The ship of fools. Translated by Alexander Barclay. A Puke (TM) Audiobook

The ship of fools.
Translated by Alexander Barclay.
Reformatted and stripped of its Hawk Tuahs, for Machine Speech, PukeOnAPlate 2024.

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The ship of fools.
Coat of Arms of the printer, Richard Pynson.

To the most venerable in Christ the Father and the Lord: to Sir Thomas Cornish, the Pontiff of Tenen and the most vigilant Suffragan of the Diocese of Baden, the humble Chaplain of his fatherhood, Alexander Barclay, recommends himself with all submission, and reverence.
Although I was fatigued by frequent business and various kinds of impediments, I was withdrawn from my study a little longer than I had wished. However, most observantly the prince: I have at last acquitted the stupid fleet, as I promised to your father, and sent it to you in print. Nor, however, would I have laid certain labor on my shoulders for an uncertain first humans, unless Seruianus had warned me of that saying, I had begun long before. It is better not to start than to leave a project less than perfect. After completing the work, I did not consider anyone more worthy than your fatherhood to whom I would dedicate it, both because of your soundness of prudence, dignity of manners, sanctity of life, and perseverance in doctrine: the wandering fools of the Mumdans from allurements to the paths of virtue, although difficult, may be able to bring them back, and truly, because exalted and promoted to the sacred orders by you, and enriched by many other benefits of yours, I could not but restrict my obedience to you. I therefore dedicated the work to your fatherhood: the beginnings of my labors which have burst into the light. I confess that I have added much more than I have taken away: partly because of the vices which spring up more abundantly in this part of our country, to be picked more bitingly, and partly because of the difficulty of the rhythm.

I have also added some concordances of the Bible and other authors, marked in the margin, so that each detail will be more clear to the readers: At the same time to make peace with the barking dogs of the envious: and stop the rabid mouth: let them hear the rebuke of what they are doing, where they are spreading. Straight away, they had torn up what had been said and what had been written. They rehearse songs worthy of mackerel and incense: but if they continue to curse: like foolish counts, they attack the fleet. But you, as a venerable Presul, a small gift to your disciple: I accept with a cheerful face, and our class, if there is anything vague, if there is any error: if there is anything superfluous: interpreting the best part: from the mouths of the unsuspecting: you will protect it with the clip of your authority.
Farewell.
Pynson.
This present book named the ship of follies of the world was translated in the College of saint Mary Otery in the county of Devonshire: out of Latin, French, and Dutch into English tongue by Alexander Barclay Preste: and at that time Chaplin in the said College.
Translated the year of our Lord God. Fifteen Oh Eight.
Imprinted in the City of London in Fleet street at the signe of saint George.
By Rychard Pynson to his Cost and charge:
Ended the year of our Saviour. Fifteen Oh Nine. The fourteenth day of December.

TABULA.
The register or table of this present book in English.

Volume one.
Alexander Barclay excuses the rudeness of his translation, yet first let Barclay the translator to the follies.

A prolog in prose showing to what intent this book was first made, and who were the first Authors of it.

Another Prolog, in Ballad concerning the same.

In what place this book was translated and to what purpose it was translated.
Here beginneth the Follies and first of unprofitable books.

Of all Counselors, Judges and men of law.

Of covetous and prodigality.

Of new disguisings in apparel.

A lord of the nobles and great of King Henry the eighth.

Of old Follies increasing folly with age.

Of negligent Fathers against their Children.

Of tail bearers and movers of debate.

Of not followers of good counsel.

Of ungoodly manners, and disordered.

Of the hurting of friendship.

Of despisers of Holy Scripture.

Of follies imprudent.

Of disordered and venerous love.

Of them that sin trusting upon the mercy of almighty god.

Of follies it begin great building without sufficient provision.

Of gluttons, and drunkards.

Of riches unprofitable.

Of follies that will serve two lords both together.

Of superfluous speech.

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

Of follies that find others good, not restoring the same to the owner.

The sermon or doctrine of wisdom.

Of Follies boasting them in fortune.

Of the superfluous curiosity of men.

Of great borrowers, and slack payers.

Of unprofitable vowers and petitions.

Of negligent studiers.

Of them that foolishly speak against the works of god.

Of lewd Judges of others deeds.

Of pluralities of benefices.

Of sinners that prolong from day to day to amend their misslying.

Of men that are jealous.

Of adultery, and especially of such as are bawds to their wives.

Of such as needs will continue in their folly not withstanding wholesome erudition.

An addition of the secundaries of Otery saint Mary, in Devonshire.

Of wrathful follies.

Of the mutability of fortune.

Of seekers men inobedient.

Of to open councilors.

Of follies that cannot be ware by the misfortune nor take example of others damage.

Of follies that force or care for the back-bitingage of lewd people.

Of mockers and false accusers.

Of them that despise everlasting bliss for worldly things and transitory.

Of talkers and makers of noise in the Church of god.

Of follies that put them self in willful jeopardy and peril.

Of the way of felicity, and godness and the pain to come to sinners.

Of old follies it give example of vice to youth negligent and inexpert.

Of bodily lust or corporal voluptuosity.

Of follies that cannot keep secret their own counsel.

Of young follies that take old women to their wives not for love but for riches.

Of envious Follies.

Of impatient follies disdaining to abide and suffer correction, for their profit.

Of foolish Physicians using their practice without speculation.

Of the end of worldly honor and power and of follies it trust in them.

An addition of Alexander Barclay.

Of predestination.

Of follies that apply other mens business leaving their own undone.
Of the vice of ingratitude or unkindness and follies that use it.

Of Follies that stand to mock in their own conceit.

Of follies that delight them in dancing.

Of night watchers.

Of the vanity of beggars.

The ship of fools.

Alexander Barclay excusing the rudeness of his translation.
Go Book, abash thee thy rudeness to present.

To men advanced to worship, and honour.

By birth or fortune: or to men eloquent.

By thy submission excuse thy Translator.

But when I remember the common behavior,

Of men: I think thou ought to quake for fear,

Of tongues envious whose venom may the dear.

Tremble, fear, and quake, thou ought I say again.

For to the Reader thou showest by evidence.

Thy self of rhetoric private and barren.

In speech superfluous: and fruitless of sentence.

Thou plainly blamest without all difference.

Both high and low sparing each man’s name.

Therefore no malice though many do the blame.

But if thou fortune to lie before a State.

As King or Prince or lords great or small.

Or doctor divine or other Graduate.

Be this thy Excuse to content their mind withal.

My speech is rude my terms common and rural.

And I for rude people mock more convenient.

Than for Estates, learned men, or eloquent.

But of this one point thou needest not to fear.

That any good man, virtuous and Just.

With his ill speech shall thee hurt or dear.

But thee defend. As I suppose and trust.

But such Un-thrifts as sue their carnal lust.

Whom thou for vice dost sharply rebuke and blame.

Shall the dis-praise, imperishing thy name.

An exhortation of Alexander Barclay.
But you that shall read this book, I you exhort.

And you that are hearers there of also I pray.

Where as you know that you be of this sort:

Amend your life and expel that vice away.

Slumber not in sin. Amend you while you may.

And if you so do and ensue Virtue and grace.

Within my ship you get no room, no place.

Barclay the translator to the Fools.

To ship gallants the sea is at the full.

The wind us calleth our sails are displayed.

Where may we best argue? At Lyn or else at Hull?

To us may no haven in England be denied.

Why tarry we? The Anchors are up weighed.

If any cord or Cable us hurt, let other hinder.

Let slip the end, or else hew it in sunder.

Return your sight behold unto the shore.

There is great number that fain would be aboard.

They get no room our ship can hold no more.

Haws in the Cocke give them none other word.

God guide us from Rocks, quicksand, tempest and ford.

If any man of war, weather, or wind appear.

My self shall try the wind and keep the Steer.

But I pray you readers have you no disdain.

Though Barclay have presumed of audacity.

This ship to rule as chief master and Captain.

Though some think them self much worthier than he.

It were great marvel forsooth since he hath be.

A scholar long, and that in diverse schools.

But he might be Captain of a ship of Fools.

But if that any one be in such manner case.

That he will challenge the mastership for me.

Yet in my ship can I not want a place.

For in every place my self I oft may see.

But this I leave beseeching each degree.

To pardon my youth and to bold enterprise.

For hard is it duely to speak of every vice.

For if I had tongues an hundredth, and wit to feel,

All things natural and supernatural,

A thousand mouths: and voice as hard as steel.

And seen all the seven Sciences liberal.

Yet coward I never touch the vices all.

And sin of the world, never their branches comprehend.

Not though I lied unto the worlds end.

But if these vices which mankind doth encumber.

Were clean expelled and virtue in their place.

I could not have gathered of fools so great a number.

Whose folly from them out chaseth gods grace.

But every man that knows him in that case

To this rude book let him gladly intend.

And learn the way his lewdness to amend.

The Prologe of James Locher.
After that I have long mused by my self of the sore confounded and uncertain course of mans life, and things thereto belonging. At the last I have by my vigilant meditation found and noted many degrees of errors. Whereby mankind wandreth from the way of truth I have also noted that many wise men and well lettered have written right fruitful doctrines.
Whereby they have healed these diseases and intolerable perturbations of the mind and the ghostly wounds thereof, much better than Aesculapius which was first Inventor of Physic and among the Gentles worshipped as a God. In the country of Greece were studies first founded and ordained in the which began and sprang wholesome medicine which gave unto infect minds fruitful doctrine and nourishing. Among whom Socrates that great beginner and honourer of wisdom began to dispute of the manners of men. But for that he could not find certain end of goodness and highest felicity in natural things: nor induce men to the same, he gave the high contemplations of his mind to moral virtues. And in so much passed he all other in Philosophy moral that it was said that he called Philosophy down from the Imperial heaven. When this Socrates perceived the minds of men to be prone, and extremely inclined to viciousness he had great affection to subdue such manners. Wherefore in common places of the city of Athens he instructed and informed the people in such doctrines as compasith the clear and immaculate wells of the most excellent and sovereign good.

After the decease of Socrates succeeded the godly Plato, which in moral Philosophy overpassed also a great part of his time And certainly not without a cause was he called godly. For by what study might be more wholly or better succor mankind than by such doctrines as he gave. He wrote and ordained laws most equal and just. He edited unto the Greeks a common wealth stable, quiet and commendable. And ordained the society and company of them most jocund and amiable. He prepared a bridle to refrain the lust and sensuality of the body. And finally he changed the ill ignorance feebleness and negligence of youth unto diligence, strength and virtue. In time also of these Philosophers sprang the flourishing age of Poets: Which among lettered men had not small room and place. And that for their eloquent Rhetoric and also for their merry fictions and inventions. Of the Which Poets some wrote in most ornate terms in ditties heroical wherein the noble acts and lives both of divine and human creatures are wont to be noted and written. Some wrote of tilling of the ground. Some of the Planets, of the courses of the stars: and of the moving of the heaven and firmament. Some of the Empire and shameful subjection of disordered love. And many other of the miserable ruin and fall of Kings and princes for vice: as Tragedies. And some other wrote Comedies with great liberty of speech: which Comedies we call Interludes. Among whom Aristophanes Eupolis and Cratinus most laudable Poets passed all other. For when they saw the youth of Athens and of all the remnant of Greece inclined to all allies they took occasion to note such miss living.

And so in plain words they reprieved without favour the vices of the said ill-disposed people of what condition or order they were: Of this ancient writing of Comedies our Latin Poets devised a manner of writing not inelegant. And first Lucilius composed one Satire in the which he wrote by name the vices of certain princes and Citizens of Rome. And that with many bawds so it with his merry speech mixed with rebukes he correct all them of the cite that disorderedly lived. But this merry speech used he not in his writing to the intent to exercise wanton words or unrefrained lascivity, or to put his pleasure in such dissolute language: but to the intent to quench vices and to provoke the commons to wisdom and virtue, and to be ashamed of their folly and excessive living. Of him all the Latin Poets have taken example, and beginning to write Satyrs, Which the Greeks named Comedies: As Fabius specifieth in his ten books of institutions. After Lucilius succeeded Horacius, much more eloquent in writing. Which in the same deserved great laude: Persius also left to us only one book by the Which he committed his name and laude to perpetual memory. The last and prince of all was Juvenal. Which in his jocund poems comprehended all that was written most eloquent and pleasant of all the poet is of that sort afore his time.
O noble men, and diligent hearts and minds, o laudable manners and times, these worthy men exiled idleness, whereby they have obtained not small worship and great commodity example and doctrine left to us their posteriors why begin we not to understand and perceive.

Why worship not the people of our time these poet is why do not they reverence to the interpreters of them do they not understand. That no Poets write, but either their mind is to do pleasure or else profit to the reader, or else they together will do both profit and pleasure why are they despised of many rude carters of now a days which understand not them. And for lack of them have not Latin to utter and express the will of their mind. See whether poets are to be despised. They laud virtue, and him that useth it, rebuking vices with the users thereof, they teach what is good and what is evil. To what end vice, and what end virtue bringeth us, and do not Poets revile and sharply bite in their poems all such as are un meek, Proud, Covetous, Lecherous, Wanton, delicious, Wrathful gluttons, wasters, Enviers, Enchanters, faith-breakers, rash, unadvised, malapert, drunken, untaught fools, and such like.
Should their writing that such things dispraise and revile be despised of many blind Dotards it now live, which envy that any man, should have or understand the thing. Which they know not. The Poets also with great lauds commend and exalt the noble followers of virtue ascribing to every man rewards after his merits.
And shortly to say, the intention of all Poets hath ever been to reprieve vice and to commend virtue. But since it is so that now in our days are so many negligent and foolish people that they are almost innumerable Which despising the love of virtue. Follow the blindness and vanity of this world: it was expedient that of new some lettered man, wise, and subtle of wit should awake and touch the open vices of fools that now live: and blame their abominable life.

This form and liberty of writing, and charge hath taken upon him the Right excellent and worthy master Sebastian Brant, Doctor of both the laws and noble Orator and Poet to the common wealth of all people in plain and common speech of Dutch in the country of Almain. To the imitation of Dant Florentine: and Francis Petrarch Poets heroical which in their maternal language have composed marvelous Poems and fictions.
But amoung diverse inventions composed of the said Sebastian brant I have noted one named the ship of fools much expedient and necessary to the reader which the said Sebastian composed in Dutch language. And after him one called James Locher his Disciple translated the same into Latin to the understanding of all Christian nations where Latin is spoken. Than another, whose name to me is unknown, translated the same into French. I have overseen the first Invention in Dutch and after that the two translations in Latin and French Which in blaming the disordered life of men of our time agreeth in sentence: three fold in language wherefore willing to redress the errors and vices of this our Realm of England: as the foresaid composer and translators hath done in their Countries I have taken upon me: howbeit unworthy to draw into our English tongue the said book named the ship of follies as near to the said three Languages as the paucity of my wit will suffer me. However, the readers give the pardon unto Alexander de Barclay if ignorance, negligence or lack of wit cause him to err in this translation. His purpose and singular desire is to content your minds. And soothly he hath taken upon him the translation of this present book neither for hope of reward nor laud of man: but only for the wholesome instruction commodity and doctrine of wisdom, and to cleanse the vanity and madness of foolish people of whom over great number is in the Realm of England.

Therefore let every man behold and over read this book: And then I doubt not but he shall see the errors of his life of what condition that he be in. Like wise as he shall see in a Mirror the form of his countenance and visage: And if he amend such faults as he readeth here wherein he knoweth himself guilty, and pass forth the residue of his life in the order of good manners than shall he have the fruit and advantage where to I have translated this book.

Here beginneth the prologe.
Among the people of every region.

And over the world, south, north, east and west.

Soundeth godly doctrine in plenty and foison

Wherein the ground of virtue and wisdom doth rest.

Read good and bad, and keep the to the best.

Was never more plenty of wholesome doctrine.

Nor fewer people that doth thereto incline.

We have the Bible which goodly doth express.

Of the Old Testament the laws mystical.

And also of the new our era to redress.

Of philosophy and other arts liberal.

With other books of virtues moral.

But though such books us goodly ways show.

We all are blind no man will them ensue.

Banished is doctrine, we wander in darkness.

Through all the world: our self we will not know.

Wisdom is exiled, alas blind foolishness.

Misguideth the minds of people high and low.

Grace is decayed, all governance doth grow.

Both prudent Pallas and Minerva are slain.

Or else to heaven returned are they again.

Knowledge of truth, Prudence, and just Simplicity.

Hath us clean left: For we set of them no store.

Our Faith is defiled love, goodness, and Pity:

Honest manners no we are reputed of no more.

Lawyers are lords: but Justice is rent and tore.

Or closed like a Monster within doors three.

For without mede: or money no man can her see.

All is disordered: virtue hathe no reward.

Alas, Compassion: and Mercy both are slain.

Alas, the stony hearts of people are so hard.

That naught can constrain their follies to refrain.

But still they proceed: and each other maintain.

So wander these fools: increasing without number.

That all the world they utterly encumber.

Blasphemers of Christ; Hustlers; and Taverners:

Crackers and boasters with Courters adventurous,

Bawds and Pollers with common extortioners.

Are taken now a days in the world most glorious.

But the gifts of grace and all ways gracious.

We have excluded. Thus live we carnally:

Utterly subdued to all lewdness and Folly.

Thus is of fools a sort almost innumerable.

Defiling the world with sin and Villainy.

Some thinking them self much wise and commendable

Though all their days they live unthriftily.

No goodness they perceive nor to no good apply.

But if he have a great womb, and his Coffers full.

Than is none held wiser between London and Hull.

But to assemble these fools in one bond.

And their demerits worthily to note.

Fain shall I Ships of every manner land.

None shall be left: Bark, Galley, Ship, nor Boat.

One vessel cannot bring them all afloat.

For if all these fools were brought into one Barge.

The boat should sink so sore should be the charge.

The sails are hawsed, a pleasant cole doth blow.

The fools assembleth as fast as they may drive.

Some swimmeth after: other as thick doth row.

In their small boats, as Bees about a hive.

The number is great, and each one doth strive.

For to be chief as Purser and Captain.

Quarter master, Lodesman or else boatswain.

They run to our ship, each one doth greatly fear.

Least his slack pass, should cause him bide behind.

The wind riseth, and is like the sail to tear.

Each one enforseth the anchor up to wind.

The sea swelleth by planets well I find.

These obscure clouds threateneth us tempest.

All are not in bed which shall have ill rest.

We are full load and yet foresooth I think.

A thousand are behind, whom we may not receive.

For if we do, our navy clean shall sink.

He oft all lessons that covets all to have.

From London Rocks almighty god us save.

For if we there anchor, other boat or barge.

There be so many that they us will overcharge.

Thee London Gallants, arear, you shall not enter.

We keep the stream, and touch not the shore.

In City nor in Court we dare not well adventure.

Lest perchance we should displeasure, have therefore.

But if the will needs some shall have an oar.

And all the remnant shall stand afar at large.

And read their faults painted about our barge.

Like as a mirror doth represent again.

The form and figure of man’s countenance

So in our ship shall he see written plain.

The form and figure of his misgovernance.

What man is faultless, but either ignorance.

Or else willfulness causeth him offend

Than let him not disdain this ship, till he amend.

And certainly I think that no creature.

Living in this life mortal in transitory.

Can him self keep and steadfastly endure.

Without all spot, as worthy eternal glory.

But if he call to his mind and memory.

Fully the deeds both of his youth and age.

He will grant in this ship to keep some stage.

But who so ever will knowledge his own folly.

And if repent, living after in simpleness.

Shall have no place nor roam more in our navy.

But become fellow to Pallas the gods.

But he that fixed is in such a blindness.

That though he be naught he thinketh all is well.

Such shall in this Barge bear a babble and a bell.

These with other like may each man see and read.

Each by them self in this small book overall.

The faults shall he find if he take good head.

Of all estates as degrees temporal.

With guiders of dignities spiritual.

Both poor and rich, Chorles and Citizens.

For hast to leap aboard many bruise their shins.

Here is beardless youth, and here is crooked age.

Children with their fathers that ill do them insign.

And doth not intend their wantons to swage.

Neither by word nor yet by discipline.

Here be men of every science and doctrine.

Learned and unlearned man made child and wife.

May here see and read the lewdness of their life.

Here are vile women: whom love Immoderate.

And lust venereal bringeth to hurt and shame.

Here are prodigal Gallants: with movers of debate.

And thousands more whom I not well dare name.

Here are Backbiters, which good livers defame.

Breakers of wedlock, men proud and covetous.

Pollers, and pikers with folk delicious.

It is but folly to rehearse the names here.

Of all such Fools: as in one Shield or targe.

Sins that their folly distinctly shall appear.

On every leaf, in Pictures fair and large.

To Barclays study, and Pynnsons cost and charge.

Wherefore ye readers pray that they both may be saved.

Before God, Sins they your follies have thus graved.

But to the intent that every man may know.

The cause of my writings certes I intend.

To profit and to please both high and low.

And blame their faults whereby they may amend.

But if that any his quarrel will defend.

Excusing his faults to my derision.

Know he that noble Poets thus have done.

Afore my days a thousand year ago.

Blaming and reviling the inconvenience.

Of people, willing them to withdraw therefore.

Them I ensue: not like of intelligence.

And though I am not to them like in science.

Yet this is my will, mind and intention.

To blame all vice likewise as they have done.

To tender youth my mind is to avail.

That they eschew may all lewdness and offence.

Which doth their minds often sore assail.

Closing the eye of their intelligence.

But if I halt in meter, or err in eloquence.

Or be too large in language I pray you blame not me.

For my mater is so bad it will none other be.

The Argument.
Here after followeth the book named the ship of fools of the world: translated out of Latin, French and Dutch into English in the College of saint Mary Ottery.
By me, Alexander Barclay to the felicity and most wholesome instruction of mankind the which containeth all such as wander from the way of truth and from the open Path of wholesome understanding and wisdom.
Falling into diverse blindness’s of your mind, foolish sensualities, and unlawful delectations of the body. This present book might have been called not inconveniently the Satyr (that is to say) the reprehension of foolishness, but the novelty of the name was more pleasant unto the first actor to call it the ship of fools.
For in likewise as old Poets Satirizes in diverse Poesies conjoined repredited the sins and illness of the people at that time living, so and in likewise this our book representeth unto the eye of the readers the states and conditions of men, so that every man may behold within the same the course of his life and his misgoverned manners, as he should behold the shadow of the figure of his visage within a bright Mirror.
But concerning the translation of this Book: I exhort you readers to take no displeasure for it is not translated word by word according to the verses of my actor. For I have but only draw into our mother tongue, in rude language the sentences of the verses as near as the paucity of my wit will suffer me, sometime adding, Sometime detracting and taking away such things a seemeth me necessary and superfluous.
Wherefore I desire of you readers pardon of my presumptuous audacity trusting that you shall hold me excused if you consider the scarceness of my wit and my inexpert youth.

I have in many places overpassed diverse poetical digressions and obscureness of Fables and have concluded my work in rude language as shall appear in my translation. But the special cause that move-eth me to this business is to avoid the execrable inconveniences of idleness, which, as Saint Bernard sayth, is mother of all vices: and to the utter derision of obstinate men delighting them in follies and miss governance. But because the name of this book seems to the reader to proceed of derision: and by that mean that the substance there of should not be profitable: I will advertise you that this book is named the ship of fools of the world.
For this world is naught else but a tempestuous sea in the which we daily wander and are cast in diverse tribulations pains and adversities: some by ignorance and some by willfulness: wherefore such doers are worthy to be called fools. Sins they guide them not by reason as creatures reasonable ought to do.
Therefore the first actor willing to decide such fools from Wiseman and good livers: hath he ordained upon the sea of this world this present ship to contain these follies of the world, which are in great number. So that who readeth it perfectly considering his secret deeds, he shall not lightly excuse himself out of it, what so ever good name it he hath outward in the mouth of the community. And to the intent it this my labour may be the more pleasant unto lettered men, I have adorned unto the same the verses of my Actor with diverse concordances of the Bible to fortify my writing by the same, and also to stop the envious mouths, if any such shall be, of them that by malice shall bark against this my business.

Here beginneth the fools and first unprofitable books.
The first fool and his books.
I am the first fool of all the whole navy.
To keep the pomp, the helm and eke the sail.
For this is my mind, this one pleasure have I.
Of books to have great plenty and apparel.
I take no wisdom by them: nor yet avail.
Nor them perceive not: And then I them despise.
Thus am I a fool and all that saw that guise.

That in this ship the chief place I govern.

By this wide sea with follies wandering.

The cause is plain, and easy to discern.

Still am I busy books assembling.

For to have plenty it is a pleasant thing.

In my conceit and to have them aye in hand.

But what they mean do I not understand.

But yet I have them in great reverence.

And honour saving them from filth and ordure.

By often brushing, and much diligence.

Full goodly bound in pleasant coverture

Of domas, satin, or else of velvet pure.

I keep them sure fearing least they should be lost.

For in them is the cunning wherein I me boast.

But if it fortune that any learned men.

Within my house fall to disputation.

I draw the curtains to show my books then.

That they of my cunning should make probation

I keep not to fall in altercation.

And while they common my books I turn and wind.

For all is in them, and no thing in my mind.

Tholomeus the rich caused long ago.

Over all the world good books to be sought.

Done was his commandment anone.

These books he had and in his study brought.

Which passed all earthly treasure as he thought.

But nevertheless he did him not apply.

Unto their doctrine, but lived unhappily.

Lo, in likewise of books I have store.

But few I read, and fewer understand.

I follow not their doctrine nor their lore.

It is enough to bear a book in hand.

It were too much to be it such a band.

For to be bound to look within the book.

I am content on the fair covering to look.

Why should I study to hurt my wit thereby.

Or trouble my mind with study excessive.

Since many are which study right beside.

And yet thereby shall they never thrive

The fruit of wisdom can they not contrive.

And many to study so much are inclined

That utterly they fall out of their mind,

Each is not lettered that now is made a lord.

Nor each a clerk that hath a benefice.

They are not all lawyers that please doth record.

All that are promoted are not fully wise.

On such chance now, fortune throws her dice.

That though one know but the Irish game.

Yet would he have a gentleman’s name.

So in likewise I am in such case.

Though I naught can I would be called wise.

Also I may set another in my place

Which may for me my books exercise

Or else I shall ensue the common guise.

And say concede to every argument.

Least by much speech, my Latin should be spent.

I am like other Clerks, which so forwardly them guide.

That after they are once come unto promotion.

They give them to pleasure their study set aside.

Their Avarice covering with fained devotion.

Yet daily they preach, and have great derision.

Against the rude Laymen: and all for Covetousness.

Though their own Conscience be blinded with that vice.

But if I durst truth plainly utter and express.

This is the special cause of this Inconvenience.

That greatest fools, and fullest of lewdness.

Having least wit, and simplest Science.

Are first promoted: and have greatest reverence

For if one can flatter, and bear a hawk on his Fist.

He shall be made Person of Honnigton or of Clist.

But he that is in study ay firm and diligent.

And without all favour preacheth Christs lore.

Of all the Community now a days is sore spent.

And by Estates threatened to Prison oft therefore.

Thus what avail is it, to us to study more.

To know other scripture, truth, wisdom, or virtue.

Sins few, or none without favour dare them show.

But O noble Doctors, that worthy are of name:

Consider our old fathers: note well their diligence.

Ensue you their steps: obtain you such fame.

As they did living, and that by true Prudence.

Within their hearts, they planted their science.

And not in pleasant books. But now to few such be.

Therefore, in this ship let them come row with me.

The Envoy of Alexander Barclay Translator,
Exhorting the fools accloyed with this vice to amend their folly.

Say worthy doctors and Clerks curious.

What moveth you of books to have such number.

Sins diverse doctrines through way contrarious.

Doth man’s mind distract and sore encumber.

Alas, blind men awake, out of your slumber.

And if you will needs, your books multiply.

With diligence endeavour you some to occupy.

Of evil Counsellors, Judges and men of law.

The fools that would seeth a quick sow in a pan.
He that Office hath and high authority.
To rule a Realm as Judge or Counselor.
Which seeing Justice, plain right and equity.
Them falsely blindeth by favour or rigour.
Condemning wretches guilts. And to a Transgressor.
For meed showing favour, such is as wise a man.
As he that would seeth a quick Sowe in a Pan.

Right many labours now, with high diligence.

For to be Lawyers, the Commons to counsel.

Thereby to be in honour had and in reverence.

But only they labour for their private avail.

The purse of the Client shall find him apparel.

And yet knows he neither law, good counsel nor Justice.

But speaketh at adventure: as men throw the dice.

Such in the Senate are taken oft to counsel.

With States of this and many another region.

Which of their manners unstable are and frail.

Naught of Law Civil, knowing, nor Canon.

But wander in darkness, clearness they have none.

O noble Rome thou got not thy honours.

Nor general Empire by such Counsellors.

When noble Rome all the world did govern.

Their councilors were old men, just and prudent.

Which eagerly did everything discern.

Whereby their Empire became so excellent.

But now a days he shall have his intent.

That hath most gold, and so it is befall.

That angels work wonders in Westminster hall.

There cursed coin maketh the wrong seem right.

The cause of him that liveth in poverty.

Hath no defence, tuition, strength nor might.

Such is the old custom of this faculty.

That colours oft cloak Justice and equality.

None can the matter feel, nor understand.

Without the angel, be weighty in his hand.

Thus for the hunger of silver and of gold.

Justice and right is in captivity.

And as we see not given free, but sold.

Neither to estates, nor simple community.

And though that many lawyers right wiseness be.

Yet many other disdain to see the right.

And they are such as blind Justice Sight.

There is one and other alleged at the bar.

And namely such as crafty were in gloss.

Upon the law, the client is stand afar.

Full little knowing how the matter goes.

And many other the laws clean transpose.

Following the example, of lawyers dead and gone.

Till the poor Clients be eaten to the bone.

It is not enough to confirm thy mind.

Unto the others fained opinion.

Thou should say truth, so Justice doth the bind.

And also law giveth the commission.

To know her, and keep her without transgression.

Least they whom thou hast judged wrongfully

Unto the high Judge for vengeance on the cry.

Perchance thou thinkest that god taketh no head.

To manys deeds, nor works of offence.

Yes, certainly he knows thy thought and deed.

Nothing is secret, nor hid from his presence.

Wherefore if thou wilt guide thee by prudence.

Or thou give Judgment of matter, less or more.

Take wise men is read and good counsel before.

Look in what Balance, what weight and what measure.

Thou servest other, for thou shalt served be.

With the same after this life I the ensure.

If thou right wisely Judge by law and equality.

Thou shalt have presence of god’s high majesty.

But if thou Judge amiss than shall Excuse.

As Poets sayth, hell Judge thy reward discuss.

God is above and reigneth sempiternally.

Which shall us deem at his last Judgment,

And give rewards to each one equally.

After such form as he, his life hath spent.

Than shall we them see whom we as violent.

Traitors: have put to wrong in word or deed.

And after our desert even such shall be our mead.

There shall be no Bail nor treating of mainprise.

No worldly wisdom there shall nothing prevail.

There shall be no delays until another Size.

But other quiet, or to infernal Gail.

Ill Judges so judged, lo here their travail.

Worthily rewarded in world without end.

Than shall no grace, be granted nor space to amend.

The Envoy of Alexander Barclay the translator.

Therefore you young Students of the Chancery:

I speak not to the old, the Cure of them is past.

Remember that Justice long hath in bondage be.

Reduce you hear now unto liberty at the last.

Endeavour you here bonds to louse or to brast.

Her ransom is paid and more by a thousand pound.

And yet alas the lady Justice lyeth bound.

Though your forefathers have taken her prisoner.

And done her in a Dungeon not meant for her degree.

Lay to your hands and help her from danger.

And here restore unto her liberty.

That poor men and moniles may her only see.

But certainly, I fear lest she hath lost her name.

Or by long prisonment shall after ever be lame.

Of Avarice or covetous and prodigality.

Gathering riches.
You that are given over much to Covetousness.
Come near, a place is here for you to dwell.
Come near you wasteful people in likewise.
You are room shall be high in the Top castle.
You care for no shame, for heaven nor for hell.
Gold is your god, riches gotten wrongfully.
You damn your soul, and yet live in penury.

He that is busy every day and hour.

Without measure, manner, or moderation.

To gather riches and great store of treasure.

Thereof no joy taking, comfort nor consolation.

He is a Fool, and of blind and mad opinion.

For that which he getteth and keepeth wrongfully.

His heir often wasteth much more unthriftily.

While he here livethin this life caduke and mortal.

Full sore he laboureth: and oft hungry goeth to bed.

Sparing from himself: for him that never shall.

After do him good, though he were hard bested.

Thus is this covetous wretch so blindly led.

By the fend that here he liveth wretchedly.

And after his death damned eternally.

There wandreth he in dolour and darkness.

Among infernal floods tedious and horrible.

Let see what availeth than all his riches.

Ungraciously gotten, his pains are terrible.

Than would he amend but it is impossible.

In hell is no order nor hope of remedy.

But sorrow upon sorrow, and that everlastingly.

Yet find I another vice as bad as this.

Which is the vice of prodigality.

He spendeth all in riot and amiss.

Without all order, pursuing poverty.

He liketh not to live still in prosperity.

But all and more he wasteth out at large.

Beware the end, is the least point of his charge.

But of the covetous somewhat to say again.

Thou art a fool thy soul to sell for riches.

Or put thy body to labour or to pain.

Thy mind to fear, thy heart to heaviness.

Thou fool thou fleest no manner cruelness.

So thou may get money, to make thy heir a knight.

Thou slayest thy soul where as thou save it might.

Thou hast no rest thy mind is ever in fear.

Of misadventure, nor never art content.

Death is forgotten, thou carest not a here.

To save thy soul from infernal punishment.

If thou be dampened, than art thou at thy stent.

By thy riches which thou here hast left behind.

To thy executors, thou shalt small comfort find.

Their custom is to hold fast that they have.

Thy poor soul shall be farthest from their thought.

If that thy cares be brought only in the grave.

And that they have thy bags in hands caught.

What say they, than, by god the man had naught.

While he here livid he was too liberal.

Thus dampened is thy soul, thy riches cause of all.

Who will deny but it is necessary.

Of riches for to have plenty and store.

To this opinion, I will not say contrary.

So it be ordered after holy lore.

While thy self leavest depart some to the poor.

With thy own hand, trust not thy executors.

Give for god, and god shall send at all hours.

Read Tullius works the worthy Orator.

And written shalt thou find in right fruitful sentence.

That never Wiseman loved over great honour.

Nor to have great riches put over great diligence.

But- only their mind was set on Sapience.

And quietly to live in Just simplicity.

For in greatest honour is greatest jeopardy.

He that is simple, and on the ground doth lie.

In addition, that can be content with enough or sufferance

Is surer by much than he that Leith on high.

Now up, now down ensure as a Balance.

But soothly he that set will his pleasance.

Only on wisdom and still therefore labour.

Shall have more good than all earthly treasure.

Wisdom teacheth to eschew all offence.

Guiding mankind the right way to virtue.

But of covetous Comes all Inconvenience.

It causeth man of word to be untrue.

Foreswearing and falsehood doth it also ensue.

Bribery and Extortion, murder and mischief.

Shame is his end: his living is reprieve.

By covetous Crassus brought was to his end.

By it the worthy Romans lost their name.

Of this one ill a thousand ills doth descend.

Beside envy, Pride, wretchedness and Shame.

Crates the Philosopher did covetous so blame:

That to have his mind unto his study free.

He threw his Treasure all whole into the sea.

But shortly to conclude. Both bodily bondage.

And ghostly also, proceedeth of this covetousness.

The soul is damned, the body hath damage.

As hunger, thirst, and cold with other prejudice.

Bereft of the joys of heavenly Paradise.

For gold was their God and that is left behind.

Their bodies buried the soul clean out of mind.

The Envoy of Alexander Barclay translator.

Therefore thou covetous thou wretch I speak to thee.

Amend thy self rise out of this blindness.

Content the with enough for thy degree.

Dam not thy soul by gathering frail riches.

Remember this is a Tale of wretchedness.

Thou shalt no rest nor dwelling place here find.

Depart thou shalt and leave it all behind.

Of New Fashions and Disguised Garments.

Their goods are wasted, lost, and spent.
Who that new garments loves or devices.
Or wherewith by his simple wit, and vanity.
Giveth by his folly and unthrifty guises.
Much ill example to young Community.
Such one is a fool and scant shall ever thee.
And commonly it is seen that now a days.
One fool gladly follows another’s ways.

Draw near you Courters and Gallants disguised.

You counterfeit Caytifs, that are not content.

As god hath you made: his work is despised.

You think you more crafty than God omnipotent.

Unstable is your mind, that shows by your garment.

A fool is known by his toys and his Coat.

But by their clothing now may we many note.

Apparel is appeared, all sadness is decayed.

The garments are gone that longed to honesty.

And in new sorts, new fools are arrayed.

Despising the costume of good antiquity.

Manny’s form is disfigured with every degree.

As Knight, Squire, yeoman, Gentleman and knave,

For all in their going ungodly they behave.

The time hath been, not long before our days.

When men with honest ray could hold them self-content.

Without these disguised, and counterfeited ways.

Whereby their goods are wasted, lost, and spent.

Socrates with many more in wisdom excellent.

Because they would naught change that cam of nature.

Let grow their here without cutting or scissor.

At that time was it reputed to laud and great honour.

To have long hair, the Beard down to the breast

For so they used that were of most valour.

Striving together who might be godliest.

Saddest, most cleanly, discretest, and most honest.

But now a days together we contend and strive.

Who may be gayest: and newest ways contrive.

Few keepeth measure, but excess and great outrage.

In their apparel. And so therein, they proceed.

That their good is spent: their Land laid to mortgage.

Or sold out right: of Thrift, they take no heed.

Having no Penny them to succor at their needy.

So when their good by such wastefulness is lost.

They sell again their Clothes for half that they cost.

A fox furred Gentleman: of the first year or head.

If he be made a Bailiff a Clarke or a Constable.

And can keep a Parke or Court and read a Deed.

Than is Velvet to his state mete and agreeable.

Howbeit he were more mete to hear a Babble.

For his fools Hood his given so sore doth blind.

That Pride expelleth his linage from his mind.

Yet find I another sort almost as bad as they.

As young Gentlemen descended of worthy Ancestry.

Which go full wantonly in dissolute array.

Counterfeit, disguised, and much unmannerly.

Blazing and guarded: to low or else to high.

And wide without measure, their stuff to waste thus goeth.

But other some they suffer to die for lack of cloth.

Some their necks charged with colers, and chains.

As golden with these, their fingers full of rings.

Their necks naked, almost unto the rains.

Their sleeves blazing like to a Cranes wings.

Thus by this devising such counterfeited things.

They deform that figure that god himself hath made.

On pride and abusion thus are their minds laid.

Than the Courters careless, that on their master wait.

Seeing him his vesture in such form abuse.

Assayeth such Fashion for them to counterfeit.

And so to sue Pride continually they muse.

Than steel they; or Rub they. Foresooth they cannot choose.

For without Land or Labour hard is it to maintain.

But to think on the Gallows that is a careful pain.

But be it pain or not, there many such end.

At Newgate their garments are offered to be sold.

Their bodies to the Jebet solemnly ascend.

Waving with the weather while their neck will hold.

But if I should write all the ills manifold.

That proceedeth of this counterfeit abusion.

And misshapen Fashions: I never should have done.

For both States, commons, man, woman, and child.

Are utterly inclined to this inconvenience.

But namely there with these Courters are defiled.

Between master and man, I find no difference.

Therefore you Courters knowledge your offence.

Do not your error maintain, support nor excuse.

For Fouls year your Rainment thus to abuse.

To ship Gallants come near I say again.

With your set Bushes Curling as men of India.

You counterfeited Courters come with your fleeing brain.

Expressed by these variable Garments that you find.

To tempt chaste Damsels and turn them to your mind.

Your breast you discover and neck. Thus your abusion.

Is the Fends bate. And your souls confusion.

Come near disguised Fools: receive your fools Hood.

And you that in sundry colours are arrayed.

You guarded gallants wasting thus your good.

Come near with your Shirts brodered and displayed.

In form of Surplus. Foresoth it may be said.

That of your Sort right few shall thrive this year.

Or that your fathers weareth such Habit in the quere.

And you Gentle women whom this lewd vice doth blind.

Laced on the back: your peakes set aloft.

Come to my Ship. Forget you not behind.

Your Saddle on the tail: if you lest to sit soft.

Do on your Deck Slut: if you purpose to come oft.

I mean your Copintanke: And if it will do no good.

To keep you from the rain, you shall have a fools hood.

By the ale stake know we the alehouse.

And every Inn is known by the sign.

So a lewd woman and a lecherous.

Is known by her clothes, be they coarse or fine.

Following new fashions, not granted by doctrine.

The butcher showeth his flesh it to sell.

So doth these women damping their soul to hell.

What shall I more write of our enormity.

Both man and woman as I before have said

Are rayed and clothed not after their degree.

As not content with the shape that god hath made.

The cleanliness of Clergy is near also decayed.

Our old apparel, alas, is now laid down.

And many protest ashamed of their Crown.

Unto laymen we us reform again.

As of Christ our master in manner half-ashamed.

My heart doth weep: my tongue doth sore complain

Seeing how our State is worthy to be blamed.

But if all the folly of our Hole Realm were named.

Of miss-apparel of Old, young, low, and high,

The time should fail, and space to me deny.

Alas thus all states of Christian men declines.

And of women also deforming their figure.

Worse than the Turks, Jews, or Saracens.

And England amend or be thou sure.

Thy noble name and fame cannot endure.

Amend lest god do grievously chastise.

Both the beginners and follows of this vice.

The Envoy of Alexander Barclay the translator.

Reduce courters clearly unto your remembrance.

From when’s this disguising was brought wherein you go.

As I remember, it was brought out of France.

This is to your pleasure. But pain you had also.

As French Pocks hote ills with other pains more.

Take you in good worth the sweetness with the Sour.

For often pleasure endeth with sorrow and dolour.

But you proud Gallants that thus yourself disguise

Be you ashamed, behold unto your Prince.

Consider his sadness. His honesty devise.

His clothing expresseth his inward prudence.

You see no Example of such Inconvenience.

In his highness: but godly wit and gravity.

Ensue him: and sorrow for your enormity.

Away with this pride, this stateliness let be.

Read of the Prophet’s clothing or vesture.

And of Adam first of your ancestry.

Of John the Prophet, their clothing was obscure.

Vile and homely, but now what creature.

Will then ensue, soothly few by their will.

Therefore, such follies my navy shall fulfill.

Of Old Follies that is to say the longer they live the more they are given to folly.

The old fool.
How beit I stoop, and fast decline.
Daily to my grave, and sepulture
And though my life fast do incline.
To pay the tribute of nature.
Yet still remain I and endure.
In my old sins, and them not hate.
Naught young, worse old, such is my state.

The madness of my youth written in my age.

And the blind folly of my iniquity.

Will me not suffer to leave mine old visage.

Nor my fore living full of enormity.

Lame are his limbs, and also I cannot see.

I am a child and yet lived have I.

An hundredth winter, increasing my folly.

But though I might learn, my will is not thereto.

But busy I am and fully set my thought.

To give example to children to miss do

By my lewd doctrine bringing them to naught

And when they are only into my dance brought

I teach them my folly, wisdom set aside.

My self-example, beginner, and their guide.

My lewd life, my folly and my self-willed mind.

Which I have still kept hitherto in this life.

In my testament, I leave written behind.

Bequeathing part both to man, child and wife.

I am the actor of mischief and of strife.

The folly of my youth and the inconvenience.

In age, I practice, teaching by experience.

I am a fool and glad am of that name.

Desiring laud for each ungracious deed.

And of my folly to spread abroad the same.

To show my vice and sin, as void of dread.

Of heaven or hell. Therefore, I take no heed.

But as some strive disputing of their cunning.

Right so do I in lewdness and miss living.

Sometime I boast me of falsehood and deceit.

Sometime of the seed that sewn is by me.

Of all mischief, as murder flattery debate.

Covetous, backbiting, theft and lechery.

My mind is not to mend my iniquity.

But rather I sorrow that my life is wore.

That I cannot do as I have done before.

But sins my life so suddenly doth appear.

That bide I cannot still in this degree.

I shall inform and teach my son and heir.

To follow his father, and learn this way of me.

The way is large, god how glad shall he be.

Learning my lore with affection and desire.

And follow the steps of his unthrifty sire.

I trust so crafty and wise to make the lad.

That me his father he shall pass and excel.

O that my heart shall than be wonder glad

If I here of may know, see, or here tell.

If he be false faining, subtle or cruel.

And so still endure, I have a special hope.

To make him scribe to a Cardinal or Pope.

Or else if he can be a false extortioner.

Fasing and boasting to scratch and to keep.

He shall be made a common customer.

As each hope of Lynn, Calais or of Dieppe.

Than may he after to some great office creep.

So that if he can honest plead a case.

He may be made Judge of the common place.

Thus shall he live as I have all his days.

And in his age increase his foolishness.

His father came to worship by such ways.

So shall the son, if he himself address.

To sue my steps in falsehood and lewdness.

And at least if he can come to no degree.

This ship of follies shall he govern with me.

Barclay to the Follies.

Awake age alas what thinkest thou be.

Awake I say out of thy blind darkness.

Rememberest thou not that shortly thou shalt die.

Arise from sin amend thy foolishness.

Though thy youth rooted were in viciousness.

Arise in age is full time to leave it.

Thy grave is open thy one foot in the pit.

Leave thy boasting of that thou hast done amiss.

Bewail thy sins, saying with rueful moan.

O God, do not remember the sins of my youth.

Amend thee or thy youth be fully gone.

That sore is hard to heal that breads in the bone.

He that is naught young, proceeding so in age.

Shall scant ever his viciousness asswage.

What thing is more abominable in god’s sight.

Than vicious age, certainly nothing.

It is eke worldly shame, when thy courage and might.

Is near decayed, to keep thy lewd living.

And by example of thee, thy young children to bring.

Into a vicious life: and all goodness to hate.

Alas age thus thou art the Fends battled.

Of the Erudition of Negligent Fathers against their Children.

The fool that suffers his children to offend.
That fool that suffreth his Child for to offend.
Without rebuking, blame, and correction.
And him not exhorteth, himself to amend.
Of such faults as by him are done.
Shall it sore repent: god wrote how some.
For oft the fathers folly, favour, and negligence.
Causeth the Child for to fall to great offence.

A miserable fool evermore shall he be.

A wretch unadvised, and a Catyf blind.

Which his children faults foreseeth not to see.

Having no care for to induce their mind.

To godly virtue: and vice to leave behind.

For while they are young fearful and tender of age.

Their vice and folly is easy to asswage.

Two diverse sorts of these fools may we find.

By whom their children are brought to confusion.

The one is negligent, the other is stark blind.

Not willing to behold his child’s ill condition.

While he is in youth: But for a conclusion.

He is a fool that will not see their vice.

And he that sayeth: and will it not chastise.

Alas, thou art a cursed counsellor.

To wanton youth that tender is of age.

To let them wander without governor.

Or wise master, in youths furious rage.

Get them a master their folly to asswage

For as a heardless flock strait in Jeopardy

So children without guide wander in folly.

Too much liberty pleasure and license.

Given unto youth, whether it be or age.

Right often causeth great inconvenience.

As riot misrule with other sore damage.

Their land and goods sold or laid to gage.

But thou foolish father art ready to excuse

Thy young children of their sin and abuse.

Thou sayest they are over tender to eschew.

Their foolish manners and they have no skill.

To know the ways of goodness or virtue.

Nor to discern what is good, what is ill.

Thou blind dotard these words hold thou still.

Their youth cannot excuse thy foolishness.

He that can ill as well might learn goodness.

A young heart is as apt to take wisdom.

As is an old, and if it rotted be.

It soweth seed of holy life to come.

Also in children we often times see.

Great aptness outward and sin of gravity.

But fill an earthen pot first with ill liquor

And ever after, it shall smell somewhat sour.

So youth brought up in lewdness and in sin.

Shall scant it scrape so clean out of his mind.

But that still after some spot will bide within.

A little twig pliant is by kind.

A bigger branch is hard to bow or wind.

But suffer the branch to a big tree to grow.

And rather it shall brake than either wind or bow.

Correct thy child while he is like a twig.

Supple and pliant, apt to correction.

It will be hard foresooth when he is big.

To bring his stubborn heart to subjection.

What hurteth punishment with moderation.

Unto young children, certainly nothing.

It voideth vice, getting virtue and cunning.

Say foolish father haddest thou leaver see

Thy sons neck unwrested with a rope.

Than with a rod his skin should broken be.

And oft thou trustest: and hast a steadfast hope.

To see thy son promoted near as high as is the Pope

But yet perchance mourn thou shalt full sore.

For his shameful end: fortuned for lack of lore.

Some follow their children’s will and lewd pleasure.

So granting them their mine: that after it doth fall.

To their great shame: they sorrow and dolour.

As did to Primus a King Imperial.

Which suffered his men: his son chief of them all

By force from Greece to rob the faire Helen.

Whereby both father and son were after slain.

With noble Hector and many thousands more.

The City of Troy unto the ground clean burnt.

I read in the Chronicles of the Romans also.

How Tarquine the proud had shame and punishment.

For ravishing chaste Lucres Against her assent.

Wherefore herself she slew her seeing thus defiled.

For the which deed this Tarquin was exiled,

From Rome: wandering in the Coasts of Italy.

Did not the traitor Catalina also conspire?

In addition, many more sworn to his cruel tyranny.

Against the Romans to oppress their Empire,

However, he and all his were murdered for their hire,

And not unworthily. Behold whereto they come.

Which are not informed in youth to ensue wisdom.

The son oft followeth the fathers behavior.

And if the father be discrete and virtuous.

The son shall such ways practice both day and hour.

But if that the father be lewd and vicious.

By falsehood living: and by ways cautelous.

The son also the same ways will ensue

And that much rather than goodness or virtue

Therefore it needeth that better provision.

Were found for youth by sad and wise counsel.

Far from their fathers of this condition.

And other lewd guides which might their minds assail.

Grievously with sin. So were it their avail.

From their fathers fraud and falsehood to decline.

And them submit to some laudable man’s doctrine.

Peleus, Sometime a noble and worthy king.

Subdued Achilles unto the doctrine.

Of phoenix which was both worthy and cunning.

Wherefore Achilles right gladly did incline.

With his heart and mind unto his discipline.

Whereby his name so noble was at the last

That all Say in worthiness he past.

Right so Philippus a King worthy of name.

Over all Greece made great iniquition.

To find one wise, sad and laudable of fame.

To Alexander his son for to give Instruction.

Found was great Aristotle at the conclusion.

Disciple of Plato. Which in every Science.

Informed this Child with perfect diligence.

Which Alexander afterward had so great dignity.

What by his strength, his cunning, and boldness.

That he was lord both of Land and Sea.

And none durst rebel against his worthiness.

Lo here the laude, the honour, and nobles.

Which doth proceed of virtue and doctrine

But beware the fathers that now hereto incline.

Few are that forceth now adverse to see.

Their children taught: or to do any cost.

On some sad man, wise, and of authority:

All that is thereon bestowed think they lost.

The foolish father oft times maketh great boast.

That he his son to abundant riches shall advance.

But no thing he speaketh of virtuous governance.

The father made but small shift or provision.

To induce his Son by virtuous doctrine.

But when he is dead and past: much less shall the son.

To study of grace his mind or heart incline.

But abuse his reason: and from all good decline.

Alas, foolish fathers give your advertence.

To Crates complaint comprised in this sentence.

If it were granted to me to show my thought.

Ye foolish fathers Caytifes I might you call.

Which gather riches to bring your Child to naught.

Giving him occasion for to be prodigal.

But good nor cunning show you him none at all.

But when you draw to age, you than most commonly.

Sorrow for your sufferance. But without remedy.

An old sore to hell is oft half incurable.

Right soar these Children rooted in mischief.

Some after ever liveth a life abominable.

To all their Kin great sorrow and reprieve.

The one is a murderer the other a fearless thief,

The one of god nor good man hath no force no care.

Another so out wasteth that his friends are full bare.

Some their land and livelihood in riot out wasteth,

At cards, and, tennis, and other unlawful games.

And some with the Dice their thrift away casteth.

Some their soul damns, and their body shames.

With fleshly lust: which many one defames.

Spending the flowers of youth much unthriftily.

On diverse Branches that long to Lechery.

Another delighteth himself in Gluttony.

Eating and drinking without manner, or measure.

The more that some drink: the more they wax dry.

He is most Gallant which longest can endure.

Thus without measure overcharge they their nature.

So that their soul is lost their body and goods is spent.

For lack of doctrine, Nurture and punishment.

See here plain prose, example and evidence.

How youth which is not nourished in doctrine.

In age is given unto all Inconvenience.

But naught shall make youth sooner for to incline.

To noble manners: nor Godly discipline.

Than shall the doctrine of a master wise and sad:

For the rote of virtue and wisdom thereby is had.

Without doubt, Nobleness is much excellent.

Which oft causeth youth to be had in great honour.

To have the name, and laud they are content.

Though it be not gotten by their own labour.

But what availeth them this lewd obscure error.

Of such high birth them self to magnify.

Seeth they defile it with vice and villainy.

Why art thou proud thou foul of that nobles.

Which is not gotten by thine own virtue.

By thy good manners, wit nor worthiness.

But this forsooth oft times find I true.

That of a good beast, ill whelps may issue.

In likewise of a mother that is both chaste and good.

Often is brought forth a full ungracious Brood.

But though the childe be of lewd condition.

And of his nature froward and variable

If the father be slack in the correction.

Of his child, he only is culpable.

Which will not teach him manners commendable.

Thus is the father a fool for his sufferance.

And the son also for his miss governance.

The Envoy.

Avoid fathers your favour and sufferance.

Against your children in their fault and offence.

Reduce you clearly unto your remembrance.

That many a thousand inconvenience.

Have children done by their father’s negligence.

But to say truth briefly in one clause.

The father's favour only is the cause.

Of tale bearers, false reporters, and promoters of strifes.

The reward of the talebearers.
Of follies yet find I another manner sort.
Which eare cause of brawling strife and division.
Such eare double tounged that leasings

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