amende.
Of suche fawtes as by hym ar done.
Shal it sore repent: god wote howe sone
For oft the faders foly, fauour, and neglygence
Causeth the Chylde for to fall to great offence]

  A myserable Fole euermore shal he be.
  A wretche vnauysed, and a Catyf blynde.
  Whiche his chyldren fawtes forseth nat to see
  Hauynge no care for to induce theyr mynde
  To godly vertue: and vyce to leue behynde.
  For whyle they ar yonge fereful and tender of age
  Theyre vyce and foly is easy to asswage.

  Two dyuers sortes of these foles may we fynde.
  By whome theyr chyldren ar brought to confusion.
  The one is neglygent. the other is starke blynde.
  Nat wyllynge to beholde his childes yl condicion.
  Whyle he is in youthe: But for a conclusion
  He is a Fole that wyl nat se theyr vyce.
  And he that seyth: and wyl it nat chastyce.

  Alas thou art a cursed counselloure
  To wanton youth that tender is of age
  To let them wander without gouernoure
  Or wyse mayster, in youthes furious rage
  Get them a mayster theyr foly to asswage
  For as a herdles flocke strayth in Jepardy
  So children without gyde wandreth in foly.

  To moche lyberty pleasoure and lycence
  Gyuen vnto youth, whether it be or age
  Right often causyth great inconuenyence
  As ryot mysrule with other sore damage
  Theyr londe and goodes solde or layde to gage
  But thou folysshe father art redy to excuse
  Thy yonge children of theyr synne and abuse

  Thou sayst they ar ouer tender to eschewe
  Theyr folysshe maners and they haue no skyll
  To knowe the wayes of goodnes or vertue
  Nor to discerne what is gode, what is yll
  Thou blynde dodart these wordes holde thou styll
  Theyr youth can nat excuse thy folysshenes
  He that can yll as well myght lerne goodnes

  A yonge hert is as apt to take wysdome
  As is an olde, and if it rotyd be
  It sawyth sede of holy lyfe to come
  Also in children we often tymes se
  Great aptness outwarde and syne of grauyte
  But fyll an erthen pot first with yll lycoure
  And euer after it shall smell somwhat soure

  So youth brought vp in lewdnes and in sin
  Shall skant it shrape so clene out of his mynde
  But that styll after some spot wyll byde within
  A lytell twygge plyant is by kynde
  A bygger braunche is harde to bowe or wynde
  But suffer the braunche to a byg tre to growe
  And rather it shall brake than outher wynde or bowe

  Correct thy childe whyle he is lyke a twygge
  Soupyll and plyant, apt to correccion
  It wyll be harde forsoth whan he is bygge
  To brynge his stubron herte to subieccion
  What hurtyth punysshement with moderacion
  Unto yonge children, certaynely no thynge
  It voydeth vyce, gettynge vertue and cunnynge

  Say folysshe fader haddest thou leuer se
  Thy sonnes necke vnwrested wyth a rope.
  Than with a rod his skyn shulde brokyn be.
  And oft thou trustest: and hast a stedfast hope
  To se thy son promoted nere as hye as is the Pope
  But yet perchaunce mourne thou shalt ful sore.
  For his shameful ende: fortuned for lacke of lore.

  Some folowe theyr chyldrens wyl and lewde plesour
  So grauntinge them theyr mynde: that after it doth fal
  To theyr great shame: they sorowe and dolour
  As dyd to Priamus a Kynge Imperial
  Whiche suffred his men: his son chefe of them al
  By force from Grece to robbe the fayre Helayne.
  Wherby both Fader and son were after slayne.

  With noble Hector and many thousandes mo.
  The Cyte of Troy vnto the ground clene brent.
  I rede in the Cronycles of the Romayns also
  Howe Tarquyne the proude had shame and punysshment
  For rauysshynge chaste Lucres agaynst hyr assent.
  Wherfore hyrselfe she slewe hyr seynge thus defiled.
  For the which dede this Tarquyn was exiled,

  From Rome: wandrynge in the Costes of Italy.
  Dyd nat the traytour Catelyne also conspyre
  And many mo sworne to his cruel tyranny
  Agaynst the Romans to oppresse theyr Impyre,
  But he and all his were murdred for theyr hyre,
  And nat vnworthely. Beholde wherto they come
  Which ar nat enfourmed in youth to ensue wysdom.

  The son oft foloweth the faders behauour
  And if the fader be discrete and vertuous.
  The son shal suche wayes practyse both day and hour.
  But if that the fader be lewde and vicious
  By falshode lyuynge: and by wayes cautelous.
  The son also the same wayes wyl ensue
  And that moche rather than goodnes or vertue

  Therfore it nedeth that better prouysion.
  Were founde for youthe by sad and wyse counsayle
  Far from theyr faders of this condicion.
  And other lewde gydes which myght theyr myndes assayle
  Greuously wyth syn. So were it theyr auayle
  From theyr faders frawde and falshode to declyne
  And them submyt to some lawdable mannys doctryne.

  Peleus, somtyme a noble and worthy kynge
  Subdued Achylles vnto the doctryne
  Of phenix whiche was both worthy and cunnynge
  Wherfore Achyllys right gladly dyd enclyne
  With his hert and mynde vnto his disciplyne
  Wherby his name so noble was at the last
  That all Asy in worthynes he past

  Ryght so Philippus a kynge worthy of name
  Ouer all Grece made great iniquicion
  To fynde one wyse, sad and laudable of fame
  To Alexander his sonne for to gyue Instruccion
  Founde was great Aristotyl at the conclusion
  Disciple of Plato. whiche in euery Science.
  Infourmed this chylde with parfyte diligence.

  Whiche Alexander afterward had so great dignyte.
  What by his strength, his cunnynge, and boldenes.
  That he was lorde both of Londe and See.
  And none durst rebel aganst his worthynes.
  Lo here the lawde, the honour, and nobles.
  Which dothe procede of vertue and doctryne
  But few ar the faders that nowe hereto inclyne

  Fewe ar that forceth nowe adayes to se
  Theyr chyldren taught: or to do any cost
  On som sad man, wyse, and of auctorite:
  Al that is theron bestowed thynke they loste.
  The folyssh Fader oft tymes maketh great boste.
  That he his son to habundant riches shal auance
  But no thynge he speketh of vertuous gouernance.

  The feder made but smal shyft or prouysion.
  To induce his Son by vertuous doctryne.
  But whan he is dede and past: moche les shal the son
  To stody of grace his mynde or hert inclyne.
  But abuse his reason: and from al good declyne.
  Alas folysshe faders gyue your aduertence
  To Crates complaynt comprysed in this sentence.

  If it were graunted to me to shewe my thought
  Ye follysshe faders Caytifes I myght you cal
  Whiche gather riches to brynge your chylde to nought.
  Gyuynge him occasion forto be prodigal.
  But goode nor cunnynge shewe ye hym none at all.
  But whan ye drawe to age, ye than moste comonly.
  Sorowe for your suffrance. But without remedy.

  An olde sore to hele is oft halfe incurable
  Ryght so ar these Chyldren roted in myschefe
  Some after euer lyueth a lyfe abhomynable
  To all theyr Kyn great sorowe and reprefe.
  The one is a murderer the other a fereles thefe,
  The one of god nor goode man hath no fors ne care.
  Another so out wasteth that his frendes ar ful bare.

  Some theyr londe and lyuelode in riot out wasteth,
  At cardes, and, tenys, and other vnlawful gamys.
  And some wyth the Dyce theyr thryft away casteth.
  Some theyr soule damnes, and theyr body shames.
  With flesshly lust: which many one dyffamys.
  Spendynge the floures of youth moche vnthryftely.
  On dyuers Braunches that longe to Lechery.

  Another delyteth hymselfe in Glotony.
  Etynge and drynkynge without maner, or mesure:
  The more that some drynke: the more they wax drye.
  He is moste Galant whyche lengest can endure.
  Thus without mesure ouercharge they theyr nature.
  So that theyr Soule is loste theyr body and goode is spent.
  For lacke of doctryne, Norture and punysshment.

  Se here playne prose, example and euydence
  Howe youthe which is nat norysshed in doctryne.
  In age is gyuen vnto al Inconuenyence.
  But nought shall make youthe soner forto inclyne.
  To noble maners: nor Godly dysciplyne:
  Than shal the doctryne of a mayster wyse and sad:
  For the rote of vertue and wysdome therby is had.

  Without dout Noblenes is moche excellent
  Whiche oft causeth youth to be had in great honour.
  To haue the name, and lawde they ar content.
  Thoughe it be nat gotten by theyr owne labour.
  But what auayleth them this lewde obscure errour
  Of suche hye byrthe them self to magnyfy.
  Sythe they defyle it with vice and Uilany.

  Why art thou proude thou foul of that nobles
  Whyche is nat gotten by thyne owne vertue.
  By thy goode maners, wyt nor worthynes:
  But this forsothe oft tymes fynde I true
  That of a goode beste, yl whelpes may weshewe.
  In lyke wyse of a Moder that is bothe chast and goode.
  Often is brought forth a ful vngracious Brode.

  But though the childe be of lewde condicion
  And of his nature frowarde and varyable
  If the fader be slacke in the correccion
  Of his childe, he onely is culpable
  Whiche wyll nat teche hym maners commendable
  Thus is the fader a fole for his suffraunce
  And the sone also for his mysgouernaunce

THE ENUOY.

  Auoyd faders your fauour and suffraunce
  Anenst your children in theyr faute and offence
  Reduce ye clerely vnto your remembraunce
  That many a thousande inconuenyence
  Haue children done by theyr faders negligence
  But to say trouth brefely in one clause
  The fader's fauour onely is the cause

       *       *       *       *       *


Of tale berers, fals reporters, and prometers of stryfes.

[Illustration: Of folys yet fynde I another maner sorte
Whiche ar cause of brawlynge stryfe and deuysion
Suche ar dowble tongyd that lesyngys reporte
Therby trustynge to come to great promosion
But suche lewde caytyfes at the conclusion
Bytwene two mylstons theyr legges puttes to grynde
And for rewarde, theyr confusion shall they fynde.]

  Some ar that thynke the pleasoure and ioy of theyr lyfe
  To brynge men in brawlynge to discorde and debate
  Enioynge to moue them to chydynge and to stryfe
  And where loue before was to cause mortall hate
  With the comonty, and many great estate
  Suche is moche wors than outher murderer or thefe
  For ofte of his talys procedeth grete myschefe

  Within his mouth is venym Jeperdous and vyle
  His tonge styll laboryth lesynges to contryue
  His mynde styll museth of falshode and on gyle
  Therwith to trobyll suche as gladly wolde nat stryue
  Somtyme his wordes as dartis he doth dryue
  Agaynst good men: for onely his delyte.
  Is set to sclaunder to diffame and bacbyte.

  And namely them that fautles ar and innocent.
  Of conscience clene, and maners commendable
  These dryuyls sclaunder, beynge full dilygent.
  To deuyde, louers that ar moste agreable
  His tonge Infect his mynde abhomynable
  Infectyth loue and ouertourneth charyte
  Of them that longe tyme haue lyuyd in amyte

  But he that accused is thus without all faute
  And so sclaundred of this caytyf vnthryfty
  Knowyth nought of this ieoperdous assaute
  For he nought dowteth that is no thynge fauty
  Thus whyle he nought feryth comyth sodaynly
  This venemous doloure distaynynge his gode name
  And so gyltles put to rebuke, and to shame.

  Thus if one serche and seke the worlde ouerall
  Than a backbyter nought is more peryllous
  His mynde myscheuous, his wordys ar mortall
  His damnable byt is foule and venemous
  A thousande lyes of gyles odyous
  He castyth out where he wolde haue debate
  Engendrynge murder whan he his tyme can wayt

  Where as any frendes lyueth in accorde
  Faythfull and true: this cowarde and caytyf
  With his fals talys them bryngeth to dyscorde
  And with his venym kepeth them in stryfe
  But howe beit that he thus pas forth his lyfe
  Sawynge his sede of debate and myschefe
  His darte oft retourneth to his own reprefe

  But nat withstandynge, suche boldely wyl excuse
  His fals dyffamynge: as fautles and innocent.
  If any hym for his dedes worthely accuse
  He couereth his venym: as symple of intent.
  Other ar whiche flater: and to euery thynge assent.
  Before face folowynge the way of adulacion,
  Whiche afterwarde sore hurteth by detraccion.

  The worlde is nowe alle set on dyffamacion.
  Suche ar moste cherisshed that best can forge a tale.
  Whych shulde be moste had in abhomynacion.
  And so they ar of wyse men without fayle.
  But suche as ar voyde of wysdom and counsayle
  Inclyneth theyr erys to sclander and detraccion,
  Moche rather than they wolde to a noble sermon.

  But euery Sclanderer, and begynner of stryfe.
  Lousers of loue, and infecters of Charite.
  Unworthy ar to lyue here at large in this lyfe.
  But in derke Dongeon they worthy ar to be.
  And there to remayne in pryson tyl they dye.
  For with there yl tunges they labour to destroy
  Concorde: whiche cause is of loue and of ioy.

  An olde quean that hath ben nought al hyr dayes.
  Whiche oft hath for money hyr body let to hyre
  Thynketh that al other doth folowe hyr olde wayes.
  So she and hyr boul felawes syttinge by the fyre.
  The Boule about walkynge with theyr tunges they conspyre
  Agaynst goode peple, to sclander them wyth shame.
  Than shal the noughty doughter lerne of the bawdy dame.

  By his warkes knowen is euery creature
  For if one good, louynge, meke and charitable be.
  He labours no debates amonge men to procure.
  But coueyteth to norysshe true loue and charite.
  Where as the other ful of falshode and iniquyte
  Theyr synguler plesour put to ingender variaunce.
  But oft theyr folysshe stody retournes to theyr myschaunce

  Therfore ye bacbyters that folke thus dyffame
  Leue of your lewdnes and note wel this sentence.
  Which Cryist hymself sayd: to great rebuke and shame
  Unto them that sclandreth a man of Innocence.
  Wo be to them whych by malyuolence
  Slandreth or dyffameth any creature.
  But wel is hym that wyth pacience can indure.

       *       *       *       *       *


Of hym that wyll nat folowe nor ensue good counsell, and necessary.

[Illustration: Of folys yet another sorte doth come
Vnto our shyp rowynge with great trauayle
Whiche nought perceyue of doctryne nor wysdome
And yet dysdayne they to aske wyse counseyll
Nor it to folowe for theyr owne auayle
Let suche folys therat haue no dysdayne
If they alone endure theyr losse and payne]

  He is a fole that dothe coueyt and desyre
  To haue the name of wysdome and prudence
  And yet of one sought thorugh a cyte or a shyre
  None coude be founde of lesse wysdome nor science
  But whyle he thynketh hym full of sapience
  Crafty and wyse, doutles he is more blynde
  Than is that fole whiche is out of his mynde

  But though he be wyse, and of myght meruaylous
  Endued with retoryke and with eloquence
  And of hym selfe both ware and cautelous
  If he be tachyd with this inconuenyence
  To dysdayne others counseyll and sentence
  He is vnwyse, for oft a folys counsayle
  Tourneth a wyse man to consort and auayle

  But specially the read and auysement
  Of wyse men, discrete, and full of grauyte
  Helpeth thyne owne, be thou never so prudent
  To thy purpose gyuynge strength and audacyte.
  One man alone knowys nat all polycye
  Thoughe thou haue wysdome cunnynge and scyence
  Yet hath another moche more experience

  Some cast out wordes in paynted eloquence
  Thynkynge therby to be reputed wyse
  Thoughe they haue neyther wysdome nor science
  Suche maner folys them self do exercyse
  A plughe and teame craftely to deuyse
  To ere the path that folys erst hath made
  The trouth vnder glose of suche is hyd and layde

  For why, they trust alway to theyr owne mynde
  And furour begon whether it be good or yll
  As if any other, no wyser read coude fynde
  Thus they ensue theyr pryuate folysshe wyll
  Oft in suche maters wherin they haue no skyll
  As did Pyrrus whiche began cruell Batayle
  Agaynst Orestes refusynge wyse counsayle

  But folowyd his owne rasshe mynde without auayle
  As blynde and obstynat of his intencion
  Wherfore he was disconfyted in Batayle
  Hymselfe slayne, his men put to confusyon
  If that the Troyans in theyr abusyon
  With false Parys, had confourmed theyr intent
  To Helenns counsayle Troy had nat ben brent.

  For that Priamus his mynde wolde nat aply
  To the counseyll of Cassandra Prophetes
  The grekys distroyed a great parte of Asy
  Hector also by his selfwyllydnes
  Was slayne with Peyn for all his doughtynes
  Of Achylles in open and playne Batayle
  For nat folowynge of his faders counsayle

  If Hector that day had byddyn within Troy
  And vnto his fader bene obedient
  Perchaunce he sholde haue lyuyd in welth and ioy
  Longe tyme after and come to his intent
  Whereas his body was with a spere through rent
  Of the sayd Achyllys cruell and vnkynde
  Alas for suynge his owne selfwyllyd mynde

  I rede of Nero moche cursed and cruell
  Whiche to wyse counsayle hymself wolde nat agre
  But in all myschef all other dyd excell
  Delytynge hym in synne and crueltye
  But howe dyde he ende forsoth in myserye
  And at the last as wery of his lyfe
  Hymselfe he murdred with his owne hand and knyfe

  The Bybyll wytnessyth howe the prophete Thoby
  Gaue his dere sone in chefe commaundement
  That if he wolde lyue sure without ieoperdy
  He sholde sue the counsayle of men wyse and prudent
  The story of Roboam is also euydent
  Whiche for nat suynge of counseyll and wysdome
  Lost his Empyre, his scepter and kyngdome

  If that it were nat for cawse of breuyte
  I coude shewe many of our predecessours
  Whiche nat folowynge counceyll of men of grauyte
  Soone haue decayed from theyr olde honours
  I rede of Dukes, Kynges, and Emperours
  Whiche dispysynge the counsayle of men of age
  Haue after had great sorowe and damage.

  For he suerly whiche is so obstynate
  That onely he trusteth to his owne blyndnes
  Thynkynge all wysdome within his dotynge pate
  He often endyth in sorowe and dystres
  Wherfore let suche theyr cours swyftly addres
  To drawe our Plough, and depe to ere the ground
  That by theyr laboure all folys may be founde.

THE ENUOY OF ALEXANDER BARCLAY THE TRANSLATOUR.

  O man vnauysed, thy blyndnes set asyde
  Knowledge thy owne foly thy statelynes expel
  Let nat for thy eleuate mynde nor folysshe pryde,
  To order thy dedes by goode and wyse counsel
  Howbeit thou thynke thy reason doth excel
  Al other mennys wyt. yet oft it doth befall.
  Anothers is moche surer: and thyn the worst of all.

       *       *       *       *       *


Of disordred and vngoodly maners.

[Illustration: Drawe nere ye folys of lewde condicion
Of yll behauoure gest and countenaunce
Your proude lokys, disdayne and derysyon
Expresseth your inwarde folysshe ignoraunce
Nowe wyll I touche your mad mysgoueraunce
Whiche hast to foly, And folysshe company
Treylynge your Baybll in sygne of your foly]

  In this our tyme small is the company
  That haue good maners worthy of reuerence
  But many thousandes folowe vylany
  Prone to all synne and inconuenyence
  Stryuynge who sonest may come to all offence
  Of lewde condicions and vnlefulnesse
  Blyndnes of yll, and defylyd folysshenesse

  All myserable men alas haue set theyr mynde
  On lothsome maners clene destytute of grace
  Theyr iyen dymmyd, theyr hertes are so blynde
  That heuenly ioy none forceth to purchace
  Both yonge and olde procedeth in one trace
  With ryche and pore without all dyfference
  As bonde men subdued to foly and offence

  Some ar busshed theyr bonetes, set on syde.
  Some waue theyr armys and hede to and fro
  Some in no place can stedfastly abyde
  More wylde and wanton than outher buk or do
  Some ar so proude that on fote they can nat go
  But get they must with countenaunce vnstable
  Shewynge them folys, frayle and varyable

  Some chyde that all men do them hate
  Some gygyll and lawgh without grauyte
  Some thynkes, hymselfe a gentylman or state
  Though he a knaue caytyf and bonde churle be
  These folys ar so blynde them self they can nat so
  A yonge boy that is nat worth an onyon
  With gentry or presthode is felowe and companyon.

  Brybours and Baylyes that lyue upon towlynge
  Are in the world moche set by nowe a dayes
  Sergeauntis and Catchpollys that lyue upon powlynge
  Courters and caytyfs begynners of frayes
  Lyue styll encreasynge theyr vnhappy wayes
  And a thousande mo of dyuers facultyes
  Lyue auauntynge them of theyr enormytees.

  Within the chirche and euery other place
  These folys use theyr lewde condicions
  Some starynge some cryeng some haue great solace
  In rybawde wordes, some in deuysyons
  Some them delyte in scornes and derysons
  Some pryde ensueth and some glotony.
  Without all norture gyuen to vylany

  Theyr lyfe is folysshe lothsome and vnstable
  Lyght brayned, theyr herte and mynde is inconstant
  Theyr gate and loke proude and abhomynable
  They haue nor order as folys ignorant
  Chaungyng theyr myndes thryse in one instant
  Alas this lewdnes and great enormyte
  Wyll them nat suffer theyr wretchydnes to se

  Thus ar these wretchyd caytyfes fully blynde
  All men and wymen that good ar doth them hate
  But he that with good maners endueth his mynde
  Auoydeth this wrath hatered and debate
  His dedes pleaseth both comonty and estate
  And namely suche as ar good and laudable
  Thynketh his dedes right and commendable

  As wyse men sayth: both vertue and cunnynge
  Honoure and worshyp grace and godlynes
  Of worthy maners take theyr begynnynge
  And fere also asswagyth wantones.
  Subduynge the furour of youthes wylfulnes
  But shamefastnes trouth constance and probyte
  Both yonge and olde bryngeth to great dignyte.

  These foresayde vertues with charite and peas.
  Together assembled stedfast in mannys mynde.
  Cawseth his honour and worthynes to encreas.
  And his godly lyfe a godly ende shal fynde
  But these lewde caytyfs which doth theyr myndes blynde
  With corrupt maners lyuynge vnhappely.
  In shame they lyue and wretchedly they dye.

       *       *       *       *       *


Of brekynge and hurtynge of amyte and frendshyp.

[Illustration: He that iniustyce vseth and greuance
Agaynst all reason lawe and equyte
By vyolent force puttynge to vtteraunce
A symple man full of humylyte
Suche by his lewdnes and iniquyte.
Makyth a graue wherin hym selfe shall lye.
And lewdly he dyeth that lyueth crudlye.]

  A Fole frowarde cruell and vntrewe
  Is he whiche by his power wrongfully
  His frendes and subiectes laboures to subdewe
  Without all lawe, but clene by tyranny
  Therfore thou Juge thy erys se thou aply
  To right Justyce and set nat thyne intent
  By wrath or malyce to be to vyolent.

  It is nat lawfull to any excellent
  Or myghty man, outher lawyer or estate
  By cruelnes to oppresse an innocent
  Ne by pryde and malyce Justyce to violate
  The law transposynge after a frowarde rate
  With proude wordes defendynge his offence
  God wot oft suche haue symple conscience

  O that he cursed is and reprouable
  Whiche day and nyght stodyeth besely
  To fynde some meanes false and detestable
  To put his frende to losse or hurte therby
  Our hertes ar fully set on vylany
  There ar right fewe of hye or lowe degre
  That luste to norysshe trewe loue and amyte

  Alas exyled is godly charyte
  Out of our Royalme we all ar so vnkynde
  Our folys settyth gretter felycyte
  On golde and goodes than on a faythfull frynde
  Awake blynde folys and call vnto your mynde
  That though honest ryches be moche commendable
  Yet to a true frende it is nat comparable

  Of all thynges loue is moste profytable
  For the right order of lowe and amyte
  Is of theyr maners to be agreable
  And one of other haue mercy and pyte
  Eche doynge for other after theyr degre
  And without falshode this frendeshyp to mayntayne
  And nat departe for pleasour nor for payne

  But alas nowe all people haue dysdayne
  On suche frendshyp for to set theyr delyte
  Amyte we haue exyled out certayne
  We lowe oppressyon to sclaunder and bacbyte
  Extorcyon hath strength, pyte gone is quyte
  Nowe in the worlde suche frendes ar there none
  As were in Grece many yeres agone.

  Who lyst thystory of Patroclus to rede
  There shall he se playne wryten without fayle
  Howe whan Achyllys gaue no force nor hede
  Agaynst the Troyans to execute batayle
  The sayd Patroclus dyd on the aparayle
  Of Achylles, and went forth in his steade
  Agaynst Hector: but lyghtly he was dede.

  But than Achylles seynge this myschaunce.
  Befallen his frende whiche was to hym so true.
  He hym addressyd shortly to take vengeaunce.
  And so in Batayle the noble Hector slewe
  And his dede cors after his charot drewe.
  Upon the grounde traylynge ruthfully behynde
  Se howe he auengyd Patroclus his frende.

  The hystory also of Orestes dothe expresse
  Whiche whan agamenon his fader was slayne
  By egystus whiche agaynst rightwysnes
  The sayde Orestis moder dyd meyntayne
  The childe was yonge wherfore it was but vayne
  In youth to stryue, but whan he came to age
  His naturall moder slewe he in a rage

  And also Egystus whiche had his fader slayne
  Thus toke he vengeaunce of both theyr cruelnes
  But yet it grewe to his great care and payne
  For sodaynly he fell in a madnesse
  And euer thought that in his furiousnes
  His moder hym sued flamynge full of fyre
  And euer his deth was redy to conspyre

  Orestes troubled with this fereful vysyon
  As franatyke and mad wandred many a day
  Ouer many a countrey londe and regyon
  His frende Pylades folowynge hym alway
  In payne nor wo he wolde hym nat denay
  Tyll he restoryd agayne was to his mynde
  Alas what frynde may we fynde nowe so kynde.

  Of dymades what shall I lawde or wryte.
  And Pythias his felawe amyable
  Whiche in eche other suche loue had and delyte
  That whan Denys a tyrant detestable
  And of his men some to hym agreable
  Wolde one of them haue mordred cruelly
  Echone for other offred for to dye

  Ualerius wrytyth a story longe and ample
  Of Lelius and of worthy Cipio.
  Whiche of trewe loue hath left vs great example
  For they neuer left in doloure wele nor wo
  I rede in thystory of Theseus also:
  Howe he (as the Poetes fables doth tell)
  Folowyd his felawe perothus in to hell.

  And serchynge hym dyd wander and compas
  Those lothsome flodys and wayes tenebrous
  Ferynge no paynes of that dysordred place
  Nor obscure mystes or ayres odyous
  Tyll at the laste by his wayes cautelous
  And Hercules valyaunt dedes of boldnesse
  He gat Perothus out of that wretchydnesse.

  Alas where ar suche frendes nowe a dayes
  Suerly in the worlde none suche can be founde
  All folowe theyr owne profyte and lewde wayes
  None vnto other coueytys to be bounde
  Brekers of frendshyp ynough ar on the grounde
  Whiche set nought by frendshyp so they may haue good
  All suche in my shyp shall haue a folys hode

THE ENUOY OF BARKLAY TO THE FOLYS.

  Ye cruell folys full of ingratitude.
  Aryse be asshamyd of your iniquyte
  Mollyfy your hertes vnkynde stuberne and rude
  Graffynge in them true loue and amyte
  Consyder this prouerbe of antyquyte
  And your vnkyndnes weray ban and curse
  For whether thou be of hy or lowe degre
  Better is a frende in courte than a peny in purse

       *       *       *       *       *


Of contempt, or dispisynge of holy scripture.

[Illustration: He that gyueth his erys or credence
To euery folys talys or talkynge
Thynkynge more wysdome and fruytfull sentence
In theyr vayne talys than is in the redynge
Of bokes whiche shewe vs the way of godly lyuynge
And soulys helth: forsoth suche one is blynde
And in this shyp the anker shall vp wynde.]

  Suche as dispyseth auncyent scripture
  Whiche prouyd is of great auctoryte
  And hath no pleasoure felycyte or cure
  Of godly Prophetis whiche wrote of veryte
  A fole he is for his moste felycyte
  Is to byleue the tales of an olde wyfe
  Rather than the doctryne of eternall lyfe

  The holy Bybyll grounde of trouth and of lawe
  Is nowe of many abiect and nought set by
  Nor godly scripture is nat worth an hawe
  But talys ar louyd grounde of rybawdry
  And many blynddyd ar so with theyr foly
  That no scripture thynke they so true nor gode
  As is a folysshe yest of Robyn hode.

  He that to scripture wyll not gyue credence
  Wherin ar the armys of our tuycion
  And of our fayth foundacion and defence
  Suche one ensueth nat the condycion
  Of man resonable, but by abusyon
  Lyuyth as a best of conscyence cruell
  As saue this worlde were neyther heuen nor hell.

  He thynketh that there is no god aboue
  Nor nobler place than is this wretchyd grounde
  Nor goddes power suche neyther fere nor loue
  With whom all grace and mercy doth abounde
  Whiche whan hym lyst vs wretches may confounde
  Alas what auayleth to gyue instruction
  To suche lewde folys of this condycion.

  It nought auayleth vnto them to complayne
  Of theyr blyndnes, nor enfourme them with vertue
  Theyr cursed lyfe wyll by no mean refrayne
  Their viciousnes, nor their erroure eschewe
  But rather stody theyr foly to renewe
  Alas what profytis to suche to expresse.
  The heuenly ioy, rewarde of holynesse.

  Alas what auayleth to suche to declare
  The paynes of hell, wo dissolate and derke
  No wo nor care can cause suche to beware
  From their lewde lyfe corrupt and synfull warke
  What profyteth sermons of any noble clarke
  Or godly lawes taught at any Scolys
  For to reherse to these myscheuous folys.

  What helpeth the Prophetis scripture or doctryne
  Unto these folys obstynate and blynde
  Their hertis ar harde, nat wyllynge to enclyne
  To theyr preceptis nor rote them in theyr mynde
  Nor them byleue as Cristen men vnkynde
  For if that they consydred heuen or hell
  They wolde nat be so cursed and cruell

  And certaynly the trouth apereth playne
  That these folys thynke in theyr intent
  That within hell is neyther car nor payne
  Hete nor colde, woo, nor other punysshement
  Nor that for synners is ordeyned no turment
  Thus these mad folys wandreth euery houre
  Without amendement styll in theyr blynde erroure

  Before thy fete thou mayst beholde and se
  Of our holy fayth the bokys euydent
  The olde lawes and newe layde ar before the
  Expressynge christes tryumphe right excellent
  But for all this set is nat thyne intent
  Theyr holy doctryne to plant within thy brest
  Wherof shold procede ioy and eternall rest

  Trowest thou that thy selfe wyllyd ignoraunce
  Of godly lawes and mystycall doctryne
  May clense or excuse thy blynde mysgouernaunce
  Or lewde erroure, whiche scorne hast to inclyne
  To theyr preceptis: and from thy synne declyne
  Nay nay thy cursed ignoraunce sothly shall
  Drowne thy soule in the depe flodes infernall

  Therfore let none his cursydnes defende
  Nor holy doctryne, nor godly bokes dispyse
  But rather stody his fawtes to amende
  For god is aboue all our dedes to deuyse
  Whiche shall rewarde them in a ferefull wyse
  With mortall wo that euer shall endure
  Whiche haue dyspysyd his doctryne and scripture

BARCLAY TO THE FOLYS.

  Out of your slomber folys I rede you ryse.
  Scripture dyuyne, to folowe and inbrace
  Be nat so bolde it to leue nor dispyse
  But you enforce it to get and purchase
  Remember mannys consort and solace.
  Is holy closyd within the boke of lyfe
  Who that it foloweth hath a speciall grace
  But he that doth nat a wretche is and caytyfe

       *       *       *       *       *


Of folys without prouysyon.

[Illustration: He is a fole forsoth and worse
That to his saddyll wolde lepe on hye
Before or he haue gyrt his horse
For downe he comys with an euyll thee
But as great a fole forsoth is he
And to be lawghed to derysyon.
That ought begynneth without prouysyon]

  Of other folys yet is a moche nomber
  Whom I wolde gladly brynge to intellygence
  To auoyde their blyndnes which sore doth incomber
  Theyr mynde and herte for lackynge of science
  Suche ar vnware and gyuen to neglygence
  Mad and mysmyndyd pryuate of wysdome
  Makynge no prouysyon for the tyme to come.

  If any mysfortune aduersyte or wo
  As often hapnyth, to suche a fole doth fall
  Than sayth he I thought it wolde nat haue be so
  But than ouer late is it agayne to call
  It is nat ynough thou fole to say I shall
  For this one daye prouyde me by wysdome
  A wyse man seyth peryll longe before it come

  He is vnwyse and of prouysyon pore
  That nought can se before he haue damage
  Whan the stede is stolyn to shyt the stable dore
  Comys small pleasoure profyte or vauntage
  But he that can suche folysshenes asswage
  Begynnynge by counsayll, and fore prouydence
  Is sure to escape all inconuenyence

  Whan Adam tastyd the appyll in Paradyse.
  To hym prohybyte by dyuyne commaundement
  If he had noted the ende of his interpryse
  To Eue he wolde nat haue ben obedyent
  Thus he endured right bytter punysshement
  For his blynde erroure and improuydence
  That all his lynage rue sore for his offence.

  Hymselfe dryuyn out from Paradyce all bare
  With Eue, into this vale of wretchydnes
  To get theyr lyuynge with laboure payne and care
  And also if Jonathas by errour and blyndnes
  Had nat receyued the gyftis of falsnes
  Unto hym gyuen of Tryphon by abusyon
  He sholde haue escapyd great confusyon

  If that he before had notyd craftely
  His ennemyes gyftis of frawde full and of treason
  He myght haue sauyd hymselfe from ieoperdy
  And all his people by prouydence and reason
  Where as he blynde was as at that season
  And to a cyte broughte in by a trayne
  Where he was murdred and all his people slayne

  Julius Cesar the chefe of conquerours
  Was euer warre and prudent of counsayle
  But whan he had obteyned great honours
  And drewe to rest as wery of Batayle
  Than his vnwarnes causyd hym to wayle
  For if he had red with good aduysement
  The letter whiche to the counselhous was sent

  He had nat gyuen his owne iugement
  As he dyd by his foly and neglygence
  For whiche he murdred was incontynent
  Without respect had vnto his excellence
  Alas se here what inconuenyence
  Came to this Emperour hye and excellent
  For nat beyng wyse dyscrete and prouydent

  If Nichanor before had noted well
  The ende of his dedes he had nat be slayne
  By Judas and the children of Israell
  His hande and tunge cut of to his great payne
  And than his hede, as the bybyll sheweth playne
  Thus may all knowe that wyll therto entende
  Wherto they come that caryth nat the ende

  But he that begynneth by counsayll and wysdome
  Alway procedynge with good prouysyon
  Notynge what is past and what is for to come
  Suche folowys godly scripture and monycion
  In happy wayes without transgressyon
  Of goddes lawes, and his commaundement
  And often tymes comys to his intent.

  Thus it appereth playne and euydent
  That wyse prouysyon, prose and good counsayle
  Are moche laudable, and also excellent
  And to mankynde great profyte and auayle.
  Where as those folys haue often cause to wayle
  For theyr mysfortune, in sorowe vexed sore
  Whiche ought begyn nat prouydyd before

THE ENUOY OF ALEXANDER BARCLAY.

  O man remember thou canste nat abyde
  Styll in this lyfe therfore moste specially
  For thy last ende thou oughtest to prouyde.
  For that prouysion forsoth is most godly
  And than next after thy mynde thou ought aply
  To fle offence, and bewayle thyne olde synne
  And in all workes and besynes worldly
  What may be the ende marke well or thou begynne

       *       *       *       *       *


Of disordred loue and veneryous.

[Illustration: Here drawe we folys mad togyther bounde
Whom Uenus caught hath in hyr net a snare
Whose blynde hertes this forour doth confounde
Theyr lyfe consumynge in sorowe shame and care
Many one she blyndeth alas fewe can beware
Of hyr dartes hedyd with shame and vylany
But he that is wondyd can skant ynde remedy]

  O cruel Uenus forsoth who doth insue
  Thy flaterynge gylys and proude commaundement
  And hastyth nat the dartis to eschewe
  Of blynde Cupido but folowys his intent
  Suche folys endure moche sorowe and turment
  Wastynge theyr goodes dishonestynge their name
  As past fere of god and sekynge after shame

  Howe many yllys, what inconuenyence
  Howe great vengeaunce, and howe bytter punysshement
  Hath god oft takyn for this synne and offence
  Howe many Cytees hye and excellent
  Hath Uenus lost, destroyed, and alto brent
  What lordes and howe many a great estate
  Hath loue lost, murdred, or els brought in debate

  The noble Troyans murdred ar and slayne
  Theyr cyte brent, decayde is theyr kyngdome
  Theyr kynge pryant by pyrrus dede and slayne
  And all this by Parys vnhappy loue is come
  Whiche voyde of grace and blynde without wysdome
  To fyll his lust, from Grece rubbyd Helayne,
  But this one pleasour was grounde of moche payne

  Also Marcus a Prynce of the Romayns
  Called Antonius by another name
  After that he had ouercome the persyans
  To Rome retournyd with tryumphe lawde and fame
  And there (whiche after was to his great shame)
  With cleopatra in loue was take so in blyndnes
  That he promysyd to make hir empresse

  So this blynde louer to fyll his interpryse
  Caused his men two hondred shyppes ordayne
  And toke the see wenynge in suche fourme and wyse
  His lewde desyre: to perfourme and obteyne
  But shortly after was he ouercome and slayne
  Of Cesar: and whan he this purpose vnderstode
  He bathed his Corse within his lemmans blode

  For two serpentis that venemus were and fell
  Were set to the brestis of fayre Cleopatray
  So this cruell purpose had punysshement cruell
  For theyr intendynge theyr countrey to betray
  And worthy they were, what man can it denay
  Thus it apereth playne by euydence
  That of false loue cometh great inconuenyence

  For he that loueth is voyde of all reason
  Wandrynge in the worlde without lawe or mesure
  In thought and fere sore vexed eche season
  And greuous dolours in loue he must endure
  No creature hym selfe may well assure
  From loues soft dartis: I say none on the grounde
  But mad and folysshe bydes he whiche hath the wounde

  Aye rennynge as franatyke no reason in his mynde
  He hath no constaunce nor ease within his herte
  His iyen ar blynde, his wyll alwaye inclyned
  To louys preceptes yet can nat he departe
  The Net is stronge, the fole caught can nat starte
  The darte is sharpe, who euer is in the chayne
  Can nat his sorowe in vysage hyde nor fayne

  Rede howe Phedra hir loue fixed so feruent
  On ypolitus in prohybyte auowtry.
  That whan he wolde nat vnto hir consent
  To hir husbonde she accused hym falsly
  As if he wolde hir tane by force to vylany
  Ipolitus was murdred for this accusement
  But Phedra for wo hanged hyrself incontynent

  The lewde loue of Phasyphe abhomynable
  As poetis sayth) brought hir to hir confusyon
  Nero the cruell Tyrant detestable.
  His naturall mother knewe by abusyon
  Uenus and Cupido with their collusyon.
  Enflamyd Messalina in suche wyse
  That euery nyght hir selfe she wolde disgyse

  And secretly go to the brothelhous
  For to fulfyll hir hote concupyssence
  What shall I wryte the dedes vicious
  Of Julia or, hir cruell offence.
  What shall I wryte the inconuenyence
  Whiche came by Danythys cursed auowtry
  Syth that the bybyll it shewyth openly

  What shall I wryte the greuous forfayture
  Of Sodom and Gomor syns the Bybyll doth tell
  Of their synnes agaynst god and nature
  For whiche they sanke alyue downe into hell.
  Thus it aperith what punysshement cruell.
  Our lorde hath taken both in the olde lawe and newe
  For this synne: whiche sholde vs moue it to eschewe

ALEXANDER BARKLAY TO THE FOLYS.

  Ye folys inflamyd with loue inordynate.
  Note these examples, drawe from this vyce your mynde
  Remember that there is none so great estate
  But that false loue hym causeth to be blynde
  Our folysshe wymen may nat be left behynde
  For many of them so folowys in this way
  That they sell theyr soules and bodyes to go gay

  The graceles galantes, and the aprentyce pore
  Though they nought haue, themselfe they set nought by
  Without they be acquaynted with some hore
  Of westmynster or some other place of rybawdry
  Than fall they to murder theft and robery.
  For were nat proude clothynge, and also flesshely lust
  All the feters and gyues of Englonde shulde rust.

  Therfore folys awake, and be no longer blynde
  Consyder that shame, seknes, and pouertye
  Of loue procedeth: and drawe from it your mynde
  Suffre not your soules damned and lost to be
  By vayne lust and carnall sensualyte
  For thoughe the small pleasure do make the fayne
  The ende oft is worldly wo and myserye
  Or amonge the fendes eternall payne

       *       *       *       *       *


Of them y^t synne trustynge vpon the
mercy of god.

[Illustration: Who that styll synneth without contricion
Trustynge goddes mercy and benygnyte
Bycause he sparyth our transgressyon
And he that thynketh iustice and equyte
Is nat in god as well as is petye
Suche is forsoth without discressyon
Syns he thus synneth upon presumpcion]

  The wynde is up our Nauy is aflote
  A bande of Folys a borde is come yet more
  Theyr cursed maners and mad I shall nowe note
  Whose herte for synne is neyther contryte ne sore
  Nat mornynge (as they ought to do) therfore
  Without fere styll lyuynge in theyr vyciousnes
  No thynge inclyned to godly holynes

  They thynke no thynge on goddes rightwysnes
  But grounde them all, on his mercy and pyte
  For that he redyer is vnto forgeuenesse
  Unto all people, than them punysshed to se
  Trouth it is that the great enormyte
  Of the worlde hathe nat aye worthy punysshement
  Nor he nat damnyd that doth his synne repent

  Put case he gyuyth nat aye lyke iugement
  On mannys mysdede, nor yet mundayne offence
  And though he be gode meke and pacyent
  Nor shortly punyssheth our inconuenyence
  Put case also he gyue nat aduertence
  To all mundayne fawtes synne and fragylyte
  Yet none sholde synne in hope of his mercy

  But these folys assembled in a companye
  Sayth eche to other that oft it is laufull
  To perseuerant synners lyuynge in iniquyte
  Yo trust in god syns he is mercyfull
  What nedeth vs our wyttis for to dull
  Labourynge our synne and foly to refrayne
  Syns synne is a thynge naturall and humayne

  Than sayth another forsoth thou sayst playne
  And also our fore Faders and progenitours
  Before our dayes offendyd haue certayne.
  As well as we, in many blynde errours
  But syns they haue escapyd all paynes and dolours
  Of hell; and nowe in heuyn ar certayne
  What nede haue we to fere infernall payne.

  Than comys in an other with his dotysshe brayne
  By god sayth he I knowe it without fable
  That heuyn was made neyther for gose nor crane
  Nor yet for other bestes vnresonable
  Than of the Scripture doth he Chat and bable
  Alleggynge our forefaders whiche haue mysdone
  Saynge that no synne is newe in our season

  A myserable men destytute of reason.
  That thus on hope do synne vnhappely
  Remember the synne of our forefaders done
  Haue neuer ben left vnpunysshed fynally
  And that somtyme, full sharpe and bytterly
  For euer more all synne hath had a fall
  With sorowe here, or els wo infernall

  The synne of Sodom foule and nat natural
  The Pryde of rome, whiche was so excellent
  The offence of Dauyd Prophete and kynge royal
  The furour of Pharao fyers and violent
  Haue nat escaped the rightwyse punysshment
  Of God aboue, the celestial and highe Justice
  Which fyrst, or last punyssheth euery vyce.

  Remember Richarde lately kynge of price
  In Englonde raynynge vnrightwisely a whyle.
  Howe he ambycion, and gyleful Couetyse
  With innocent blode his handes dyd defyle
  But howbeit that fortune on hym dyd smyle
  Two yere or thre: yet god sende hym punysshment
  By his true seruant the rede Rose redolent.

  Therfore remember that god omnypotent
  Oft suffreth synners in theyr iniquyte
  Grauntynge them space and tyme of amendement
  And nat to procede in their enormyte
  But those synners that byde in one degre
  And in this lyfe their synne wyll nat refrayne
  God after punyssheth with infernall payne

  As I haue sayde (therfore) I say agayne
  Though god be of infynyte pety and mercy
  His fauour and grace passynge all synne mundayne
  Yet iustice is with hym eternally.
  Wherfore I aduyse the to note intentifly
  Though pyte wolde spare, iustyce wyll nat so
  But the here rewarde, els with infernal we.

ALEXANDER BARKLAY TO THE FOLYS.

  Syghe synners, syghe, for your mysgouernance.
  Lament, mourne, and sorowe for your enormyte.
  Away with these Clowdes of mysty ignorance
  Syn nat in hope of goddys hyghe petye
  And remember howe ye daily punysshed be
  With dyuers dyseases both vncouthe and cruel
  And all for your synne, but suche as escapeth fre
  And styl lyue in syn, may fere the peynes of helle

       *       *       *       *       *


Of the folisshe begynnynge of great
bildynges without sufficient prouision.

[Illustration: Come nere folys and rede your ignorance
And great losse procedynge of your owne foly
Whiche without gode and discrete purueaunce
Any great werke wyll bylde or edefye.
All suche ar folys what man wyll it deny
For he that wyll bylde before he count his cost
Shall seldome well ende, so that is made is lost.]

  Who euer begynneth any worke or dede
  Of byldynge or of other thynge chargeable
  And to his costes before taketh no hede
  Nor tyme nat countyth to his worke agreable
  Suche is a fole and well worthy a babyll
  For he that is wyse wyll no thynge assay
  Without he knowe howe he well ende it may.

  The wyse man counteth his cost before alway
  Or he begyn, and nought wyll take in honde
  Wherto his myght or power myght denay
  His costes confourmynge to the stynt of his londe
  Where as the fole that nought doth vnderstonde
  Begynneth a byldynge without aduysement
  But or halfe be done his money clene is spent.

  Many haue begon with purpose dilygent
  To bylde great houses and pleasaunt mansyons
  Them thynkynge to finysshe after theyr intent
  But nede disceyuyd hath theyr opynyons
  Their purpose nat worth a cowpyll of onyons
  But whan they se that they it ende nat can
  They curse the tyme that euer they it began

  Of Nabugodosor that worthy man.
  What shall I wryte or the story to the tell
  Syth that the Bybyll to the expresse it can
  In the fourth chapter of the prophete Danyell
  Was he nat punysshed in paynes cruell
  For his great pryde and his presumpcion
  Whiche he toke it in the byldynge of Babylon

  His golde and treasoure he spendyd hole theron
  Enioynge hym in his Cyte excellent
  Right so Nemroth by his inuencion
  The towre of Babylon began for this intent
  To saue hym, if the worlde agayne were drent
  But the hye god consyderynge his blynde rage
  His purpose let by confusyon of langage

  His towre vnperfyte to his losse and domage
  His people punysshed, hymselfe specyally
  Thus it apereth what great disauauntage
  On theyr hede falleth that byldeth in foly
  Thus he is folysshe that wolde edefy
  Any great worke without ryches in excesse
  For great byldynges requyreth great rychesse

  But many folys ar in suche a blyndnesse
  That hereon nought they set their mynde ne thought
  Wherfore to them oft commyth great distresse
  And to great pouerty often ar they brought
  Laughed to scorne, their purpose cometh to nought
  And truely I fynde in bokes wryten playne
  That our olde faders haue neuer set theyr brayne

  On great byldynge, ne yet of them ben fayne:
  It longeth to a lorde a Prynce or a Kynge
  That lacke no treasoure theyr werkes to mayntayne
  To set theyr myndes on excellent buyldynge
  Therfore who so euer wyll meddle with this thynge
  Or any other, before let hym be wyse
  That his myght and ryches therto may suffyse.

  Lyst all men do mocke and scorne his interpryse
  For if he ought begyn without prouysyon
  And haue nat wherby his byldynge may up ryse
  All that is lost that is made and begon
  And better it is sothly in myn intencion
  Nought to begyn, and spare laboure and payne
  Than to begyn and than, leue of agayne

  Who euer he be that so doth certayne
  He shall haue mockis mengled with his damage
  Therfore let suche folys sharpe theyr brayne
  And better intende to theyr owne auauntage
  Consyderynge that processe of tyme and age
  Theyr curyous byldynges shall at the lest confounde
  And Roufe and wallys make egall with the grounde.

BARKLAY TO THE FOLYS.

  Ye folys blyndyd with curyosyte
  Whiche on great byldynge set so sore your mynde
  Remember ye nat that doutles ye shall dye
  And your gay byldynges and howses leue behynde
  Thynke ye your conforte alway in them to fynde
  Or whan ye dye, them hens with you to haue
  Nay nay the laste hous gyuen to mankynde
  Is the course grounde and walles of his graue.

       *       *       *       *       *


Of glotons and dronkardes.

[Illustration: That gloton or dronkarde, vyle in goddes sight
Shall hardly escape the weyght of pouertye.
Whiche drynketh and deuoureth both day and nyght
Therin onely settynge all his felycyte
His lothsome lust and his bestyalyte
Shall brynge vnto destruccion fynally
His soule, his godes and his wretchyd body.]

  Within our nauy he nedes shall haue a place.
  Whiche without mesure on lothsome glotony
  Setteth his pleasure and singuler solace
  His stomacke ouerchargynge, vyle and vngodely
  And to none other thynge his mynde doth he aply
  Saue depest to drynke, suche force nat of theyr soules
  But labore in rynsynge pecis cuppis and bowles

  The madnes of dronkennes is so immoderate
  That greuous sores it ingendreth and sykenes
  It causeth often great foly and debate
  With soden deth and carefull heuynes
  In thynges no difference putteth dronkennes.
  It febleth the ioyntis and the body within
  Wastynge the brayne makynge the wyt full thyn

  It engendreth in the hede infirmyte
  Blyndynge the herte wyt and discression
  The mynde it demynyssheth, coloure and beaute.
  Causynge all myschef, shame and abusyon
  It maketh men mad, and in conclusyon
  Causeth them lyue without lawe or measure
  Suynge after syn defylynge theyr nature

  The people that are acloyed with this synne.
  On no thynge els theyr myndes wyll aply:
  Saue to the wyne and ale stakes to renne
  And there as bestes to stryue and drynke auy
  Than ar they outher gyuyn to rybawdry
  Or els to brawle and fight at euery worde
  Thus dronkennes is the chefe cause of discorde

  But namely dronkennes and wretchyd glotony
  By their excesse and superfluyte
  Engendreth the rote of cursed Lechery
  With murder, thefte and great enormyte
  So bryngeth it many to great aduersyte
  And with his furour the worlde so doth it blynde
  That many it bryngeth to a shamfull ende

  This vyce (alas) good maners doth confounde
  And maketh man ouer besy of langage
  And hym that in all ryches doth abounde
  It ofte in pryson bryngeth and in bondage
  It causeth man to his great sorowe and domage
  Disclose his secrete and his preuey counsayle
  Whiche causeth hym after sore to mourne and wayle

  Nought is more lothsome, more vycyous nor vyle
  Than he that is subdued to this vyce
  His lyfe shortynge his body he doth defyle
  Bereuynge his soule the ioy of Paradyse
  Howe many Cytees and lordes of great pryce
  Hath ben destroyed by dronken glotony
  And by his felawe, false loue, or lechery.

  The sone of Thomyr had nat ben ouercome
  Nor slayne by Cyrus for all his worthynes.
  If he hym selfe had gydyd by wysdome
  And the vyce auoydyd of blynde dronkennes
  The great Alexander taken with this madnes
  With his swerde, whan he was dronken slewe
  Suche of his frendes as were to hym most trewe

  I rede also howe this conquerour myghty
  Upon a season played at the Chesse
  With one of his knyghtes which wan ynally
  Of hym great golde treasoure and rychesse
  And hym ouercame, but in a furyousnes
  And lade with wyne, this conquerour vp brayde
  And to his knyght in wrath these wordes sayde

  I haue subdued by strength and by wysdome
  All the hole worlde, whiche obeyeth to me
  And howe hast thou alone me thus ouercome
  And anone commaundyd his knyght hanged to be
  Than sayde the knyght by right and equyte
  I may apele. syns ye ar thus cruell
  Quod Alexander to whome wylt thou apell

  Knowest thou any that is gretter than I
  Thou shalt be hanged thou spekest treason playne
  The knyght sayd sauynge your honour certaynly
  I am no traytoure, apele I woll certayne
  From dronken Alexander tyll he be sober agayne
  His lorde than herynge his desyre sounde to reason
  Differryd the iustyce as for that tyme and season

  And than after whan this furour was gone
  His knyght he pardoned repentynge his blyndenes.
  And well consydered that he shulde haue mysdone
  If he to deth had hym done in that madnesse
  Thus it apereth what great unhappynes
  And blyndnes cometh to many a creature
  By wyne or ale taken without measure.

  Se here the inconuenyence manyfolde
  Comynge of dronkennes as I wrytyn fynde.
  Some ar so starynge mad that none can them holde
  Rorynge and cryeng as men out of their mynde
  Some fyghtynge some chydynge, some to other kynde
  Nought lyuynge to them selfe: and some dotynge Johnn
  Beynge dronke thynketh hym as wyse as Salomon

  Some sowe dronke, swaloynge mete without mesure
  Some mawdelayne dronke, mournynge lowdly and hye
  Some beynge dronke no lenger can endure
  Without they gyue them to bawdy rybawdry
  Some swereth armys nayles herte and body.
  Terynge our lord worse, than the Jowes hym arayed
  Some nought can speke, but harkenyth what is sayd.

  Some spende all that they haue and more at wast
  With reuell and reuell dasshe fyll the cup Joohnn
  Some their thryft lesyth with dyce at one cast
  Some slepe as slogardes tyll their thryft be gone
  Some shewe theyr owne counsell for kepe can they none
  Some are Ape dronke full of lawghter and of toyes
  Some mery dronke syngynge with wynches and boyes

  Some spue, some stacker some vtterly ar lame
  Lyeng on the grounde without power to ryse
  Some bost them of bawdry ferynge of no shame
  Some dumme, and some speketh. ix. wordes at thryse
  Some charge theyr bely with wyne in suche wyse
  That theyr legges skant can bere vp the body
  Here is a sort to drowne a hole nauy.

BARKLAYE TO THE FOLYS.

  Alas mad folys howe longe wyll ye procede
  In this beestly lyuynge agayst humayne nature
  Cease of your Foly: gyue aduertence and hede
  That in eche thynge ought to be had measure
  Wyne ne ale hurteth no maner creature
  But sharpeth the wyt if it be take in kynde
  But if it be nat, than I the ensure
  It dulleth the brayne, blyndynge the wyt and mynde

  Rede all bokes and thou shalt neuer fynde
  That dronkennes and wysdome may togyther be
  For where is dronkennes, there madnes is by kynde
  Gydynge the hauer to all enormyte
  And where as is madnes thou shalt neuer se
  Reason ne wysdome take theyr abydynge
  In one instant, wherfore lerne this of me
  That dronkennes is mortell enmy to cunnynge.

       *       *       *       *       *


Of ryches vnprofytable.

[Illustration: Yet fynde I folys of another sorte
Whiche gather and kepe excessyfe ryches
With it denyeng their neyghboures to conforte
Whiche for nede lyueth in payne and wretchydnes
Suche one by fortune may fall into distres
And in lyke wyse after come to mysery
And begge of other, whiche shall to hym deny.]

  It is great foly, and a desyre in vayne
  To loue and worshyp ryches to feruently
  And so great laboure to take in care and payne
  Fals treasoure to encrease and multyply
  But yet no wonder is it sertaynly
  Syth he that is ryche hath gretter reuerence
  Than he that hath sadnes wysdom and scyence

  The ryche mannes rewardes stande in best degre
  But godly maners we haue set clene asyde
  Fewe loueth vertue, but fewer pouertye.
  Fals couetyse his braunches spreddeth wyde
  Ouer all the worlde, that pety can nat byde
  Among vs wretches banysshed is kyndnes
  Thus lyeth the pore in wo and wretchydnes

  Without conforte and without auctoryte
  But he only is nowe reputed wyse
  Whiche hath ryches in great store and plente.
  Suche shall be made a sergeant or Justyce
  And in the Court reputed of moste pryse
  He shall be callyd to counseyll in the lawe
  Though that his brayne be skarsly worth a strawe

  He shall be Mayre baylyfe or constable
  And he onely promotyd to honoure
  His maners onely reputed ar laudable
  His dedys praysyd as grettest of valoure
  Men laboure and seke to fall in his fauoure
  He shall haue loue, echone to hym shall sue
  For his ryches, but nought for his vertue

  Se what rewardes ar gyuen to ryches
  Without regarde had to mannys condycyon
  A strawe for cunnynge wysdome and holynes
  Of ryches is the first and chefe questyon
  What rentes what londes howe great possessyon
  What stuffe of housholde what store of grotz and pens
  And after his gode his wordes hath credence.

  His wordes ar trouth men gyue to them credence
  Thoughe they be falsly fayned and sotell
  But to the pore none wyll gyue aduertence
  Though that his wordes be true as the gospell
  Ye let hym swere by heuyn and by hell
  By god and his sayntes and all that god made
  Yet nought they beleue that of hym is sayde

  They say that the pore men doth god dispyse
  Thouhe they nought swere but trouth and veryte
  And that god punyssheth them in suche wyse
  For so dispysynge of his hye maiestye
  Kepynge them for their synnes in pouerte
  And theyr ryche exaltyth by his power and grace
  To suche ryches, worldly pleasour and solace

  The ryche ar rewarded with gyftis of dyuerse sorte
  With Capons and Conyes delycious of sent
  But the pore caytyf abydeth without confort
  Though he moste nede haue: none doth hym present
  The fat pygge is baast, the lene cony is brent
  He that nought hathe, shall so alway byde pore
  But he that ouer moche hath, yet shall haue more

  The wolfe etis the shepe, the great fysshe the small
  The hare with the houndes vexed ar and frayde
  He that hath halfe nedes wyll haue all
  The ryche mannes pleasour can nat be denayde
  Be the pore wroth, or be he well apayde
  Fere causeth hym sende vnto the ryches hous
  His mete from his owne mouth, if it be delycious

  And yet is this ryche caytyf nat content
  Though he haue all yet wolde he haue more.
  And though this gode can neuer of hym be spent
  With nought he departyth to hym that is pore
  Though he with nede harde vexed were and sore.
  O cursyd hunger o mad mynde and delyte.
  To laboure for that whiche neuer shall do profyte

  Say couetous caytyfe what doth it the auayle
  For to haue all and yet, nat to be content
  Thou takest nat this sore laboure and trauayle
  To thy pleasoure but to thy great turment
  But loke therof what foloweth consequent
  Whan thou art dede and past this wretchyd lyfe
  Thou leuyst behynde brawlynge debate and stryfe

  To many one ryches is moche necessary
  Whiche can it order right as it ought to be
  But vnto other is it vtterly contrary
  Whiche therwith disdayneth to socoure pouerte.
  Nor them relefe in theyr aduersyte
  Suche shall our lorde sore punysshe fynally
  And his petycion rightwysly deny

BARKLAY TO THE FOLYS.

  Ye great estatis and men of dignyte
  To whome god in this lyfe hath sent ryches
  Haue ye compassion, on paynfull pouertye
  And them conforte in theyr carefull wretchydnes
  God hym loueth and shall rewarde doutles
  Whiche to the nedy for hym is charitable
  With heuenly ioy, whiche treasour is endeles
  So shall thy riches to the be profytable.

       *       *       *       *       *


Of hym that togyder wyll serue
two maysters.

[Illustration: A fole he is and voyde of reason
Whiche with one hounde tendyth to take
Two harys in one instant and season
Rightso is he that wolde vndertake
Hym to two lordes a seruaunt to make
For whether, that he be lefe or lothe
The one he shall displease, or els bothe.]

  A fole also he is withouten doute
  And in his porpose sothly blyndyd sore
  Whiche doth entende labour or go aboute
  To serue god, and also his wretchyd store
  Of worldly ryches: for as I sayde before
  He that togyder wyll two maysters serue
  Shall one displease and nat his loue deserue

  For he that with one hownde wol take also
  Two harys togyther in one instant
  For the moste parte doth the both two forgo
  And if he one haue: harde it is and skant
  And that blynde fole mad and ignorant
  That draweth thre boltis atons in one bowe
  At one marke shall shote to hye or to lowe

  Or els to wyde, and shortly for to say
  With one or none of them he strykis the marke:
  And he that taketh vpon hym nyght or day
  Laboures dyuers to chargeable of warke.
  Or dyuerse offycis: suche wander in the darke
  For it is harde to do well as he ought
  To hym that on dyuerse thynges hath his thought

  With great thoughtes he troubleth sore his brayne
  His mynde vnstable, his wyt alway wandrynge:
  Nowe here nowe there his body labours in payne
  And in no place of stedfast abydynge.
  Nowe workynge now musynge now renynge now rydynge
  Now on see nowe on londe, than to se agayne
  Somtyme to Fraunce, and nowe to Flaunders or Spayne

  Thus is it paynfull and no thynge profytable
  On many labours a man to set his mynde
  For nouther his wyt nor body can be stable
  Whiche wyll his body to dyuers chargis bynde
  Whyle one goth forwarde the other bydes behynde
  Therfore I the counseyll for thyne owne behoue
  Let go this worlde and serue thy lorde aboue

  He that his mynde settyth god truly to serue
  And his sayntes: this worlde settynge at nought
  Shall for rewarde euerlastynge ioy deserue
  But in this worlde, he that settyth his thought
  All men to please, and in fauour to be brought
  Must lout and lurke, flater, lawde, and lye:
  And cloke a knauys counseyll, though it fals be

  If any do hym wronge or iniury
  He must it suffer and pacyently endure
  A dowble tunge with wordes lyke hony
  And of his offycis if he wyll be sure
  He must be sober and colde of his langage
  More to a knaue, than to one of hye lynage

  Oft must he stoupe his bonet in his honde
  His maysters backe he must oft shrape and clawe
  His breste anoyntynge, his mynde to vnderstonde
  But be it gode or bad therafter must he drawe
  Without he can Jest he is nat worth a strawe.
  But in the meane tyme beware that he none checke
  For than layth malyce a mylstone in his necke

  He that in court wyll loue and fauour haue
  A fole must hym fayne, if he were none afore
  And be as felowe to euery boy and knaue
  And to please his lorde he must styll laboure sore
  His manyfolde charge maketh hym coueyt more
  That he had leuer serue a man in myserye
  Than serue his maker in tranquylyte

  But yet whan he hath done his dylygence
  His lorde to serue as I before haue sayde
  For one small faute or neglygent offence
  Suche a displeasoure agaynst hym may be layde
  That out is he cast bare and vnpuruayde.
  Whether he be gentyll, yeman grome or page
  Thus worldly seruyce is no sure herytage

  Wherfore I may proue by these examples playne
  That it is better more godly and plesant
  To leue this mondayne casualte and payne
  And to thy maker one god to be seruaunt
  Whiche whyle thou lyuest shall nat let the want
  That thou desyrest iustly, for thy syruyce
  And than after gyue the, the ioyes of Paradyse.

BARKLAY TO THE FOLYS.

  Alas man aryse out of Idolatry.
  Worshyp nat thy ryches nor thy vayne treasoure
  Ne this wretchyd worlde full of mysery.
  But lawde thy maker and thy sauyour
  With fere, mekenes, fayth, glory, and honoure
  Let thy treasoure onely in his seruyce be
  And here be content with symple behauoure
  Hauynge in this lorde trust and felycyte

       *       *       *       *       *


Of to moche spekynge or bablynge.

[Illustration: He that his tunge can temper and refrayne
And asswage the foly of hasty langage
Shall kepe his mynde from trowble, sadnes and payne
And fynde therby great ease and auauntage
Where as a hasty speker falleth in great domage
Peryll and losse, in lyke wyse as the pye
Betrays hir byrdes by hir chatrynge and crye.]

  Ye blaberynge folys superflue of langage
  Come to our shyp our ankers ar in wayde
  By right and lawe ye may chalange a stage
  To you of Barklay it shall nat be denayde
  Howe be it the charge Pynson hathe on me layde
  With many folys our Nauy not to charge.
  Yet ye of dewty shall haue a sympyll barge

  Of this sorte thousandes ar withouten fayle
  That haue delyte in wordes voyde and vayne
  On men nat fawty somtyme vsynge to rayle
  On folysshe wordes settynge theyr herte and brayne
  They often touche to theyr owne shame and payne
  Suche thynges to whiche none wyll theyr mynde aply
  (Saue suche folys) to theyr shame and enuy

  Say besy fole art thou nat well worthy
  To haue enuy, and that echone sholde the hate
  Whan by thy wordes soundynge to great foly
  Thou sore labrest to engender debate
  Some renneth fast thynkynge to come to late
  To gyue his counsell whan he seeth men in doute
  And lyghtly his folysshe bolt shall be shot out

  Is it nat better for one his tunge to kepe
  Where as he myght (perchaunce) with honestee
  Than wordes to speke whiche make hym after wepe
  For great losse folowynge wo and aduersyte
  A worde ones spokyn reuoked can nat be
  Therfore thy fynger lay before thy lypes
  For a wyse mannys tunge, without aduysement trypes

  He that wyll answere of his owne folysshe brayne
  Before that any requyreth his counsayle
  Shewith hym selfe and his hasty foly playne
  Wherby men knowe his wordes of none auayle
  Some haue delyted in mad blaborynge and frayle
  Whiche after haue suffred bytter punysshement
  For their wordes, spoken without aduysement

  Say what precedeth of this mad outrage
  But great mysfortune, wo and vnhappynesse
  But for all theyr chattynge and plenty of langage
  Whan to the preste they come them to confesse
  To shewe theyr lewde lyfe theyr synne and wretchydnes
  Whan they sholde speke, and to this poynt ar come
  Theyr tunges ar loste and there they syt as domme

  Many haue ben whiche sholde haue be counted wyse
  Sad and discrete, and right well sene in scyence
  But all they haue defyled with this one vyse
  Of moche spekynge: o cursyd synne and offence
  Pyte it is that so great inconuenience
  So great shame, contempt rebuke and vylany
  Sholde by one small member came to the hole body

  Let suche take example by the chatrynge pye.
  Whiche doth hyr nest and byrdes also betraye
  By hyr grete chatterynge, clamoure dyn and crye
  Ryght so these folys theyr owne foly bewraye.
  But touchynge wymen of them I wyll nought say
  They can nat speke, but ar as coy and styll
  As the horle wynde or clapper or a mylle

  But that man or woman or any creature
  That lytell speketh or els kepeth sylence
  Ar euer of them selfe moste stedfast and sure
  Without enuy, hatred or malyuolence.
  Where as to suche comys moche inconuenyence
  Sorowe vpon sorowe, malyce and dysdayne
  Whiche wyll no tyme, his speche nor tunge refrayne

  Fayre speche is pleasaunt if it be moderate
  And spoken in season, conuenyente and dewe
  To kepe scylence, to pore man or estate
  Is a great grace, and synguler vertue
  Langage is lawdable whan it is god and true
  A wyse man or he speke wyll be wyse and ware
  What (to whome) why (howe) whan and whare

BARKLAYE TO THE FOLYS.

  Ye bablynge brybours, endeuer you to amende
  Mytygat by mesure, your prowde hasty langage
  Kepe well your tunges so, shall ye kepe your frende
  For hasty speche ingendreth great damage
  Whan a worde is nat sayd, the byrde is in the cage
  Also the hous is surest whan the dorys be barryde
  So whan thy worde is spokyn and out at large
  Thou arte nat mayster, but he that hath it harde

  If thou take hede and set therto thy brayne
  In this world thou shalt fynde thynges thre
  Whiche ones past, can nat be callyd agayne.
  The firste is (tyme lost) by mannes symplycyte
  The seconde (youth) reuoked can nat be
  The thyrde (a worde spoken) it gooth out in the wynde
  And yet is the fourth, that is (virginyte)
  My forgetfull mynde, had lefte it nere behynde

       *       *       *       *       *


Of them that correct other and yet them
selfe do nought and synne worse than
they whom they so correct.

[Illustration: He lacketh reason and vnderstandynge to
Whiche to a towne or Cyte knoweth the way
And shewyth other howe they may thether go
Hym selfe wandrynge aboute from day to day
In myre and fen, though his iourney thether lay
So he is mad whiche to other doth preche and tell
The wave to heuyn, and hym selfe goth to hell.]

  Nowe to our Nauy, a sorte maketh asaute
  Of folys blynde, mad Jugys and Iniust
  Whiche lyghtly noteth another mannes faute.
  Chastynge that synne, whiche theyr owne mynde doth rust
  By longe abydynge, and increas of carnall lust
  They cloke their owne vyce synne and enormyte
  Other blamynge and chastynge with moche cruelte

  They mocke and mowe at anothers small offence
  And redy ar a faute in them to fynde
  But of theyr owne foly and inconuenyence
  They se no thynge, for fully ar they blynde
  Nat notynge the vyce rotyd in theyr owne mynde
  Theyr greuous woundes and secrete malady
  For theyr owne yll they seke no remedy

  The hande whiche men vnto a Crosse do nayle
  Shewyth the waye ofte to a man wandrynge
  Whiche by the same his right way can nat fayle
  But yet the hande is there styll abydynge
  So do these folys lewde of theyr owne lyuynge
  To other men shewe mean and way to wynne
  Eternall ioy themselfe bydynge in synne

  He sertaynly may well be callyd a sote
  Moche vnauysed and his owne ennemy
  Whiche in a nothers iye can spye a lytell mote
  And in his owne can nat fele nor espye
  A moche stycke, so is he certaynly.
  Whiche noteth anothers small faute or offence
  To his owne great synnes gyuynge none aduertence

  Many them selfe fayne as chaste as was saynt Johnn
  And many other fayne them meke and innocent
  Some other as iust, and wyse as Salomon
  As holy as Poule, as Job als pacyent
  As sad as senecke, and as obedyent
  As Abraham, and as martyn vertuous
  But yet is theyr lyfe full lewde and vycious

  Some lokyth with an aungels countenaunce
  Wyse sad and sober lyke an heremyte
  Thus hydynge theyr synne and theyr mysgouernaunce.
  Under suche clokys lyke a fals ypocryte
  Let suche folys rede what Cicero doth wryte
  Whiche sayth that none sholde blame any creature
  For his faut, without his owne lyuynge be sure

  Without all spot of synne faut or offence
  For in lyke fourme as a phesycyan.
  By his practyse and cunnynge or scyence
  The sekenes curyth of a nother man
  But his owne yll nor dyseas he nat can
  Relefe nor hele so doth he that doth blame
  Anothers synne: he styll lyuynge in the same

  Many ar whiche other can counseyll craftely
  And shewe the peryll that may come by theyr synne
  But them selfe they counseyll nat: ne remedy.
  Nor take no waye whereby they heuyn may wynne
  But lye in that vyce that they rotyd ar in
  Leuynge the way that gydyth to ioy and rest
  Their owne sensualyte ensuynge as a beest

  Wherfore ye prestis that haue the charge and cure.
  To teche and enfourme the rude comonte.
  In goddys lawes groundyd in scripture
  And blame all synnes sparynge no degre
  Whyle ye rebuke thus theyr enormyte
  Lyue so that none may cause haue you to blame
  And if ye do nat: it is to your great shame

  For without doute it is great vylany
  A man to speke agaynst any offence
  Wherin he well knowyth hym owne selfe gylty
  Within his mynde and secrete conscience
  Agaynst hymselfe suche one gyueth sentence
  Howe god ryght iuge, by rightwyse iugement
  Shulde hym rewarde with worthy punysshement

THE ENUOY OF BARKLAY TO THE FOLYS.

  Ye clerkes that on your shulders here the shelde
  Unto you graunted by the vnyuersyte.
  Howe dare ye auenture to fyght in cristes felde
  Agaynst synne, without ye clere and gyltles be
  Consyder the Cocke and in hym shall ye se:
  A great example, for with his wynges thryse
  He betyth hym selfe to wake his owne bodye
  Before he crowe, to cause other wake or ryse.

       *       *       *       *       *


Of hym that fyndeth ought of another
mannys it nat restorynge to the owner.

[Illustration: He that ought fyndyth outher by day or nyght
Usynge it as his owne, as thynge gottyn iustly
And thynketh that he so may do by lawe and right
Suche is disceyuyd, and thynketh wrongfully
For why the deuyll our goostly ennemy
Doth hym so counseyll and in his erys blowe
Disceyuynge in his bondes, as he doth many mo]

  The feruour of ryches and disordred loue
  Whiche many haue, doth me bynde and constrayne.
  Within my shyp them sharply to reproue
  That pen nor hande, themselfe wyll not refrayne
  Of couetyse nowe I wyll nat speke agayne
  But of them that kepeth by force and by myght
  That thynge wherto they haue nat come, by ryght

  Some fyndeth treasours other mennys good
  And in theyr owne vse suche good they occupy.
  Whiche of theyr myndes ar so blynde and wode.
  And so reted in theyr errour and foly
  That oft they say (say) ye and dare byde by
  That some saynt whome they worshypped haue
  Haue sende, them the same theyr honestee to saue

  They haue no force nor care, nor they none haue wyll
  To whome the ryches so loste dyde apertayne
  That fortune hath gyuen they holde fast and kepe styll
  Neuer hauynge mynde it to restore agayne
  Suche folys fere no thynge euerlastynge payne
  Nor note nat, that without true restytucion
  It small auayleth to haue made confessyon.

  Here me fole with thy immoderate mynde
  Here me and do thy herte therto aply
  If thou by fortune any ryches fynde
  Callynge it thyne: thou lyest therin falsly
  If thou haue wyt thou canst nat well deny
  But that gode nat gyuen, nor gottyn by laboure
  Can nat be rightwyse: thus mende thy blynde erroure

  If thou ought fynde that longeth nat to the
  Than is it anothers, the case is clere and playne
  Wherfor thou ought of lawe and of dewte
  Unto the owner it soone to yelde agayne
  But if he be dede, to whome it dyd attayne
  Thou ought nat yet to kepe it nere the more.
  But to his sectours or heyres it restore

  Put case that they also be past and dede
  Yet ought thou nat to keep it styll with the.
  The lawe commaundyth, and also it is mede.
  To gyue it to suche as haue necessyte.
  With it releuynge theyr paynfull pouertee
  And so shalt thou discharge thy conseyence.
  Helpynge the pore, and auoyde great offence

  But he that others godes tourneth to his owne vse
  Spendynge and wastynge that thynge that neuer was his
  Suche certaynly his reason doth abuse
  And by this meane greuously doth amysse
  Wherby he lesyth eternall ioy and blysse
  His soule drownynge depe within hell flodes
  For his myspendynge of other mennys goodes

  But to be shorte, and brefe in my sentence
  And sothe to saye playne as the mater is
  Forsoth I se nat right great difference
  Bytwene a thefe, and these folys couetys
  Both wrongly kepeth that thynge that is nat his
  Thynkynge that god doth nat therto aduerte
  Whiche notyth thy dedys, thy mynde thought and herte

  Wherfore if thou haue a rightwyse conscyence
  Thou wylt nought kepe whiche longeth nat to the
  The lawe so commaundeth in payne of great offence
  For of gode that thou kepest agaynst equyte
  Thou shalt make accompt after that thou shalt dye
  To thy great payne in hell for euer more
  If thou no restytucion make before.

  Here myght I touche executours in this cryme.
  Blamynge theyr dedys dysceyte and couetyse
  If it were nat for wastynge of my tyme
  For mende they wyll nat them in any wyse
  Nor leue no poyntes of theyr disceytfull gyse
  Let them take parte of that whiche I here note
  And be partynge foles in this present bote.

THE ENUOY OF BARKLAY THE TRANSLATOR TO THE FOLYS.

  Ye false executours whome all the worlde repreuys
  And ye that fynde mennes goodes or treasoures
  I call you as bad as robbers or theuys
  For ye by your falshode and manyfolde errours
  Kepe falsly that thynge whiche is none of yours
  And wast here the goodes of hym that is past
  The soule lyeth in payne, ye take your pleasours.
  With his ryches, damnynge your owne soule at the last

       *       *       *       *       *


Of the sermon or erudicion of wysdome
bothe to wyse men and folys.

[Illustration: He that delyteth in godly sapience
And it to obtayne puttyth his besynes
Aboue all folys shall haue preemynence
And in this worlde haue honour and rychesse
Or a worthy crowne in heuyns blessydnesse
Or els bothe welthe here, and after ioy and blysse
Where as a fole of bothe the two shall mysse]

  Wysdome with voyce replete with grauyte
  Callyth to all people, and sayth o thou mankynde
  Howe longe wylt thou lyue in this enormyte
  Alas howe longe shalt thou thy wyt haue blynde
  Here my preceptis and rote them in thy mynde
  Nowe is full tyme and season to clere thy syght:
  Harkyn to my wordes, grounde of goodnes and ryght

  Lerne mortall men, stodyenge day and nyght
  To knowe me wysdome, chefe rote of chastyte
  My holy doctryne thy herte shall clere and lyght
  My tunge shall shewe the ryght and equyte
  Chase out thy foly, cause of aduersyte.
  And seke me wysdome whiche shall endewe thy mynde
  With helth and welth wherby thou lyfe shalt fynde

  Aryse I say agayne to the mankynde
  And seke me wysdome that am well of goodnes
  Let nat this worlde thy conscyence farther blynde
  Nor to synne subdue for loue of false rychesse
  Blynde nat thy herte with mondayne wretchednes
  I am worth golde and worth all good mundayne:
  And to mankynde counselloure souerayne

  No maner Jowell is to me lyke certayne
  Ne so profytable to mortall creature
  I passe all ryches and cause a man refrayne
  His mynde from synne, and of his ende be sure
  There is no treasoure nor precious stone so pure
  Carbuncle Ruby ne adamond in londe nor see
  Nor other lapydary comparable to me:

  And shortly to speke wysdome is more laudable
  Than all the worlde or other thynge mundayne
  There is no treasoure: to wysdome comparable
  But it alone is a vertue moste souerayne
  Hauynge nought lyke in valoure nor worth certayne
  No fole is so ryche, nor hye of dignyte
  But that a wyse man pore is more worthy than he

  Wysdome preserueth men in auctoryte
  Prynces promotynge by counseyll prouydent
  By it pore men somtyme, and of lowe degre
  Hath had the hole worlde to them obedyent
  It gydeth Cytees and countrees excellent
  And gouerneth the counseyll of prynce lorde and kynge
  Strengthynge the body the herte enlumynynge

  It gydyth lordes and from bondage doth brynge
  Them whome foly hath brought in to captyuyte
  Hir gyftys to mankynde frely offrynge
  Gydynge hir discyples from all aduersyte
  Wysdome stondynge vpon a stage on hye
  Cryeth to mankynde with lowde voyce in this wyse
  I trouth exalte: and vycious men dispyse

  Lerne of me wysdome cast out your couetyse
  For by my myght craft and wyse prouysicion
  Kynges vnto their dygnyte dothe ryse
  Theyr septers gydynge by my monycion
  I gaue them lawes to gyde eche regyon
  In welthe defendynge and in prosperyte
  Them and theyr royalmes whyle they gyde them by me

  All maner nacyons that doth to me inclyne
  I gyde and gouerne by lawe and equyte
  In me is right, godly wyt and doctryne
  What blynde foly, and howe great aduersyte
  Do they auoyde that gyde them selfe by me
  And he that me louyth with worshyp and honour
  Shall knowe my loue my grace and my fauour

  He that me folowyth shall auoyde all dolour
  I shall hym folowe promotynge in suche case
  That none shall be before hym in valour
  I godly ryches in my power inbrace
  Whiche man by me may esely purchase
  And he that wyll his way by me addresse
  I shall rewarde with heuenly ioy endles

  The father of heuen of infynyte goodnesse.
  Me comprehendyth within his deytee
  Of hym my firste begynnynge is doutles.
  And heuen and erth he create hath by me
  And euery creature bothe on londe and se
  The heuen imperyall all planetis and firmameut
  God neuer thynge made without my true assent

  Therfore mankynde set thy mynde and intent
  To me wysdome to be subiect and seruaunt
  To my preceptis be thou obedyent
  And heuenly ioy thou shalt nat lacke nor want
  For doutles they ar mad and ignoraunt
  And folys blyndyd who so euer they be
  That wyll nat gladly be seruauntes vnto me

THE ENVOY OF BARKLAY TO THE FOLYS.

  Aryse folys of myndes darke and blynde.
  Receyue the gyftes of godly sapyence
  Here hir perceptis and plant them in your mynde
  And rote out the gaffys of your olde offence.
  Call to your myndes what inconuenyence
  Howe sodayne fallys, what sorowe and turment
  Hath come to many a myghty lorde and prynce
  For nat folowynge of hir commaundement.

       *       *       *       *       *


Of bostynge or hauynge confydence
in fortune.

[Illustration: He is a fole whiche settyth confydence
On frayle fortune vncertayne and mutable
His mynde exaltynge in pryde and insolence
Because that she somtyme is fauorable
As if she wolde so be perdurable
Suche folys oft whan they thynke them most sure
All sodaynly great mysfortune endure]

  Amonge our folys he ought to haue a place
  And so he shall for it is resonable
  Whiche thynketh hymselfe greatly in fortunes grace
  Bostynge that she to hym is fauorable
  As if hyr maner were nat to be mutable
  In this vayne hope suche theyr lyfe doth lede
  Tyll at the laste theyr hous borne oure theyr hede

  He shakyth boost and oft doth hym auaunte
  Of fortunes fauoure and his prosperyte
  Whiche suffreth hym nought of his wyll to wante
  So that he knoweth nought of aduersyte
  Nor mysfortune nor what thynge is pouertee.
  O lawles fole, o man blyndyd of mynde
  Say what suretye in fortune canst thou fynde

  To what ende or vnto what conclusyon
  Shall fortune frayle vnrightwyse and vnsure
  Lede the blynde fole by hyr abusyon.
  Howe darest thou the in hir blyndnes assure.
  Syns she vnstable is and can nat longe endure
  Hir gyftis changith, she is blynde and sodayne
  Thoughe she firste lawghe hir ende is vncertayne.

  Thou shakest boste ofte of hir foly in vayne
  For he is most happy whiche can auoyde hir snare
  If she exalte some one vnto welth mundayne
  She bryngeth another to payne sorowe and care
  Whyle one is ladyd to the others backe is bare
  Whyle she a begger maketh in good abounde
  A lorde or state she throweth to the grounde

  But nat withstandynge hir mutabylyte.
  Thou bostest thy gode and to moche abundaunce
  Thou bostest thy welth and thy prosperyte
  Thy good auenturs, and plentyfull pleasaunce
  Alas blynde fole amende thy ygnoraunce
  And in thy welthe to this saynge intende
  That fortune euer hath an incertayne ende

  Fals fortune infect of countenaunce and of face
  By hir iyen clowdy and varyable vysage
  Hath many for a whyle taken to hir grace
  Whiche after by hir whele vnstable and volage
  Hath brought them to wo mysfortune and damage
  She ruleth pore and riche without difference
  Lewdnes exaltynge and damnynge innocence

  Thus is that man voyde, of all intellygence
  Whom fortune fedyth, with chaunche fortunable
  If he therin haue ouer large confydence
  And thynke that sure that euer is mutable
  That fole is sonne, to the fende abhomynable
  That foloweth ryches, and fortune that is blynde
  His sauyour lefte, and clene out of mynde

  Whan the foule fende, father of vnhappynes
  Pore man purposyth by falshode to begyle
  He sendeth hym welth worldly, and fals ryches
  And causeth fortune, awhyle on hym to smyle
  Whiche with hir blyndenes doth mankynde so defyle
  That whyle they trust in hir fauour to sore.
  They damme theyr soules in hell for euermore

  By large examples thou eche day mayste se
  The chaunge of fortune and the ende vncertayne
  Wherfore to boste the of hyr commodyte
  It is great foly and also thynge in vayne
  From this lewdnes thy mynde therfore refrayne
  And be content with fortune moderate
  Nor boste the nat of thy welth or estate

  This day thou art ryche and despysest the pore
  Yet so may it fall, that for thy lewde lyuynge
  To morowe thou beggest thy brede from dore to dore
  Therfore remembre that blynde fortune wandrynge
  Hath nat in hyr handes power, nor gydynge
  The rewardes of welth, nor of felycyte
  But god them gydeth by his great maieste

  And all thynge chaungeth as is to hym plesaunt
  His dedes to wysdome alwaye agreable
  Wherfore blynde fole be nat so ignoraunt
  To prayse fortune whiche is so varyable
  And of rewardes vnsure and chaungeable
  But thoughe she smyle trust nat to hir intent
  For amonge swete herbes ofte lurkyth the serpent

BARKLAY TO THE FOLYS.

  Ye folys that haue in fortune confydence:
  And boste you of welth and of prosperyte
  Leue of your foly, and note by euydence:
  Hir cours vnsure: and hir mutabylyte
  None in this lyfe can byde in one degre
  But somtyme hye, than after pore and lowe.
  Nowe nought set by, nowe in auctoryte
  Nowe full nowe voyde as waters ebbe and flowe

  I am remembred that I haue often sene
  Great worldly ryches ende in pouertye
  And many one that hath in fauour ben:
  And hye promotyd in welth and dignyte.
  Hath sodaynly fallyn into calamyte
  Thus is it foly to trust in fortunes grace
  For whyle the Se floweth and is at Burdews hye
  It as fast ebbeth at some other place

       *       *       *       *       *


Of the ouer great and chargeable
curyosyte of men.

[Illustration: Unto mo folys here ordayne I a barge
Whiche medlyth with euery mannys besynes
And nat intendeth to their owne losse and charge
Great payne and wo suche folys oft oppresse
And let them lerne with pacyent mekenes
To suffer sorowe for why they shall none lacke
Syns they alone, the hole worlde take on theyr backe]

  He that wyll coueyt to bere more than he may
  And take on his sholders more than he can sustayne
  Suche is a fole, his dedys wyll not deny
  And with his owne wyll gooth to peryll and payne.
  He is vnwyse whiche is ioyous and fayne
  To offer his necke to bere that without fere
  Whiche were ynoughe for dyuers men to bere

  That man that taketh vpon his backe alone
  The heuy weght of the large fyrmament
  Or any burdeyne whiche maketh hym to grone
  Whiche to sustayne his strength is ympotent
  No meruayle is if he fall incontynent
  And than whan he lowe on the grounde doth lye
  He oft repentyth his purpose and foly

  We haue in storyes many examples great
  Shewynge the lewde ende of this curyosyte.
  I rede of Alexander that dyd often sweate
  In great peryls to augment his dignyte
  He was nat content with europe and asye
  Nor all the grounde under the fyrmament
  At the last ende, cowde nat his mynde content

  As if all the erth were nat suffycyent
  For his small body by curyouse couetyse
  But at the last he must holde hym content
  With a small cheste, and graue nat of great pryce.
  Thus deth vs shewyth what thynge sholde vs suffyce
  And what is the ende of our curyosyte.
  For dethe is lyke to hye and lowde degre

  What shall a kynge at his last endynge haue
  Of all his realme and infynyte treasoure
  Saue onely his towmbe, and the grounde of his graue
  But thoughe it be of great pryce and voloure
  As is conuenyent to his hye honoure.
  Yet lytell conforte to his soule shall it gyue
  But cause of bostynge to them that after lyue

  Thus whan man vnto his last ende is come
  He nought with hym bereth of his dignytees
  Wherfore cynicus a man of great wysdome
  Lorde grettest of Grece in londes and Cytees
  Hathe lefte great example vnto all degrees
  For his great ryches his herte dyd neuer blynde
  But worldly pompe set clene out of his mynde

  He forced of no castels nor excellent byldynge
  Dispysynge charges and besynes worldly
  But gaue his mynde to vertue and cunnynge
  And namely to the scyence of astronomy
  Consyderynge that great rest of mynde and of body
  With hym abydeth whiche with bolde herte is fayne
  To folowe vertue, and leue charges mundayne

  He that so doth no weght doth vndertake
  Vpon his backe of so great a grauyte
  That his small strength must it agayne forsake.
  Where he that attempteth grettest thynges, and hye:
  Great weyght of charges and moche dignite
  Must lerne to suffer payne thought and vexacion
  By his great charges of perturbacion.

  What auayle is it the worlde to obtayne
  In one mannys power, and all other to excell
  To suffer trouble, and vayne charges sustayne
  And at the last his pore soule gooth to hell
  There toren and tourmented in paynes cruell
  It were moche better to kepe a quyet mynde
  And after our deth eternall rest to fynde

  He that taketh thought for euery besynes:
  And caryth for that whiche doth nat apertayne
  Nor longe to his charge, he is full of blyndnes
  And no houre shall rest, but styll in thought and payne
  Care for thy owne charges, theron set thy brayne
  For he a fole is that caryth or doth intende
  For another mannys charge whiche he can nat amende

  Therfore lyue in rest after thy degre.
  Nor on suche thynges do nat thy mynde aply
  Whiche ar no thynge apertaynynge vnto the
  If thou so do thou shalt fynde rest therby
  Auoyde thou the charge of worldly mysery
  For godes take no thought great care ne trauayle.
  Whiche after deth shall do the none auayle

BARKLAY TO THE FOLYS.

  Fole clere thy iyen and of thy selfe beware
  Care moste for thy owne besynes and charge
  For other mennes take no great thought nor care
  If thou thy conscience mayst therof discharge
  A curyous man that of his tunge is large
  Talkynge or carynge of other, his place is best
  Hye in the fore top of our folysshe barge
  For in that place is small quyet or rest

       *       *       *       *       *


Of them that ar alway borowynge.

[Illustration: A man that is besy both euyn and morowe
With rauysshynge clawys and insaciable
Of his frendes and neyghbours to begge and to borow
To the deuourynge wolfe is most lyke or semblable
Suche in our shyp shall nat want a babyll
For he that styll borowes shall skant hym quyte or redde
And as a wretche the asse shall hym ouer tredde]

  That fole that hym selfe a dettour doth make
  To dyuerse men, and is borowynge alway
  Right ponderous charges on hym doth take
  Borowynge of one another therwith to pay
  Thoughe he be glad to haue longe terme and day
  To hym assygned to make his payment
  It nought auayleth, for soone the tyme is spent

  But in the meane tyme deuourynge vsurye
  Spoylyth makynge pore many a borewer
  Where they two borewed they promys to pay thre
  Their day of payment lenger to defarre.
  Thus doth oft borowynge many thousandes marre
  Yet some get malyce for that gode that they len
  And where they lent twenty gladly taketh ten.

  I wyll nat say but that it is mede certayne
  To lene frely to one that is in nede
  And wyll be glade it to content agayne.
  But he that lenyth to haue rewarde or mede
  Or more than he lent, may of hell payne haue drede
  And he that so boroweth gayne can haue none
  Therby in this lyfe, but hell whan he is gone

  Therfore in this satyre suche wyll I repreue
  And none that borowe nor lene on amyte
  The vsurers: fals cristen men in theyr byleue
  Folowe the waren way of theyr iniquyte
  Prohybyte by lawe iustyce and equyte
  Theyr vnclene hertes, and mynde, vnhappely
  On lucre settynge, comynge by vsury

  They hepe theyr synne in quantyte horryble
  Labowrynge that lewde burthen gretter to make
  And that sore weght tedyose and terryble
  With a great rope vpon theyr shulders take
  The weyght vp taken all theyr hole ioyntes quake
  Thus these caytyfs with this rope and burthyn heuy
  Them selfe hange damnynge theyr soule eternally

  A wretchyd man, alas make clere thy reason
  Remember thoughe god the suffer thus longe tyme
  He graunteth that space to amende the in season.
  And nat dayly to encreas thy synne and cryme
  Somtyme he punyssheth with infernall abhyme
  Shortly for synne, somtyme thoughe one mysdo
  He suffreth longe: but yet truste nat therto

  The longer vnpunysshed, the sorer is the payne
  And if thou wylt nat gyue to me credence
  Of sodome and Gomor the Bybyll sheweth playne
  Howe God rightwysely ponysshed theyr offence
  And also Solym, towne of great excellence
  For vyciousnes god ponysshed bytterly
  Whiche sholde vs cause for to lyue rightwysely.

  The rightwyse god also dyd sore chastyce
  Tthe Nilicolyans and them vtterly destroy
  For theyr contynuynge in theyr syn and vyce
  And theyr lynage longe kepte from welth and ioy
  In great trouble whiche dyd theyr hertis noy:
  Howe be it that they were good and innocent
  For theyr fathers faute they suffred punysshement

  But to our purpose to retourne agayne.
  He that ought boroweth whiche he can nat pay
  Of a wolfe rauysshynge foloweth the trayne
  But though he all swolowe yet can he by no way
  Deuoure the tyme nor the prefyxed day
  Wherfore if he than disceyue his credytour
  He oft hym chastyth with iustyce and rygour

  Ryght in lyke wyse our lorde omnipotent
  In this worlde to lyue grauntyth vs tyme and space
  Nat styll to synne, but vnto this intent
  To leue our vyce, and folowe the way of grace
  But if we styll contynue in one case
  And haue done no good to pay hym at our day
  In hell pryson he iustly shall vs lay

BARKLAY TO THE FOLYS.

  Thou fole mysmyndyd to large of sconscyence
  To the I speke that art a lewde dettour
  Borowe thou no thynge, noble grote ne pens.
  More than thou mayst agayne pay thy credytour
  Right so endeuer the to pay thy sauyour
  His right and dewty, with a glad wyll and fayne
  That is true seruyce, with glory and honour
  Than shalt thou surely escape infernall payne.

       *       *       *       *       *


Of inprofytable and vayne prayers vowes
and peticyons.

[Illustration: That man whose herte vnhappy synne doth blynde
And prayth gasynge into the fyrmament
Or he that setteth nat his herte and mynde
Upon his wordes, theyr sentence or intent
And he that desyreth thynge nat conuenyent
Suche folys shall nat theyr peticion obtayne
For without the herte the tonge laboureth in vayne]

  Here we repreue (reperue) ye and reuyle.
  A sorte of folys lewde of condicions
  Whose herte and tunge theyr soules doth defyle
  By theyr blynde prayers and yll peticions
  Suche folowe no techynge nor gode monysyons
  For often many of them with tunge doth pray
  Theyr mynde, abstract nat knowynge what they say

  Man oft desyreth with great affeccion
  That thynge of god, whiche thynge if god wolde graunt.
  Sholde be at last vnto thyer destruccyon
  Examples hereof thou canst nat lacke nor want
  The great Medas somtyme kynge tryumphant.
  Of Phrygye By his owne folysshe desyre
  With paynfull hunger, his lyfe breth dyd expyre

  This kynge Mydas of whom I haue you tolde
  Of god desyred with prayer dylygent.
  That all that he touchyd tourne myght vnto golde
  His prayer was harde, he obteynyd his intent
  But nat to his welth, but mortall punysshement
  For whan he brede or drynke tast or touche sholde
  Incontynent was it tourned in to golde

  Thus was his prayer to his owne damage
  For at the laste he dyed in wo and payne
  For no golde coude his sore hunger asswage
  Nor his desyre coude he nat call agayne.
  Thus his peticion desyred was in vayne:
  And where he wenyd great welth to get therby
  He dyed in shame hunger and mysery.

  Some dayly pray with marueylous besynes
  Cryeng and syghynge to god omnypotent
  For to haue plenty of welth ioy and ryches
  And to be made ryche myghty and excellent.
  O cursyd lyuers, o blynde men of intent
  On suche desyres they set theyr mynde and thought
  Whiche thousandes vnto shamefull ende hath brought

  What profyted the myghty edefyces:
  Of Lycynus, or lyuelode of excesse:
  What profyteth the money gotten in vyces
  Of riche Crassus, or cresus, great ryches
  They all ar dede by theyr vnhappynes
  And that lewdely, nat by deth naturall
  Theyr blynde desyres chefe rote and cause of all

  Another whiche is in youthes prosperyte
  For strength and myght often to god doth pray
  Some of theyr lyfe to haue prolyxyte
  Desyreth god, and here to byde alway
  In riches welth, ioy and solempne aray
  But yet they in glotony take suche custome
  That they slea them selfe longe or theyr day be come

  Alas mad fole why prayest thou for age
  Syns it so greuous is and ymportable
  Unstable and full of dolour and damage
  Odyous to youth and intollerable
  Say folysshe man whiche art of mynde vnstable
  Is it nat great foly to any creature
  To pray for that thynge, whiche he can nat endure

  Peleus, and Nestor and many other mo
  As Itackes and laertes, sore haue complayned
  For to longe age, euer full of payne and wo
  Wherwith theyr bodyes sore haue ben constrayned
  And with great sorowes and dyuers often payned:
  And to conclude brefly in one sentence
  Oft to age falleth moche inconuenyence

  Yet ar mo folys whiche ought repreued be
  And they ar suche whiche styll on god doth call
  For great rowmes, offyces and great dignyte
  No thynge intendynge to theyr greuous fall
  For this is dayly sene, and euer shall
  That he that coueytys hye to clym aloft
  If he hap to fall, his fall can nat be soft

  Some other pray for bewty and fayrnes
  And that to a cursyd purpose and intent
  Wherby they lese the heuenly blyssydnes:
  Theyr soule subduynge to infernall turment
  O ye mad folys of myndes ympotent
  Pray your Pater noster with deuoute herte and mynde
  For therin is all that is nedefull to mankynde

  Our sauyour criste whyle he was on this grounde
  Amonge vs synners in this vale of mysery
  Taught his disciples this prayer whiche doth sounde
  Nere to this sentence, nor greatly doth nat vary
  (Our father wiche art in heuen) eternally
  Thy name be halowyd (graunt that to thy kyngdome)
  All we thy seruauntis worthely may come

  In heuen and erth thy wyll be done alway
  And of thy great grace and thy benygnyte
  Our dayly brede graunt vnto vs this day
  Forgyuynge our synnes and our iniquyte:
  As we forgyue them that to vs detters be
  And to auoyde temptacion thy grace vnto vs len
  And vs delyuer from euery yll amen.

  Whan thou hast clensyd thy mynde from syn before
  And sayd this prayer to thy maker deuoutly
  Thou nedyst nat of hym to desyre more
  Yet mayst thou pray and desyre rightwysly
  For helthe of soule within thy hole body
  For stedfast fayth and yll name to eschewe.
  And chastely to lyue (by his help) in vertue

  Thus sholde thou pray thou wretche both day and nyght
  With herte and mynde vnto thy creatoure:
  And nought by foly to asshe agaynst right
  To hurte or losse to thy frende or neyghboure
  Nor to thy fo by yll wyll or rygoure
  But if god to thy prayers alway sholde enclyne
  Oft sholde come great sorowe to the and to all thyne

 THE ENUOY OF BARKLAY TO THE FOLYS.

  Man clere thy mynde or thou begyn to pray
  Els though thy prayer be iust it is but vayne
  And kepe togyther thy hurte and tonge alway
  Or els doutles thou lesest all thy payne
  From lewde peticions thy mynde thou ought refrayne
  If thou desyre yll to thy fo by malyce
  At thy peticion god shall haue dysdayne
  For though thou be wrothe god is nat in lyke wyse

       *       *       *       *       *


Of vnprofytable stody.

[Illustration: He that vayne stody doth haunt or exercyse
And lesyth his tyme, of fruyte voyde and barayne
Resortynge to ryot whiche cunnynge doth dispyse
And that of doctryne (in maner) hath disdayne
Suche shall in age of his madnes complayne
And seynge that he lesyth his tyme thus in foly
Let hym come to our folysshe company.]

  Nowe in this Nauy many them selfe present
  Of this our roylame and from beyond the see
  Whiche in theyr stody or lewde and neglygent
  Lesynge theyr tyme at the vnyuersyte
  Yet count they them selfe of great auctoryte
  With theyr proude hodes on theyr neckes hangynge
  They haue the lawde: but other haue the cunnynge

  They thynke that they haue all scyence perfytely
  Within theyr hertes bostynge them of the same
  Though they therto theyr mynde dyd neuer aply
  Without the thynge, they ioy them of the name
  But suche mad folys to theyr great losse and shame
  Whyle they sholde norysshe theyr myndes with science
  They seke theyr pleasour, gyuen to neglygence

  They wander in euery inconuenyence
  From strete to strete, from tauerne to tauerne
  But namely youth, foloweth all offence
  No thynge intendynge the profyte to dyscerne
  Nor fruyte of cunnynge wherby they myght gouerne
  Them selfe by reason, but suche thynges they ensue
  Wherby they neyther get good maners nor vertne

  But he that intendeth to come to the science
  And godly wysdome of our elders: certayne.
  He must sore stody, for without dilygence
  And besy laboure no man can it obtayne
  None ought to cesse: though it firste be a payne.
  In good perseueraunce getteth great ryches
  Where no good cometh by sleuthfull ydelnes.

  But moste I marueyll of other folys blynde
  Whiche in dyuers scyencis ar fast laborynge
  Both daye and nyght with all theyr herte and mynde
  But of gramer knowe they lytyll or no thynge
  Whiche is the grounde of all lyberall cunnynge
  Yet many ar besy in Logyke and in lawe
  Whan all theyr gramer is skarsly worth a strawe

  If he haue onys red the olde dotrinall
  With his diffuse and vnparfyte breuyte
  He thynketh to haue sene the poyntis of grammer all.
  And yet of one errour he maketh two or thre
  Precyan or sulpice disdayneth he to se
  Thus many whiche say that they theyr grammer can
  Ar als great folys as whan they firste began

  One with his speche rounde tournynge lyke a whyle
  Of logyke the knottis doth lows and vndo
  In hande with his sylogysimes, and yet doth he fele
  No thynge what it menyth, nor what longeth therto
  Nowe sortes currit: Nowe is in hande plato
  Another comyth in with bocardo and pheryson
  And out goeth agayne a fole in conclusyon

  There is nought else but Est and non est
  Blaberynge and chydynge, as it were beawlys wyse
  They argue nought els but to proue man a beest
  Homo est Asinus is cause of moche stryfe
  Thus passe forth these folys the dayes of theyr lyfe
  In two syllabis, not gyuynge aduertence
  To other cunnynge doctryne, nor scyence.

  I wyll nat say but that it is expedyent
  The to knowe of Logyke the chrafte and connynge
  For by argument it maketh euydent
  Moche obscurenes, somtyme enlumynynge
  The mynde: and sharpynge the wyt in many a thynge
  But oft yet by it a thynge playne bryght and pure
  Is made diffuse, vnknowen harde and obscure

  It is ynoughe therof to knowe the grounde
  And nat therin to wast all thy lyfe holly
  Styll grutchynge lyke vnto the frogges sounde
  Or lyke the chaterynge of the folysshe pye
  If one afferme the other wyll deny
  Sophestry nor Logyke with their art talcatyfe
  Shewe nat the way vnto the boke of lyfe

  With suche folyes tender youth is defylyd
  And all theyr dayes on them they set delyte
  But godly doctryne is from theyr myndes exylyd
  Whiche sholde the body and soule also profyte
  They take no layser, pleasur nor respyte
  To other scyences, pleasaunt and profytable
  But without ende in one thynge chat and bable

  One rennyth to almayne another vnto fraunce
  To parys padway Lumbardy or spayne
  Another to Bonony, Rome or orleance
  To cayne, to Tolows, Athenys or Colayne
  And at the last retournyth home agayne
  More ignorant, blynder and gretter folys
  Than they were whan they firste went to the scolys

  One bostynge the name of a lawer or deuyne
  His proude hode hye vpon his stately necke:
  Thus muste a gode clerke vnto a foule enclyne
  Lowt with the body and with obedyence becke
  And thoughe it tourne to theyr rebuke and checke
  Yet nowe a dayes ouer many suche there be.
  Whiche in stede of cunnynge vseth audacyte

  The hode must answere for the follysshe student
  Theyr tyme hath ben lost frutles and barayne.
  Theyr frendes godes on suche folyes ar spent
  To their damage thought hunger and payne:
  Thus to conclude: me thynke it is but vayne
  The frendes to labour the dayes of theyr lyue
  To spare for suche scolers whiche shall neuer thryue

  The great foly, the pryde, and the enormyte
  Of our studentis, and theyr obstynate errour
  Causeth me to wryte two sentences or thre
  More than I fynde wrytyn in myne actoure
  The tyme hath ben whan I was conductoure
  Of moche foly, whiche nowe my mynde doth greue
  Wherfor of this shyp syns I am gouernoure.
  I dare be bolde myne owne vyce to repreue

  Howe be it I knowe my wordes shall suche greue
  As them selfe knoweth fawty and culpable
  But if they be wroth: take they me by the sleue
  For they shall bere the hode and I wyll the bable:
  But firste ye studentis that ar of mynde vnstable
  Ye wasters and getters by nyght in felde or towne
  Within my Nauy wolde I set you to a cable
  If I not fered lyst ye your selfe wolde drowne

  Also I fere lyst my shyp sholde synke for syn
  If that Cupido and Uenus seruytours
  On the vnsure se my shyp entred within
  Or all the folys promotyd to honours
  I none receyue can of hye progenytours
  My shyp is nat dressyd for them conuenyent
  And to I fere lyst theyr cruell rygours:
  Sholde rayse to my shyp some tempest or tourment

THENUOY OF BARKLAY TO THE FOLYS.

  Fy studentis clens your myndes of this cryme
  Gyue ones your hertis to parfyte dylygence
  Howe longe in Idelnes, wyll ye lese your tyme
  In pryde and ryot, with all other offence
  Alas what profyte get ye by neglygence
  But spende your goodes in all iniquyte
  And where your frendes thynke, ye labour for scyence:
  Ye lese your tyme bryngynge them to pouertee

  Leue of suche stody as is vnprofytable
  Without fruyte outher godly discyplyne
  And gyue your myndes to scyences lawdable
  Where ye may your herte set and inclyne:
  To Arystotyls or Platoys doctryne
  And nat alway on logyke or Sophestry
  I wyll nat say but it is a thynge dyuyne
  And moche worth to knowe Phylosophy

       *       *       *       *       *


Of them that folysshly speke agaynst
the workes of god.

[Illustration: Here note we fowlys whiche can nat be content
With goddes worke, and ordynaunce dyuyne
Thynkynge theyr owne wyll moche more expedyent
Nat wyllynge theyr myndes to his wyll to enclyne
But suche folys often sholde come to ruyne
And wo with sorowe and losse sholde they fynde
If god sholde conforme his workes to theyr mynde]

  He is a fole and laboreth in vayne:
  Whiche with small brondes of fyre flamynge bryght
  Entendyth with laboure besynes and payne
  Of the shynynge sonne for to encrease the lyght
  Suche one assayeth a thynge passynge his myght
  And is a fole to set thought or delyte
  To mende that thynge whiche god hath made perfyte

  But yet is he a moche gretter fole truely
  Whiche wyll correct that thynge whiche god hath done
  And doth nat his herte his wyll and mynde aply
  To goddes workes and deuyne prouysyon
  Of all other maddest is his condycion
  And more frantyfe forsoth I may hym call
  Than they that ar vext with furyes infernall:

  (Thou fole) the myght of god omnipotent
  In vertue and wysdome so largely doth extende
  His maiesty, and power is so excellent
  His glorious godhede his workes doth defende
  So that no mortall man can them amende
  Wenest thou mad fole that thou amende cannest ought
  That he hath done: whiche made all thynge of nought

  He that hath made the heuen and firmament
  The londe, the se, and euery other thynge
  Is so discrete, so wyse, and prouydent
  Before his presence parfytely seynge
  All thynge to come that neuer hath had beynge
  His workes and dedys ar so perfyte and ryght
  That none can increas nor yet decreas his myght

  He doth all thynge dispose moderate and dispence
  Knowynge our mynde, and what is to vs most mete
  All thynge is open and playne in his presence
  Our inwarde thought must he nedes knowe and wete
  And euery fortune is playne before his fete
  He hath all thynge by lawe and order drest
  And doth no thynge but it is for the best

  Therfore whether he gyue thunder snowe or rayne
  Wynde or wether, tempest or tourment
  Frost lyghtnynge, fayre wether, outher storme sodayne
  Mystes or clowdes, yet man sholde be content
  And nat with worde nouther inwarde intent
  Agaynst god grutche, but euery day and houre
  Magnyfye the dedys of god his creatoure

  It were moche better thou fole that thou were dome
  Than to cast lewde wordes agaynst thy lorde in vayne
  Thou fole he worketh no thynge but by wysedome
  And yet art thou nat content but dost complayne
  Thou sekest vengeaunce (for thy synne) and payne
  In hell for euer, thynkynge thy selfe so wyse
  To teche thy god, and his warke to dispyse

  It is nat lawfull for any, hye nor lowe
  To be so bolde so blynde or so cruell
  Grutchynge wordes agaynst his god to throwe
  Thughe to theyr plaseour a thynge nat fortune well
  Take example by the children of Israell
  Whiche oft for this synne suffred great payne and wo
  Slayne and distroyed, so haue ben many mo

  Many a lewde body without wysdome or rede
  Grutche in theyr myndes, and openly do blame
  Almyghy god, whan theyr children ar dede
  Where rather they ought to enioye of the same
  For it myght fortune that great rebuke and shame
  Myght to theyr frendes haue come by theyr synne and cryme
  Soone after: if they had nat dyed at that tyme

  Wherfore this one clause is my conclusyon
  That god our maker is wyse and prouydent
  Blame nat his workes by thyne abusyon
  For all that he doth is for the best intent
  But if that god sholde alwaye assent
  To our desyres and euer perfourme our wyll
  Our owne requestis sholde tourne vs to great yll

ALEXANDER BARKLAY TO THE FOLYS.

  O ye mad myndes that no thynge vnderstonde
  O man presumptuous and vnobedyent
  Howe darest thou be so bolde to take on honde
  To repreue the workes of god omnipotent
  Wylt thou hym teche, as more wyse and prouydent
  Than he is (whiche made all thynge of nought)
  Leue of this thy foly, and holde thy selfe content
  For thou art a fole to set theron thy thought

       *       *       *       *       *


Of them that gyue jugement on other.

[Illustration: Who that reputyth hym selfe iust and fawtles
Of maners gode, and of lyuynge commendable.
And iugeth other (parchaunce that ar gyltles)
To be of a condicion reprouable
Hymselfe nat notynge, thoughe that he were culpable
He is a fole, and onys shall haue a fall
Syns he wyll other iuge, hym selfe yet worst of all.]

  Many fallyth in great peryll and damage
  And greuous deth by the vyce of folysshnes
  Perseuerantly bydynge in theyr outrage
  Theyr soule infect with synne and viciousnes
  And though that deth hym alway to them addres
  Yet hope they in longe lyfe and prosperyte
  And neuer asswageth theyr blynde iniquyte

  The tyme passeth as water in a ryuere
  No mortall man can it reuoke agayne
  Dethe with his dartis vnwarely doth apere
  It is the ende of euery man certayne
  The last of all ferys and ende of worldly payne
  But thoughe we knowe that we all must haue an ende
  We slepe in synne disdaynynge vs to amende

  Some thynke them gode, iust and excellent
  Myghty stronge and worthy of preemynence:
  Charitable, chast, constant and innocent
  Nat doutynge deth nor other inconuenyence
  But yet ar they wrappyd sore in synne and offence
  And in a vayne hope, contynue in suche wyse
  That all the worlde (saue them selfe) they dispyse

  They take on them the workes of god omnipotent
  To iuge the secrete of mannys mynde and thought
  And where no sygne is sene playne and euydent
  They iuge a man saynge, his lyfe is nought
  And if deth one hath vnto his last ende brought
  (As mad) they mende nat theyr mysgouernaunce
  Nat thynkynge that they ensue must the same daunce

  Suche folys fayne causes and often tymes say:
  That he that is dede vsed ryot and moche foly
  Whiche causyd hym to dye before his day
  And that he was feble, or full of malancoly
  Ouer sad, or prowde, disceytfull and pope holy
  Uiciously lyuynge in couetyse and gyle
  Wherfore god suffred hym lyue the shorter whyle

  Lo these blynde folys saciat with vyce
  Jugeth hym that perchaunce dyd nat amys
  Whyle he here lyuyd, and is in paradyce
  Rewardyd for his workes in endles ioy and blys
  Where as this lewde Juger, here in this worlde is
  Styll lyuynge in synne, suffrynge great payne and wo
  And though he thynke hym gode shall neuer come therto

  He that in synne here lyeth fettered fast
  And iugeth the deth of his frende or neyboure
  Whiche from this lyfe is departed and past.
  Let hym beware, for onys come shall the houre
  That he must fele dethis dolorouse rygoure.
  And after that endure infernall punysshement
  For iugynge and mysdemynge of people innocent

  The terme and day, of deth is moche vnsure
  The deth is sure, the houre is vncertayne
  Deth is generall to euery creature
  Theder we must all, be it pleasour or payne
  Wherfore wysdome wyll that we shulde refrayne
  From folysshe demynge and nons deth discus
  After deth god wot howe it shall be with vs

  Alas full often a iust man gode and true
  Of mynde innocent sad sober and sympyll
  Passynge his tyme in goodnes and vertue
  Is of these folys thought and demyd for yll
  And he that is nought, frowarde of dede and wyll
  Of these folys blynde frantyke and wode.
  Without all reason is iugyd to be goode

  Wherfore I proue that a blynde fole thou art
  To iuge or deme a mannys thought or intent
  For onely god knoweth our mynde and hart
  Wherto we gree and to what thynge we assent
  But who that is rightwyse iust, and innocent
  And louyth god with honour and with reuerence
  Than, may he boldely iuge anothers offence

ALEXANDER BARKLAY TO THE FOLYS.

  Amende you folys: do way these folysshe wayes
  Take ye no charge: nat mete for your degre.
  And note these wordes: whiche criste our sauyour sayes
  Juge nat another, and thou shalt nat iugyd be
  It longeth onely to the hye dyuynyte
  To iuge our mynde: for he is true iustyce
  All thynge discernynge by right and equyte
  No man sholde deme, whyle hym selfe is in vyce

       *       *       *       *       *


Of pluralitees that is to say of them whiche
charge them selfe with many benefycis.

[Illustration: That myller is a fole and here shall haue a barge
And as a mad man shall fast therin be bounde
Whiche his Asse wyll with so many sackes charge
That the pore beste for payne fallys to the grounde
Many in the chirche lyke hym may be founde.
Whiche so many benefycis labour to procure
That their small myght can nat the charge endure.]

  Amonge our folys delytynge them in vyces
  Is yet another sorte of the speritualte
  Whiche them ouerchargeth with dyuers benefyces
  And namely suche that lowest ar in degre
  Of byrth and cunnynge, of this condycion be
  Defylynge goddes rentis and the chirches goode
  Them selfe ouer ladynge, as men frantyke and wode

  The weght is so great they can it nat endure
  Theyr myght is small, theyr cunnynge is moche lesse
  Thus this great charge wherof they haue the cure
  To infernall Fenn doth this pore Asse oppresse
  And to an Asse moste lyke he is doutles
  Whiche takynge on his backe sackes nyne or tenne.
  Destroyeth hymselfe them leuynge in the fenne

  But though one prebende were to hym suffycient
  Or one benefyce his lyuynge myght suffyse
  Yet this blynde fole is nat therwith content
  But labowreth for mo, and alway doth deuyse
  Fals meanes to come therto by couetyse
  He gapeth with his wyde throte insaciable
  And neuer can content his wyll abhomynable

  So for the loue of the peny and ryches.
  He taketh this charge to lyue in welth and eas.
  Howe be it that sole that hath suche besynes
  And dyueres charges fyndeth great disseas
  Neyther shall he god, nor yet the worlde pleas
  And shall with his burthyns his mynde so vex and comber
  That halfe his cures, can he nat count nor nomber

  These carefull caytyfs, that ar of this same sort
  With cures ar ouerchargyd so that of theyr mynde.
  Rest haue they none, solace, pleasour nor conforte
  Howe be it they thynke therby great welth to fynde
  They gape yet euer, theyr maners lyke the wynde
  Theyr lyfe without all terme or sertaynte
  If they haue two lyuynges, yet loke they to haue thre

  The folys whose hertis vnto this vyce ar bounde
  Upon theyr sholders bereth aboute a sacke.
  Insaciable without botome, outher grounde:
  They thynke them nat lade though all be on theyr backe.
  The more that they haue (the more they thynke they lacke)
  What deuyll can stop theyr throte so large and wyde
  Yet many all waste aboute Ryot and pryde

  But yet is this moche more abhomynable
  That asses vntaught without wysdome or scyence
  Haue theyr proude myndes moste vnsaciable
  Nat commynge to worshyp by vertue nor prudence
  Yet counte they them worthy of this excellence
  Courters become prestis nought knowynge but the dyce
  They preste not for god, but for a benefyce

  The clerke of the kechyn is a prest become
  In full trust to come to promosyon hye
  No thynge by vertue cunnynge nor wysdome
  But by couetyse, practyse and flatery
  The Stepyll and the chirche by this meane stand awry
  For some become rather prestis for couetyse.
  Than for the loue of god or his seruyce.

  Alas oft goddes goodes and cristis herytage
  Of suche folys is wastyd and spent in vayne
  In great folyes mundaynes and outrage
  Where it decreed, and ordeyned is certayne.
  That prestis sholde helpe pore people that lyue in payne
  And with suche goodes kepe hospytalyte
  Whiche pryde ryot and Uenus suffreth nat to be

  Thus is the grettest parte of the spiritualte
  Pore preste, persone, vicayr, relygyon and prelate
  With couetyse acloyde outher prodigalyte
  And folys promotyd causyth good clerkis haue hate
  Say lordes and bysshops with other of estate
  What mouyth you so gladly, suche to promote
  Whiche haue no cunnynge their wyt skant worth a grote

  Wyll ye alway the folysshe asse ouercharge
  With suche burthyns wherwith it can nat fare
  And suffer other to walke and ren at large
  And where they best myght bere theyr backes ar left bare
  And that is worst of all, suche folys can nat be ware
  But whan they ar promotyd after theyr owne entent.
  Yet theyr insaciable mynde can neuer be content.

  Some make exchanges and permutacions
  Some take to ferme, and some let out agayne
  Other folys for hope make resignacions
  And some for one god scosyth gladly twayne
  Some lyueth longe in hunger and in payne
  And in the somer day skarsly drynketh twyse
  Sparynge monay therwith to by a benefyce

  Some for no wages in court doth attende
  With lorde or knyght, and all for this polecy
  To get of his lorde a benefyce at the ende
  And in the meane tyme ensueth rybawdry
  And somtyme laboureth by chraft of symony.
  He playeth a fals cast, nat cessynge to coniure
  Tyll of some benefyce he at the last be sure

  Than if this lorde haue in hym fauoure, he hath hope
  To haue another benefyce of gretter dignyte
  And so maketh a fals suggestyon to the pope
  For a Tot quot outher els a pluralyte
  Than shall he nat be pleased with .II. nouther thre
  But dyuers wyll he haue ay choppynge and changynge
  So oft a fole all and a gode clerke no thynge

  These of nought force so that they may haue gayne
  And golde ynough to spende on rybawdry and pryde
  They haue the profyte, another hath the payne
  The cure of the soulys of them is set asyde
  And no meruayle, for howe sholde they abyde.
  To teche their parysshynges vertue wysdome or grace
  Syns no man can be atonys in euery place

  Alas these folys our mayster criste betray
  Of mannes soule wherof they haue the cure
  And settynge in their stede syr Johnn of garnesey
  They thynketh them selfe dischargyd quyte and sure
  These folys note nat that euery creature.
  Whiche here of soulys doth cure or charge take
  At domys day a compt for them shall make

  But if I sholde touche all the enormytees
  The immoderat couetyse and desyre of dignyte
  That nowe is vsed amonge all the degrees
  Of benefycyd men ouer all the spiritualte
  I fere displeasour, and also I often se
  That trouth is blamed, and nat ay best to tell
  But he that in this lyfe wyll alway besy be
  To get dyuers prebendes shall haue the last in hell

THENUOY OF BARKLAY TO THE FOLYS.

  What meane ye gyders of Christis herytage
  Shall ye neuer leue this your deuowrynge mynde
  Shall ye no tyme your couytyse asswage
  Whiche in goddes seruyce your hartis sore doth blynde
  Let this fals traytour no place amonge you fynde
  Graunt hym no rowne in churche nor in quere.
  For this is sure ye shall all leue behynde
  We haue no Cyte, nor place abydynge here

       *       *       *       *       *


Of them that prolonge from day to day
to amende themselfe.

[Illustration: He that cras cras syngeth with the crowe
Deferrynge the tyme of his amendement
Amonge our folys, in this our shyp shall rowe
For his presumpcion, dull mynde and blynde intent
What knowe these folys whether god omnypotent
Wyll graunt them to lyue vntyll another day.
Wherfore we ought to mende vs whyle we may.]

  If vnto any almyghty god doth sende
  From heuen aboue by inspyracion dyuyne
  Wyll and gode mynde his synnes to amende
  And with his grace his thoughtes enlumyne
  If that synner wyll nat therto enclyne
  But doth dyffer and dryue frome day to day
  A fole he is, no wyse man wyll denay

  Yet many folowe this inconuenience
  And knowynge theyr owne vyce, and lyfe full of ordure
  The payne therof, and howe euery offence
  And synne is punysshed of eche creature
  Also they knowe that theyr deth is vnsure
  And dye they must knowynge no houre nor space
  Yet synne they styll, nat receyuynge this grace

  They folowe the crowes cry to theyr great sorowe
  Cras cras cras to morowe we shall amende
  And if we mende nat than, than shall we the next morowe
  Outher shortly after, we shall no more offende
  Amende mad fole whan god this grace doth sende
  He is vnwyse whiche trustes the crowes songe
  And that affermyth that he shall lyue so longe

  Syns deth (as I haue sayde) is so vnstable
  Wherfore we ought alway vs to prouyde
  And mende our lyfe and synne abhomynable
  For though that thou be hole at the euyn tyde
  Thou knowest nat sure that thou shall here abyde
  Untyll the morne but if thou dye in that space
  It shall be to late for the to cry cras cras

  Syns it is in thy power that thou may
  Amende thy selfe whan god inspyreth the
  Why shalt thou tary vnto another day
  The longer tary the lesse apt shalt thou be.
  In olde sores is grettest ieopardye
  Whan costome and vse is tourned to nature
  It is right harde to leue: I the ensure

  Therfore if that thou lewdly fall in syn
  By thy frayle flesshe, and the fals fendes trayne
  Take nat the vse, contynue nat therin
  But by confessyon shortly ryse agayne
  Synne alway thretenyth vnto the doer, payne
  And grutche of conscience with moche thought and wo
  Yet alwaye ar we redy and prone therto

  Mannys lyfe on erth is euyn a chyualry
  Agaynst our flesshe fyghtyng whiche often doth vs shame
  Also the deuyll our goostly ennemy
  On his parte labours to get vs in his frame
  Thus oft we fall, and than our foly blame
  Repentynge sore, and wyllynge to refrayne
  But within an houre we fall therto agayne

  Thus euer to vyce ar we redy and prone
  The gyftis of grace we clene from vs exclude
  We haue great cause sore to complayne and mone
  We leue that thynge (our myndes ar so rude)
  That myght vs gyde to helth and beatytude
  Thus our owne foly, and our owne blynde madnes
  Us often ledyth vnto great wretchydnes

  And if it fortune, that at any tyme
  Within our myndes we purpose stedfastly
  For to confesse our synne, excesse, or cryme
  Agayne our thought is changyd by and by
  Away than ren we with the crowys crye
  With one cras, to morowe, perauenture twayne
  Without regarde had, vnto infernall payne

  But in the meane space if that deth vntretable
  Arrest the with his mace, fyers and cruell
  And for thy synne and lyfe abhomynable
  By iustyce damme thy soule for euer to hell
  Than woldest thou gladly (If thou myght) do well
  But there is no grace but doloure payne and sorowe
  Than is to late to crye cras cras to morowe

THE ENUOY OF THE ACTOUR.

  Say what delyte, thou fole or what pleasoure
  Takest thou in synne and voluptuosyte
  It is small sothly, and passeth euery houre
  Lyke to the water, and that in myserye
  Therfore set nat in synne thy felycyte
  This day begyn thy lewde lyfe to refuse
  Perchaunce to morowe sholde be to late to the
  So sholde cras the crwys songe the sore abuse

       *       *       *       *       *


Of hym that is Jelous ouer his wyfe and
watcheth hir wayes without cause, or
euydent tokyn of hir myslyuynge.

[Illustration: He that his wyfe wyll counterwayte and watche
And feryth of hir lyuynge by his Jelowse intent
Is as great fole, as is that wytles wratche
That wolde kepe flees vnder the son feruent
Or in the se cast water, thynkynge it to augment
For thoughe he hir watche lockynge with lockys twayne
But if she kepe hir selfe his kepynge is but vayne]

  Orestes was neuer so blynde and mad as is he
  Whiche for his wyfe taketh thought and charge
  Watchynge hir wayes, thoughe that she gyltles be
  This fole styll fereth, if she be out at large
  Lyst that some other his harnes sholde ouercharge
  But for all his fere and carefull Jelowsy
  If she be nought there is no remedy.

  Thou fole I proue, thy watchynge helpeth nought
  Thy labour lost is, thou takest this care in vayne
  In vayne thou takest this Jelowsy and thought
  In vayne thou sleest thy selfe with care and payne
  And of one doute thou fole thou makest twayne
  And neuer shalt fynde eas nor mery lyuynge
  (Whyle thou thus lyuest) but hatered and chydynge

  For locke hir fast and all hir lokes marke.
  Note all hir steppys, and twynklynge of hir iye.
  Ordeyne thy watchers and dogges for to barke
  Bar fast thy dores and yet it wyll nat be
  Close hir in a Toure with wallys stronge and hye
  But yet thou fole thou lesist thy trauayle
  For without she wyll no man can kepe hir tayle

  And yet more ouer breche hir with plate and mayle
  And for all that if she be nought of kynde
  She shall disceyue the (If she lyst) without fayle
  But if that she be chast of dede and mynde
  Hir selfe shall she kepe, though thou hir neuer bynde
  Thus they that ar chast of nature, wyll byde so
  And nought wyll be nought what so euer thou do

  Thus is it foly and causeth great debate
  Bytwene man and wyfe, whan he by Jelowsy.
  His wyfe suspectyth, and doth watche or counterwayt
  Or hir mysdemyth and kepyth in stratly.
  Wherfore me thynke it is best remedy
  For hym that gladly wolde escape the hode
  Nat to be Jelous: but honest lyuynge and gode

  The toure of bras that callyd was darayne.
  Coude nat the damsell (by name Danes) defende
  But that Jupiter fonde a cautell and trayne
  In a golden shoure into hir to discende
  And to be short, at conclusyon and ende
  This mayde for all this Toure was there defylyd.
  And by this lorde was she there brought with childe

  By this example it apereth euydent
  That it is foly a woman to kepe or close
  For if she be of lewde mynde or intent
  Outher preuy or apert there about she goys
  Deuysynge wayes with hir good man to glose
  But specially if that he hir suspect
  With a hode shall he vnwars be ouerdect

  But in the worlde right many other be
  Whiche neuer folowe this fals and lothly way
  We haue example of one Penolope
  Whiche though that she alone was many a day
  Hir husbonde gone, and she vexed alway.
  By other louers: yet was she euer trewe
  Unto hir olde: and neuer changyd for newe

  I fynde that often this folysshe Jelowsy
  Of men; causyth some women to mysdo
  Where as (were nat theyr husbondes blynde foly)
  The pore wymen knowe nat what longyd therto
  Wherfore suche men ar folys and mad also
  And with theyr hodes whiche they them selfe purchace
  Within my shyp shall haue a rowme and place

  For where as perchaunce theyr wyfes ar chaste and goode
  By mannys vnkyndnes they chaunge and turne theyr herte
  So that the wyfe must nedes gyue them a hode
  But to be playne some wymen ar esy to conuert
  For if one take them where they can nat start.
  What for theyr husbondes folysshe Jelowsy
  And theyr owne pleasour: they scars can ought deny

THE ENUOY OF THE ACTOUR.

  Therfore ye wymen lyue wysly and eschewe
  These wanton wowers and suche wylde company
  Get you gode name by sadnes and vertue
  Haunt no olde quenys that nourysshe rybawdry
  Than fere ye nat your husbondes Jelowsy
  If ye be fawtles, chaste and innocent
  But wanton wowers ar ful of flatery
  Euer whan they labour for their intent.

  Be meke, demure, bocsome, and obedyent,
  Gyue none occasyon to men by your foly
  If one ought asshe, deny it incontynent
  And euer after auoyde his company
  Beware of cornes, do nat your erys aply
  To pleasaunt wordes nor letters eloquent
  If that Helena had so done certaynly
  She had nat ven rauysshed by handes violent

       *       *       *       *       *


Of auoutry, and specially of them y^t ar
bawdes to their wyues, knowynge and
wyll nat knowe, but kepe counseyll, for
couetyse, and gaynes or auauntage.

[Illustration: A fole blynde, forsoth and wytles is that man
Whiche thoughe his wyfe openly defylyd be
Before his owne face, yet suche a chrafte he can
To fayne hym a slepe, nat wyllynge it to se
Or els he layeth his hande before his iye
And thoughe he here and se howe the mater gose
He snortynge slepyth, and wyll it nat disclose.]

  O what disorder, what shame and what domage
  Is nowe brought in, and right lykely to abyde
  In the sacrament of holy mariage
  The fere of payne and lawe is set a syde
  Faythe is clene lost, and fewe them selfe do gyde
  After theyr othe, but for lacke of punysshement.
  They brake and despyse this dyuyne sacrament

  Alas the lawe that Julius dyd ordeyne
  Agaynst auoutry: is nowe a slepe or dede
  None feryth iustyce punysshement nor payne
  Both man and woman ar past all fere and drede
  Theyr promes brekynge, without respect or hede
  Had to theyr othe, by mariage solemnysed
  The bed defylyd. the sacrament despysed

  Many ar whiche thynke it is a thynge laudable
  Anothers sponse to pullute and dyffame
  And howe beit the synne is moche abhomynable
  They fere nat god, nor dout nat worldly shame
  But rather boldly they bost them of the same
  They note no thynge the mortall punysshement
  Taken on auoutrers in the olde testament

  Yet is another thynge more lothsome and vyle
  That many husbondes knowynge theyr wyues syn
  Absent themselfe and stop theyr iyen the whyle
  Kepynge the dore whyle the auoutrer is within
  They forse no thynge so they may money wyn
  Lyuynge as bawdes, and that to theyr owne wyues
  O cursyd money, this madnes thou contryuys

  O cursyd husbonde thou ought to be asshamyd
  To set so great fors for syluer or for golde
  That thou for them thy wyfe wyll se diffamyd
  And helpe therto: ye: and the dede beholde
  Blame it blynde dryuyll: by the lawe so thou sholde
  And nat therat to gyggyll laghe and Jest
  It is a lewde byrde that fyleth his owne nest

  The Hystory of Atreus expressyth playne
  Howe he (by his owne brother) for auoutry
  Was dryuen from his royalme and his childre slayne
  For his mysdede: without: let or remedy
  These children thus bought theyr faders mad foly
  What shall I wryte the wo and heuynes
  Whiche Tarquyn had for rauysshynge lucres

  I rede in the hystory of one Virginius
  Whiche to thyntent this foule synne to eschewe
  Whan his doughter was desyred by Clodius
  And that by force; the fader his dowghter slewe
  Bytwene the handes of Clodius vntrue
  The fader answered (whan men his dede dyd blame)
  Better is to dye chast: than longe to lyue in shame

  But of auoutry somwhat more to speke
  In it is yre Enuy and paynfull pouertye.
  And also he or she that mariage doth breke
  May fere of deth eternall whan they dye
  And here without welth ioy and rest shall they be
  And well ar they worthy (forsoth) of sore tourment
  In hell: for brekynge this holy sacrament

  But in the meane tyme here shalt thou haue discorde
  And neuer prosper in vertue nor ryches
  And lothsome be before the almyghty lorde
  Thy dedes shall purchace mysfortune and distres
  Thou lyue shalt in shame and dye in wretchydnes
  And if thou procede therin and nat amende
  Some great shame shalt thou haue before thyne ende.

THE ENUOY OF THE ACTOUR.

  O creatures vnkynde leue ye this outrage
  Breke nat your othe whiche ye made solemly
  Eche one to other for to lyue in mariage
  Defyle ye it nat by synne and vylany
  On both partis if ye lyue faythfully
  After your promes: in loue, fayth and concorde
  Than shall ye in erth encreas and multyply
  And after haue syght of the almyghty lorde

  Let all spousys in theyr myndes comprehende
  The lawys and decrees of the olde testament
  Howe they that in auoutry dyd offende
  Were outher stonyd or els openly brent
  Wherfore syns goddes son omnypotent.
  Confermed hath the olde testament with the newe
  Auoutrers nowe deserue that same punysshement
  But well is to them, that stedfast ar and trewe

       *       *       *       *       *


Of hym that nought can and nought wyll
lerne, and seyth moche, lytell berynge
away, I mene nat theuys.

[Illustration: He is a fole, and so shall he dye and lyue
That thynketh hym wyse, and yet can he no thynge
And though he myght he wyll nat set nor gyue
His mynde to good maners, vertue nor cunnynge.
So is he a fole that doth to market brynge
His Gese fast bounde, and game or sporte to se
Lowsyth theyr fete, and suffreth them to fle]

  Saynt George to borowe our Nauy is aflote
  Forth shall we sayle, thoughe that it be a payne
  And moche laboure to forge a pryuate bote
  For euery faute: yet shall I nat refrayne
  My hande nor penne: thoughe vnsure be my gayne
  My laboure sure: my wyt and reason thynne
  Than leue a thynge vnendyd better nat begynne

  But in this place shall I a Shyp ordayne
  For that fole: that heryth great doctryne
  Wherby good maners and vertue aperyth playne
  He seth all goodnes, stody, and disciplyne
  And yet wyll nat his mynde therto enclyne
  But though he knowe what thynge is godlyest
  Ouer all the worlde, yet is he styll a beest.

  Many of this sort wander and compase
  All studies, the wonders of the worlde to se
  With vnstabyll wynges fleynge from place to place
  Some seyth lawe and some dyuynyte
  But for all this byde they in one degre
  And if they were Asses and folys blynde before
  After all these syghtes yet ar they moche more

  They se moche nought lernynge, and hauynge no delyte
  In wysdome nor maners vertue nor goodnes
  Theyr tyme is loste, without wysdome or profyte
  Without grace, or other holynes
  But whyle they labour thus with besynes
  If they se ought newe, or any folysshe toy
  That lyghtly they lerne, and set theron theyr ioy.

  By this desyre folys may knowen be
  For wytles men of fleynge mynde and brayne
  Ar best pleasyd with thynges of neweltye
  And them to haue, they spare no cost nor payne
  To dyuers londes to ren but all in vayne
  And so they labour alway from londe to londe
  To se all wonders, but nought they vnderstonde

  Some fle to se the wonders of englonde
  Some to the court to se the maners there
  Some to Wallys, Holonde, to Fraunce or Irlonde
  To Lybye, afryke, and besyly enquere.
  Of all marueyles, and skantly worth a here
  Some vnto Fraunce and some to Flaunders ren
  To so the wayes, and workes of cunnynge men

  And to be shorte ouer all they range
  Spendynge theyr goodes about vnthryftynes
  In countrees knowen, vnknowen and strange
  But whan theyr iourney they homwarde must addres
  As folys vnware, and vagabundes thryftles
  They haue nought lerned, kept, nor with them brought
  Of maners, wysdome or other thynge that is ought

  They that by the se sayle to londes strange
  Oft chaunge the place and planete of the fyrmament
  But theyr mynde nor maners they ne turne nor chaunge
  And namely suche that ar lewde and neglygent
  What euer they se styll one is theyr intent
  Whan he departyd, If that he were a sote
  Agayne anone he comyth in the same mynde and cote

  Say mad folys blynde ouersene, and worthy scorne
  Fayne wolde I knowe what necessyte ye haue
  To go from the place where ye were bred and borne
  Into another londe to lerne to play the knaue
  Your mynde vnstable sheweth playne that ye raue
  Laboure nat so sore, to lerne to be a fole
  That cometh by it selfe without any other scole

  He that is borne in walys or small brytayne
  To lerne to pyke and stele nedys nat go to Rome.
  What nede we sayle to Flaunders or Almayne
  To lerne glotony, syns we may it lerne at home
  Suche lewdnes soon may we lerne of our wombe
  He that wyll lerne falshode gyle or sotelte
  May lerne it here as well as beyonde the se.

  To passe the se to lerne Uenus rybawdry
  It is great foly, for thou mayst lerne thy fyll
  In shoppis Innes and sellers, ye somtyme openly
  At saynt Martyns Westmynster or at the tour hyll
  So that I fere all London, in tyme it shall fyll
  For it is there kept in lyght and in darke
  That the pore Stuys decays for lacke of warke

  But brefely to speke, and this to set a syde
  He that on vyce, and synne wyll set his entent
  May lerne it in Englonde, if he at home abyde
  And that of all sortis: god sende amendement
  But if thou alway wyll nede be dylygent
  To labour in the worlde about from place to place
  Do as dyd Plato, than shalt thou fynde great grace

  This godly plato laboured with dilygence
  To Egypt, and other londes sparynge for no payne
  Where euer he came: augmentynge his scyence
  And at the last retourned to Grece agayne
  His countrey natyf: with laude and name souerayne
  Thus he for all his wysdome laboured besyly
  But that fowle that nought can nought settyth by

  Wherfore that gose that styll about wyll wander
  Moche seynge and herynge, and nought berynge away
  Shall home come agayne as wyse as a gander
  But more fole is he that may lerne euery day
  Without cost or laboure out of his owne countrey
  And whan the well of wysdome renneth by theyr dore
  Yet looth they the water as if that it were soure

ALEXANDER BARKLAY AD FATUOS VT DENT LOCUM OCTO SECUNDARIIS BEATE MARIE DE
OTEREY QUI QUIDEM PRIMA HUIUS RATIS TRANSTRA MERENTUR.

  Soft folys soft, a lytell slacke your pace
  Tyll I haue space you to order by degre
  I haue eyght neyghbours, that firste shall haue a place
  Within this my shyp, for they most worthy be
  They may theyr lernynge receyue costeles and fre.
  Theyr wallys abuttynge and ioynynge to the scoles.
  No thynge they can, yet nought wyll they lerne nor se
  Therfore shall they gyde this one shyp of foles.

THE ENUOY OF BARKLAY.

  O vnauysyd, vnwyse and frowarde man
  Great cause thou hast to morne sore and complayne
  Whan no goodnes vertue nor wyt thou can
  And yet to lerne thou hast scorne and dysdayne
  Alas man mende, and spare no maner payne
  To get wysdome, and it thou shalt nat want
  Hym that nought wyll knowe, god wyll nat knowe certayne
  Wo is hym that wylfully is ignorant.

       *       *       *       *       *


Of great wrathe, procedynge of small
occasyon.

[Illustration: Assys erys for our folys a lyuray is
And he that wyll be wroth for a thynge of nought
Of the same leuray is nat worthy to mys
For who that by wrathe to suche a wyll is brought
To sle his Asse for hir pas slowe and soft
Shall after his fury, repent his mad foly
For to a clere mynde, mad wrathe is ennemy]

  Come nere, ye wrathfull men, take your rowme and place
  Within our shyp, and to slake our hastynes
  Mount on an Asse slowe of hir gate and pace
  Syns troublous wrath, in you, styreth this madnes
  Often lacke of myght asswagyth cruelnes
  To a wylde cowe god doth short hornys sende
  Wrath is great foly, where myght may nat extende

  O man yll myndyd what helpeth the this yre
  None the commendyth whiche doth thy maners marke
  What doste thou: but the waste with thyne owne fyre
  Narrynge with thyselfe lyke as a dogge doth barke
  Without meke worde and pleasyd with no warke
  Art thou: but thoughe all men be dylygent
  Mad wrathe to please, yet who can it content

  This man malycious whiche troubled is with wrath
  Nought els soundeth but the hoorse letter R
  Thoughe all be well, yet he none answere hath
  Saue the dogges letter, glowmynge with nar nar
  Suche labour nat this mad rancour to defar
  Nor yet his malyce to mytygate or asswage
  But ioyeth to be drede of men for this outrage

  His mouth fomyth his throte out gorgyth fyre
  His ferefull furoure is, his hole felycyte
  By his great yre, doth he coueyte and desyre
  Dowtyd to be: of the pore comontye
  His owne madnes and cruell furyosyte
  Wyll he nat knowe as he were nat culpable
  Of this mad fury and vyce abhomynable

  Hym selfe is blynde, but other well note his dede
  He shall be poynted whether he go or ryde
  Saynge one to other take gode regarde and hede
  Of yonder furyous fole whome reason doth nat gyde
  Beware his wayes fle hym on euery syde
  Who that hym sueth both hurte and shame shall fynde
  Thus other hym notyth but he hymself is blynde

  So his Asse crys to hym ar inuysyble
  He thynkyth to haue pacyence though that he haue none
  And vnto hym it is thynge incredyble
  That suche ar folys whose pacyence is gone
  Thus coueytyth he to kepe his erys alone
  And to wrathfull men he wyll no thynge obiect
  For that hym selfe is with the same infect

  But somwhat to touche the inconuenyences
  Whiche by this wrath procedyth to mankynde
  It is chefe grounde of many great offences
  Destroynge reason blyndynge the wyt and mynde
  By malyce man is to all yll inclynde
  Both symple man, and lordes excellent
  Do that by wrath oft whiche they after repent

  Reuoke thy mynde, somwhat thy herte enclyne
  Unto Archytas a man of hye wysdome
  Borne the the ryche Cyte namyd Tarentyne
  Rede howe that he his malyce dyd ouercome
  For thoughe his seruaunt was fals to hym become
  And he sore mouyd to auenge the same offence
  Yet he refraynyd his wrathe by pacyence

  So socrates so Senyk and Plato
  Suffred great wronge great iniury and payne
  And of your fayth sayntis right many mo
  For christ our mayster dyd great turment sustayne
  What wo or payne cowde saynt Laurance refrayne
  From pacience wherfore it is great shame
  For christen men if they do not the same

  They suffred deth, ye, and yet were pacyent
  And many haue prayed, for suche that haue them slayne
  Where thou mad fole takest greuous punysshement
  For small occasyon, ye come by chaunce sodayne
  Fole thou art blynde, and mad to set thy brayne
  All thynge to venge (by wrath) that doth mysfall
  For he that part hath lost: by wrath oft lesyth all

  And forsoth no meruayle, if suche wyse actours
  Hath wrathes madnes, expelled and set asyde
  For where that wrath doth rayne with his furours
  There can no reason nor wysedome longe abyde
  The wyt it wastyth: so is it a lewde gyde
  Therfore let mesure, this malyce holde agayne
  But pacyence is brydyll his madnes to refrayne

  It longeth nat to any man of hye prudence
  For to be wrothe, yrous, or gyuys to malancoly
  No suche passyon nor inconuenyence
  Can fall to man, ay stedfast wyse and holy
  But folys ar moste troublyd with this foly
  Where as a wyse man for any aduersyte
  Lyueth in quyete mynde and tranquylyte

  A man well manerd, sad sober and dyscrete
  If he be ware, wyse, chrafty and prouydent
  Beholdeth all thynge before his syght and fete.
  Gydynge hym by mesure a vertue excellent
  Where as a fole doth all without aduysement
  And in euery thynge shewyth his folysshnes
  Wroth at eche worde, as mayster of madnes

  Wherfore ye folys se ye no lenger tary
  But on the dull Asse hastely assende
  That a slowe beest may hasty folys cary
  For your mad wrath dowtyth no thynge the ende
  Your madnes can nat your blynde mysdede defende
  For who that one sleyth, angry and feruent
  Ought to be hangyd whan he is pacyent

THE ENUOY OF THE ACTOUR.

  Blynde myndyd man whiche wylt all thynge ouercome
  Reputynge thy selfe, moste souerayne and royall
  If thou be wyse or partener of wysdome
  Labour to ouercome thyne owne selfe firste of all
  Thy wrath asswage thou in especyall
  Let neyther malyce, nor yre with the abyde
  Thou art a fole the chefe or lorde to call
  Of other: whan thou can nat thy selfe well gyde.

       *       *       *       *       *


Of the mutabylyte of fortune.

[Illustration: That man whiche hopyth hye vp to ascende
On fortunes whele, and come to state royall
If the whele turne, may doute sore to descende
If he be hye the sorer is his fall
So he whiche trustyth nat therto at all
Shall in moste eas and suerty hymselfe gyde
For vnsure fortune can in no place abyde]

  We dayly proue by example and euydence
  That many be made folys mad and ignorant
  By the brode worlde, puttynge trust and confydence
  In fortunes whele vnsure and inconstant
  Some assay the whele thynkynge it pleasant
  But whyle they to clym vp haue pleasour and desyre
  Theyr fete them faylyth so fall they in the myre

  Promote a yeman, make hym a gentyl man
  And make a Baylyf of a Butchers son
  Make of a Squyer knyght, yet wyll they if they can
  Coueyt in theyr myndes hyer promosyon
  And many in the worlde haue this condicion
  In hope of honour by treason to conspyre
  But ofte they slyde, and so fall in the myre

  Suche lokys so hye that they forget theyr fete
  On fortunes whele whiche turneth as a ball
  They seke degrees for theyr small myght vnmete
  Theyr folysshe hertis and blynde se nat theyr fall
  Some folys purpose to haue a rowme Royall
  Or clym by fortunes whele to an empyre
  The whele than turneth lyuynge them in the myre

  O blynde man say what is thyne intent
  To worldly honoures so greatly to entende
  Or here to make the hye ryche and excellent
  Syns that so shortly thy lyfe must haue an ende
  None is so worthy, nor can so hye ascende
  Nor nought is so sure if thou the trouth enquyre
  But that it may doute to fall downe to the myre

  There is no lorde Duke kynge nor other estate
  But dye they must, and from this wolde go
  All worldly thynges whiche god hath here create
  Shall nat ay byde, but haue an ende also
  What mortall man hath ben promotyd so:
  In worldly welthe or vncertayne dignyte
  That euer of lyfe had houre of certaynte

  In stormy wyndes lowest trees ar most sure
  And howsys surest whiche ar nat byldyd hye
  Where as hye byldynges may no tempest endure
  Without they be foundyd sure and stedfastly
  So gretest men haue moste fere and ieopardy
  Better is pouertye though it be harde to bere
  Than is a hye degre in ieopardy and fere,

  The hyllys ar hye, the valeys ar but lowe
  In valeys is come the hyllys ar barayne
  On hyest places most gras doth nat ay growe
  A mery thynge is mesure and easy to sustayne
  The hyest in great fere, the lowest lyue in payne
  Yet better ly on grounde, hauynge no name at all
  Than hye on a Clyf ferynge alway to fall

  Thus as me thynke it is no thynge lawdable
  On fortunes whele, for one to clym to hye
  Syns the swyft cours therof is so vnstable
  And all must we leue whan we depart and dye
  Of our short lyfe haue we no certayntye
  For lachesys (whan that thou hast lefte drede)
  Of thy lyue dayes shall shortly breke the threde.

  Atropos is egall to pore man and estate
  Defar wyll nat deth by prayer ne request
  No mortall man may his furour mytygate.
  Nor of hym haue one day longer here to rest:
  Content the with measure (therfore) for it is best
  Coueyt nat to moche in honour to excell
  It is a fowle fall to fall from erth to hell

  Unstable fortune exalteth some a loft
  To this intent, them to brynge to an yll ende
  For who that hye clymmeth his fall can nat be soft
  If that mysfortune constrayne hym to dyscende
  Though Julius Cesar his lordshyp dyd extende
  Ouer all the worlde: yet fortune at the last.
  From lyfe and lordshyp hym wretchydly dyd cast

  This hath ben sene, is sene, and euer shall
  That most peryll is in hyest dignyte
  Howe many estatis, howe many men Royall.
  Hath fortune dryuyn downe into aduersyte
  Rede dyuers cronycles, and thou shall playnly se
  That many thousandes hath endyd in doloure
  By theyr immoderate mynde to honoure

  Ouer rede Bochas and than shalt thou se playne
  The fall of prynces wryten ryght compendeously
  There shalt thou se what punysshement and payne
  Haue to them fallen, somtyme by theyr foly
  And oft is moche preuy hatered and enuy
  Had agaynst lordes of the rude comonte
  Where euer they go: they lyue in ieopardye

  Ay dowtynge deth by cursed gyle and treason
  Eche thynge mysdemynge, ferynge to be opprest
  By some mysfortune, with venym or with poyson.
  Thus in great honour is neyther ioy nor rest
  But thought and fere, ye whyle the lyfe doth lest
  Thus who that procuryth great honour to attayne
  Procuryth with all, enuy, peryll, fere and payne

  A lorde or state whom many men doth drede
  With loueles fere, and fayned countenaunce
  Unto hym selfe ought wysely to take hede
  And them to fere, if he wyll voyde myschaunce
  For why a comonty is of suche ignoraunce
  And so enuyous, that both erly and late
  They muse to destroy hym whom, they fere and hate

  A man promotyd vnto hye dygnyte
  Shall haue loue shewyd hym by adulacion
  But no true loue nouther faythfull amyte.
  Good fame nor name, ne commendacion
  Ye though he be worthy great exaltacion
  Pytefull louynge and full of equyte
  Yet harde is to please a folysshe comonte

  Therfore me thynke of all thynge it is best
  Man to be pleased and content with his degre
  For why in mesure, is suerty eas and rest
  And ay moste peryll in hyest dignyte
  Fortune is full of changes and mutabylyte
  Trust nat therto, therby comyth do gode
  But nowe hye nowe lowe, vnstable as a flode

ALEXANDER BARKLAY TO THE FOLYS.

  Labour nat man with to moche besy cure
  To clymme to hye lyst thou by fortune fall
  For certaynly, that man slepyth nat sure
  That lyeth lows vpon a narowe wall
  Better somtyme to serue, than for to gouerne all
  For whan the Net is throwen into the se
  The great fysshe ar taken and the pryncipall
  Where as the small escapyth quyte and fre

       *       *       *       *       *


Of them that be diseasyd and seke and
ar impacient and inobedyent to the
Phesycyan.

[Illustration: If one be vexed with sore infirmyte
Within his body felynge dyseas and payne
And wyll nat gladly with perfyte mynde agre
To a wyse Phesycian that wolde hym hele agayne
He is a fole, and shall his foly sore complayne
And if that he by his selfe wyll do sterue
It is but well: syns he it doth deserue.]

  He that is feble with sekenes outher wounde
  Wherwith he feleth hym selfe so kept in payne
  That dye he muste but if remedy be founde
  He is a fole, if that he haue dysdayne
  Of wyse Phesycyans: and medecines souerayne
  And wyll nat sue theyr counsell and aduysement
  Wherby he myght haue helth and short amendement

  Thoughe the Phesycyan (of his lyfe) hym assure
  So he be ruled, and vnto his mynde agre
  The pacyent yet kepyth no dyete nor mesure
  In mete nor drynke, and wyll nat gouerned be
  But foloweth Ryot and all superfluyte
  Receyuynge colde water in stede of ale or wyne
  Agaynst read and counsell of crafty medycyne

  What mete or drynke that is most contagious
  And most infectyf to his sekenes or dyseas
  And to hym forbyden, as moste contrarious
  Unto his sekenes. That namely doth hym pleas
  But that thynge that myght hym helpe and greatly eas
  He hatyth moste, and wyll none receyue at all.
  Tyll this small sore, at the last become mortall

  Suche wyll no counsell ensue, nor mesure haue
  Nor temper theym selfe in lesse nor yet in more.
  Tyll theyr yll gouernaunce brynge them to theyr graue
  Retournynge into grounde lyke as they were before
  But who that soone wolde, be helyd of his sore
  Whan it is newe ought to fynde remedy.
  For in olde sorys is greatest ieopardy

  A small sparcle often tyme doth augment
  It selfe: and groweth to flames peryllous
  Right so small wellys whiche semeth to be spent
  With lytell sprynges and Ryuers, ofte so growys
  Unto great waters, depe and ieopadous.
  So a small sore augmentyth, styll preuely
  By lytell and lytell for lacke of remedy

  A small diseas whiche is ynoughe durable
  At the begynnynge, for lacke of medycyne
  At longe contynuaunce becomyth incurable
  The paynfull pacyent bryngynge vnto ruyne
  Wherfore who wyll to his owne helth enclyne
  And soone be helyd of yll without all tary
  To the Phesician ought nat to be contrary

  Obstynat frowarde or inobedyent
  Ought he nat be, but with a pacyent mynde
  Shewe all his soris truly playne and euydent
  To the Phesician if he wyll socour fynde.
  And thoughe his saluys in paynes hym sore bynde.
  Let nat for that, but after his wyll the gyde
  Better a shorte payne, than that doth longe abyde

  No sore can be releuyd without payne.
  Forsake nat the short, the longe payne to eschewe
  To the Phesycian we ought in worde be playne
  And shewe hym our sore, whether it be olde or newe
  For in thy wordes if that thou be nat trewe
  Or kepe ought close, thou dysceyuest be thou sure
  Thy selfe. and nat hym that of the hath the cure.

  In lyke fourme who comyth vnto confessyon
  There to declare howe he his lyfe hath spent
  And shewyth nat his synne lyke wyse as he hath done
  Hymself he disceyuyth, as blynde of his entent.
  Thus many one endureth infernall tourment
  With wo contynuall and payne for euermore
  For kepynge secrete there, of his goostly sore.

  Thus who that is payned in any malady
  Bodely or gostly, ought nat to be callyd wyse
  To the Phesycian without that he aply.
  And his preceptis hant kepe and exercyse
  But now olde wytches dare boldly interpryse
  To intromyt to hele all infyrmyte
  And many them byleue, whiche sothly is pyte

  Suche wytches of theyr byleue abhomynable
  On brest or hede of the paynfull pacyent
  With theyr wytchecraftis shall compasse chat and bable
  Assurynge hym of helth, and short amendement
  Than he that is seke fyxith his intent
  Upon hir errour: to haue helpe of his sore
  But she hym leuyth wors than he was before

  Poule the apostyll doth boldly say and preue
  That they whiche to suche wytches wyll assent
  Ar heretykes, Lolardes and false of theyr byleue
  Brekynge goddes lawes and commaundement
  And oft also by profe it apereth euydent
  That suche as to wytches craftis wyll intende
  By theyr fals Phesyke come soner to theyr ende

  Theyr body dede, theyr soule in ieopardy
  By mysbyleue for euer in paynes infernall.
  Whiche ar rewarde for wretchyd synne and heresy
  But if thou to thy mynde and reason call
  And of this wrytynge perceyue the sence morall
  Whan thou art fallen seke and in dedely syn
  Seke helpe betyme, and byde nat longe therein

THE ENUOY OF BARKLAY TO THE FOLYS.

  Thou man or woman, that lyest seke in vyce
  To goddes vycayrs confesse thy syn holly
  So shalt thou from thy goostly yll aryse.
  For thy soule fyndynge helpe and remedy
  Without leasynge shewe hym thy synne playnly
  Let nat for shame nor fall nat thereto agayne
  Better shewe thy sore there to one secretely
  Than after openly: and byde eternall payne

  Ensewe the counsell of a wyse confessour
  Take nat colde water in stede of vermayll wyne:
  For moche swetnes, endure thou a lytell soure
  Kepe well the dyet and threfolde medicyne
  Ordayned for synne by spirituall doctryne
  That is confessyon, the next contrycyon.
  With satisfaccion these thre, with grace deuyne
  Ar salues parfyte for all transgressyon

       *       *       *       *       *


Of ouer open takynges of counsel.

[Illustration: Who that to clerely layeth his net or snare
Before the byrdes whome he by gyle wolde take
Them playnly techyth of his gyle to be ware
And is a fole whether he slepe or wake
Right so is he (and doth a sauegarde make)
For his foes them (techynge remedy to fynde)
Whiche sheweth them by thretenynge the secret of his mynde]

  Who that intendyth by chraft and polycy
  To take many byrdes, outher small or great
  And layeth before them to playne and openly
  His lynes snarys, his lyme twyggis or his net
  He shall no profyte gayne nor auauntage get
  For if that he his engynes can nat hyde
  The byrdes shall be ware, and lyghtly fle asyde

  So he that wyll openly manace and threte
  With worde and hande, as he wolde sle adowne ryght
  Is oft scant abyll a symple hounde to bete.
  For in his worde is all his force and myght
  And he that alway thretenyth for to fyght.
  Oft at the profe is skantly worth a hen
  For greattest crakers ar nat ay boldest men

  Who that agaynst his ennemy wolde fyght
  And gyueth hym before wepyn and armour.
  Agaynst hym selfe to encreas his foes myght
  Suche one hath reason and wyt of smal valour.
  Ryght so that sole is led in lyke errour
  Which nought can do, of mater les or more
  Without he crake and boste therof before.

  And also suche bosters and crakers comonly
  Whiche doth theyr mynde in hasty wordes declare
  Of other men ar lytell or nought set by
  And by theyr wordes, full often yll they fare
  A man also may ryght easely be ware
  Of folys whiche thus theyr counsell out expres
  Whose thretenyngs to theyr foes is armour and harnes

  But hym call I wyse and crafty of counsell
  Whiche kepeth close the secretis of his mynde
  And to no man wyll them disclose nor tell
  To man nor woman, ennemy nor yet frynde
  But do his purpose whan he best tyme can fynde
  Without worde spekynge, and so may his intent
  Best come to ende, his foo, beynge inprouydent

  And specially no man ought to be large
  Of wordes nor shewe his counsell openly
  In thynges weyghty, of peryll and great charge
  Consernynge a royallue, or helth of his body
  For many ar falsly disceyued fynally
  By lewde tale berers whiche seke the way to fynde
  To knowe the preuy counsell of theyr lordes mynde

  They fawne and flater to knowe his pryuetee
  But they forsoth, that wolde knowe thynges newe
  For the moste part of this condicion be
  No thynge to kepe, but lyghtly it to shewe.
  Thus may the saynge of Salomon be fonde true.
  Whiche sayth that he is wyse, and lyueth happely
  Whiche to hym selfe kepyth his counsell secretely

  I fynde foure thynges whiche by meanes can
  Be kept close, in secrete, one longe in preuetee
  The firste is the counsell of a wytles man
  The seconde a Cyte, whiche byldyd is a bye
  Upon a mountayne, the thyrde we often se
  That to hyde his dedes a louer hath no skyll
  The fourth is strawe or fethers on a wyndy hyll

  A pore mannys dedys may soone be kept close
  His name is hyd, and right so is his dede.
  A ryche mannys dede may no man hyde nor glose
  It fleeth farthest, all men of it take hede
  So that yll fame whome all men ought to drede
  In fleynge about hir myght doth multyply
  Augmentynge to his lynage shame and vylany

  Therfore who that intendyth to be wyse
  Ware and crafty, auoydynge all inconuenyence
  To shewe his counsell ought nat to interpryse
  But do his mynde, kepynge alway sylence
  In seruauntis is small trust or confydence
  He that is nowe thy frende may after be thy fo
  Warne nat thy ennemy of that that thou wylt do

THE ENUOY OF BARKLAY TO THE FOLYS.

  O ye that ar put to wronge and Iniury
  If ye intende for to yelde the same agayne
  It is great foly to warne your ennemye
  Or hym to threten with bostynge wordes vayne.
  For oft is sayde, and true it is certayne
  That they that wyll lyue in quyetnes and rest
  Must here and se and hasty wordes refrayne
  All styll with fewe wordes do that they thynke best

       *       *       *       *       *


Of folys that can nat beware by the mysfortune
and example of others damage.

[Illustration: Here we expresse, the errour and blyndnes
Of them that se others aduersyte
Theyr wofull fall the ruyne and dystres.
Yet sue they the same, and ware they wyll nat be
Though they by example the payne of other se
Yet leue they nat: thus may they clayme a place
Within my Nauy, as folys voyde of grace]

  We dayly se the mysfortune and damage
  And often fallys, to pouerte and payne
  Whiche folys suffer for theyr synne and outrage
  Some drowned, some maymed, some other wyse slayne
  Yet this example can nat cause vs refrayne
  Our wretchyd lyfe, and seke for remedy
  We marke no thynge anothers ieopardy.

  We se the mockynge scorne and derysyon
  That folys hath ofte tyme whan they offende
  We se theyr losse, theyr shame and theyr confusion
  Howe be it all this can cause vs to amende
  We can no thynge and to nought we intende
  So many folys I fynde that playne I thynke
  Theyr weyghty charge shall cause my shyp to synke

  Suche ar despysyd of men discrete and wyse
  Ye and more ouer these folys ar so blynde
  That echone of them the other doth despyse
  With sharp rebukes, wordes lewde and vnkynde
  Yet in theyr lyfe no difference may we fynde
  And though they haue sene a thousande brough to shame
  For one sore vyce: yet lyue they in the same

  The example of other can nat theyr myndes moue
  Theyr wyttis ar blynde theyr foly is the cause
  Alas mad folys why do ye vyce thus loue
  Rennynge ay to deth without all rest or pause
  Alas, at the last retourne to christis lawes
  Be ware, whan ye other se taken in the snare
  Let anothers peryll cause you to be ware

  Ye do nat so, alas it is great shame
  Your synne hath quenchyd your grace and gostly lyght
  One blynde man another doth chyde and blame
  And yet both stomble, nat goynge euyn or right
  A blynde man hym ledyth that also hath no syght
  So both in the dyche fallyth in suche a wyse
  That one can nat helpe, the other agayne to ryse

  One crab blamys another for hir bacwarde pace
  And yet the blamer sothly can none other do
  But both two ar in theyr goynge in lyke case
  The one goeth bocwarde, the other doth also
  Many of these folys after that maner go
  But who that of his moders doctryne hath disdayne:
  Shall by his stepdame endure wo care and payne

  And perchaunce after abyde the correccyon
  Of the sayde stepdame, in place of punysshement.
  For his synne, sufferynge hir vniust subieccien
  And who that nat foloweth the commaundement
  Of his fader beynge to hym obedyent
  May fortune after in hunger thyrst ond colde
  Obey that stranger, whom he nat gladly wolde

  We fynde Hystories wryten longe and ample
  In dyuers bokes of great auctoryte
  The hole Bybyll sheweth to vs example
  Howe they were punysshed that lyuyd in cruelte
  I fynde also wryten in bokes of Poetrye
  Howe that Pheton was brent with the lyghtnynge
  For his presumpcion, agaynst a myghty kynge

  We haue example also by Icarus
  Whiche contrary vnto the commaundement
  Of his crafty father named Dedalus
  By fleynge to hye his wynges and fethers brent
  And so descendyd and in the se was drent
  Thus these two endynge by theyr lewdnes in care
  By theyr example sholde cause vs to beware

  We dayly se before our syght and our presence
  What mysauenture to many one doth fall
  And that worthely for theyr synne and offence
  Yet ar we blynde, and ar nat ware at all
  But in our synnes lyue vnto them egall
  And where by synne we se one come to shame
  We wyllyngly (alas) ensue the same

  Therfore who sethe a mad fole come to wo
  Or fall in peryll for lacke of a good gyde
  By another way ought craftely to go
  And (by anothers yll) for his helthe to prouyde
  The fox was ware, and peryll set asyde
  And wolde nat enter into the caue, for playne
  Of bestis that entred sawe he none come agayne

THE ENUOY OF BARKLAY

  Lerne man, lerne of bestes to be ware
  Of others peryll, by theyr enormyte
  For if one byrde be onys tane in a snare
  The other auoyde as fast as they may flee
  A fysshe byrde or beste that hath in peryll be
  Of net hoke or snare, if that they may escape.
  Wyll after euer beware, but blynde man wyll nat se
  His owne destruccion, but after it doth gape

       *       *       *       *       *


Of them that forceth or careth for the
bacbytynge of lewde people.

[Illustration: Whether that a bell be hangyd or lye on grounde
If vnto the same a clapper lacke or fayle
The bell shall make but sympyll noyse or sounde
Though thou in it do hange a Foxys tayle
Right so backbyters that vse on men to rayle
Can nat greatly hurt them that lyue rightwysly
Wherfore it is foly theyr babblynge to set by.]

  Who that within this worlde wolde rest and lyue
  In eas of mynde, peas and tranquyllyte
  Must nat his mynde set, nor his erys gyue
  To the vayne talys, of the rude comonte
  And though some people of suche condicion be
  Oft to dyffame good people true and Just
  Let them nought care, for byde it nede they must

  Let no man care for the lewde hyssynges
  And yll soundynges of this vnhappy rage
  It is great foly to set by the lesynges
  Of cursyde tunges syns none can them asswage
  For who in this worlde wyll come to auautage
  Hym selfe exaltynge to worshyp and honoure
  Shall fynde the swetnes mengled with the sowre

  And he that wyll of his dygnyte be sure
  Or sympyll lyuynge what so euer it be
  Right greuous chargis somtymes must endure
  And with his iyen often beholde and se
  Suche thynges wherwith his mynde can not agre
  And he that wyll with the worlde haue to do
  Must suffer suche trouble as belongeth therto

  Yet some haue pytched theyr tentis stedfastly
  Upon sure grounde, auoyde of all this payne
  Despysynge the worldes wantonnes and foly
  For in the same is nought sure nor certayne
  Nought se we tranquyll in these wawes mundayne
  We se no loue, lawe, fydelyte, nor trust
  But nowe up hye, and nowe lowe in the dust

  To auoyde the worlde with his foly and stryfe
  Many hath left londes townes and ryches
  And yll company lyuynge solytary lyfe
  Alone in desert and in wyldernes
  Ye and that: men of moste wyt and worthynes
  Whiche by that meane dyd best of all eschewe
  All worldly sclaunder and lyuyd in vertue

  He that intendeth to lyue a rightwyse lyfe
  And so procedeth in maners and good dede
  Of worldly sclaunder, complaynt, hatered, and stryfe
  And all yll wyll, he ought nat to take hede
  For he that is iuste ought no thynge for to drede
  A sclaundrynge tonge, ye, be it neuer so wode
  For suche lewde tonges can none hurte that ar gode.

  Lyue well and wysely, than let men chat theyr fyll
  Wordes ar but wynde, and though it oft so fall
  That of lewde wordes comyth great hurte and yll
  Yet byde the ende, that onely prouyth all
  If thou canst suffer truste well that thou shall
  Ouercome thyne ennemyes better by pacience
  Than by hye wordes rygour or vyolence

  If poetis that somtyme vyce blamyd and discommendyd
  And holy Prophetis whiche also dyd the same
  To suche vayne and mortall wordes had intendyd
  They sholde nat haue durst the peoples vyce to blame
  So sholde they haue lost their honour and good name
  Theyr fame and meryt, but nowe they haue nat so
  But spred theyr fame, whiche neuer away shall go

  Forsoth none lyueth within the worlde wyde
  Suche meke so holy, so wyse or pacyent
  Whiche can hym selfe at euery tyme so gyde
  To please eche fole, for none can some content
  Forsoth he myght be named excellent
  Happy and blessyd and lyue in welth and eas
  Whiche euery man cowde serue content and pleas

  But suche is none, and he that wyll assay
  For to content eche folysshe mannes mynde
  Must brake his slepe and stody nyght and day
  And yet alway some fole shall be behynde
  Ye if one lyue well, yet wyll they somwhat fynde
  Behynde his backe hym to sclaunder and diffame
  For beggers and bawdes therin haue all theyr game

  For whether thou dwell in Est west north or south
  Of suche dryuels euer shalt thou fynde plente
  One must haue moche mele, to stoppe eche mannys mouth
  Sclander is the cunnynge of all the comonte
  And in the same suche ay moste besy be
  Whiche lyue them selfe in shame and vylany
  Euen nowe they speke repentynge by and by

  Thus all the cunnynge and stody dilygent.
  Of people vnthryfty is alway to despyse
  And diffame other whiche ar but innocent
  Wherfore let suche as ar discrete and wyse
  Nought set by them that lesyngys doth deuyse
  Nor theyr vayne foly: for he that doth certayne
  Is but, a fole. and euer shall lyue in payne.

THE ENUOY OF BARKLAY TO THE FOLYS.

  Trouble nat thy selfe (thou man) where is no nede
  And arme thou thy selfe with goodly pacyence
  Be sure it is great foly to take hede
  Unto backbytynge syns that no resystence
  May be founde to withstande his violence
  And take thou this one thynge for thy comfort
  That none wyse, or good, wyll commyt this offence
  But all ar caytyffes, that ar of this lewde sort.

       *       *       *       *       *


Of mockers, and scorners, and
false accusers.

[Illustration: Yet ar mo Folys whiche mocke and scorneth fast
Suche as them shewyth wysdome and doctryne
And at theyr hedes (vngoodly) stonys cast
In mynde disdaynynge to wysdome to enclyne
But gladly they ensue the discyplyne
Of folysshe mockers, let wyse men them eschewe
For no correccion can brynge them to vertue]

  O Hertles folys, haste here to our doctryne
  Leue of the wayes of your enormyte
  Enforce you to my preceptis to enclyne
  For here shall I shewe you good and veryte
  Enclyne, and ye fynde shall great prosperyte
  Ensuynge the doctryne of our faders olde
  And godly lawes in valour worth great golde

  Who that wyll folowe the graces manyfolde
  Whiche ar in vertue, shall fynde auauncement
  Wherfore ye folys that in your syn ar bolde
  Ensue ye wysedome and leue your lewde intent
  Wysdome is the way of men most excellent
  Therfore haue done, and shortly spede your pace
  To quaynt your selfe and company with grace.

  Lerne what is vertue, therin is great solace
  Lerne what is trouth sadnes and prudence
  Let grutche be gone, and grauyte purchace
  Forsake your foly and inconuenyence
  Cesse to be folys, and ay to sue offence
  Folowe ye vertue, chefe rote of godlynes
  For it and wysdome is grounde of clenlynes

  Wysedome and vertue two thynges ar doutles
  Whiche man endueth with honour specyall
  But suche hertis as slepe in folysshnes
  Knoweth no thynge, and wyll nought knowe at all
  But in this lytell barge in pryncypall
  All folysshe mockers I purpos to repreue
  Clawe he his backe that felyth ytche or greue

  Mockers and scorners that ar harde of byleue
  With a rugh combe here wyll I clawe and grate
  To proue if they wyll from theyr vyce remeue
  And leue theyr foly whiche causeth great debate
  Suche caytyfs spare neyther pore man nor estate
  And where theyr selfe ar moste worthy of dyrysion
  Other men to scorne is all theyr moste condicion

  Yet ar mo folys of this abusion
  Whiche of wyse men despyseth the doctryne
  With mowes, mockes, scorne, and collusyon
  Rewardynge rebukes, for theyr good disciplyne
  Shewe to suche wysdome, yet shall they nat enclyne
  Unto the same, but set no thynge therby
  But mocke thy doctryne, styll or openly

  So in the worlde it apereth comonly
  That who that wyll a Fole rebuke or blame
  A mocke or mowe shall he haue by and by
  Thus in derysyon, haue folys theyr speciall game
  Correct a wyse man, that wolde eschewe yll name
  And fayne wolde lerne, and his lewde lyfe amende
  And to thy wordes he gladly shall intende

  If by mysfortune a rightwyse man offende
  He gladly suffreth a iuste correccion
  And hym that hym techyth taketh for his frende
  Hym selfe puttynge mekely vnto subieccion
  Folowynge his preceptis and good dyreccion
  But if that one a Fole rebuke or blame
  He shall his techer, hate, sclaunder, and dyffame

  Howbeit his wordes, oft turne to his owne shame
  And his owne dartis retourne to hym agayne
  And so is he sore woundyd with the same
  And in wo endyth, great mysery and payne
  It also prouyd full often is certayne
  That they that on mockes alway theyr myndes cast
  Shall of all other be mocked at the last

  He that goeth right, stedfast sure and fast
  May hym well mocke that goth haltynge and lame
  And he that is whyte may well his scornes cast
  Agaynst a man of ynde, but no man ought to blame
  Anothers vyce whyle he vsyth the same
  But who that of synne is clene in dede and thought
  May hym well scorne whose lyuynge is starke nought

  The scornes of Naball full dere sholde haue ben bought
  If Abigayll his wyfe discrete and sage
  Had nat by kyndnes right crafty meanes sought
  The wrath of Dauyd to temper and asswage
  Hath nat two berys in theyr fury and rage
  Two and fourty Children rent and torne
  For they the Prophete Helyseus dyd scorne

  So myght they curse the tyme that they were borne
  For theyr mockynge of this Prophete dyuyne
  So many other of this sorte often mowrne
  For theyr lewde mockes, and fall in to ruyne
  Thus is it foly for wyse men to enclyne
  To this lewde flocke of Folys for se thou shall
  Them moste scornynge that ar most bad of all

THENUOY OF BARCLY TO THE FOLYS.

  Ye mockynge Folys that in scorne set your ioy
  Proudly dyspysynge goddes punycion
  Take ye example by Cham the son of Noy
  Whiche laughyd his Father vnto derysyon
  Whiche hym, after, cursyd for his transgressyon
  And made hym seruaunt to all his lyne and stocke
  So shall ye Caytyfs at the conclusyon
  Syns ye ar nought, and other scorne and mocke

       *       *       *       *       *


Of them that dyspyse euerlastynge ioye,
and settyth thynges transytory before
thynges eternall and euerlastynge.

[Illustration: He is a foule that weyeth in one balaunce
The heuen and erth to knowe the heuyest
And by his foly and cursed ignoraunce
He thynketh that this wretchyd erth is best
And thoughe that here be neyther ioy nor rest
Yet had some leuer here styll to remayne
Than to depart to heuen voyde of al payne]

  My hande is wery: fayne wolde I rest a space
  But folys comyth to my shyp so besely
  That to haue rest: they wyll graunt me no grace
  That nede I must theyr lewdnes notefy
  But to recorde this folysshe company
  They ar suche that this worlde so greatly loue
  That they despyse the heuenly Royalme aboue

  They often thynke in theyr mynde preuely
  And by them selfe in this wyse oft they say
  O glorious lorde raynynge eternally
  Graunt me thy grace that I may lyue alway
  To se of this worlde the extreme ende and day
  This is my wyll and synguler askynge
  As for thy royalme, forsoth I set no thynge

  But yet this fole doth nat desyre this tyme
  Of so longe lyfe, and yeres alway newe
  To clens his mynde from all synfull cryme
  Nor for the loue of goodnes or vertue
  But rather that he his pleasour may ensue
  And with his maters and felawes suche as he
  To folowe ryot, delytys and enormyte.

  To lyue in wantonnes and blyndnes lascyuyte
  In pryde in Lechery andin couetyse
  Suche sytteth theyr myndes and theyr felycyte
  Not ferynge hell whiche is rewarde of vyce.
  Those dredefull dennys, in a right ferefull wyse
  With fyres flamynge, and manyfolde tourment
  Can nat suche folys, theyr synnes cause to stent

  O sleuthfull fole say why doste nat thou call
  Unto thy mynde that this worldes wretchydnes
  Is full of sorowe moche more bytter than gall
  Uoyde of all ioy, all pleasour and swetnes
  Why settest thou so moche by frayle delyciousnes
  On vayne pleasours, whiche shall sothly decay
  Lyke as the sone meltyth the snowe away

  Man note my wordes and gyue to them credence
  I say that pleasours and also ioyes mundayne
  As it apereth playne by good euydence
  Ar fylled with sorowe bytternes and payne
  Without all rest quyete or certayne
  And yet alas the worlde so doth men blynde
  That it they loue and caste heuen out of mynde

  Wherfore it hapneth full often as I fynde
  That suche as foloweth shamefull wantonnes
  Ungoodly luste, and statelynes of mynde
  Shall ofte perceyue great shame and wretchydnes
  And them most suffer, with great mundayne distres.
  And better charges, and after must nede endure
  Cruell deth whiche ende is of euery creature

  The worlde shall passe: ye and all ioy mundayne
  Without all doute at last shall haue an ende
  And euery thynge outher fruytfull or barayne
  Shall to the grounde outher firste or last discende
  We se also that none can hym defende
  From dethes dartis. and for conclusyon.
  We dayly se many mennys confusyon.

  We dayly se the fallys innumerable
  And greuous deth aswell of youth as age
  Thus is this wretchyd worlde moche vnstable
  Wherfore me thynke it is a great outrage
  To trust therto, or for an vnsure stage
  Or hye place of welth or worldly honour
  The presence to despyse of our sauyoure

  But without doute the tyme shall come and houre
  Whan all mankynde shall se hym euydent
  Some to theyr ioy, some to wo and doloure
  None shall eskhape that rightwyse iugement.
  But eche be rewardyd as he his tyme hath spent
  So they that vertuously haue lyuyd here
  Despysynge this worlde shall gladly there apere

  But they that here haue led theyr lyfe in vyce
  For to depart ar wo in herte and mynde
  And ferefull to byde that sentence of iustyce
  Syns of theyr synne excuse they can none fynde
  But to conclude forsoth that fole is blynde
  That for worldly welth, from god wolde hym deuyde
  And for vayne clay, the hye heuyn set a syde

THE ENUOY OF BARKLAY TO THE FOLYS.

  O blynde man whiche hast thy moste felycyte
  On worldly thinges, alas make clere thy mynde
  What fyndest thou here, but great aduersyte
  Wylt thou for it leue y^t heuenly ioy behynde
  And where thou myght euerlastynge ryches fynde
  Where as is helth, endles lyfe and all goodnes
  Wylt thou forsake it for worldly wretchydnes

  Wylt thou heuyn compare with his paynfull lyfe
  There on to thynke thou art vnwyse certayne
  There is concorde, here is no thynge but stryfe
  There is all rest, and here is care and payne
  There is true loue: here is scorne and disdayne
  There is all goodnes, here all yll and offence
  Nowe chuse the best: here is great difference

       *       *       *       *       *


Of them that make noyses rehersynges of
talys and do other thynges vnlaufull
and dishonest in y^e chirche of god.

[Illustration: A fole is he, and hath no mynde deuoute
And gyueth occasyon to men on hym to rayle.
Whiche goth in the chirche, his houndes hym aboute
Some rennynge, some fast tyed to his tayle
A hawke on his fyst suche one withouten fayle
Better were to be thens, for by his dyn and cry
He troublyth them that wolde pray deuoutly:]

  Yet of mo folys fynde I a great nomber
  Whiche thynke that it is no shame nor vylany
  Within the chirche, the seruyce to encomber
  With theyr lewde barkynge roundynge dyn and cry
  And whyle good people ar praynge stedfastly
  Theyr herte to good, with meke mynde and deuout
  Suche folys them let, with theyr mad noyse and shout

  And whyle the prestis also them exercyse.
  In matyns masse sermon or prechynge dyuyne
  Or other due thynges that longe to theyr seruyce.
  Techynge the people to vertue to enclyne
  Than these folys as it were rorynge swyne
  With theyr gettynge and talys of vycyousnes
  Trouble all suche seruyce, that is sayd, more and les

  In to the churche than comys another sote
  Without deuocyon gettynge vp and downe
  Or to be sene, and to showe his gardyd cote
  Another on his fyst a Sparhauke or fawcon
  Or els a Cokow, and so wastynge his shone
  Before the auters he to and fro doth wander
  With euyn as great deuocyon as a gander

  In comys another his houndes at his tayle
  With lynes and leshes and other lyke baggage.
  His dogges barkyth, so that withouten fayle
  The hole churche is troubled by theyr outrage
  So innocent youth lernyth the same of age
  And theyr lewde sounde doth the churche fyll.
  But in this noyse the good people kepe them styll.

  One tyme the hawkys bellys Jenglyth hye
  Another tyme they flutter with theyr wynges
  And nowe the houndes barkynge strykes the skye
  Nowe sounde theyr fete, and nowe the chaynes rynges
  They clap with theyr handes, by suche maner thynges
  They make of the churche, for theyr hawkes a mewe
  And Canell to theyr dogges, whiche they shall after rewe

  So with suche folys is neyther peas nor rest
  Unto the holy churche they haue no reuerence
  But wander about to see who get may best
  In rybawde wordes pryde and insolence
  As mad men they fere nat our sauyours presence
  Hauynge no honour vnto that holy place
  Wherin is gyuen to man euerlastynge grace

  There ar handlyd pledynges and causes of the lawe
  There ar made bargayns of dyuers maner thynges
  Byenges and sellynges scant worth a hawe
  And there ar for lucre contryued false lesynges
  And whyle the prest his Masse or matyns synges
  These folys whiche to the Churche do repayre
  Ar chattynge and bablynge as it were in a fayre

  Some gygyll and lawghe and some on maydens stare
  And some on wyues with wanton countenaunce
  As for the seruyce they haue small force or care
  But full delyte them in theyr mysgouernaunce
  Some with theyr slyppers to and fro doth prance
  Clappynge with their helys in churche and in quere
  So that good people can nat the seruyce here

  What shall I wryte of maydens and of wyues
  Of theyr roundynges and vngoodly comonynge
  Howe one a sclaundre craftely contryues
  And in the churche therof hath hyr talkynge
  The other hath therto theyr erys lenynge
  And than whan they all hath harde forth hir tale
  With great deuocyon they get them to the ale.

  Thus is the churche defylyd with vylany
  And in stede of prayer and godly oryson
  Ar vsyd shamefull bargayns and talys of rybawdry
  Jettynges and mockynges and great derysyon
  There fewe ar or none of perfyte deuocion
  And whan our lorde is consecrate in fourme of brede
  Therby walkes a knaue, his bonet on his hede

  And whyle those wordes of consecracion
  Ar sayde of the preste in goddes owne presence
  Suche caytyfs kepe talys and communycacion
  Fast by the auter, thynkynge it none offence
  And where as the angels ar ther with reuerence
  Laudynge and worshyppynge our holy sauyour
  These vnkynde caytyfs wyll scantly hym honour

  Alas wherto shall any man complayne
  For this foly and accostomed furour
  Syns none of them theyr fautes wyll refrayne
  But ay procede in this theyr lewde errour
  And nat withstandynge that Christ our sauyour
  Hath left vs example, that none sholde mysdo
  Within the chirche, yet inclyne we nat therto.

  Jhonn the euangelyst doth openly expres.
  Howe criste our sauyour dyd dryue out and expell
  From the Temple, suche as vsed there falsnes
  And all other that therin dyd bye and sell
  Saynge as it after lyeth in the Gospell
  Unto the Jues rebuke and great repreues
  That of goddes house they made a den of theues.

  Remember this man, for why thou dost the same
  Defylynge goddes Chirche with synne and vanyte
  Whiche sothly was ordeyned to halowe goddes name
  And to lawde and worshyp the holy trynyte
  With deuout harte, loue, and all benygnyte
  And with all our myght our lorde to magnyfy
  And than after all the heuenly company

  For this cause hath god the holy chirche ordeyned
  And nat for rybawde wordes and thynges vayne
  But by vs chrysten men it is distayned.
  Moche wors than euer, the Jewes dyd certayne
  And if our lorde sholde nowe come downe agayne.
  To dryue out of the churche suche as there do syn
  Forsoth I thynke, right fewe sholde byde within

THE ENUOY TO THE REDERS.

  O man that bostest thy selfe in cristes name
  Callynge the christen, se thou thy synne refuse
  Remember well it is both synne and shame
  The house of god, thus to defyle and abuse
  But this one thynge causeth me oft to muse
  That the false paynyms within theyr Temples be
  To theyr ydols moche more deuout than we

       *       *       *       *       *


Of them that wyllynge and knowyngly
put them self in ieopardy and peryll.

[Illustration: He is a fole that wyll purchace and desyre
His owne deth or putteth hym selfe in ieopardy
Lepynge in a well, or in a flamynge fyre
And where he myght lyue so dyeth wyllyngly
Suche suffer theyr destruccyon worthely
And if that they be drowned outher brent
It is to late them after to repent.]

  I fynde mo folys yet. whome I shall note
  Suche ar they whiche pray both day and nyght
  To god and his sayntes cryeng with open throte
  O glorious god helpe me by thy great myght
  That I may clens my herte and clere my syght
  Wherby all foly and synne may fro me fall
  But yet this fole it leuyth nat at all

  Suche folys oft pray for theyr amendement
  Unto our lorde with syghynges sore and depe
  But yet to synne contynually they assent
  And after the same often complayne and wepe
  Than say they playne that god hath had no kepe
  Unto theyr prayer and taken of it no hede
  But theyr owne foly is cause of theyr lewde dede

  They se the peryll before theyr faces playne
  That god hath ordeyned, for foly and for synne
  They pray for helpe, and yet ar they full fayne
  After the folys hode alway to ren
  And besely laboure the same alone to wyn
  So vnto god for helpe they cry and call
  But they them selfe wyll helpe no thynge at all

  Than thynke they theyr prayers to god nat acceptable
  Bycause (anone) they haue nat all theyr wyll
  And for that god is nat sone agreable
  To here theyr cry and it graunt and fulfyll
  These folys in theyr vyce contynue styll
  And put theyr selfe in wylfull ieopardy
  And where they myght they fynde no remedy

  But these folys vnstabyll as the wynde
  Prayeth vnto god and to his sayntis aboue
  Nat knowynge what may content theyr folysshe mynde
  Nor whether theyr askynge be for theyr behoue
  But sothly this dare I both say and proue
  And it auowe after my sympyll skyll
  That neuer man shall syn without his wyll

  If that one with his owne wyll doth fall
  Into a well to assay the ieopardy
  Whan he is there. if he lowde crye and call
  Bothe on god and man for helpe and remedy
  He sekyth that peryll, and dyeth worthely
  So were it foly to gyue hym corde or trayne
  Or other engyne to helpe hym vp agayne

  Whan suche folys ar sure vpon the grounde
  Without all daunger, peryll hurt or fere
  They lepe in the wel and yet fere to be drowned
  Empedocles though he right myghty were
  With suche lyke foly hym selfe so sore dyd dere
  That knowyngly and with his owne consent
  Hymself he lost and by fyers fyre was brent

  He lept hedelynge into the flamynge fyre
  Of a brennynge hyll whiche callyd is Ethnay
  To knowe the trouth, and nature to enquyre
  Whether that same flame were very fyre or nay
  So with his deth the trouth he dyd assay
  But who that wolde hym drawen out of that hyll
  Had ben a fole, syns it was his owne wyll

  For why his mynde was blyndyd so certayne
  That thoughe a man had hym delyuered than
  The same peryll wolde he haue proued agayne
  As mad as he forsoth is euery man
  That is at eas, and hym nat so holde can
  And also he that putteth hymselfe in drede
  Or fere and peryll, where as he hath no nede

  So he that prayeth to god that he may get
  The blysse of heuen, and scape infernall payne
  He is a fole his herte or mynde to set
  On frayle ryches, welth and ioy mundayne
  On stedfast fortune, on lucre or on gayne
  For certaynly these thynges of worldly welth
  Oft man deuydeth away from heuenly helth

  Thus he that prayeth for welth or for ryches
  Or in this worlde hym selfe to magnyfy
  Prayeth for his hurt and cause of viciousnes
  For worldly welth doth vyce oft multyply
  So seke men theyr owne peryll wyllyngly
  But who that prayeth, and can nat as he ought
  He bloweth in the wynde, and shall nat haue his thought

  And who that to honour couetyse to ascende
  Or to lyue in damnable voluptuosyte
  He seketh his peryll for if that he descende
  From welth and worshyp to payne and pouerte
  It is but worthy, and let hym pacyent be
  It to endure with mynde demure and meke
  He is worthy sorowe that wyll it alway seke

THE ENUOY OF BARKLAY TO THE FOLYS.

  Ye that fayne wolde escape all ieopardy
  Auoyde suche thynges the whiche myght cause the same
  To proue a peryll, is foly certaynly
  Whether it be done in ernest or in game
  They that so doth may theyr owne madnes blame
  For he that is sure, and to a fray wyll ren
  May fortune come home agayne, nosles or lame
  And so were it better for to haue byd within

       *       *       *       *       *


Of the way of felycyte and godnes, and of
the payne to come vnto synners.

[Illustration: Many in this lyfe the cart of syn doth drawe
By payne and labour, alway right dylygent
Norysshynge theyr syn agaynst all right and lawe
And alway lyuynge after one lyke assent
But whan they ar dede than shall theyr punysshement
In hell be dowblyd with cartis of whelys foure
Where as they thought, deth shuld ende theyr laboure]

  God suffreth nat eche vicious fole to knowe
  The wonders that he made hath on this grounde
  And dayly worketh. wherfore theyr syn doth growe
  So that theyr foly them selfe doth confounde
  And here theyr bodyes to great labours ar bounde
  Sparynge no peryll for pleasour and for gayne
  Than after deth haue they euerlastynge payne

  So he that here lyueth in vyce and synne
  Shall extreme dolour after deth endure
  Than what auantage is it for man to wyne
  All orthly tresour, and of hell payne be sure
  But without dowt that wretchyd creature
  Whiche goddes lawes wyll nat here holde and kepe
  Shall after deth haue cause to wayle and wepe

  And suche as here wyll nat knowe theyr sauyour
  Obseruynge his preceptis and commaundement
  Whiche god hathe ordeyned to saue vs from erroure
  And vs commaundyd to kepe with clene intent
  Ouer all the worlde. as rule moste excellent
  To lyue godly. and who so euer he be
  That foloweth in this worlde voluptuosyte

  Or carnall lust ryot or other offence
  Wastynge his tyme in syn and viciousnes
  All suche in this worlde, by theyr blynde negligence
  Drawe styll the cart of greuous besynes.
  With payne and charge and, whan this wretchydnes
  Is past and gone, yet after this they shall
  In hell endure great tourmentis eternall

  There shalt (thou fole) the charet drawe alway
  With dowble paynes both tedyous and cruell
  Wherfore thou fole retourne the I the pray.
  Seke nat the way whiche ledeth vnto hell
  With his foule dennes, more darke than tunge can tell
  And thoughe the way be esy streyght and playne
  The ende is nought, I aduyse the tourne agayne

  The way to hell is greatly occupyed
  The path is playne, and easy to ouergo
  The dore ay open no entre is denyed
  To suche as purpose in mynde to come therto
  But at the ende therof is care and wo
  With syghtis odyous and abhomynable
  Yet in the way ar folkes innumerable

  Thus is no meruayle though this way be playne
  And greatly worne syns it is hantyd so
  By dyuers folys whiche haste them to that payne.
  By way contynuall therto: but none therfro
  The dredefull dore to them that wyll in go
  Both day and nyght is open, it doth forsake
  No folys that wyll theyr iourney thyther take

  But that way that to hye heuen doth lye
  Is way of grace plesour, and all felycyte
  In it suche walke as here lyue vertuously
  And blessyd men, but nat suche as vyciouse be
  Yet is it narowe, and full of difficulte
  There is many a harde flynt brere and thorne
  And no meruayle for it is nat greatly worne

  For why lewde people, whiche is the gretest sort
  Forsake this way for the payne and hardnes
  But godly men therin haue chefe consort
  With all that lyue by grace in ryghtwysnes
  Suche well consyder that heuyns blessydnes
  Can nat be gotten by pleasour rest nor eas
  Wherfore this way can nat suche synners pleas

  God so hath ordeyned that who wyll haue vertue
  Must it obtayne with payne and dilygence
  And great labour, whiche many nowe eschewe
  Without it be to seke synne and offence
  Fewe seke the way to christis hye presence
  Therby it hapneth that many a thousande
  Fast rennyth leftwarde, but fewe on the right hande

THE ENUOY OF BARKLAY TO THE FOLYS.

  Alas man remembre heuens blyssednes
  And though the way be harde that lyeth therto
  Forsoke it nat for all that great sharpnes
  For at the ende is lyfe and rest also
  Euerlastynge glory with other ioyes mo
  But who that taketh the other way certayne
  Shall fynde at the ende eternall payne and wo
  Thoughe the way thether be easy streyght and playne

       *       *       *       *       *


Of the yll example of elders gyuyn vnto
youth.

[Illustration: If that the fader and mother before theyr son
By anger or malyce brake, platter pot, or pan
The son in hande shall take some cauderon
And lerne to breke it if his small power can
Thus oft tyme chyldren haue cause to curse or ban
Theyr frendes for suche example of lewdnes
For soner that they lerne than vertue or goodes]

  Ye aged men rotyd in folysshnes
  And folysshe parentis lewde of your langage
  Vnto our shyp swyftly your selfe addres
  Syns ye be worthy therin to haue a stage
  Nowe cast I repreues agaynst your outrage
  Whiche boldly bost you of your vnthryfty lyues
  Before your maydes, your doughters and your wyues

  Alas the folys of this mad company
  By theyr example cause great inconuenyence
  Before theyr children recountynge rybaudry
  Of suche as they haue had experyence.
  So gyue they to them example of offence
  And in that synne wheron they bost and vant
  They make them perfyte whiche erst were ignorant

  Theyr wordes ar voyde of shame and honestye
  Theyr lyfe is without mesure and reuerence
  But yet they thynke that they moste worthy be
  That moste can tell of this greuous offence
  Thus all the youth that is in theyr presence
  Or that doth here theyr vyce and rybawdry
  Vnto the same with theyr full mynde aply

  Thus theyr yonge children maners lernyth none
  The wyfe hath occasyon to breke hir chastyte
  So is the lyfe defyled of them echone
  And to be playne, we often tymes se
  That of what maners the folysshe husbondes be
  Such ar theyr wyues, children and housholde
  The yonge Cok lerneth to crowe hye of the olde

  A folysshe Father, full hardly shall ensyne
  His sone to good lyfe or to good gouernaunce
  For if the father to foly doth enclyne
  The sone wyll folowe his father in that daunce
  And if the father vse hasarde or the chaunce
  Or any prohybyt and vnlawfull game
  Most comonly the sone wyll do the same

  If that the husbonde be vycious of his lyfe
  Wastfull or dronken, or vyle in his langage
  His sonnes doughters, his seruauntes and his wyfe
  Wyll lerne of hym to passe the same passage
  And if the husbonde breke his maryage
  If the wyfe knowe, in mynde she wyll be wroth
  Without he haue a hode of the same cloth

  An olde prouerbe hath longe agone be sayde
  That oft the sone in maners lyke wyll be
  Vnto the Father, and in lyke wyse the mayde
  Or doughter, vnto the mother wyll agre
  So if the elders vse enormyte
  And before theyr children bost them of the same
  The sone and doughter shall folowe syre and dame

  The monkes thynke it lawfull for to play
  Whan that the Abbot bryngeth them the dyce
  Right so the Father, can nought or lytell say
  Agaynst the sone, nor hym blame or chastyce
  If he hym selfe be taken in that same vyce
  Thus lyues the Father in synne withouten shame
  And after his deth the sone shall do the same

  O wretchyd maners o tyme full of furour
  And full of foly without all hope to stent
  Howe longe shall god our lorde and sauyour
  This synne suffer without greuous punysshement
  Alas it nowe apereth euydent
  That the fathers foly synne and great outrage
  Is left to the sonne as it were herytage

  And no meruayle, for it hath neuer ben seen
  That of a wolfe a shepe hath be forth brought
  Or that a calfe or lambe gendred hath been
  Of a fell tygre: right so if it were sought
  Ouer all the worlde. a Father that is nought
  Sholde scant be founde, whiche coude brynge vp his childe
  With his synne in no maner poynt defylyd

  The yonge crab bacwarde doth crepe or go
  As doth the olde, none can hir cours redres
  These yonge children for the moste part also
  Foloweth theyr fathers synne and his lewdnes
  But they that lyue in maners of mekenes
  In honest lyfe, goodnes grace and chastyte
  May brynge forth children of maners as they be

  I rede howe the Phylosopher Diogenes
  Sayde by a childe whiche dronken was with wyne
  That his Father was in that case doutles
  Whan he it gate, so his hye wyt dyuyne
  Knewe that the childes maners dyd inclyne
  Vnto his Fathers, and so was it founde trewe
  By them whiche well that childes fader knewe

  But though the Father and mother also be nought
  Without dout this one thynge apereth playne
  That the childe is suche as it is vp brought
  And nat lyghtly chaungyd without great charge or payne
  Therfore let euery man hym selfe refrayne
  Within his hous from all thynge worthy blame
  Than shall his children and seruautes do the same

THE ENUOY OF BARKLAY.

  Ye that haue children or other great housholde
  Subdued to your seruyce, and your obedyence
  Kepe vertuous lyfe, for that is worth great golde
  And great example to youth to auoyde offence
  But if ye boost you of synne and neglygence
  In rybawde wordes, gyue credence to this clause
  If the herers fall into incouenyence
  Your lewde example is the chefe grounde and cause

       *       *       *       *       *


Of bodely pleasour or corporall
voluptuosyte

[Illustration: Wanton wastfull and vayne voluptuosyte
Oft blyndeth attysynge vnto inconuenyence
Many that ar rude, for theyr symplycyte
And them as shepe sleeth for all theyr innocence
But other some it kepyth with myght and violence
As bulles bounde sure to endure great care
And other as byrdes it tangleth in hir snare]

  Drawe nere ye folys to you I crye and call
  Whiche ar of grace clene destytute and bare
  Folowynge your lust and pleasour corporall
  But for your soule ye take no thought ne care
  To whome may I this shamefull lust compare
  Saue to a harlat faynynge, fals and couetous.
  Of whome comyth shame and bytes venemous

  She syttyth in the strete as past both shame and fere
  Hir brestes bare to tempt them that passe by
  Hir face anoyntyd blasynge abrode hir here
  Or els on hir folysshe front enlaced hye
  Hir smocke to garnysshyd so hir dysceytfull iye
  To shamfull lust a thousande doth attyce
  Of youth whiche erst perchuance knewe nought of vyce

  Hir chamber full of flatery and disceyte
  Anone is opened the blynde fole entreth in
  The hoke of deth is hyd vnder the bayte
  Of folysshe lust pleasour and mortall syn
  Hir soule she sellyth ryches therby to wyne
  And what riches: a rewarde sothly full vyle
  The soules damneth and bodyes doth defyle

  The one departyth, another comys in agayne
  Without all shame dare she them boldly pray
  To hir fals pleasours, Thus by hir gyle and trayne
  This folysshe youth to hir wyll nat denay
  But vnto hir some lepe both nyght and day
  Without mesure, rennynge to lese theyr lyfe
  As ox or shepe vnto the bochers knyfe

  The symple lambe his necke doth out extende
  Vnto the Bocher his mortall ennemy
  So doth these folys, sekynge a shamefull ende
  And theyr owne deth, though they myght fynde remedy
  O blynde fole I requyre the to aply
  Vnto my wordes and thou shalt here and se.
  Howe moche thou oughtest this folysshe lust to fle

  The soule it damneth, and drowneth depe in hell
  The wyt it wastyth, and confoundeth the mynde
  It causeth man his londe and good to sell
  And if that he none other mene can fynde
  To rob and stele he oft tyme is inclyned
  Besyde all these this fowle lust is so vyle
  That with fowle sauour it shall thy body fele

  Thoughe of lewde lust the ioy be short and small
  And thoughe the pleasour therof be soon ouer past
  The payne that foloweth it, is eternall
  With wofull dolour menglyd, that euer shall last
  Therfore leue of: do nat thy pleasour cast
  On worldly welth, delyte ioy and pleasour
  For soon they pas and chaunge at euery hour

  Who that in this wretchyd worlde wyll auoyde
  Of voluptuousnes the ioyes frayle and vayne
  And suffre nat hym with them to be acloyde
  Infect or drownyd, shall for the same certayne
  Euerlastynge lyfe, and endles ioy obtayne
  And for his hye tryumphe and dyuyne prudence
  Haue the fruycyon of goddes hye presence

  But who that wyll his carnall lust ensue
  Shall here haue shame, and after payne cruell
  I coude hereof dyuers examples shewe
  But of right many this one I shall you tell
  One Sardanapalus all other dyd excell.
  In carnall lust and so his mynde dyd cast
  On loue prohybyte, that grace was fro hym past

  The loue of vertue was full out of his mynde
  So he concludyd to sue dilyciousnes
  Thynkynge after deth no welth nor ioy to fynde
  For this is the sentence of the prynce of derknes
  But good almyghty seynge his vycyousnes
  His body and soule deuydyd soon in twayne
  From worldly pleasour vnto infernall payne

  By this hystory to vs it apereth playne
  That from worldly pleasour and voluptuosyte
  With all our myght we ought vs to refrayne
  For thoughe the first of them delycious be
  Theyr ende is poyson, and of sournes plente
  Sue wyse men vertue, and set suche lust asyde
  For they ar folys that in it lyue and byde

THE ENUOY OF BARKLAY TO THE FOLYS.

  Amende mad men your blynde mysgouernaunce
  Subdue nat your necke to the captyuyte
  Of flysshely lust and corporall pleasaunce
  Nor to blynde Venus with hir lasciuyte
  (If ye it note) ye dayly here and se
  The mysfortune of them that it ensue
  And certaynly no man can saued be
  By carnall lust, but by godly vertue

       *       *       *       *       *


Of folys that can nat kepe secrete theyr
owne counsell.

[Illustration: Of other Foles a nomber yet I fynde
Which by theyr bablynge wordes and langage
Can nat kepe close the secrete of theyr mynde.
But all theyr counsel out they shewe at large.
So that oft therof procedeth great damage.
As Murder, myschefe, hatered and debate.
That after they repent. But than it is to late]

  He is a naturall fole and vndiscrete
  And to hym selfe ingendryth oft great stryfe
  Whiche can nat hyde his counsell and secrete
  But by his foly it sheweth to his wyfe
  And all that he hath done in his hole lyfe
  Or that to do here after he doth purpose
  To euery man suche a fole wyll disclose

  The noble Sampson moste excellent of myght
  And strongest man that euer was get or borne
  Were nat this foly: sholde nat haue lost his syght
  Nor had his here, by gyle from his hede ofshorne
  And of his ennemyes ben laughyd vnto scorne
  And at the last with herte wrethfull and wo
  His ennemyes murdred and hym selfe also

  Where as he myght haue lyued in honour
  If he had kept his secretes in his mynde
  With his owne wyll he dyed in great dolour.
  By the fals treason of his lemman vnkynde
  We may in dyuers mo examples fynde
  Howe many thousandes haue suffred paynes smart
  And all for shewynge the secretes of theyr hart

  Amphiaraus a Prynce moste excellent
  Shortened the dayes of his pore doutfull lyfe
  For shewynge the preuetees of his intent
  By his owne foly to his disceytfull wyfe
  And thoughe he longe escaped had the stryfe
  And war of Thebes whiche he dyd longe defende
  Yet at the leest his tunge was his owne ende

  Thus olde storyes doth oft recorde and tell
  By theyr examples whiche they vnto vs gyue
  That wymen ar no kepars of councell
  It goeth through them as water trough a syue
  Wherfore let them that quyetly wolde lyue
  No more of theyr counsell to any woman showe
  Than that they wolde that euery man dyd knowe

  Let euery man that is discrete and sage
  Of suche folys with all wysdome be ware
  Whiche shewe theyr counsell by theyr hasty langage.
  To euery man without all thought and care
  For they of wysdome and reason ar but bare
  And who that his owne secrete wyll forth tell
  Howe sholde he hyde another mannes counsell

  Yet other be whiche by theyr flaterynge trayne
  Labour to knowe euery mannys pryuete
  And by and by to shewe it forth agayne
  Of them be ware for they disceyfull be.
  Some other bost them of theyr felycyte
  Bablynge that they haue theyr wyll in euery thynge
  As prosperous welth loue, ryches and cunnynge

  And of great dedes done both on see and londe
  Some by theyr falshode, some by strength and vertue
  But if one laboured the trouth to vnderstonde
  Suche folysshe wordes sholde all be founde vntrewe
  Let neuer man to suche his counsell shewe
  For of one worde these folys makyth twayne
  Whiche tourneth many to losse rebuke and payne

  Wherfore if thou wylt that thy pryuete
  Be kept secrete and nat come out at large
  Be nat so folysshe to showe it unto me
  Or any other if it be thynge of charge
  And if thou do thou shalt be in this barge
  For howe wylt thou thynke that another man
  Can kepe thy counsell syns thou thy selfe ne can

  If the kynge Achab had nat vttred and tolde
  Vnto his wyfe his wyll and mynde so playne
  By hir fals treason, and dysceyt manyfolde
  Vnrightwysly Nabot had nat ben slayne
  But for the same, Achab suffred great payne
  By deth in batayle, and for a punysshment
  His wyfe with houndes was all to torne and rent

  Thus it apereth that he is wyse and ware
  Whiche can his counsell kepe within his hart
  For by that mean may he escape great care
  And suerly lyue without yll wyllys dart
  The Prophete seynge what dyuers paynes smart
  Comyth oft to them whiche doth theyr secret tell
  Eche man exortyth to kepe close his counsell.

THE ENUOY OF BARKLAY TO THE FOLYS.

  Thou man that hast thy secret in thy brest
  Holde it styll there suffer it nat out to go
  Who that so doth, therby shall fynde great rest
  Ne to thy frende shewe nat thy mynde also
  For if that he after become thy fo
  As often hapneth, than myght he the bewry
  So sholde thy foly tourne vnto thy great wo
  Howe be it suche thynges are prouyd comonly.

       *       *       *       *       *


Of yonge folys that take olde wymen to
theyr wyues, for theyr ryches.

[Illustration: Within our shyp that fole shall haue a hode
Whiche an olde wyfe taketh in maryage
Rather for hir ryches and hir worldly gode
Than for pure loue, or hope to haue lynage
But suche youth as mary them selfe with age
The profyte and pleasour of wedlocke lese certayne
And worthely lyue in brawlynge stryfe and payne.]

  Under the Asse tayle thoughe it be no thynge pure
  Yet many seke and grope for the vyle fatnes
  Gatherynge togyther the fowle dunge and ordure
  Suche ar they that for treasour and ryches
  Whyle they ar yonge in theyr chefe lustynes
  An agyd woman taketh to theyr wyfe
  Lesynge theyr youth, and shortynge so theyr lyfe

  They that so do hath neyther rest nor peas
  But besy brawlynge and stryfe contynuall
  They have no pleasour, but thought and great dyseas
  Rebuke out braydynge, and strypes whan they fall
  But theyr owne foly is grounde and cause of all
  For they be maryd unto the vyle treasour
  And precious bagges, but nat for godly pleasour

  They haue no hope of children nor lynage
  Loue is there none, and durynge theyr wretchyd lyfe
  Is nat one day in suche mad maryage
  Auoyde of brawlynge, of hatered and of stryfe
  But that pore man that weddeth a ryche wyfe
  Cast in his nose shall styll hir bagges fynde
  For whose cause he made was made and blynde

  They that ar weddyd nat for loue but rychesse
  Of moryage despysynge the pleasour and profyte
  Suche seldome sauour fortunes happynes
  But oft mysfortune them greuously doth byte
  Thus gone is theyr pleasour theyr ioy and delyte
  And for vayne treasoure suche ar so glad and fayne
  That for the same they them subdue to payne

  They wyllyngly to payne them selfe subdue
  The whiche ar weddyd for wretchyd couetyse
  They take no hede to maners and vertue
  To honeste nor wysdome but lyue ay in malyce
  For if a woman be fowle and full of vice
  And lewde of maners, nought both to man and lad
  Yet good shall hir mary be she neuer so bad

  If that a man of hye or lowe degre
  Wolde spouse his doughter vnto a strange man
  He nought inquyreth of his honestye
  Of his behauour, nor if he norture can
  But if he be ryche in londes and good: than
  He shall be prayed his doughter for to haue
  Thoughe be but a bonde man or a knaue

  The firste enquyrynge and speciall questyon
  Is of the money, that thynge namely they moue
  And last of all aske they the condicion
  So whan they mete they neuer haue perfyte loue
  Wherfore it were better to suche for theyr behoue
  To byde alone in deserte and wyldernes
  Than in wedloke in payne for frayle ryches

  Forsoth it is an vnmete maryage
  And disagreynge and moche agaynst the lawe
  Bytwene fresshe youth, and lame vnlusty age
  The loue bytwene them is scantly worth a strawe
  So doth the one styll on the other gnawe
  And oft the man in mynde doth sore complayne.
  His sede to sowe vpon a grounde barayne

  Than muste he haue another prymme or twayne
  With them to slake his wanton yonge cowrage
  But in that space must he endure great payne
  With hir that he hath tane in maryage
  Hir bablynge tunge whiche no man can asswage
  With wrathfull wordes shall sle hym at the laste
  His other prymes his good shall spende and waste

  Thus who that selleth his youthes lustynes
  For frayle ryches and this mundayne vanyte
  He byeth stryfe, gyle and falshode endlesse
  Suche force nat for fayth true loue nor honestye
  And thoughe that he discende of hye degre
  For hope of money he shall an olde fole wed
  By whose foly he to euery yll is led.

  And so these folys subdue them to bondage
  And worthely endure suche payne and punysshement
  They hope therby to come to auantage
  But that they lese and lyue in sore tourment
  They wast theyr good, and so whan that is spent
  And nought remayneth theyr bodyes to relefe
  Theyr disputacion is nought but hore and thefe

  But if I sholde wryte all the vnhappynes
  The wrath discorde and the great deuysyon
  Wherin they lyue, that mary for ryches
  And nat for loue. I neuer sholde haue done
  Wherfore this say I for a conclusyon
  That he shall neuer thryue ne come to his behoue
  That weddyth a wyfe for gode and nat for loue

THE ENUOY OF BARKLAY.

  Alas man myndles what is thyne intent
  To wed for ryches, that weddynge I defy
  Maryage was ordeyned by god omnypotent
  In goddes lawes the worlde to multyply
  Wherfore that man that wyll therto aply
  And wolde haue the profyte of faythfull maryage
  This worldly ryches ought no thynge to set by
  But wed for loue and hope to haue lynage

  Remember ryches is no thynge comparable
  To mekenes vertue and discrete gouernaunce
  And other maners whiche ar more commendable
  Than worldly treasour or suche vnsure substaunce
  Wherfore consyder and call to thy remembraunce
  That better is to haue some woman pore and bare
  And lyue in eas: Than one with habundaunce
  Of great ryches: and euer to lyue in care

       *       *       *       *       *


Of enuyous Folys.

[Illustration: Yet ar mo folys whiche greatly them delyte
In others losse, and that by fals enuy
Wherby they suche vnrightwysly bacbyte
The dartis of suche ouer all the wordly flye
And euer in fleynge theyr fethers multyply
No state in erth therfro can kepe hym sure
His sede encreasyth as it wolde euer endure]

  Wastynge enuy oft styreth to malyce
  Folys nat a fewe whiche ar therto enclynyd
  Pryckynge theyr frowarde hertes vnto vyce
  Of others damage reioysynge in theyr mynde
  Enuyes darte doth his begynnynge fynde
  In wrathfull hertes, it wastyth his owne nest
  Nat suffrynge other to lyue in eas and rest

  If one haue plenty of treasour and ryches
  Or by his merytis obteyne great dignyte
  These folys enuyous that of the same haue les
  Enuy by malyce, the others hye degre
  And if another of honour haue plente
  They it enuy and wysshe that they myght sterue
  Howe be it suche folys can nat the same deserue

  These folys desyre agaynst both lawe and right
  Anoters good if they may get the same
  If they may nat by flaterynge nor by myght
  Than by fals malyce they hym enuy and blame
  Outher if one by his vertue hath good name
  By fals enuy these foles hym reproue
  Their wrath them blyndeth so that they none can loue

  The wounde of this malycious, fals enuy
  So dedely is, and of so great cruelte
  That it is incurable and voyde of remedy
  A man enuyous hath suche a properte
  That if he purpose of one vengyd to be
  Or do some mysche, whiche he reputyth best
  Tyll it be done, he neuer hath eas nor rest

  No slepe, no rest nor pleasour can they fynde
  To them so swete, pleasaunt and delectable
  That may expell this malyce from theyr mynde
  So is enuy a vyce abhomynable
  And vnto helth so frowarde and damnable
  That if it onys be rotyd in a man
  It maketh hym lene. his colour pale and wan.

  Enuy is pale of loke and countenaunce
  His body lene of colour pale and blewe
  His loke frowarde, his face without pleasaunce
  Pyllynge lyke scalys, his wordes ay vntrue
  His iyen sparklynge with fyre ay fresshe and newe
  It neuer lokyth on man with iyen full
  But euer his herte by furious wrath is dull

  Thou mayst example fynde of this enuy
  By Joseph whome his bretherne dyd neuer beholde
  With louynge loke, but sharpe and cruelly
  So that they hym haue murdred gladly wolde
  I myght recount examples manyfolde
  Howe many by enuy lost hath theyr degre
  But that I leue bycause of breuyte

  Enuyous folys ar stuffed with yll wyll
  In them no myrth nor solace can be founde
  They neuer laughe but if it be for yll
  As for gode lost or whan some shyp is drounde
  Or whan some hous is brent vnto the grounde
  But whyle these folys on other byte and gnawe
  Theyr enuy wastyth theyr owne herte and theyr mawe

  The mount of Ethnay though it brent euer styll
  Yet (saue itselfe) it brenneth none other thynge
  So these enuyous Folys by theyr yll wyll
  Wast theyr owne herte, thoughe they be ay musynge
  Another man to shame and losse or hurt to brynge
  Upon them sellfe Thus tournyth this yll agayne
  To theyr destruccion both shame great losse and payne

  This fals enuy by his malycious yre
  Doth often, bretherne so cursedly inflame
  That by the same the one of them conspyre
  Agaynst the other without all fere and shame
  As Romulus and Remus excellent of fame
  Whiche byldyd Rome, but after: enuy so grewe
  Bytwene them that the one the other slewe

  What shall I wryte of Cayme and of Abell
  Howe Cayme for murder suffred great payne and wo
  Atreus story and Theseus cruell.
  Ar vnto vs example hereof also
  Ethyocles with his brother: and many mo
  Lyke as the storyes declareth openly
  The one the other murdred by enuy

THE ENUOY OF BARKLAY TO THE FOLYS.

  Wherfore let hym that is discrete and wyse
  This wrathfull vyce exyle out of his mynde
  And yll on none by malyce to surmyse
  Let charyte in perfyte loue the bynde
  Sue hir preceptis than shalt thou consort fynde
  Loue in this lyfe, and ioy whan thou art past
  Where as enuy thy conscyence shall blynde
  And both they blode and body mar and wast

       *       *       *       *       *


Of impacient Folys that wyll nat abyde
correccion.

[Illustration: Unto our Folys shyp let hym come hastely
Whiche in his Bagpype hath more game and sport
Than in a Harpe or Lute more swete of melody
I fynde vnnumerable Folys of this sort
Whiche in theyr Bable haue all they hole confort
For it is oft sayd of men both yonge and olde
A fole wyll nat gyue his Babyll for any golde]

  The grettest synners that man may se or fynde
  In myserable Folys theyr foly to expres
  Is whan they wyll by no mean gyue theyr mynde
  To frendly wordes, to grace or to goodnes
  Suche folys so set theyr mynde on frowardnes
  That though one gyue them counsell sad and wyse
  They it disdayne and vtterly despyse

  But he that is discrete sad and prudent
  Aplyeth his mynde right gladly to doctryne
  He hereth wyse men, his wysdome to augment
  He them doth folowe and to theyr wordes enclyne
  But that fole whiche ay goeth to ruyne.
  And mortall myschefe had leuer be dede or slayne
  Than byde correccyon or for his profyte payne

  Suche haue suche pleasour in theyr mad folysshe pype
  That they dispyse all other melody.
  They leuer wolde dye folys than: byde a strype
  For theyr correccyon and specyall remedy
  And without dout none other Armony
  To suche folys is halfe so delectable
  As is their folysshe bagpype and theyr babyll

  These frantyke folys wyll byde no punysshement
  Nor smale correccion, for theyr synne and offence
  No frendly warnynge can chaunge theyr yll intent
  For to abyde it, they haue no pacyence.
  They here no wysdome but fle from hir presence
  And so it hapnyth that in the worlde be
  Mo folys than men of wyt and grauyte

  O mortall fole remember well what thou art
  Thou art a man of erth made and of clay
  Thy dayes ar short and nede thou must depart
  Out of this lyfe, that canst thou nat denay
  Yet hast thou reason and wyt wherby thou may
  Thy selfe here gyde by wysdome ferme and stable
  Wherby thou passest all bestis vnreasonable

  Thou art made lorde of euery creature
  All thynge erthly vnto thyne obedyence
  God hath the creat vnto his owne fygure
  Lo is nat here a great preemynence
  God hath also gyuyn vnto the intellygence
  And reason and wyt all foly to refuse.
  Than art thou a fole that reason to abuse

  He that is fre outher in subieccion.
  If by his foly he fall into offence
  And than submyt hym vnto correccyon.
  All men shall laude his great obedyence
  But if that one by pryde and insolence
  Supporte his faute and so bere out his vyce
  The hell tourmentis hym after shall chastyce

  Correccyon shall the vnto wysdome brynge
  Whiche is more precious than all erthly ryches
  Than londes rentis or any other thynge
  Why dost thou bost the of byrth or noblenes
  Of ryches, strength beauty or fayrnes
  These often ar cause of inconuenyence.
  Where as all good comyth by wysdome and prudence

  A wyse man onely as we often fynde
  Is to be named moste ryche and of most myght
  Here thou his wordes and plant them in thy mynde
  And folowe the same for they ar sure and right.
  Better is to endure, thoughe it be nat lyght
  To suffer a wyse man the sharply to repreue
  Than a flaterynge fole to clawe the by the sleue

  Thoughe sharpe correccyon at the first the greue
  Thou shalt the ende therof fynde profytable
  It oft apereth, therfore I it byleue
  That man also forsoth is fortunable
  Whiche here in fere lyueth sure and stable
  And in this lyfe is clene of his intent
  Ferynge the sharpe payne of hellys punysshement

  He may hym selfe right happy call also
  Whiche is correct in his first tender age
  And so lernyth in goodes law to go
  And in his yocke, whiche doth all yll asswage
  But these folys bydynge in theyr outrage
  Whiche of correccyon in this lyfe hath dysdayne
  May fere to be correct in hell with endles payne

THE ENUOY OF BARKLAY TO THE FOLYS.

  Ye obstynate folys that often fall in vyce
  Howe longe shall ye kepe this frowarde ignoraunce
  Submyt your myndes, and so from synne aryse
  Let mekenes slake your mad mysgouernaunce
  Remember that worldly payne it greuaunce
  To be compared to hell whiche hath no pere
  There is styll payne, this is a short penaunce
  Wherfore correct thy selfe whyle thou art here.

       *       *       *       *       *


Of folysshe Fesycyans and vnlerned that
onely folowe paractyke knowynge nought
of the speculacyon of theyr faculte.

[Illustration: Who that assayeth the craft of medycyne
Agaynst the seke and paynfull pacyent
And hath no insyght cunnynge nor doctryne
To gyue the seke, helth and amendement
Suche is a fole, and of a mad intent
To take on hym by Phesyke any cure
Nat knowynge of man, nor herbe the right nature]

  Yet be mo folys vpon the grounde and londe
  Whiche in our Shyp may clayme a rowme and place
  Suche be Phesycians that no thynge vnderstonde
  Wandrynge about in euery towne and place
  Uysytynge the seke whiche lyue in heuy case
  But nought they relefe of those paynes harde
  But gape alway after some great rewarde

  Suche that haue practyse and nought of speculatyfe
  Whan they go vysyte some paynfull pacyent
  Whan they hym note sure to forgo his lyfe
  Without all hope of any amendement
  Yet say they other than is in theyr intent
  That his diseas is no thynge incurable
  So that the pacyent to hym be agreable

  Sayth the Phesycyan whan he hath his rewarde
  Abyde a whyle tyll I my bokes ouer se
  Wherby I may relyue thy paynes harde
  Than from the pacyent homewarde departyth he
  To se his bokes but if the pacyent dye
  In that meane space the medycyne is to late
  So may he lay it to his owne folysshe pate

  The speculacion sholde he before haue sene
  For that in Phesyke is chefe and pryncypall,
  Yet many ar that vse the craft I wene
  Whiche of the cunnynge knowe lytell or nought at all
  A herbe or wede that groweth vpon a wall
  Beryth in it these folys medycyne.
  None other bokes haue they nor doctryne

  Nor none they rede to haue the true scyence
  Or perfyte knowlege and grounde of medycyne
  They rede no volumes of the experyence
  Of Podalirius nor Mesues doctryne
  Suche folys disdayne theyr myndes to enclyne
  Unto the doctryne of bokes of Auycen
  Of ypocras and parfyte galyen

  But all the substance of theyr blynde faculte
  They take in bokes that speke of herbes only
  Without respect had to theyr properte
  Or operacion so often they them aply
  To fals doctrynes, but first and specyally
  These olde wyues therwith wyll haue to do
  Thoughe they nought knowe that doth belonge therto

  They dare be bolde to take on them the cure
  Of them diseasyd howe be it that they nat can
  Suche thynge descerne as longyth to nature
  What is for woman good, and what for man
  So oft they ende moche wors than they began
  That the pore pacyent is so brought to his graue
  Yet dyuers suters suche folysshe wytches haue

  Suche wytches boldly dare afferme and say
  That with one herbe they hele can euery sore
  Under euery syne plenete, houre and day
  Yet besyde this they boldly dare say more
  That it that helyth a man aged and hore
  Shall helpe also a woman or a childe
  Thus many thousandes oft ar by them begyled

  They say also in this our charge or cure
  What nedes it note the synes or fyrmament
  The cause of thynges, or the strength of nature
  Whether that the seke be stronge or impotent
  They gyue one medesyn to euery pacyent
  And if it fortune it be to colde or warme
  The faythles wytche in hande goth with hir scharme

  Say folysshe Surgyan by what experyence
  Or whose Doctryne discyplyne or lore
  Takest thou on the, nought knowynge of scyence
  With one Salue or plaster, to heale euery sore
  Yet so thou thynkest, I the compare therfore
  Unto a lawyer that of his craft nought can
  And yet presumeth to counsell euery man

  A lawer and a Phesician ar both lyke
  Of theyr condicion and both insue one trayne
  The one begylyth the pacyent and seke
  Takynge his god for to encreas his payne
  The other labours and cauteles oft doth fayne
  To clawe the coyne by craft from his clyent
  Castynge hym of whan all his good is spent

  Thus thryues the lawer by anothers good
  Iniustly gotten, disceyuynge his clyent
  Also some other ar callyd Phesicians good
  Whiche vtterly disceyue the pacyent
  If he haue money than hath he his intent
  And if the seke haue store ynough to pay
  Than shall the cure be dryuen from day to day

  So if the lawer may any auauntage wyn
  He shall the cause from terme to terme defarre
  The playntyf for a player is holde in.
  With the defendaunt kepynge open warre
  So laweyers and Phesicians thousandes do marre
  And whan they no more can of theyr suers haue
  The playntyf beggyth, the seke is borne to graue

  But of these lawyers bycause I spoke before
  Of folysshe Phesicians here onely I intende.
  Somwhat to say: And of lawers no more
  On you Phesicians shall I conclude and ende
  I say no man may hym so well defende
  That he for murder may auoyde punysshement
  Yet may Phesicians, sleynge the pacient

  Thus thou that of Phesycian hast the name
  If thou nought knowe of perfyte medycyne
  It is forsoth to thy rebuke and shame
  To boste the scyence: nat hauynge the doctryne
  Therfore I counsell that thou thy mynde inclyne
  To haue the cunnynge, els certaynly thou shall
  Haue thy blynde craft and lyue a fole with all.

THE ENUOY OF THE TRASLATOUR.

  Thou blynde Phesician that of thy craft nought can
  Leue of thy lewdnes and bolde audacyte
  To take on the: the cure of chylde or man
  For by thy foly the wors myght they be
  And ye that suerly perceyue your faculte
  Be true therin, and auaryce from you cast
  Shame is to brynge a man to pouertye
  And than in paynes to leue hym at the last

       *       *       *       *       *


Of the ende of worldly honour and power
and of Folys that trust therein.

[Illustration: On erth was neuer degre so excellent
Nor man so myghty: in ryches nor scyence
But at the ende all hath ben gone and spent
Agaynst the same no man can make defence
Deth all thynge drawyth, ferefull is his presence,
It is last ende of euery thynge mundayne
Thus mannys fortune of cours is vncertayne]

  O creatures of myndes mad and blynde
  I wonder of your hertis proude and eleuate
  Whiche on vayne power set so sore your mynde
  And trust so moche to your vnsure estate
  As of your lyfe were neyther yere nor date
  To worldly worshyp ye stedfastly intende
  As if your lyfe sholde neuer more come to ende

  Alway ye labour to come to dignyte
  And oft by falshode your power to augment
  Alas fewe ar content with theyr degre
  But by extorcion spoyle the pore innocent
  On worldly treasour so set is theyr intent
  And styll to honour as besely to ascende
  As if theyr lyfe sholde neuer more come to ende

  Take thou example by Julius cesar
  That of the worlde durynge a whyle was sure
  And many kynges subduyd by myght of warre
  And of the Empyre had lordshyp charge cure
  But this his myght great space dyd nat endure
  And whyle he trustyd yet hyer to ascende
  By cruell deth he soon came to his ende

  Right in lyke wyse the myghty Darius
  Was kynge of Persy a realme moche excellent
  Yet was his mynde so greatly couetus
  That with the same helde he hym nat content
  But warred on other Royalmes adiacent
  So whan his myght coude nat therto extende
  His owne Royalme he loste and so came to his ende

  And also Xerxes in ryches abundant
  Was longe in peas and great tranquyllyte
  And in his Royalme was hye and tryumphant
  As longe as he was content with his degre
  Than had he pleasour and great felycyte.
  To assay by warre his kyngdome to amende
  But all he lost and so came to his ende

  Whyle Nabugodonosor kynge of Babylone
  In vnsure fortune set to great confydence
  Commaundynge honour vnto hym to be done
  As vnto god: with all humble reuerence,
  God by his power and hye magnyfycence
  Made hym a beste, for that he dyd offende
  And so in proces of tyme came to his ende

  Alexander the great and myghty conquerour
  To whome all the worlde scantly myght suffyse
  Of Grece was the origynall lorde and Emperour
  And all the worlde subdued as I surmyse
  Yet hath he done as is the comon gyse
  Left all behynde, for nought coude hym defende
  But as a symple man at the last came to his ende

  The myghty Cresus with his kyngdomes and store
  Of golde and ryches hym selfe coude nat content
  But whyle he trustyd and laboured for more
  Fortune hym fayled: So lost he his intent.
  What shall I wryte of Cyrus excellent
  Drynkynge his blode by deth whiche fortune sende
  To here of states the comon deth and ende

  All kyngdomes dekay and all estate mundayne
  Example of Rome Cartago and Mycene
  Of Solyme Tyre grace and Troy moste souerayne
  None of these places ar nowe as they haue ben
  Nor none other ouer the worlde as I wene
  Thus shortly to speke and all to comprehende
  All worldly thynges at last shall haue an ende.

THE ENOUY OF BARKLAY TO THE FOLYS.

  O man that hast thy trust and confydence
  Fyxed on these frayle fantasyes mundayne
  Remember at the ende there is no difference
  Bytwene that man that lyued hath in payne
  And hym that hath in welth and ioy souerayne
  They both must dye their payne is of one sort
  Both ryche and pore, no man can deth refrayne
  For dethes dart expellyth all confort

  Say where is Adam the fyrst progenytour
  Of all mankynde is he nat dede and gone
  And where is Abell of innocence the flour
  With adamys other sonnes euerychone
  A: dredfull deth of them hath left nat one
  Where is Mathusalem, and Tuball that was playne
  The first that played on Harpe or on Orgone
  _Ilz sont tous mortz ce monde est choce vayne_

  Where is iust Noy and his ofsprynge become
  Where is Abraham and all his progeny
  As Isaac and Jacob, no strength nor wysdome
  Coude them ensure to lyue contynually
  Where is kynge Dauyd whome god dyd magnyfy
  And Salomon his son of wysdome souerayne
  Where ar his sonnes of wysdome and beauty
  _Ilz sont toutz mortz ce monde est choce vayne._

  Where ar the prynces and kynges of Babylon
  And also of Jude and kynges of Israell
  Where is the myghty and valiant Sampson
  He had no place in this lyfe ay to dwell
  Where ar the Prynces myghty and cruell
  That rayned before Christ delyuered vs from payne
  And from the Dongeons of darke and ferefull hell
  _Ilz sont toutz mortz ce monde est choce vayne._

  Of worldly worsyp no man can hym assure
  In this our age whiche is the last of all
  No creature can here alway endure
  Yonge nor olde, pore man nor kynge royall
  Unstable fortune tourneth as doth a ball
  And they that ones pas can nat retourne agayne
  Wherfore I boldly dare speke in generall
  We all shall dye: _ce monde est choce vayne_.

  Ryches nor wysdome can none therfro defende
  Ne in his strength no man can hym assure
  Say where is Tully is he nat come to ende
  Seneke the sage with Cato and Arture
  The hye Arystotyll of godly wyt and pure
  The glorious Godfray, and myghty Charlemayne
  Thoughe of theyr lyfe they thought that they were sure
  Yet ar they all dede: _ce monde est choce vayne_.

  Where ar the Phylosophers and Poetis lawreat
  The great Grammaryens and pleasant oratours.
  Ar they nat dede after the same fourme and rate
  As ar all these other myghty conquerours
  Where ar theyr Royalmes theyr ryches and treasours
  Left to theyr heyres: and they be gone certayne
  And here haue left theyr riches and honours
  So haue they proued that this worlde is but vayne.

  So I conclude bycause of breuyte
  That if one sought the worlde large and wyde
  Therin sholde be founde no maner of dere
  That can alway in one case suerly byde
  Strength, honour, riches cunnynge and beautye
  All these decay, dayly: thoughe we complayne
  _Omnia fert etas_, both helth and iolyte
  We all shall dye: _ce monde est choce vayne_.

       *       *       *       *       *


Of predestynacion.

[Illustration: That man that lokyth for to haue a rewarde
Whiche he hath nat deseruyd to obtayne
And lenyth his body vpon a rede forwarde
Whiche for waykenes may hym nat well sustayne
Forsoth this fole may longe so loke in vayne
And on the Crauys he styll shall bacwarde ryde
Cryenge with the doue, whose flyght shall hym ay gyde]

  It is vnlawfull, man to be dilygent
  Or serchynge goddes workes to set his thought
  Howe he hath made the heuen and fyrmament
  The erth the see and euery thynge of nought
  Yet of some Folys the cause hereof is sought,
  Whiche labour also with curyosyte
  To knowe the begynnynge of his dyuynyte

  These folys forgettynge their owne fragilyte
  Wolde loke to knowe the ende of euery thynge
  Boldly disputynge in goddys pryuete
  And what rewarde is ordeynyd for men lyuynge
  Of many folys this is the moste musynge
  Whiche labour dayly with besy cure and payne.
  To knowe what god doth discerne and or ordayne

  Therfore in this part I shall dispyse and blame
  Unchrafty folys whiche scantly haue ouer sene
  Ought of scripture, if they knowe the bokes name
  Or els a whyle hath at the Scoles bene
  Than bende they the browys and stedfastly they wene
  In theyr conceyt that they ar passynge wyse
  For all scripture newe commentis to deuyse

  They frowardly the sentence do transpose
  And that whiche is wryten, both playne and holely
  By theyr corruptynge and vnlawfull glose
  Oft tyme they brynge to damnable heresy
  Falsly expoundynge after theyr fantasy
  They labour to transpose and turne the right sence
  Thoughe the wordes stryue and make great resystence

  Here what these folys with theyr audacyte
  Dare besely say by theyr fals errour blynde
  Presumynge on goddes secrete and pryuete
  Here what lewde wordes they cast out in the wynde
  They say what man can chaunge or turne his mynde
  To lyue after any other fourme and rate
  But lyke as he is therto predestynate

  They say: if god that rayneth ouerall
  Hath any ordeyned that in this worlde is
  To come to the place and rowme celestyall
  For to be partyner of euerlastynge blys
  Ordeyned for suche as here doth nat amys
  No man can chaunge, not other thynge mundayne
  That thynge whiche god by his myght doth ordayne

  But if that god prefyxed hath before
  Any creature vnto infernall payne
  In derknes to be damnyd for euer more
  No erthly thynge may that sentence call agayne
  Nor hym delyuer: o fole thou mayst complayne
  For this thy foly and also it repent
  Thynkest thou nat god alway omnypotent

  Is god nat rightwyse and grounde of all iustyce
  Rewardynge man after his gouernaunce
  He that hath here nat lyen in synne and vyce
  Hauynge in goddys seruyce his pleasaunce
  Shall of his lorde be had in remembraunce
  And of rewarde worthely be sure
  Where it is worthy that synners payne endure

  Trust well who seruyth his maker stedfastly
  With pure herte kepynge sure his commaundement
  And lawes shall be rewardyd fynally
  With heuenly ioy and scape all punysshement
  Therfore thou fole leue of this lewde intent
  Lyue vertuously and trust in goddes grace
  Than yll desteny in the shall haue no place

  Vnto great ioy god hath vs all create
  And to vs all ordeyned his kyngdome
  And none hath vnto Hell predestynate
  But often whan we folowe nat wysdome
  By ouer owne foly we fall, and so become
  Vnto our maker vnkind: and hym deny
  Whiche them rewardyth that here lyue vertuously

  Therfore thou Fole desyst thy wordes vayne
  And let thy tunge no more suche wordes say
  For god hath vs made all of one stuf certayne
  As one potter makyth of one clay
  Vessels dyuers, but whan he must them lay
  Vpon the kyll with fyre them there to dry
  They come nat all to good, moste comonly

  Doth this erthyn pot his maker dispyse
  Whether it be made of fassyon good or yll
  Saynge why dost thou make me in this wyse
  Wherfore mad man I reade the to be styll
  Blame nat thy maker, for thy vnhappy wyll
  For god hath neuer man nor childe create
  But all he hath to heuen predestynate

  And whyle we lyue here on this wretchyd grounde
  We haue our reason and wyttes vs to gyde
  With our fre wyll and if no faute be founde
  In our demenour, in heuen we shall abyde
  But if we goddes lawes set asyde
  Howe may we hope of hym rewarde to wyn
  So our owne foly is moste cause of our syn.

THE ENUOY OF BARCLAY.

  O creature vnkynde vnto thy creatour
  What carest thou to knowe or to inuestygate
  The pryuetye, of god, leue this thy errour
  To thynke the by hym to be predestynate
  To endles wo and from his blysse pryuate
  For syns thou hast thy reason and frewyll
  Gyuyn the by god, thou art in suche estate
  To take the eleccion outher of good or yll

       *       *       *       *       *


Of folys that forget them selfe and do
another mannys besynes leuynge theyr
owne vndone.

[Illustration: Who that wyll suffer his owne hous to bren
Tyll nought of it saue the bare wallys stonde
And with his water hastely doth ren
To quenche the fyre of anothers hous or londe
He is a fole and haue shall in his hande
A folysshe Pype or horne therwith to blowe
For other folys that in my Shyp wyll rowe.]

  Within my Shyp of rowme he shall be sure
  Whiche for anothers auantage and profyte
  Takyth great thought and doth moche payne endure
  Vnto his owne charge takynge no respyte
  But settyth it asyde and hath all his delyte
  With all his stody hym to enforce and dres:
  To care for euery mannys besynes.

  Suche hertles folys to them self neglygent
  In theyr owne charge slepe contynually
  But with open iyen they ar full dylygent
  The worke of other with all theyr myght to aply
  And for others profyte prouyde they besely.
  But whyle these Folys ar glad to take in hande
  Anothers charge, theyr owne styll let they stande

  Wherfore I am so bolde within my boke
  Somwhat to touch these folys mad vsage
  That if it fortune them on the same to loke
  They may therby perceyue in theyr corage
  That labour they ought for their owne auauntage
  Most specyally. for that is the degre
  And the true order of perfyte charite

  For perfyte loue and also charite
  Begynneth with hym selfe for to be charitable
  And than to other after his degre
  Thy owne auauntage is ay moost profytable
  The great Phylosophers of maners ferme and stable
  And also of wysdome godly and dyuyne
  Hath left to vs suche techynge and doctryne

  We haue by Therence the same commaundement
  The same is wryten also as I fynde
  In the holy lawe of the olde testament
  And therfore he that oft wyll set his mynde
  For others maters with care his thought to blynde
  Let hym first se vnto his owne profyte
  Lyst some mysfortune hym after sharply byte

  Let hym turne his labour to his owne auauntage
  And than do for other where as he seeth moste nede
  For who that playeth for mony outher gage
  And on his felawes cast takyth onely hede
  And nat to his owne, suche one shall seldom spede
  And is a Fole. So is he that doth ren
  To quenche another hous, suffrynge his owne to bren

  Suche one of his owne damage hath no fere
  And worthy is his losse and hurte to byde
  So is he that wyll anothers burthen bere
  Or takyth anothers charge at any tyde
  Despysynge his owne werke and settynge it asyde
  If suche haue losse and after it forthynke
  No man shall moche force whether he flete or synke

  He is well worthy to haue a folys pype
  That goth vnbyddyn to rype anothers corne
  And suffreth his owne to stande though it be rype.
  And generally all Folys ar worthy scorne
  Of what maner byrth so euer they be borne
  If they them self put, to losse or damage
  Therby to do some other auauntage

  Say curyous Fole: say what pleasour thou hast
  In others maters thy self to intermyt
  Or theyr great charges thus in thy mynde to cast
  Thy selfe to socour set thou thy mynde and wyt
  Let others maters therfore in quyete syt
  On thy owne profyte of all firste set thy mynde
  And than (if thou mayst) do somwhat for thy frende

  For vtterly that man is moche vnwyse
  That thus takyth thought for anothers charge
  And doth his owne by neglygence despyse
  For suche Folys I forgyd haue this barge
  But of the same suche men I clene discharge
  That first of his pryuate profyte can take hede
  And than helpe a frende and felowe at a nede

THENUOY OF BARKLAY.

  Ye that take charge, thought and besy cure
  For others mysfortune, losse or aduersyte
  First of your self I aduyse you to be sure
  For this is the order of parfyte charyte
  Eche to hym selfe moste louynge ay to be
  And next to his frende, but who that doth dispyse.
  His owne besynes whiche is in ieopardye
  Seynge to anothers forsoth he is vnwyse

       *       *       *       *       *


Of the vyce of vnkyndnes.

[Illustration: That Fole can neyther gode nor honeste
Whiche whan one doth to hym a frendly dede
It gladly takyth, thoughe it be two or thre
Lokynge for kyndnes, yet takyth he no hede
To shewe the same agayne in tyme of nede
Let suche Folys be no thing wroth therfore
Thoughe in this Shyp I set them to an ore.]

  He is a Fole that crauynge is alway
  Takynge the seruyce and rewardes of his frende
  And nat remembryth the same agayne to pay
  But as a churle it castyth out of his mynde
  For who that wolde haue one to hym be kynde
  And lyberall, he ought the same to be
  For kyndnes meyntayneth bothe loue and charyte

  He that wyll charge another with cures harde
  And great labours greuous to sustayne
  Ought for his labour hym worthely rewarde
  That the rewarde may be confort to his payne
  It is disworshyp and also shame certayne
  To take the labour of any ryche or pore
  And nat iustly hym to content therfore

  Wherfore the workman ought also to intende
  Vnto his labour to saue his honestye
  And workemanly to brynge it the ende
  If he therby wolde well rewardyd be
  And if the owner therof beholde and se.
  His worke so done, he is a chorle vnkynde
  If he do nat content the workmannys mynde.

  He that wolde gladly that men sholde hym commende
  Must fully purpose and fyx within his mynde
  Lyberall to be and nat euer to intende
  To false Auaryce, whiche many one doth blynde
  And if he purpose hye honours for to fynde
  Or hym auaunce to any great degre
  He must haue mekenes and lyberalyte

  He must of maners also be commendable
  And of his speche als pleasaunt as he can
  For an olde prouerbe true and verytable
  Sayth that good lyfe and maners makyth man
  But euery lawe doth dam and also ban
  The churlysshe vyce and lewde of vnkyndnes
  Whiche dryeth vp the well of bounte and goodnes

  For vnkynde folys if one labour dylygent
  And so brynge theyr worke vnto good conclusyon
  They fynde yet fautis and so ar nat content
  Withdrawynge the rewarde by theyr collusyon
  Wherfore let suche thynke it no abusyon
  Nor haue disdayne ne yet in mynde complayne
  If the pore laborer gyue vp his worke agayne

  These frowarde Folys, doth wronge and iniury
  To suche as to them do profyte and honour
  For kyndnes, they render shame and vylany
  Rebukes sclander extorcion and rygour
  But whyle they hope to come to great valoure
  And by such rygour to honours to aryse
  Theyr hope vanyssheth as doth the snowe or yce

  Wherfore who that puttyth one to besynes
  To charge or labour of body or of mynde
  Ought hym rewarde agayne for his kyndnes
  If he do nat forsoth he is unkynde
  But specyally as I oft wryten fynde
  It is a thynge whiche doth for vengeaunce cry
  A pore laborer to put to Iniury

  What man can wryte the inconuenyence
  Whiche groweth of this lewde and cursyd vyce
  Vnkyndnes causeth great myschefe and offence
  And is repugnynge to reason and iustyce
  Wherfore let suche that wyll be namyd wyse
  Leue it: and folowe lyberalyte
  Whiche is noryssher of loue and amyte

  In dyuers bokes examples we may fynde
  Howe many Cytees hygh and excellent
  Agaynst all lawe and reason were vnkynde
  To suche as dyd theyr dignyte augment
  O vnkynde rome thou was of this intent
  Whiche hast Camyllus exyled in great payne
  Thoughe he euer laboured thy honour to mentayne

  O cruell Athenes by thy ingratytude
  Hast thou nat banysshyd Solon also fro the
  Though he enfourmyd hath thy maners rude
  And gyuyn the lawes of right and equyte
  For his great meryte, loue and benygnyte
  Thou hast hym gyuen exyle and paynes harde
  His labour was nat worthy that rewarde

  Thou vnkynde Sparta: of thy audacyte
  What shall I wryte or thy lewde vnkyndnes
  Hast thou nat banysshed by thy cruelte
  Thy kynge Lycurgus, bycause he dyd redres
  Thy wanton errours by lawe and rightwysnes
  And Scipio whiche his country dyd defende
  Fonde it to hym, vnkynde at the last ende

  A thousande mo whome I can nat expresse
  To suche as haue for them abyde great payne
  Haue done displeasour, and shewed vnkyndnes
  And them disceyued by some cautele or trayne
  Yet none of them great goodnes cowde obtayne
  By theyr vnkyndnes for who that so doth cast
  Vnkyndly shall be seruyd at the last.

THENUOY OF BARKLAY.

  O fals vnkyndnes out on the I cry
  From all goodnes dost thou nat man withdrawe
  Byndynge his herte to gyle and vylany
  Agaynst nature, agaynst both right and lawe
  Thou makest man his maker nat to knawe
  Therfore thou man expell out from thy mynde
  This vyce, for we fynde in an olde sayde sawe
  Wo is hym that to his maker is vnkynde.

  Remember man the great preemynence
  Gyuen unto the by good omnypotent
  Bytwene the and Angels is lytell difference
  And all thynge erthly to the obedyent
  Fysshe byrde and beste vnder the fyrmament
  Say what excuse mayst thou nowe lay or fynde
  Syns thou art made by god so excellent
  But that thou oughtest agayne to hym be kynde.

  God hath the made vnto his owne lykenes
  No erthly creature vnto the comparable
  Thy iyen vpwarde to consyder his hyghnes
  Where other creatures that ar vnresonable
  Goeth on all foure and ar nat other able.
  Theyr loke alway vnto the grounde inclynyd
  Therfore thou ought in vertue to be stable
  And to thy maker neuer to be vnkynde

  Whan man offendyd by disobedyence
  Subduynge hym self to labour care and payne
  And lost the consort of goodes hye presence
  Hath nat christ Jhesu redemyd hym agayne
  Besyde all this thou hast no thynge certayne
  In erth but by hym. wherfore I call the blynde
  And of thy maners vncurtayse and vylayne
  If to thy sauyour thou be nat true and kynde

  Thoughe god hath made the (man) thus excellent
  To lyue (if thou lyst) in ioy eternally
  A lytell thynge shall hym agayne content
  He nought requyreth but thy herte onely
  And that thou defy thy gostly ennemy
  And in goddes seruyce thy herte and body bynde.
  Than shall he rewarde the in heuen right gloriously
  So mayst thou be callyd vnto thy maker kynde

       *       *       *       *       *


Of folys that stande so well in their owne
conceyt that they thinke none so wyse,
stronge, fayre, nor eloquent, as they
ar themself.

[Illustration: We haue ouercome the malyce and enuy
Of suche as agaynst our Nauy did conspyre
Wherfore I shall my folys call quyckly
That they my Shyp may aparayle and atyre
Drawe nere ye Folys whiche syttynge by the fyre
Loke ay in a glasse to se your countenaunce
And in your owne dedis haue all your hole pleasaunce]

  Vnto my shyp I call hym to be Coke
  The mete to dresse to other Folys echone
  Whiche in his myrrour doth alway gase and loke
  Whan he may get hym vnto a place alone
  And though of colour and beaute he haue none
  Yet thynketh he hym self fayre and right plesant
  And wyse: thoughe that he be mad and ignorant

  In his owne dedys is onely his delyte
  In his owne conceyte thynkynge hymself right wyse
  And fayre, thoughe he be yelowe as kyte
  Is of hir fete: yet doth he styll deuyse
  His vayne myrrour: that onely is his gyse
  And thoughe he beholde hym self of lothly shape
  He wyll it nat byleue, but in his glasse doth gape.

  Though for his foly all men myght hym repreue
  And that he se it before hym openly
  Within his glasse: he wyll it nat byleue
  But strongly it defende and eke deny
  He seyth nat his erys longe and hye
  Whiche stande vpon his folysshe hode behynde
  His lewde conceyt thus makyth hym starke blynde

  Whan people comon of men of hye prudence
  Or of hye beauty, and strength if men doth tell
  If one suche fole were there in the presence
  He swere durst boldly and that on the gospell
  That he onely all other dyd excell
  And that to gyue councell good and profytable
  Were none in the worldly vnto hym comparable

  These folys bost them selfe of theyr wysdome
  And thynke them selfe to haue preemynence
  Aboue all other that ar in christendome.
  In gyftis of grace as beautye and scyence
  Of strength, gode maners, vertue, and eloquence
  But thoughe they stande in theyr owne conceytis
  Nought is saue foly within theyr folysshe patis

  And thoughe theyr face and vysage stande awry
  And all to reuylde, theyr mouth standynge asyde
  Within theyr myrrour the same can they nat spye
  But in theyr foly contynually abyde
  And whether that they ar styll outher go or ryde
  Labour or be ydyll, they gase styll in theyr glasse
  Yet wyll they nat byleue to haue erys lyke an Asse.

  Oft whan these folys lye in theyr bed vpright
  With tawny loke or els theyr botyll nose
  They haue theyr myrrour alway in theyr syght
  The vayne glasse (of theyr beautye) to apose
  And whan suche a fole into the kechyn gose
  To stere the pot, there whether he syt or stande
  The glasse alway is in the other hande

  Whan he a whyle his glas hath loken than
  If one examynyd hym of his beautye
  He boldly durst swere both by god and man
  That nought were in hym whiche myght repreuyd be
  But all goodnes, fayre shape, and loke of grauyte
  And that his gere gayly vpon his backe doth syt
  He hardly is wyse: if he had any wyt.

  I wryten fynde that great inconuenyence
  As losse, contempt and occasyon of pryde
  Hath fallyn vnto many by this lewde complacence
  Whiche haue nat knowen the way themself to gyde
  The emperour Otho had ay borne by his syde
  In warre and peas (a glasse) for his pleasaunce
  To se his colour therin; and countenaunce

  And to the entent to make his colour gay
  With Assys mylke he noyntyd oft his skyn
  And shauyd his berde onys euery day
  But for that he offendyd god herein
  After was he sharply punysshyd for this syn
  And put vnto extreme rebuke and shame
  To gyue other example to auoyde the same

  It is forsoth a maner femynyne
  And nat for man to be so elegant
  To suche toyes wanton wymen may inclyne
  A yonge mayde may at her forhede haue pendant
  The vayne myrrour to se hir shape pleasant
  Man sholde nought set by to norysshe his beautye
  But onely manhode strength and audacyte

  The wanton mayde may for hir self ordayne
  Hir call hir coyfe, and suche conceytis newe
  As broches fyletes and oyntmentis souerayne
  And clothynge of dyuers colour and of hewe
  But nowe yonge men the same fourme do ensue
  And to content theyr mad and folysshe mynde
  To wymen they compare themselfe agaynst kynde

  Disorder rayneth as I before haue sayde
  The yonge men takyth womans countenaunce
  And hir aparayll, and wymen ar arayde
  As men: agaynst all lawe and ordynaunce
  Thus man and woman ensue mysgouernaunce
  In theyr behauour is small dyuersyte
  Theyr owne conceyt causeth great enormyte

  The poet Ouyde shewyth in a fable
  Howe that one callyd Pygmalyon by name
  A fygure made vnto hymselfe semblable
  Whiche he in marbyll right craftely dyd frame
  And in so moche he worshypped the same
  Tyll at the last his mynde was past and gone
  And he transformed so was in to that stone

  And if the Poetis fables be all sure
  As by theyr subtyle wordes oft we here
  The childe Narcissus was chaungyd of fygure
  Whyle he behelde into the water clere
  For whyle his shadowe vnto hym dyd apere
  Vpon the same so sore he set his mynde
  That he transformyd was to another kynde.

  But to retorne agayne to our purpose
  And of this sort of Folys to conclude
  If god sholde them to other shape transpose
  That thynke them fayre though they be foule and rude
  Into foule fassyon he many sholde include
  For whyle Folys theyr owne beauty magnyfy
  So growyth the nomber and so they multyply

THENUOY OF BARKLAY THE TRANSLATOUR.

  Blynde man inclere thy wylfull ignoraunce
  Stande nat so great in thy owne conceyte
  Ne in thy lewde fassyon set nat thy pleasaunce
  Whether thou be pore or man of great estate
  Another man moche more shall in the wayte
  Of gode and yll than thou thy self canst do
  Therfore be nat cause to thy self of disceyte
  If one the teche: aply thy mynde therto

       *       *       *       *       *


Of lepynges and dauncis and Folys that pas
  theyr tyme in suche vanyte.

[Illustration: That fole that settyth his felycyte
In wanton daunces and lepes immoderate
Hath in my Shyp a rowme for his degre
Bysyde the stere for troublynge of his pate
He god dyspleasyth, whiche doth suche foly hate
Suche lese theyr tyme in vayne and oft therin
Ar many hurtis: and cause of dedely syn.]

  Those folys a place may chalenge in my shyp
  Whiche voyde of wysdome as men out of theyr mynde
  Them selfe delyte to daunce to lepe and skyp
  In compase rennynge lyke to the worlde wyde
  In vnkynde labour, suche folys pleasour fynde
  Rennynge about in this theyr furyous vyce
  Lyke as it were in Bacchus sacryfyce

  Or as the Druydans rennyth in vayne about
  In theyr mad festes vpon the hylle of yde
  Makynge theyr sacrafyce with furour noyse and shout
  Whan theyr madnes settyth theyr wyt asyde
  Or whan the prestis of mars all nyght abyde
  Within theyr temple by vse abhomynable
  To theyr ydollys doynge theyr seruyce detestable

  Lyke as these paynyms hath to theyr ydols done
  Theyr sacryfyce wandrynge in theyr madnes
  Theyr bodyes weryenge, in vayne wastynge their shone
  So do these fowlys them selfe to daunsynge dres
  Sekynge occason of great vnhappynes
  They take suche labour without all hope of gayne
  Without rewarde sure, of werynes and payne

  Say Folys that vse this fury and outrage
  What causyth you to haue delyte therin
  For your great labour say what is your wage
  Forsoth ye can therby no profyte wyn
  But seke occasyon (as I haue sayde) of syn
  And for thy werynge thy fete thus in the dust
  Thou gettest no gayne but cause of carnall lust

  But whan I consyder of this folysshe game
  The firste begynnynge and cause orygynall
  I say the cause therof is worthy blame
  For whan the deuyll to disceyue man mortall
  And do contempt to the hye god eternall
  Vpon a stage had set a Calfe of golde.
  That euery man the same myght clere beholde

  So than the Fende grounde of mysgouernaunce
  Causyd the people this fygure to honour
  As for theyr god and before the same to daunce.
  Whan they were dronkon, thus fell they in errour
  Of Idolatry, and forgate theyr creatour.
  Before this ydoll daunsynge both wyfe and man
  Dispysynge god: Thus daunsynge fyrst began

  Suche blynde folyes and inconuenyence
  Engendryth great hurte and incommodyte
  And sawyth sede wherof groweth great offence
  The grounde of vyce and of all enormyte
  In it is pryde, fowle lust and lecherye
  And whyle lewde lepys ar vysd in the daunce
  Oft frowarde bargayns ar made by countenaunce

  What els is daunsynge but euen a nurcery
  Or els a bayte to purchase and meyntayne
  In yonge hertis the vyle synne of rybawdry
  Them fe*trynge therin, as in a dedely chayne
  And to say trouth in wordes clere and playne
  Venereous people haue all theyr hole pleasaunce
  Theyr vyce to norysshe by this vnthryfty daunce

  And wanton people disposyd vnto syn
  To satysfye theyr mad concupyscence
  With hasty cours vnto this daunsynge ryn
  To seke occasyon of vyle synne and offence
  And to expresse my mynde in short sentence
  This vyciouse game oft tymes doth attyse
  By his lewde synes, chast hartis vnto vyce

  Than it in erth no game is more damnable
  It semyth no peas, but Batayle openly
  They that it vse of myndes seme vnstable
  As mad folke rennynge with clamour showt and cry
  What place is voyde of this furyous foly
  None: so that I dout within a whyle
  These folys the holy churche shall defyle

  Of people what sort or order may we fynde
  Ryche or pore hye or lowe of name
  But by theyr folysshnes, and wanton mynde
  Of eche sort some ar gyuen vnto the same
  The prestis and clerkes to daunce haue no shame
  The frere or monke in his frocke and cowle
  Must daunce in his dortor lepynge to play the fole

  To it comys children, maydes and wyues.
  And flaterynge yonge men to se to haue theyr pray
  The hande in hande great falshode oft contryues
  The olde quean also this madnes wyll assay
  And the olde dotarde thoughe he skantly may
  For age and lamenes stere outher fote or hande
  Yet playeth he the fole with other in the bande

  Than lepe they about as folke past theyr mynde
  With madnes amasyd rennynge in compace
  He moste is commendyd that can moste lewdnes fynde
  Or can most quyckly ren about the place
  There ar all maners vsyd that lacke grace
  Mouynge theyr bodyes in synes full of shame
  Whiche doth theyr hertes to synne right sore inflame

  So oft this vyce doth many one abuse
  That whan they ar departyd from the daunce
  On lust and synne contynually they muse
  Hauynge therin theyr wyll and theyr pleasaunce
  Than fall they oft to great mysgouernaunce
  As folys gyuyn to worke vnprofytable
  So in my shyp they well deserue a babyll.

THENUOY OF BARKLAY

  Do way your daunces ye people moche vnwyse
  Desyst your folysshe pleasour of trauayle
  It is me thynke an vnwyse vse and gyse
  To take suche labour and payne without auayle
  And who that suspectyth his mayde or wyues tayle
  Let hym nat suffer them in the daunce to be
  For in that game thoughe sys or synke them fayle
  The dyse oft renneth vpon the chaunce of thre

       *       *       *       *       *


Of nyght watchers and beters of the stretes
playnge by nyght on instrumentes and
vsynge lyke Folyes whan tyme is to
rest.

[Illustration: He is a Fole that wandreth by nyght
In felde or towne, in company or alone
Playnge at his lemmans dore withouten lyght
Tyll all his body be colde as lede or stone
These folys knockynge tyll the nyght be gone
At that season thoughe that they fele no colde
Shall it repent and fele whan they be olde.]

  Nowe wolde I of my boke haue made an ende
  And with my shyp drawen to some hauen or porte
  Stryken my sayle, and all my folys sende
  Vnto the londe, a whyle them selfe to sporte
  But this my purpose is lettyd by a sorte
  Of frantyke folys, wandrynge about by nyght
  For often all yll doers hatyth the day lyght

  Whyle (man) beste and euery lyuely creature
  Refresshe theyr myndes and bodyes with rest
  And slepe: without the whiche none can endure
  And whyle all byrdes drawe them to theyr nest
  These dronken bandes of Folys than doth Jest
  About the stretis, with rumour noyse and cry
  Syngynge theyr folysshe songes of rybawdry

  The furyes ferefull spronge of the flodes of hell
  Vexith these vagabundes in theyr myndes so
  That by no mean can they abyde ne dwell
  Within theyr howsys, but out they nede must go
  More wyldly wandrynge than outher bucke or doo
  Some with theyr harpis another with his lute
  Another with his bagpype or a folysshe flute

  Than mesure they theyr songes of melody
  Before the dores of theyr lemman dere
  Yowlynge with theyr folysshe songe and cry
  So that theyr lemman may theyr great foly here
  And tyll the yordan make them stande arere
  Cast on theyr hede, or tyll the stonys fle
  They nat depart, but couet there styll to be

  But yet more ouer these Folys ar so vnwyse
  That in colde wynter they vse the same madnes
  Whan all the howsys ar lade with snowe and yse
  O mad men amasyd vnstabyll and wytles
  What pleasour take ye in this your folysshenes
  What ioy haue ye to wander thus by nyght
  Saue that yll doers alway hate the lyght

  But folysshe youth doth nat alone this vse
  Come of lowe byrth and sympyll of degre
  But also statis them selfe therein abuse
  With some yonge folys of the spiritualte
  The folysshe pype without all grauyte
  Doth eche degre call to this frantyke game
  The darkenes of nyght expellyth fere of shame

  One barkyth another bletyth lyke a shepe
  Some rore, some countre, some theyr balades fayne
  Another from syngynge gyueth hym to wepe
  Whan his souerayne lady hath of hym dysdayne
  Or shyttyth hym out, and to be short and playne
  Who that of this sort best can play the knaue
  Lokyth of the other the maystery to haue

  The folysshe husbonde oft of this sort is one
  With wanton youth wandrynge by nyght also
  Leuynge his wyfe at home in bed alone
  And gyueth hyr occasyon often to mysdo
  So that whyle he after the owle doth go
  Fedynge the Couko, his wyfe hir tyme doth watche
  Receyuynge another whose egges she doth hatche.

  Therfore ye folys that knowe you of this sort
  To gyue occasyon of synne vnto your wyues
  And all other: I you pray and exort
  Of this your foly to amende your lyues
  For longe nyght watches seldome tymes thryues
  But if it be in labour: good to wyn
  Therfore kepe your dorys: els abyde within

  Thoughe I have touchyd of this enormyte
  In englysshe tunge: yet is it nat so vsed
  In this Royalme as it is beyonde the se
  Yet moche we vse whiche ought to be refusyd
  Of great nyght watchynge we may nat be excusyd
  But our watchynge is in drunken glotony
  More than in syngynge or other meledy

  Whan it is nyght and eche shulde drawe to rest
  Many of our folys great payne and watchynge take
  To proue maystryes and se who may drynke best
  Outher at the Tauerne of wyne, or the ale stake
  Other all nyght watchyth for theyr lemmans sake
  Standynge in corners lyke as it were a spye
  Whether that the weder be, hote, colde, wete, or dry

  Some other Folys range about by nyght
  Prowdely Jettynge as men myndeles or wode
  To seke occasyon with pacyent men to fyght
  Delytynge them in shedynge mennys blode
  Outher els in spoylynge of other mennys gode
  Let these folys with suche lyke and semblable
  Drawe to this barge, here shall they here a bable

THENUOY OF BARCLAY.

  Ye folys that put your bodyes vnto payne
  By nyghtly watchynge, voyde of auauntage
  Leue of your foly or els ye shall complayne
  And mourne it sore if ye lyue vnto age
  For though ye thynke that this your blynde outrage
  Is vnto you no hurte nor preiudyce
  It doth your body and goodes great dammage
  And great cause both to you and yours of vyce.

       *       *       *       *       *


Of folysshe beggers and of theyr vanytees.

[Illustration: Syns I haue taken the charge one me
Mo botis and Barges for Folys to aparayle
And so agayne of newe to take the se
I feryd lyst company shulde me fayle
Within my folysshe shyppis to trauayle
But nowe doth beggers them selfe to me present
For fewe of them I fynde of good intent]

  A great company of folys may we fynde
  Amonge beggers, whiche haue theyr hole delyte
  In theyr lewde craft: wherfore I set my mynde
  In this Barge theyr maners, brefely for to write
  For thoughe that nede them greuously do byte.
  Yet is theyr mynde for all theyr pouerte
  To kepe with them of children great plente

  And though that they myght otherwyse well lyue
  And get theyr lyuynge by labour and besynes
  Yet fully they theyr myndes set and gyue
  To lede this lyfe alway in wretchydnes
  The clerke, frere, or monke, whiche hath store of ryches
  For all his lyfe. if he it gyde wysely.
  Wyll yet the beggers offyce occupy

  Suche oft complayne the charge of pouerte
  In garmentis goynge raggyd and to rent
  But yet haue they of ryches great plente
  Whiche in gode vse can neuer of them be spent
  Almys is ordeyned by god omnypotent
  And holy churche: for to be gyuyn in dede
  Vnto good vse, and suche as haue moste nede

  Almes is ordeyned by god our creatour
  For men that lyue in nede and wretchydnes
  Therwith their paynfull lyues to socour
  And nat for ryche that lyues in viciousnes
  But yet suche caytyfs boldly in dare pres
  For their lewde lyfe without all maner drede
  This almes takynge from them that haue most nede

  The abbot, the Pryour, and also theyr couent
  Ar so blyndyd with vnhappy couetyse
  That with theyr owne can they nat be content
  But to haue more, they alway mean deuyse
  Ye: in so moche that some haue founde a gyse
  To fayne theyr bretherne tan in captyuyte
  That they may begge so by auctoryte

  They fayne myracles where none were euer done
  And all for lucre: some other range about
  To gather and begge with some fayned pardon
  And at the alehows at nyght all drynkyth out
  So ren these beggers in company rowt
  By stretis tauernes townes and vyllagys
  No place can well be fre of theyr outragys

  Some begge for byldynges, some for relyques newe
  Of holy sayntis of countreys farre and strange
  And with theyr wordes faynyd and vntrewe
  For cause of Lucre, about they ren and range
  But in a sympyll vyllage, ferme or grange
  Where as these beggers moste sympyll men may fynde
  With theyr fals bonys as relykes they them blynde

  Other beynge stronge and full of lustynes
  And yonge ynoughe to labour for theyr fode
  Gyuyth theyr bodyes fully to slewthfulnes
  The beggers craft thynkynge to them moost good
  Some ray theyr legges and armys ouer with blood
  With leuys and plasters though they be hole and sounde
  Some halt as crypyls, theyr legge falsely vp bounde

  Some other beggers falsly for the nonys
  Disfygure theyr children god wot vnhappely
  Manglynge theyr facys, and brekynge theyr bonys
  To stere the people to pety that passe by
  There stande they beggynge with tedyous shout and cry
  There owne bodyes tournynge to a strange fassion
  To moue suche as passe to pyte and compassyon

  Suche yonge laddys as lusty ar of age
  Myghty and stronge, and wymen in lyke wyse
  Wanton and yonge and lusty of cowrage
  Gyueth them selfe vtterly to this gyse
  The cause is that they labour do despyse
  For theyr mynde is in ydylnes to be styll
  Or els in vyce to wander at theyr wyll

  They paciently theyr prouertye abyde
  Nat for deuocion of herte or of mynde
  But to the intent that at euery tyde
  Other mennys godes sholde them fede and fynde.
  But if they a whyle haue ron in the wynde
  And in theyr hande the staf some hete hath caught
  They neuer after shall leue the beggers craft

  Amonge these beggers also is comonly
  Braulynge debate hatered and chydynge
  Great othes, mockes falshode and enuy
  And one with other euer more fyghtynge
  As for theyr dronkennes and vnsure abydynge
  Theyr rebaudry both in dede and communycacion
  These ar chefe poyntis of theyr occupation

  If the begger haue his staf and his hode
  One bagge behynde and another before
  Than thynkes he hym in the myddes of his goode
  Thoughe that his clothes be raggyd and to tore
  His body nere bare he hath no thought therfore
  And if some man cloth them well to day
  To morowe it shall agayne be solde away

  And if these caytyfes fortune to begge or cry
  For mete or money, on woman or on man
  If one to them that, that they aske deny
  And so depart: anone these beggers than
  Whan he is gone, doth wary curse and ban
  And if another gyue them ought of pyte
  At the next alestake dronken shall it be

  But if that I sholde gather in my barge
  All folysshe beggers, and labour or intende
  To note all theyr vyces, to sore sholde be the charge
  And as I suppose I neuer sholde make an ende.
  Wherfore I counsell them shortly to amende
  Or els theyr lewdnes, synne, and enormyte
  Shall cause men withdrawe theyr almes of charyte

THENUOY OF BARCLAY THE TRANSLATOUR.

  O people vnthrifty gyuen to ydlenes
  Spendynge your youth this wyse in vanyte
  What ioy haue ye to lyue in wretchydnes
  Where ye myght come to better rowme and degre
  By worke, and labour: and so auaunsyd be
  Yet begge ye styll hauynge your ioy therin
  Amende your foly, and lerne ye this of me
  That goddes good sholde nat be spent in syn

Corrections made to printed original.

"He shalbe made parson of Honington or Clist." - 'mde' in original.

"a mistake as to identity" - 'indentity' in original.

"the executours of this my last Will" - 'th executours' in original.

"written [p=] me" - 'written[p=]nce' in original.






End of Project Gutenberg's The Ship of Fools, Volume 1, by Sebastian Brandt

*** END OF THIS PROJECT GUTENBERG EBOOK THE SHIP OF FOOLS, VOLUME 1 ***

***** This file should be named 20179.txt or 20179.zip *****
This and all associated files of various formats will be found in:
        http://www.gutenberg.org/2/0/1/7/20179/

Produced by Frank van Drogen, Keith Edkins and the Online
Distributed Proofreading Team at http://www.pgdp.net (This
file was produced from images generously made available
by The Internet Archive/Canadian Libraries)


Updated editions will replace the previous one--the old editions
will be renamed.

Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties.  Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark.  Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission.  If you
do not charge anything for copies of this eBook, complying with the
rules is very easy.  You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research.  They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks.  Redistribution is
subject to the trademark license, especially commercial
redistribution.



*** START: FULL LICENSE ***

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License (available with this file or online at
http://gutenberg.org/license).


Section 1.  General Terms of Use and Redistributing Project Gutenberg-tm
electronic works

1.A.  By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement.  If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B.  "Project Gutenberg" is a registered trademark.  It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement.  There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement.  See
paragraph 1.C below.  There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works.  See paragraph 1.E below.

1.C.  The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works.  Nearly all the individual works in the
collection are in the public domain in the United States.  If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed.  Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work.  You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.

1.D.  The copyright laws of the place where you are located also govern
what you can do with this work.  Copyright laws in most countries are in
a constant state of change.  If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work.  The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.

1.E.  Unless you have removed all references to Project Gutenberg:

1.E.1.  The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:

This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever.  You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org

1.E.2.  If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges.  If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.

1.E.3.  If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder.  Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.

1.E.4.  Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5.  Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6.  You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form.  However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form.  Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.

1.E.7.  Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8.  You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that

- You pay a royalty fee of 20% of the gross profits you derive from
     the use of Project Gutenberg-tm works calculated using the method
     you already use to calculate your applicable taxes.  The fee is
     owed to the owner of the Project Gutenberg-tm trademark, but he
     has agreed to donate royalties under this paragraph to the
     Project Gutenberg Literary Archive Foundation.  Royalty payments
     must be paid within 60 days following each date on which you
     prepare (or are legally required to prepare) your periodic tax
     returns.  Royalty payments should be clearly marked as such and
     sent to the Project Gutenberg Literary Archive Foundation at the
     address specified in Section 4, "Information about donations to
     the Project Gutenberg Literary Archive Foundation."

- You provide a full refund of any money paid by a user who notifies
     you in writing (or by e-mail) within 30 days of receipt that s/he
     does not agree to the terms of the full Project Gutenberg-tm
     License.  You must require such a user to return or
     destroy all copies of the works possessed in a physical medium
     and discontinue all use of and all access to other copies of
     Project Gutenberg-tm works.

- You provide, in accordance with paragraph 1.F.3, a full refund of any
     money paid for a work or a replacement copy, if a defect in the
     electronic work is discovered and reported to you within 90 days
     of receipt of the work.

- You comply with all other terms of this agreement for free
     distribution of Project Gutenberg-tm works.

1.E.9.  If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark.  Contact the
Foundation as set forth in Section 3 below.

1.F.

1.F.1.  Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection.  Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.

1.F.2.  LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees.  YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH F3.  YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3.  LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from.  If you
received the work on a physical medium, you must return the medium with
your written explanation.  The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund.  If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund.  If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.

1.F.4.  Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.

1.F.5.  Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law.  The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.

1.F.6.  INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.


Section  2.  Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers.  It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need, is critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come.  In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation web page at http://www.pglaf.org.


Section 3.  Information about the Project Gutenberg Literary Archive
Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service.  The Foundation's EIN or federal tax identification
number is 64-6221541.  Its 501(c)(3) letter is posted at
http://pglaf.org/fundraising.  Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.

The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations.  Its business office is located at
809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email
business@pglaf.org.  Email contact links and up to date contact
information can be found at the Foundation's web site and official
page at http://pglaf.org

For additional contact information:
     Dr. Gregory B. Newby
     Chief Executive and Director
     gbnewby@pglaf.org


Section 4.  Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment.  Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States.  Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements.  We do not solicit donations in locations
where we have not received written confirmation of compliance.  To
SEND DONATIONS or determine the status of compliance for any
particular state visit http://pglaf.org

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States.  U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses.  Donations are accepted in a number of other
ways including checks, online payments and credit card donations.
To donate, please visit: http://pglaf.org/donate


Section 5.  General Information About Project Gutenberg-tm electronic
works.

Professor Michael S. Hart is the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone.  For thirty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.


Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included.  Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.


Most people start at our Web site which has the main PG search facility:

     http://www.gutenberg.org

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.