The world's idol.  
PLUTUS: A COMEDY Written in Greek By ARISTOPHANES, Translated by H. H. B. Together with his Notes, and A Short Discourse upon it.  
Some dare affirm that Comedies may teach  
More in one hour than some in ten can preach.  
LONDON, Printed by W. G. and are to be sold by Richard Skelton at the Hand and Bible in Ducklane, Isaac Pridmore at the Golden Falcon near the New-Exchange, and H. Marsh at the Prince Arms in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1659.   

Argument out of ARISTOPHANES.  
CRamulus a Just man, but now grown low,  
Consults the Oracle his life to mend;  
Follow him first, that doth before you go,  
The answer is, and he your Woes shall end.  
He hasts this happy guide to overtake,  
Who Plutus proves, a man long blind;  
He strives at home this Friend his Guest to make,  
And that this common joy the World may find:  
Of Esculapius he by Sacrifice  
Obtains his long lost sight for to restore;  
That so the Fools and Knaves, and not the Wise,  
And Virtuous, hereafter should be poor.   

Dramatis Personae.  

Cramulus.  
Carion his Servant.  
Plutus.  
Chorus of Country men.  
Blapsidamus.  
Poverty.  
Cramulus his Wife.  
Just Man.  
unjust Man.  
Sicophantus.  
Old Woman.  
Young Man.  
Mercury.  
Priest of Jove.    

Plutus.  
Enter Carion. 
O Jupiter! what a hard age is this to be a Servant in,  
Especially to a foolish Master; if a servant shall  
Give never so good Counsel, his word will not  
Be taken, his Master thinks himself wiser, and so  
His Family is bound to suffer with him; for 'tis the mischief  
We are not Masters of our own bodies,  
But they that buy us; and not much unlike  
This Case of ours, and slavery, is that my Master is in now  
By Apollo, with his ambiguous answers from his 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  three-  
Footed throne: Nor is it with in justice I complain of him,  
Who though he be counted a great Prophet and a Physician,  
Yet he hath sent my Master from him sick,  
And I think half mad with Melancholy,  
For yonder he follows a blind man step by step;  
I have heard of seeing men leading the blind,  
But never of blind men leading those that can see before:  
And ask him what he means by it,  
And he answers you not a syllable; 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} grunnio, grunnitus, a grun of a Hogg.   
I can no longer hold my tongue, Enter Cramulus.  
Unless you will tell me why we follow this Fellow thus;  
Nay, I will vex you, for I know you dare not strike me,  
Whilst I carry your Bag. 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Ornaments he carried along with him for to we 〈…〉 in sacrifice.   Cram. 
No, yet if you be troublesome I shall take Away the Bag, and then beat you.  Car. 
Well, I will not be quieted until I know who this is.  Cram. 
Well, because thou art in my esteem the most Faithful and secret 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to hide, used here sceptically for the craft of a thief, for 〈…〉 had used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} before also, which had been enough.  of all my Family, I will not Conceal this from thee, thou knowest I have lived Religiously with both Gods and Men, and yet always have Lived poor and miserable.  Car. 
'Tis very True.  Cram. 
And yet they that Rob the very 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Jerosolumitas, and thence Israelitas, I wonder at the Etymology.  Churches, the Rethoricians, Sycophants, every Rascal grows rich.  Car. 
I grant you.  Cram. 
I went therefore to consult the Oracle about my Son, that since my own miserable life is now almost Spent, 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. An arrow shot out of a bow, so Psal. 127. v. 5. Children like arrows in the hands of giants.  and past redress, whether it were not best for him To change his manners betimes, shake off his honour, and Learn to be as cunning a knave as he can; For 'tis that only conduces to living well.  Car. 
And what said Phoebus to this?  Cram. 
That you shall hear; he plainly told me,  
That whosoever I met first, I should never  
Leave him till I had got him into my house,  
If it were possible.  Car. 
And this I warrant was he.  Cram. 
The very same.  Car. 
You need not have obeyed the Oracles Counsel, you 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Left handed, or, Mal droite, as the French have it.  simple fellow in this; for the words carry enough in Them, for follow the man you first met, implies As much, as let your Son live by the ordinary customs 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Manners of his Country.  And crafts he sees others use, that I warrant you Was Apollo his meaning.  Cram. 
How conjecture you this?  Car. 
Why a blind man may see it,  
For it profits no in our age  
To be 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Fruitful.  honest as you say, therefore still do as others do,  
And be as other men are.  Cram. 
This is not all carrion, we shall better  
Know the mind of the Oracle by enquiring  
Of this fellow whence he is, and what he wants,  
And how he came hither. Ex. Om.  Enter again Plutus, Cramulus and Carion. Car. 
Come Sir, let us know who you are.  Cram. 
Yes, and tell us quickly too.  Plu. 
I say to the Parish. 
(f) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Coloss. 1.10. Fruitful to every good work.   Car. 
Do you hear him?  Cram. 
He speaks to thee, thou dost question him  
Too roughly; Sir, I pray you, if the fair words  
Of an honest 
(g) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to grieve, or ●●enas luere to suffer.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a man unforsworn.  man can prevail upon you,  
Let us know your 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Manners.  qualities.  Plu. 
I say unto thee 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to weep.  lament.  Car. 
Is this all the 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, signifies a Bird the ancient wa● of Augury being by Birds.  Oracle will do for us.  Cram. 
If you do not tell me, you shall have no  
Cause to laugh, for I will destroy thee.  Plu. 
I say leave me, get you gone.  Cram. 
By no means.  Car. 
Master I'll tell you what's best, let me lead  
This blind fellow to some 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to hang over.  Precipice, and  
I'll steal from him and let him break  
His neck.  Cram. 
do so.  Plu. 
Hold, hold.  Car. 
Will you speak then?  Plu. 
If you should know what kind a man I am, I know  
You would use me cruelly, and not  
Let me go neither.  Cram. 
we'll promise you the contratry, if you will speak.  Plu. 
Lay your hands off me then first.  Cram. 
Well said, 'tis done.  Plu. 
Observe me well then, since I am forced  
To reveal what I thought to have kept  
Secret, I am Plutus.  Cram. 
Then thou art the basest sordid thing alive:  
Is it possible, art thou Plutus!  Car. 
Art thou Plutus with that miserable face  
And dirty clothes, 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Squallidum.  O Phoebus, Apollo, Gods and devils!  
But art thou he?  Plu. 
Yes surely.  Cram. 
Thou the man?  Plu. 
Even very he.  Cram. 
But whence commeff thou in these  
Pitiful 
(f) One in Athens observable for Avarice.  rusty clothes.  Plu. 
I come from the house of 
(g) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is here mea●● bathing, us●● much among the Greeks.  Patroclus', one that Never since he was born could afford himself water.  Cram. 
But how comest thou to suffer all this misery.  Plu. 
Why Jupiter brought all the evils of my life upon me,  
Because he envied the good of mankind;  
for when I was young I was 
(h) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} threatened.  advised to leave  
Evil company, and live with the just and modest and  
The learned, but Jupiter put out my eyes that I might  
Not discern them from others, such an ill will  
He himself bears to 
(i) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The 〈…〉 mwn.  honest men.  Cram. 
And yet he himself receives true honour  
Only from honest men.  Plu. 
'Tis true.  Cram. 
But if you had your sight again, would you  
Hereafter fly such base company?  Plu. 
For certain.  Cram. 
And live amongst honest men?  Plu. 
Without doubt, for 'tis a long time since I saw  
Any such.  Cram. 
That's no wonder, for I that have my eyesight  
Scarce ever saw any.  Plu. 
Well, now let me go, for you know all  
I can tell you.  Cram. 
No, by Jove, we will now rather embrace you  
More Earnestly than ever.  Plu. 
Did not I tell you what trouble you would give me?  Cram. 
Let me entreat you to give yourself into my hands For ever, and when you know me, though I say it, you will Not find an honester man.  Plu. 
Yes, so you all say, but when you have enjoyed me And grown rich, than you mind nothing but mischief and Malice.  Cram. 
'Tis true, but we are not all alike.  Plu. 
By Jove all one.  Car. 
A good deed to cudgel him.  Cram. 
But that you may know how much good  
You shall have by living with me, you shall  
Understand, I hope God willing 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●alice, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ●●abour, Malice, 〈…〉 painful life 〈…〉 him that ●●th it, as well 〈…〉 he that it is ●●●eant against.  to get you your sight Again.  Plu. 
Not of all things, I dare not see again.  Cram. 
How is this?  Car. 
This fellow is certainly born to be Miserable.  Plu. 
If Jupiter should know I were about such a business, He would destroy me.  Cram. 
Can he hurt thee worse than to let thee go wand'ring Up and down thus?  Plu. 
I do not know what it is, but I fear him monstrously.  Cram. 
Is it possible? thou greatest of all 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  cowards, Why dost thou think Jove or his thunder would be valued At a straw 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  if thou hadst thy eyes again never so little A while.  Plu. 
O be not so profane.  Cram. 
Have patience, and I'll make it appear to thee  
Thou hast more power than Jove.  Plu. 
Who me?  Cram. 
Yes, for by what dost thou think Jupiter  
Commands all?  Car. 
By 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, properly silver, because more used than gold in adorning their Temples, Herodotus Diodorus Siculus.  money, of which he hath abundance.  Cram. 
Pray where hath he the money?  Car. 
Of this fellow.  Cram. 
And with what do men sacrifice to Jove with?  
Is it not with this fellow?  Car. 
And what do they sacrifice for, but to get him?  
For all their prayers are to be rich.  Cram. 
Are not you all in all then, and if you say but  
The word, all this will be at an end.  Plu. 
How can that be?  Cram. 
Because no can sacrifice Oxen or Sheep if You forbid them.  Plu. 
Wherefore?  Cram. 
Why, how can he buy any thing to sacrifice without thee, so that you see, if Jove be troublesome, You know what to do with him.  Plu. 
Is it with me and for me, say you then, that men Sacrifice?  Cram. 
I say so by Jove, and moreover, whatever is famous Or esteemed amongst men, thou art Author of, For money rules all.  Car. 
Why, you see with a little money I am bought  
And made a Slave of, because I had none myself.  Cram. 
And you know the Corinthian Women when poverty 
Tempts them are seldom persuaded, but if money be  
To be had, than they are brought to reason  
And to be 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a better sort of courtesans, amicas.  active, that makes them wagtails.   Car. 
And the same thing the boys do for reward,  
Not for love.  Cram. 
Nay, but you speak of those that are of low  
Quality, for the best sort of these scorn money.  Car. 
What do they seek else?  Cram. 
Why, a good horse or 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Most elegant bawdry in the Greek, it signifies to stir or wriggle the tail.  hounds is a tempting present.  Car. 
They are too proud perhaps to take money, and  
Therefore under this pretext hide their  
Avarice, but 'tis all one, money and moneys worth.  Cram. 
All arts, all cheats are invented for thy sake,  
Plutus; the one is a cobbler, th' other a Cutler,  
Th' other a Carpenter, another a 
(d) And so in another place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nates vel clu●s denudare.  Gold-melter  
For thy sake even of that gold thou gavest him;  
And as arts, so are all 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Scortum, Cynaedus, from the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to sell▪  thefts still,  
For thy sake, men taken in adultery  
Have their 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, hunting bounds, he means here men's Sons of quality were only to be debauched by presents most tempting to youth: So Petronius to Gayton, Gallum pagnacissimum dabo.  torture given to them.  Plu. 
What a wretch am I, who till now never  
Knew all this!  Cram. 
What makes the King of Persia 
(b) From {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Wall, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, signifies him that commits all manner of thefts or Burglaries.  triumph so Think you?  Car. 
What are all 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to pluck or shake, thence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Adulterers formerly were condemned to have the hairs torn from the privy parts, and he means none shut for money would undertake such an office.  Conventions and Sects of men Gathered for?  Cram. 
And tell me what mans and furnishes  
The Greek Navies that are set out?  Car. 
Or what sustains the great Corinthian Armies?  Cram. 
And gives 
(d) The word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Metaphor taken from the setting out of hair.  Pamphilus such cause of sorrow?  Car. 
Yes, and Belonopolus his partner.  Cram. 
What makes Argyrius I pray you fart as he goes Up and down?  Car. 
And for thy sake Phelisius 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} conventions of men, it may now properly enough relate to what we call 〈…〉 Church. An Usurer, who it seems had all his wealth taken from him, and put i●●●● the public stock.  tells us all his  
Fine stories.  Cram. 
And 'tis thou that aidest the Egyptians.  Car. 
And for thee Lais 
(f) An Historiographer whose works he calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fal●●● A famous Courtesan often named by the Poets.  loves Philonides.  Cram. 
You set your shoulder against Timotheus his Tower And threw it down.  Car. 
Good and bad, all things are done for thy sake.  Cram. 
And in war, on that side the money lies, there goes The Victory.  Plu. 
Can I do all this?  Cram. 
Yes, by Jove, and more, of all other things there Is an end, But of enjoying thee, and that hath no satiety.  Car. 
Of bread.  Cram. 
Of Banqueting.  Car. 
Of music  Cram. 
Of Ambition.  Car. 
Of Rule.  Cram. 
But he that hath ten Talents of thee, would then Have twenty, then forty, and still if he have not more Thinks he lives but languishingly.  Plu. 
Gentlemen, methinks you discourse well,  
I fear but one thing.  Cram. 
What I prithee.  Plu. 
That I shall not be able to exercise all this power You give me.  Cram. 
I see, 'tis a good saying, that money is a Coward.  Plu. 
Nothing so, but a thief that came into my house,  
Because he could carry nothing away, reported I locked  
Myself up, and hid myself for fear, which I did for Providence.  Cram. 
Well, take you no care, if you be but willing,  
I'll take order you shall see as well as Lynceus.  Plu. 
How can you do this, being but a mortal man?  Cram. 
Hope well from what I haebus but now said to me, And shook his laurel at me too.  Plu. 
Hast thou him of thy Counsel also.  Cram. 
For certain?  Plu. 
Have a care what you do?  Cram. 
Trouble not yourself, I'll pawn my head, I  
Know how to bring this about.  Car. 
And I mine too.  Cram. 
We will have help enough too of all those, who Because they are honest men, scarce have bread to eat.  Plu. 
Those are but pitiful friends though methinks.  Cram. 
They will not be so thought when we have made Them rich again; but Carion make haste, run.  Car. 
What to do?  Cram. 
Call all my neighbours, you will find them  
Perhaps busy at Plow, bid them leave off and be here  
Presently, tell them every one shall have a part  
Of Plutus with us.  Car. 
I am gone; but who will take care of this victuals Here, which I have bought for Dinner.  Cram. 
Leave that to me, and now Plutus the most excellent Amongst all the Gods, enter here with me, this is my House, which this day thou shalt make rich.  Plu. 
I beseech you excuse me, 'tis very troublesome to Me to go into another man's house, especially one that I am Not acquainted with; for I never have any good by it; if I happen into a man's house, why then I am thrust presently Under ground, and stifled, and if any of his friends come In necessity, and ask for me to help him, he denies me, and swears he saw me not of I know not how long, And if I fall into a prodigal man's hands, why then I am Divided amongst Whores, or lost at Dice in a moment, And so we are both turned naked out of doors.  Cram. 
You have not met with moderate men, I am one That on occasion can spend, and then again spare, but pray You enter, I long till my Wife and my Son see you, who Are two, next to thee, I love best of all the World.  Plu. 
That I easily believe.  Cram. 
Why should I not speak truth? Ex. om.   

ACTUS SECUNDUS.  Enter Carion and Chorus of Countrymen. Car. 
You, all friends and neighbours, poor and laborious That have lived with us upon 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, or leeks.  Onions and hard fare, I Now make haste and make use of the present occasion whilst it is offered.  Chor. 
We are ready you see, and make what hast we can, Considering we are men toiled with labour and oppressed with Age, you cannot expect we should keep pace with You, therefore tell us first why your master sends for us?  Car. 
I have told you this good while, but cannot get you To lift up your long Ears to it, that my master bid me tell You, that you shall all leave this sorrowful careful life that You now lead, and exchange it for a pleasant one.  Chor. 
By what means, or from whence does he hope this  Car. 

(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here goes for laborious plowmen, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with only the change of accent signifies a wicked man, a man of ill fortune and men of ill manners go divers times under one name.  Neighbours, my master will be here presently And brings with him an old, crooked, ill-faced, unlucky, Bald, and I think, I may say 
(c) The words used here are all proper to the figure itself of Money, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to defile, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to bow or make crooked, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} miserable, in respect to those it makes so, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} wrinkled in respect of the stamp upon Coin, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to wax bald in respect to its age, wearing smooth, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} without teeth, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Erasm. Adag. Curt● or Circumcisus, somewhere likewise I remember Judaeus Curtus a circumcisd Jew suffering to clip money.  curtailed fellow.  Chor. 
O thou art a golden messenger, what brave new Is this? by thy description this must needs be a heap of 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, used for a heap of seed in a Cranary.  Gold that's coming to us.  Car. 
Or rather a heap of all the old 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} old evils, or the first evils of the world.  worldly evils.  Chor. 
Well, do not think you shall go unpunished▪ You bring us thus far upon our Crutches for nothing but to Delude us.  Car. 
You think me a man naturally so given to jest,  
That I can say nothing in earnest.  Chor. 
We shall make your bones ache by and by, you knave  Car. 
Yes, when you have took your lots out of the 
(f) The wit here lies in the history and manner of choosing Judges in Athens, who were as ma●●●● as letters in the Alphabet, and governed in the same order that letter stood whi●● they drew out of the urn, and then had given them the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a wand, by whi●● be jests at {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a cudgel in every one of their hands, he plays with 〈…〉 word Charon and Carion his own name.  urn, and are Judges in Athens, and these Cudgels you have In your hands, your wands, but( g) Charon will have you in His boat before that day comes.  Chor. 
Come, you are a prating fellow to delude us thus 〈…〉 this while; in not telling plainly why your Master sent For us, especially knowing what business we have, and yet The hast we have made over hedge and ditch to get hither.  Car. 
Well, I will no longer conceal the business, my Master hath got Plutus into his house, and you are all sent For to be made rich.  Chor. 
Is that possible we can be all made rich?  Car. 
As rich as you would wish, every one a Midas and Such goodly asses as he was, so you shall have.  Chor. 
How I am delighted with this! I could dance for Joy if I thought this were true.  Car. 
Do so, you shall follow dancing like my Sheep, my Kids, or rather like my grey Bearded lascivious 
(a) The story of Polyphemus and Gathea.,  Goats, And I before you will represent the Cyclops.  Chor. 
And we in like manner will follow you our Cyclops; But if we catch you eating the best salads and herbs From us, as you go, and then when your belly is full fall Asleep by the way, we shall order you with these Cudgels.  Car. 
Then will I imitate 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, signifies crude or rawness. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to imitate a Goat, thence he calls them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} goats with their pizzles hanging out of their sheaths.  circen, and feed you with herbs that will metamorphose you into Swine, and then( as Ulysses did) feed you with 
(c) See Homet the story of Circean Odyss. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is used by the Greeks, Proverbially when the unlearned follow one another.  Sir reverence, and you shall Go grunting on, and like 
(d) See Odyss. Malanthius so used by Ulysses,  hogs follow one another.  Chor. 
And we seeing our Circen go about to poison us, Will imitate 
(e) Aristillus, a Poet of that Age noted to be full of those kind of Jests {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is again turned upon Carion.  Ulysses, and hang you up by your two Stones, and slit your Nose, and than 'noint it with a Sir reverence, and you like Aristillus shall laugh and cry, pigs follow your mother.  Car. 
Well, let us leave our Jests, and now we are at our journeys end, every one put himself into his own shape Again; I'll go in a private way first, and fill my belly, And then we'll to the great work in hand. Ex. om.  Enter Cramulus and Chorus. Cram. 
Neighbours, to say you are welcome, is in my Opinion an old dull compliment, therefore I will salute You after a new manner, and with open arms, tell you, That to recompense the haste and pains you have taken In coming, if you will be still as diligent in your own Good, you shall enjoy Plutus with me.  Chor. 
Never fear, we will be as laborious and indefatigable As Mars, and sure if we should stick at Trifles in this Business, we were worthy to have Plutus slip out of our Fingers.  Car. 
I see Blapsidamus coming yonder, who by his haste Me thinks comes as if he knew something of this business That hath happened to me. Ex. om.  Enter Blapsidamus and Cramulus. Blap. 
What is the matter I pray thee? how comes it to Pass my Cramulus, thou shouldst be so soon be grown rich? I could not believe it, though it was all the news At the 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a place of resort for news: Theoprastus calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, meetings or clubs without wine.  Barbers, by every one as soon as he Was set down in his Chair. It's news to me if you be so fortunate to see you call all Your friends thus about you to partake with you, and against Our country's custom I am sure.  Cram. 
Blapsidamus, I will keep nothing from thee, 'Tis true, the World is otherwise with me to day than it was Yesterday, and you shall find it so, because you are my friend.  Blap. 
Are you then so rich as it is said?  Cram. 
I shall be presently if it please 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  God; but there Is some hazard always in such great works.  Blap. 
What's the danger?  Cram. 
'Tis thus.  Blap. 
Speak On freely as you have begun.  Cram. 
If the matter hit right, we are all Made; if not, all Undone.  Blap. 
That's sad, and pleases me not by no means, For to be so marvellous rich, and so mavellously afraid is Not the custom of those that get it honestly.  Cram. 
How, not honestly?  Blap. 
I fear. you have robbed Apollo's Temple, And now repent you.  Cram. 
Apollo forbid! I never did such a trick yet.  Blap. 
Come, never trifle with me, 'tis so I know.  Cram. 
Prithee do not think so ill of me.  Blap. 
O Gods! there is nothing but villainy in the world, The hearts 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, little hearts, or, as we use, narrow hearts.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  of men are set upon nothing but Avarice.  Cram. 
Why, I think you are wild.  Blap. 
How different is this from the manners of the rest Of his Life.  Cram. 
By Heaven! thou art 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, crocitas, as one crow doth to another that hath got the carrion before him.  mad.  Blap. 
A man may see by the uncertainty of his countenance, And the rolling of his eyes, the villainy he hath done.  Cram. 
Now I know why all this is, 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, share with me▪  if I had stole any Thing, by this way you think to get half, 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  is it not so?  Blap. 
How? I rob a thief, what's this?  Cram. 
Well, there is no theft in the business, what I am About is quite of another kind I assure you.  Blap. 
May be you will say it was not stole but took 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, stealing privately, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to take by force.  Away.  Cram. 
Thou art possessed with a 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  devil surely to Talk thus.  Blap. 
There is a third way yet, have you not cozened  
Some body by some notorious 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to take by fraud or cunning.  fraud of their money?  Cram. 
No certainly.  Blap. 
Why, then I know not which way to get the truth Out, unless you will confess.  Cram. 
Why, will you then condemn me before you Hear me?  Blap. 
Not I friend, but on the contrary would have brought You out of your danger with little cost, and before the Matter had been known amongst the people, we would Have stopped the Orators 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he alludes here perhaps to the story of Demosthenes, who was accused for being bribed with a silver cup the night before he was to plead, and so came muffled up and excused himself with a sore throat and horseness.  mouths with a little money.  Cram. 
You are a kind friend to me, that for the laying Out of a shilling would look to get twelve.  Blap. 
Methinks I see thee now with thy Olive branch in Thy hand, and thy wife and children sitting about thee Miserably prostrate before the Tribunal, We want Pamphilles to draw this Picture methinks.  Cram. 
I tell thee I am so far from taking any thing from Others, that my design is to make all honest frugal men Richer than they are.  Blap. 
Say you so, have you stole such abundance indeed?  Cram. 
Will you destroy me with talking thus.  Blap. 
Nay, it seems you will destroy yourself.  Cram. 
With what, I tell thee I have Plutus himself at My house.  Blap. 
You Plutus, what Plutus?  Cram. 
Why, the very god Himself.  Blap. 
Where is he?  Cram. 
Why, within there.  Blap. 
Where?  Cram. 
Why, I tell thee at my house.  Blap. 
Plutus in thy house, go hang thyself, I'll never Believe it.  Cram. 
By the gods 'tis true.  Blap. 
Wilt thou swear by Vesta?  Cram. 
And by Neptune too.  Blap. 
What Neptune, of the Seas?  Cram. 
Yes, and by the other too, if there be one.  Blap. 
And will you lend him now and then  
To some of your friends?  Cram. 
Soft, yea, it is not come to that yet.  Blap. 
Say you so, must he not stir out of your house?  Cram. 
Somewhat is first to be done.  Blap. 
What is that?  Cram. 
Why, he must be helped to his sight before  
He can go abroad.  Blap. 
Is he then blind for certain?  Cram. 
Nothing so Sure.  Blap. 
Somewhat I thought was in it, that he never  
Could find the way into my house.  Cram. 
All in good time, he will be there now godwilling Shortly.  Blap. 
Were we not best get a physician to him?  Cram. 
What Physician is here in this City? here is no art Understood here, because there( a) is no reward.  Blap. 
Let us consider.  Cram. 
You will find none but that which I have  
Long since thought on is best, which is to carry  
Him to Esculapius his Temple.  Blap. 
You have said well, therefore let us make no delay.  Cram. 
I am just now going Ex. om.  Enter Poverty an old Woman, Cramulus, Blapsidamus. Pover. 
O the 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, hot, and thence in Latin for inconsiderateness calidum is used.  impudent wickedness that you pitiful Men have undertaken! whither do you fly?  Cram. 
Hercules', what have we here?  Pover. 
Nay, I will be the destruction of you both, for You have undertaken that which neither God nor Man Durst go about.  Cram. 
What art thou that lookest so pale and lean?  Blap. 
May be it is 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, contention by Esculapius.  Erinys, one of the furies presented In the 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he renders it a Tavern Keeper,  Tragedies, by her face she should.  Cram. 
No, she wants a torch in her hand.  Blap. 
Nay, then we'll be bold with her.  Pover. 
Whom do you take me for.  Cram. 
A 
(e) Cauponariam, but for that; in the Gr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used here by the Etymology {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a receiver of all company.  Bawd, a scolding Eggwife,  
Or else you would never trouble us thus, that never  
Have done you any injury.  Pover. 
Is it no injury( think you) to throw me out of Every house where I come?  Cram. 
Nay, thou art sure to have one house left thee,  
The prison, but tell us what thou art.  Pover. 
What punishment do you deserve( think you) for Seeking to take me that am innocent out of the world thus..  Blap. 
What will you say if this be a neighbour of mine That keeps a 
(a) Here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used.  Victualling house, and poisons me and all The street with base wine.  Pover. 
I am Poverty, you know me well enough sure?  
For I have frequented many of your houses a good many  
Years I am sure, and waited diligently upon you.  Blap. 
O Phoebus Apollo! whither shall we run,  
How shall we get away from thee.  Cram 
What a pitiful fearful fellow art thou, whither  
Dost thou run, stay for shame.  Blap. 
By no means, not I.  Cram. 
Fie on't, what shall one woman drive away  
Two men?  Blap. 
Why, is there any animal so dreadful in the  
World, and infectious as Poverty?  Cram. 
Prithee stay.  Blap. 
By Jove not I.  Cram. 
Nay, but let me tell you 'twill be a shameful thing For us to forsake yonder God within, and run I know not whither for fear of this old witch, let us stand to it.  Blap. 
With what arms I pray you can we defend ourselves, what breastplate 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, pignus capio, to take pledge, security.  will not she pierce, and what Spear did ever keep her off?  Cram. 
Take courage, our God will give us 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Trophaeum eriget, a custom by a heap of stones, or a Wall set up where a victory was got.  victory Against this wicked woman, I warrant you.  Pover. 
Dare you take of holy 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Piaculum, or an Antidote against the plague.  things that have such A wickedness in hand?  Cram. 
What do you rail at us for thus, that have done You no injury, you old devil?  Pover. 
Do you think you do me no hurt in seeking  
Thus to get Plutus his eyes again?  Cram. 
What hurt is it to thee to bring all mankind  
A benefit.  Pover. 
What good will it bring to men think you?  Cram. 
First of all, we shall throw you out of Greece.  Pover. 
Throw me out? why, what greater hurt can you do In the World.  Cram. 
Why, it would be a greater to let it alone  
And not do it.  Pov. 
Then before you go any further I will show you the Reason of this matter, and demonstrate that I am the cause Of all good to you, and that by my help only you subsist In this life, if I do not proceed as you will, And use me as you please.  Cram. 
What an impudent creature art thou to talk thus!  Pov. 
If you will suffer yourself to be taught, I will  
Clearly show you, you are out of the way  
If you would make the just man rich.  Cram. 
O for the Pillory or the 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the first from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, whence those clubs they beat offenders with so called, still used in Turkey on the feet, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to make crooked, thence the punishment called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a disease in the back, Galen.  stocks to deliver me Of thee!  Pov. 
You ought not to complain before you have heard Me.  Cram. 
Who can forbear to cry out miserably that hears This?  Pov. 
No wise man makes such a Noise.  Cram. 
But will you submit to punishment, if you do not Make this good?  Pov. 
Do what you can invent.  Blap. 
'Tis well.  Pov. 
But if I have the better of you, you shall pay for it.  Blap. 
Yes, twenty lives if we had them.  Cram. 
Our two is enough for us to lose I warrant you.  Pov. 
I were too blame to ask more. Ex. om.  Enter Chorus, Cramulus, Blapsidamus, Poverty. Chor. 
Let us now fall to the matter in hand, and decide The controversy by true reason, laying all jests and Scurrility aside.  Chor. 
In the first place than I think it plain to all men, That it is equity that 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Atheists.  honest men ought to be happiest, And the unjust 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as they say now the saints.  only to be oppressed with ill fortune; The which things considered, we are now taking the way To it that is most probable, for if Plutus can recover his eyes Again, and not go groping up and down thus; He will live only amongst honest men, and such as are 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, grown Children.  Piously Given: now judge you whether there can be a better Counsel than this.  Blap. 
I'll be witness, no can complain of this.  Chor. 
For if we will but consider, the lives of Mankind, as Things now stand, we shall find it madness to see how for the Most part the wicked abound with riches unjustly gotten whilst honest men are ready to starve, and spend their days with this Lady; There is therefore no good to 〈…〉 Done, without Plutus have his eyes again.  Pov. 
O ye most vain and Credulous 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, relating to the first life of Mankind in common, poverty maintains the life of propriety against it.  of all mankind Companions in Dotage and trifles; If that you desire Should come to pass, what good would it be to you? fo● If Plutus should see again, he would( f) distribute Equally to all men: and then I pray you who would care To study Arts or Trades? who would build your Ships or Your Coaches? Nay, you must even mend your own shoes yourselves, and plow, and sow, and reap, or else you must Not eat, you thought I warrant you to live at ease and out Of care.  Cram. 
You deceive yourself, we will keep servants to do All this you have recorded.  Pov. 
Who will serve you, or whence will you have them?  Cram. 
we'll buy them with our money.  Pov. 
Who will sell them you, when they have as Much money as you?  Cram. 
Some Merchant of Thessaly greedy of gain,  
That bring us Slaves from those that steal 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Trade to steal Men and Children, which we call Spirits; the word is used also for Plagiarii, the Latin perhaps used it so for the nearness betwixt libri and liberi.  them  
Out of the suburbs, and by-places I warrant you  
Will furnish us.  Pov. 
Where will you find any to steal, when no  
is in want? you may steal yourselves too as well as  
Work; and thus by being rich, be much more miserable  
Than you were before.  Chor. 
May this misery fall upon thine own head for Belying us thus.  Pov. 
Neither shall you sleep any more upon your fine Beds and Carpets, for indeed you shall have none to lie on, Who will make them? for as you say every shall have money enough: where will you get rich perfumes? you Must not think then to walk in such pomp in the streets When you bring your 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, very properly, because it signifies the place where the virginity lies.  bride's home; and now if you Want all these things, judge you whether any will Account you rich, what will Plutus do you good, and yet From me you enjoy all this and all else you have need of, I am the imperious Mistress of all Artists, and stand by them until they are glad to find any way to support their lives.  Chor. 
Prithee what canst thou do for any, but help Them to Biles 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it seems rather that we call Kibes got by coming suddenly out of the cold to the fire, which is seems was the custom for the poor to get about the fire that made the baths.  and Botches, and starve them with vinegar, fill them with lice and gnats without number, with A dreadful noise, driving away their sleep, bidding them Arise, and try some means to prevent starving.  
besides this, instead of a whole Cloak thou givest them half one, and instead of a bed to sleep in, a Mat to lie awake on, for curtains and coverlids, rags, and for a pillow a ●●●ne, Mallows for bread, and grass instead of salads, and ●●r an easy seat, an old barrel with the head beaten out; Have not I now showed at large the good you do?  Pov. 
No, these are not of my evils, these belong to 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} grabbatum, our Saviour to the man healed in the Gospel tolle grabbatum, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Perrottus lectucam.  beggary, not Poverty.  Chor. 
Yet we count poverty and beggary are sisters.  Pov. 
You do perhaps, and it may be you compare Dionysius 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it seems there was a custom of drying them, as in the Indies and other places they use roots for bread.  with Thrasibulus; but my life hath none of This in it, it is the beggar that hath nothing to live upon The poor live sparingly upon what they have, And order so their affairs, that though they may be said In effect to have 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, are not one, no more than wanting and begging; two very unlike, for Thrasybulus stood for the democracy in Athens, and Dionysius was a Tyrant in Sicily, this alludes to the doctrine of the cynic Philosophy, and that of St. Paul, 1 Cor. 2.6, 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, having nothing and yet possessing all things.  nothing, yet they want nothing.  Chor. 
O what a happy life is this! you tell us of poverty If after all our time spent in labour to get and To keep, there scarce remain enough to bury us.  Pov. 
You spend your time in cavilling and jests, and Not seriously weigh the matter, nor do you seriously cons●●●● That I give men better wits and persons too then Plutus Can; for what does he give, but gouty legs, fat bellies But with me men are active, and slender-bodied, and of Warlike shape.  Chor. 
And all this they get by being famished with Hunger.  Pov. 
Moreover, for what concerns the modesty a●● virtue of living, I can say more that they only belongs To me, and that from Plutus comes nothing but riots a●● Injuring of others.  Chor. 
What is your modesty, to steal and break 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Metaphor taken from birds pening their wings when they do not fly.  house  Blap. 
Nay, the modesty lies in hiding himself when I Hath done.  Pov. 
Do but observe the Orators and Rethoricians when They are poor, how equally and justly they carry themselves between the People and the Citizens, but then Are no sooner rich, but they lay Plots presently to be●●●● The lower Sort, and cause Wars among them.  Cram. 
Though I do not love thee, I cannot but confess this to be true of thee, but yet you shall not scape us, Going about to prove Poverty better than Wealth.  Pov. 
Yet you disprove it not methinks, but wrangle, Jest and talk Idly.  Cram. 
Why, tell us then if thou be'st so excellent; Does every fly from thee so?  Pov. 
Why? because I would make them better Honester, as Children do that avoid their Parents, because They give them good counsel and Correction; 'tis a hard Thing for any to distinguish good from bad.  Cram. 
Do you think then that Jove doth not distinguish? You see he is rich, and gives it to us too as a blessing.  Pov. 
O ye dull Saturnine wits! why Jove himself is A beggar, and that I'll prove to you; For if he were rich, when he institutes his Olympic Games in Greece, sure he would never reward the Conquerors with an Olive branch and a large oration, But he would give them Gold.  Cram. 
This shows rather how Jupiter loves Gold, by his Parting with it so sparingly; he gives away things of less Value, and keeps that for himself.  Pov. 
If it be so, you lay a worse fault to him then Poverty Gives any, having so much wealth notwithstanding To be still so greedy.  Cram. 
I think Jove will have cause to crown you with That Olive branch you spoke off for this victory over us.  Pov. 
Well, these jests contradict nothing of what I say, Namely that all good comes of Poverty.  Cram. 
Ask 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, three names for the Moon, Sacrificium, Insriviis: see Mulogy.  Hecate then if it be not best to be rich; For the rich make her a feast, but the poor do nothing but come in and eat it, therefore let's talk no more, for I am resolved never to yield, though thou shouldest overcome me.  Pov. 
Then Argos 
(b) Argos esteemed the poorest Town in Greece.  do thou hear and take compassion of me.  Cram. 
Nay, rather call upon Pausonus thy 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, spoke of before sufficiently.  companion.  Pov. 
Miserable creature what will become of me!  Chor. 
Get thee from me, and I care not.  Pov. 
Whether shall I go, into what Country?  Cram. 
Into the Stocks, or to the Gallows; come away. 
(c) Proverbial {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, poorer than Pausonus.   Pov. 
The time will come you'll wish for me.  Cram. 
Come not before that day,  
Till I am weary of being rich.  Blap. 
Well, when I am once rich, I'll keep jovial company, feast, and bath, and sit in plenty, and fart at Poverty.  Enter again Cramulus and Blapsidamus. Cram. 
At length we are got quit of this old Woman, and now Blapsidamus let it be our business as soon as we 〈…〉, to carry Plutus unto Esculapius his Temple.  Blap. 
We had need dispatch, lest some body come in and interrupt us.  Cram. 
Within there's carrion, make every thing Ready and bring Plutus to the Temple, with the usual Ceremonies. Ex. om.   

ACTUS TERTIUS.  Enter Carion and Chorus. Car. 
Come all you happy in your old age Who in the days of Theseus' 
(a) Theseus', the first Collector of the Athenians into a City from small villages.  lived in Poverty and Scarcity of bread, this is the day that I pronounce all Honest men happy.  Chor. 
O the blessed news, that thou art the messenger to thy poor companions!  Car. 
The business is brought now about by my Master,  
For Plutus that you all know hath been so long  
Blind, now sees with perfect eyes, and all by the help  
Of the most famous Esculapius.  Chor. 
Marry, this is pleasant news.  Car. 
'Twill make you rejoice whether you will or no.  Chor. 
Praised be the 
(b) Son of Apollo.  high-born powerful Esculapius Thou great glory to Mankind. Ex. om.  Enter Cramulus his Wife and carrion. Wife. 
What a noise and knocking is hear to day, I pray  
God it be a messenger of some good?  
I have been all day at home expecting carrion,  
And now he is come.  Car. 
Come Mistress, fetch some wine quickly, for I know First 'tis that you love; and then next, because I bring you such a heap of good news, I deserve some.  Wife. 
Where is it?  Car. 
I am about to tell it you.  Wife. 
Dispatch in few words.  Car. 
Hearken well, & I will tell you all from head to foot  Wife. 
So it do not trouble my head, I care not.  Car. 
As soon as we came to the God Esculapius Carrying with us( Than the most unhappy, and now most happy) Plutus if any one were ever so, first of all threw him into the sea 
(c) Hejests here with the custom in use then for any pollution or disease to wash in the Sea. Plato reports of Eutipides his companion in his journey to Egypt cured so of the Falling-sickness.  and washed him well.  Wife. 
Would that make an old man as he is happy?  
To put him into cold water?  Car. 
Afterwards when he came before Esculapius, And had laid our Sacrifices on the Altar, with several musics playing, we made Plutus lie down every one assisting in the Ceremony.  Wife. 
Were there any more that sought help from Esculapius?  Car. 
There was one 
(a) A Rhetorician in Athens, who was troubled with rheum in his eyes.  Heoclides, who though blind 'tis thought in robbing and cozenage can exceed the thieves that see best, besides many others troubled with all sorts of evils: now after a little 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used for any kind of servant. I think from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an outward room where such use to wait: but it is here {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Priest that waited upon the Ceremonies had put out all the lights, and we were laid to Sleep, and a general silence commanded; I was only kept Awake by a pleasant favour that came into my nose of a Hot Pudding, that the old Woman was eating behind me; At which I crept towards her, to see if I could steal some: And at length, lifting my head a little up, I saw a Priest go round every Altar in order, and take all the fruit and nuts, and things that was good, and put them in his wallet; Thought I, sure there is some great Sanctity in this kind of Theft, so I fell faster on upon the Pudding.  Wife. 
Thou wretched fellow, wast not thou afraid Of the God when thou didst this?  Car. 
Yes, I was afraid he would have come with his Robe and his 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Garland and gravely have stole my Pudding from me; for that his Priest had taught me: But when the old Woman heard the noise of my chaps Going, she began to reach out her hand as she lay and feel For her Pudding, the which I had now almost made an End off, but she feeling the pot there, thought her Pudding Safe, and I crept away as silent as a Snake, and with my Belly full laid myself to sleep.  Wife. 
And did not Esculapius yet appear to you?  Car. 
Not yet: but when he did come, it was my ill luck, my belly growing now burdened with pudding to fall into such a fit of farting.  Wife. 
Was not that enough to make him destroy thee?  Car. 
No, only 
(d) Two of Esculapius his Children, from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a curing or healing the other from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a dart or arrow.  Jaso that followed the Gods blushed at it, and 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Parocaea stopping her nose, turned aside: For I must tell you though it were in the Church, I could not fart( e) frankincense.  Wife 
But what said the God?  Car. 
Just nothing.  Wife. 
Is he so 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Country bred.  coarsely bred?  Car. 
Alas, he is not only a devourer of farts, but feeds Upon 
(b) Spoken both in respect to the offering the entrails, and likewise jesting at Hypocrates, who used the excrements of his patients; likewise it relates to a Physician his living upon purges.  excrements, eats any thing.  Wife. 
Thou wicked fellow.  Car. 
After this was all past being in great fear of the God still, I hide myself, whilst with great gravity he administered to all the diseased according to their several necessities, his boy having brought him a little stone mortar, And a box of Instruments of Surgery.  Wife. 
Was the box 
(c) The jest of this is, that the Agative carrion useth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stony relates both to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Box, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Mortar.  stone too?  Car. 
Not the box stone.  Wife. 
You lying fellow, you hide yourself, and you  
You say you saw all.  Car. 
Why, I saw all through the priest's gown which  
Wanted not loop holes I assure you:  
Now to end my story here the ointment was prepared  
For Neoclides; of the best 
(c) The jest of this is, that the Agative carrion useth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stony relates both to {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Box, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Mortar.  garlic three cloves beaten  
In a mortar as much squils this wet with vinegar,  
And this he applied to Neoclides and to the end historment  
Might be greater, he lifted up his eye lids, but he  
Stamping and roaring thought to run away, but  
Esculapius laughing, said, Sit still till I release you,  
To delay causes and betray Clients.  Wife. 
What a lover of the commonwealth this god is, And how wife.  Car. 
Next to him he went to Plutus, and wiping first his Eyes, and covering his head and face, he gave a sign with A whisper, and out came two mighty Snakes.  Wife. 
O monstrous!  Car. 

(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. the statue of Esculapius, sometimes with serpents, or whether from the proverb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, serpents eyes.  These crept under the clothe to his Eyes, as I take it and licked them, and Mistress, before you Can drink half a dozen glasses of wine, Plutus arose up with His eyesight perfect; I in the mean time clapped My hands for joy, and took my Master up in my arms, The God and the Serpents vanished into the Temple, And all that were about Plutus fell to embrace him, And no man could sleep any longer for joy; I all the while magnified the God that had made Plutus see perfectly, and Neoclide's quite blind.  Wife. 
What a power this Esculapius hath, but where is Plutus?  Car. 
He is coming this way with a number of honest People about him, that formerly lived very poorly, But now Mistress Plutus shakes them all by the hands, but Those that had got wealth unjustly he looks awry upon; But 'tis a wonder to see how he makes the old fools Leap and frisk before him that can hardly go; And now let us all dance for no man can now say to us Our Hogheads are empty of wine, or our Barns of corn.  Wife. 
By Haccata I will crown thee too for thy news.  Car. 
Well; dispatch quickly, for by this the company is At our Gates.  Wife. 
I'll go home that these eyes of mine may see him.  Car. 
And I with these legs of mine will come  
Marching before them. Ex. om.  Enter Plutus Cramulus and his Wife. Plu. 
First of all we salute the Sun and next this happy Soil of 
(a) So called from Pallas {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Pallas, together with all the land of 
(b) Cecrops one of the Attikes.  Cereopis That hath thus kindly received me. It grieves us much to think of our former misery, And the ill company we have kept, and how we have Wandered up and down; but all this shall be amended And the world shall see it was much against my will To be kept in the hands of bad men.  Crem. 
Out upon't, what creatures men are that are friends To a man only according to his succcess, every one I meet Now smiles on me, and my hands are almost shaked off: Who hath met me in the street to day without a compliment? and all the old fools get about me and frisk.  Wife. 
Right worthy man, blessing attend thee, and us all, According to our country's custom I have brought A small banquet to refresh thee with.  Plu. 
No sure, the first house I go with my eye sight into, aught to receive from me, and not I from it.  Wife. 
Will you despise our good will.  Plu. 
Within by the fire side, when we are rid of this Rabbel of company, we shall have more leisure.  Wife. 
Indeed you say well, for they had like to have had Me down for my Nuts and Apples but now. Ex. om.   

ACTUS QUARTUS.  Enter Carion Solus. Car. 
What a pleasure there is in living rich, especially to such as we that spend what we will; have still 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Scolio renders this from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to us that carry nothing but of our house; but there is I think a better meaning in it, which is, because there is a god in the house, every thing is by Miracle replenished still as it wastes; so the Prophet 2 King. 4. of the cruse of oil.  never the less left for it, fetch in nothing, but every thing runs in as it were of itself; our barns are full of corn, our Hogsheads full of wine, the jars full of oil, pots full of spikenard, and our purses full of money, our rotten earthen Pots are now all silver, and the kitchen shines like Ivory. We servants now in stead of Counters play at 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, even equal in parts.  even or odd with 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Attic Coin, half a dram.  Gold, nor do we now wipe our tails 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, stones, or rather shells.  with pebbles, but choice herbs most delightfully.  
The worst is, my Master yonder within with his golden crown On, is sacrificing 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, garleek; and therefore I think it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a Medicinal herb, and good for the tenderness of those parts.  
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, sacrificing a Bull.  a hog, a ram and a goat within, and There is such smoke and stink in the house, I was fain to Come crying out.  Enter Justus his Boy and Carion. Just. 
Come child, follow me, and let us go to this God.  Boy. 
Who have we here making such haste towards us?  Just. 
A man formerly miserable, but now happy.  Car. 
He hath a good honest face.  Just. 
Yes sure, and am that I seem.  Car. 
Well, what's thy business?  Just. 
I would speak with your god a word or two, for I have received a great deal of good from him; I was left well by my Father, and supplied my friends In their necessities, and thought that they might be useful To me again in time of need.  Car. 
And what you fell into want, I warrant presently.  Just. 
Most certain, I did so.  Car. 
How did you do then, I warrant you were miserably Used?  Just. 
Ye hit it right; for I was strongly persuaded That they that had so liberally tasted of my kindness in My prosperity, would make some return when my turn Of suffering came, but they all looked awry upon me.  Car. 
And laughed at thee I warrant.  Just. 
They did so, when they saw me 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to dry {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, dryness of pots.  wither away.  Car. 
They'll do so no more, I warrant thee now.  Just. 
I am therefore come to thank Plutus for it.  Car. 
But prithee, what is the reason thy Boy carries this Old torn Cloak after thee?  Just. 
I come to consecrate this to the memory of Plutus.  Car. 
'Tis the Cloak I warrant thou wert first 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and thence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it was the custom to hang up the clothes in Ceres' Temple, that thou first came thither in.  initiated In amongst the gods.  Just. 
No, not so; but I have suffered cold in it this Thirteen years I am sure,  Car. 
And what are these old shoes for?  Just. 
Why, these are a year old too.  Car. 
And so these are sacred too.  Just. 
By Jupiter, I think so.  Car. 
You'll bring him a brave gift. Ex. om.  Enter Sycophantus, Carion and Justus. Syc. 
O 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fearful, the Greeks use that often for Miserable fear, being the greatest of Miseries to Mankind.  miserable man that I am, thrice miserable, Nay, a hundred times over miserable!  Car. 
O Apollo and the rest of ye, what doth this fellow ail?  Syc. 
Why, I am undone in this one day, and have lost All, and all by this god of yours; but if there be any Law left, I'll have him made blind again as he was.  Just. 
This is some knave I perceive oppressed with ill  
Fortune for his ill manners.  Car. 
Let him deservedly then perish like a thief as he is.  Syc. 
Where is he that hath promised to make us all Equally rich in one day, upon condition he might have his Eyes again, and hath in doing so, made us ten times more Miserable than we were before, I'm sure some of us at least.  Car. 
'Tis because thou art a fool and a wicked fellow.  Syc. 
None of you were counted wise I'm sure till you got money.  Car. 
How fierce this Sycophant is? his profession now will not get him 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} adverb and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} famine.  bread, and that's it.  Syc. 
You shall never scape me this day, I will have you Before the Justice, and hear you upon the wrack 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stretched out from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, all of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to turn the same way by which men afflict one another, now it seems were formerly used.  confess the horrible mischiefs you have done.  Car. 
Alas, go and lament thy own condition.  Just. 
And by Jove 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, used in Holy Sripture for Saviour, Salvation.  let Plutus be acknowledged of all Greece this day for throwing out all of your profession.  Syc. 
O wretch that I am, what must I make you sport too? I pray you, where had you that new Cloak you have on? Yesterday, one 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to rub or crumble away.  threadbare served your turn.  Just. 
I fear thee not, I have got now a ring of 
(c) The Ancients had great superstition to rings made and constilated for several things, as that of Gygas; Eudamꝰ a philosopher made some good against flattery.  Eudam●● That I wear here as a charm against thee.  Car. 
But yet against the biting of a Sycophant, I doubt Man hath no remedy of prevention.  Syc. 
Are these scorns to be endured! what do you stay here for, for no good to any I am sure?  Car. 
Not to do you any good I am sure.  Syc. 
No, but to live upon me, and sup to night of that Which should have 
(d) For lately he was the only man in Greece at other men's Tables.  been mine  Just. 
O than thou wilt split with malice, for thou art Like now to have nothing else in thy guts.  Syc. 
You say nothing, but all this while I smell a good Supper within of all manner of 
(e) The Latin interprets it so, but the word is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fruit, from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to cut.  fish and flesh.  Car. 
What's this he smells?  Just. 
I believe 'tis rather hunger and cold that's coming Towards him, that he smells through the holes of his torn Cloak, than any thing else.  Syc. 
Must I suffer all this reproach, O the gods!  
That an honest man and a lover of his Country should  
Be thus used.  Just. 
You a lover of your Country?  Syc. 
Yes, no man more.  Just. 
Answer me then.  Syc. 
Well.  Just. 
Are you a husbandman?  Syc. 
Do you think me mad to lead such a painful life?  Just. 
Are you a Merchant then?  Syc. 
I can counterfeit one, if need be.  Just. 
Do you then profess any art?  Syc. 
O Jove not I!  Just. 
Which way dost thou live then, that hast nothing To do?  Syc. 
Why, I take all business both public and private Upon me.  Just. 
Who entrusts you?  Syc. 
Nay, 'tis my own pleasure.  Just. 
Thou art always meddling where thou hast nothing To do, and art hated of all men: with what confidence Canst thou then profess thyself an honest man?  Syc. 
Ye 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a leagull.  fool, do not I deserve well enough of the commonwealth, think you, according to my place and Power?  Just. 
Yes, if meddling with other men's business, and having none of ones own, be a good quality.  Syc. 
'Tis every man's business to see the laws obeyed, and punish those that offend.  Just. 
The City appoints Judges for that purpose.  Syc. 
Yes, but who shall find them work? that is, bring in Offenders.  Just. 
He that will for me, for 'tis an Office bad enough.  Syc. 
Well, I am that man, and therefore judge if the whole business of the commonwealth runs not through my hands.  Just. 
This City had an evil 
(b) But for spies and false witnesses Courts of Justice could not stand.  instrument of thee; But wert not thou better live without this trouble, in peace?  Syc. 
O no, 'tis a sheepish 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, president.  life to live without exercising our wits.  Just. 
And wilt thou never change this mind?  Syc. 
Not, if you will give me your Plutus that you have got, 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  and Battus his Sylphium to boot.  Just. 
Come, 
(e) Battus built the City Cyrene's, for the which the Africans sacrificed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. I think the herb Benzoin, and it was afterwards the reverse of his coin, and I believe there lies most of the fancy.  give me your Cloak.  Car. 
Friend, he speaks to you.  Just. 
And next your( f) shoes.  Car. 
Again he speaks to you.  Syc. 
Will no help me?  Car. 
Yes, I am ready to help you off with them.  Syc. 
I am undone.  Car. 
See now what you get by meddling with other's Business is all so just lost again.  Syc. 
Take heed what you do, I have witness here by How I am used.  Car. 
Nay, your false witness have now forsaken you.  Syc. 
Woe is me, if I am left alone to you too!  Car. 
Now howl and roar, dost hear Justus? now give me thy old Cloak, and we'll put it upon the Sycophants back.  Just. 
That cannot be, man; I have, you know, consecrate it to Plutus.  Car. 
By no means, 'twill become this fellow much better, and we'll get a better Cloak for Plutus.  Just. 
But what shall I do with my old shoes?  Car. 
we'll hang those in his forehead.  Syc. 
Well, I see I must for the present be gone, for ye are too strong for me, but I'll return and be revenged upon you and your god, for altering the government of Mankind, thus without asking the Senate or the town's advice.  Just. 
Now you are got into my 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rather my Armour or my instruments, so in Holy Scriptures, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, instruments of unrighteousness.  clothes, run betimes, and get my place about the bath 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to take or bind by the stones.  and keep you warm; It hath been my place this many years I am sure.  Car. 
'Tis his best if he can, but the Bath-keeper will quickly take hold 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a she Sycophant or bawd.  of him and throw him out of doors, I warrant you, come let us in and salute our Plutus.  Ex. om. Enter Old Woman, Chorus of Countrymen, and Cramulus. Wom. 
Good honest old Gentlemen, tell me if this be the way to the new god they talk of.  Chor. 
Ye are now come to the very house, good young Gentlewoman.  Wom. 
May I be so bold to call to speak with some of the House?  Cram. 
That's needless, for I am going in; but what's your business?  Wom. 
I am under a great deal of misery, and have been so ever since this god first began to have his sight again.  Cram. 
What's the matter, sure this is something amongst the 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to play at lots, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, you drink by letters; it was it seems as was noted, a custom to choose Judges by letters put into a Box, and the drinkers get the trick to do so.  women, that the Sycophant is amongst men and of the same calling.  Wom. 
Alas not I!  Cram. 
Then thou art some she 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I am burned up, and therefore his reply is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, whence is this burning up, of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  drunkard.  Wom. 
You jest with my afflictions, and that's worst of all, I am withered away( e) with love.  Cram. 
Prithee who hath withered thee?  Wom. 
You must know, there was a young fellow with an honest good face, but poor, yet the truth is he gave me what I wanted, and I supplied him with his necessities.  Cram. 
What were they?  Wom. 
Why, truly he was not very importunate, only sometimes he wanted money to buy him a Cloak, and sometimes a pair of shoes, and sometimes his Sister and his Mother wanted clothes, and sometimes bread.  Cram. 
Call you this nothing, this was love indeed.  Wom. 
Yes indeed, for he said he asked these things not for their value, but as they were mine, and so wore my very shoes for my sake, and to put him in mind of me.  Cram. 
This was a wonderful lover.  Wom. 
But now alas, his love is quite vanished, for but now I sent him cheesecakes, and bade the messenger tell him I would see him to night.  Cram. 
And what said he, prithee?  Wom. 
Truly, he sent me my cheesecakes again, and bid me be sure never to come to him more, and withal added this proverb, that once the 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the story is Polycrates K. of Samia, being to make war, counselled the Oracle whither he should take the Milesians help, but he was answered, they were once strong; so it grew proverbial to all that were worsted.  Milesii indeed were Powerful.  Cram. 
A crafty fellow, he scorns ordinary 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, signifieth lentiles.  fair now, but would have devoured any thing when he was poor.  Wom. 
And yet heretofore this man would be at my Chamber door every day.  Cram. 
To see what he could steal, I warrant.  Wom. 
No, he swore it was only to here my voice.  Cram. 
By which he thought to hear some gift was coming.  Wom. 
And when he saw me sad, he would call me his 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, words of fondness.  Minion, his Deer.  Cram. 
This was when he had got thy shoes on, I warrant.  Wom. 
And at Ceres' feast, when we were in the coach together, if any did but give me a look, I was beaten for it all day, so jealous he was of me.  Cram. 
He would have no enjoy your goods but he.  Wom. 
He would tell me I had such fine white hands.  Cram. 
When they were reaching him out money.  Wom. 
He said my skin 
(d) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, wine of a famous Island in Greece.  naturally smelled sweet.  Cram. 
Then thou hadst some trick to sweat wine.  Wom. 
He said I had lovely 
(e) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a good look.  eyes.  Cram. 
This fellow is no fool, he knows how to stir up an Old 
(f) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the sow's grunting for the bore.  woman's lust, this was the right food to it.  Wom. 
Now gentlemen consider, whether your god, do not do unjustly, to see a poor woman under these afflictions, and not help her.  Cram 
Say what thou wouldst have him do, and we'll send for him.  Wom. 
'Tis just that he should make this young fellow deserve as well of me, as I have done of him.  Cram. 
Why, he pays thee all at night still I hope.  Wom. 
Alas, he promised whilst he lived he would never forsake me.  Cram. 
He hath kept his word, for I warrant he doth not believe thou art now fit to be called a living creature.  Wom. 
Indeed I am 
(g) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to extend, I am wasted.  wasted with sorrow.  Cram. 
Or rather dried up with it and shrunk.  Wom. 
You may draw me through a ring.  Cram. 
That ring must be as big as the hoop of a sieve.  Wom. 
See yonder he comes of whom I complain thus, he's going to some feast I warrant.  Cram. 
It seems so, for he is very 
(h) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Coronan & facem.  fine.  Enter youngman. Young. 
Save ye Gentlemen.  Cram. 
Let's here what he will say.  Young. 
O Mistress mine! how suddenly are you altered? Grown grey I protest, since I saw you.  Wom. 
O miserable woman that I am, how I am abused!  Cram. 
What, is it such a long time since he saw you?  Wom. 
How long think you? he was with me but yesterday.  Cram. 
Then this man differs from all others, for the More drunk he is, the quicker his senses are.  Wom. 
O no, this is of late his usual humour.  Young 
O Neptune, what waves, what wrinkles hast thou got in thy forehead!  Wom. 
Prithee do not bring the light so near.  Cram. 
She says well, for if one spark should chance to fall upon thee, thou wouldst burn and crack like a piece of an Olive tree.  Young. 
How sayest, wilt thou have a bout with me?  Wom. 
Where thou foolish fellow.  Young. 
Here.  Wom. 
At what game?  Young. 
At even or odd, how many teeth hast in thy head?  Cram. 
I can divine that, not above three or four, I warrant you.  Young. 
Still thou art able to crack nuts, for a Mill hath but one tooth.  Wom. 
You are uncivil thus to 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to wash, or a privy-house, or common-shore.  empty all your villainy and ill language upon me thus.  Young. 
You must get some body to make you clean again then.  Cram. 
O wash her not by any means, for if her 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, that we call Ceres, and the same used now adays.  paint were washed off, we should see a face would fright us.  Wom. 
For a man of your age you seem not to be very wise methinks.  Young. 
He hath been 
(c) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, put his hands in thy neck.  tempting thee, and playing with thee I believe, and thou findest he is old and can do nothing and so thou despisest him.  Wom. 
By Venus! never touched me, thou wicked fellow.  Cram. 
No no, I were mad to offer it, that were to make a Quarrel between you and your Mistress.  Young. 
Alas, I defy you for that, I love her so it's impossible.  Cram. 
She accuses you though.  Young. 
Me, of what?  Cram. 
Of all manner of reproaches, and that you hit her in the teeth with that proverb, that once the Milesii were strong.  Young. 
Well, you strive to win my girl from me, I see, But I will not contend with you for her.  Cram 
You slight her, I see.  Young. 
No, I reverence her age, or else no man should carry her from me, and so I give you joy Sir, and farewell.  Cram. 
He's weary of her company.  Wom. 
And yet who is fit for it than I am?  Young. 
I'll change no more words with such an old devil, that hath been 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} defiled, lain with.  a whore this ten thousand years.  Cram. 
Yes, but as they say, now you have drunk the wine, methinks you should be content with the lees.  Young. 
Yes, but this lees is fouler and more corrupted then ordinary.  Cram. 
What remedy?  Young. 
We'll try, I am going in to sacrifice to Plutus.  Wom. 
I have a word or two to say to him too.  Young. 
Nay, then I'll not go in.  Cram. 
Have a good heart man, she cannot ravish thee.  Young. 
No, I have 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Metaphor here is taken from stopping a vessel that the wine may not fly, from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to stop a hole with pitch.  tamed her pretty well.  Wom. 
Go when you will, I'll follow you step by step.  Cram. 
O Jupiter! how this old woman sticks to him Like an Oyster to a stone. Ex. om.   

ACTUS QUINTUS.  

Scene I.  Enter Carion and Mercury. Car. 
Who is this that makes such a noise and knocking at door, I can see no neither, sure the doors do not make this noise themselves.  Mer. 
Stay Carion, I say I must speak with you.  Car. 
O! is it you that have made all this stir?  Mer. 
I could have come in whither you had opened the doors or no; go take your heels and run and call your Master and your Mistress hither presently, and all the Servants, nay the very dog and the hog too.  Car. 
What's the matter?  Mer. 
Jupiter hath given command you should be all tied together and thrown into the Dungeon.  Car. 
A blister upon thy tongue for this news, why does Jupiter threaten us so horribly?  Mer. 
You have committed the greatest of all wickedness; For since Plutus began to see, men have quite left to offer frankincense, laurel, bread, flesh, or indeed any kind of Sacrifice.  Car. 
Nor never shall any more by my consent, for before this day you never made any provision for us, or gave us a word of true Counsel.  Mer. 
I know not what the rest of the gods will do, but for my part I am sure I am almost starved.  Car. 
Why, now you will begin to grow wise, and know the world.  Mer. 
Heretofore, so soon as I was up in a morning all the bawds and whores used to bring me presents of all manner of good things, nothing was too good for Mercury, and now I am so ill maintained I can scarce go upon my legs.  Car. 
Ye are right enough served, for returning evil still to those that you have received good from.  Mer. 
Alas! what is now become of all those custards that used to be made against my feast.  Car. 
'Tis in vain to let your mouth water at those things now they are gone and past.  Mer. 
O the troops of victims that used to be brought to my Altars!  Car. 
Now how will you do to dance upon the 
(a) It seems it was a play at Bacchus his feast to lay skins filled with wine upon the ground, and to try who could stand upon them with one leg, being subject to roll from under their feet.  skins full of wine with one leg.  Mer. 
O the warm bowels and entrails I used to devour heretofore.  Car. 
You have a pain in your own guts to think on it.  Mer. 
What pleasantly compounded draughts I have had.  Car. 
If thou shouldest taste once again of them, we should never be rid of thee.  Mer. 
Stand my friend then, and help me, I am one that loves thee.  Car. 
If I knew how, I would.  Mer. 
Help me but to a little of that victuals that you are sacrificing within to Plutus in such abundance.  Car. 
I dare not carry any thing out of the house.  Mer. 
If you steal a little out of your Master's cup there's no hurt, I'll cast a cloud over you, that no shall see you.  Car. 
You have been used ye villain I see to pardon and conceal the theft of all those that would sacrifice half of it when they had done to you, this trick hath got you all you have.  Mer. 
Is not that fair to divide?  Car. 
Yes, but you would be loathe to take part of the blows I shall have for stealing it; if I am taken playing the thief there, you all leave us.  Mer. 
O do not torment me thus! now you are happy yourself, you should rather help me to some place in the house amongst you.  Car. 
What, would you leave the gods for such company as ours?  Mer. 
Yes, for 'tis much a happier being.  Car. 
But to run away from them and your Country methinks is not so handsome.  Mer. 
That's a man's Country where he can live happilest.  Car. 
But prithee if thou wert amongst us, what good couldst thou do, what office wouldst undertake?  Mer. 
Any thing, I would be porter to look to the gates.  Car. 
We need not keep any out now, they that have plenty, bid all welcome.  Mer. 
Make me a Merchant then.  Car. 
We need not trade, nor soul our fingers with money, we have all we wish, Mercury is no mineral we stand in Need of now.  Mer. 
Do you want a subtle man to manage your affairs?  Car. 
We have no need of craft neither,  
But rather of candid people.  Mer. 
Do you not then need a guide in difficult matters?  Car. 
Why, you forget yourself, Plutus sees again now.  Mer. 
Let me then be the inventor of your plays and 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, contentions of excelling in arts: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, because in those games they used to be naked.  musics, how say you to that? Plutus I am sure will have need of those delights.  Car. 
On the contrary rather there will be no need of men's studying such arts now, for they are invented to get bread, and a living out off; Though our great men now adays affect such things to get themselves 
(b) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to be written toin many titles for arts, though the Scolio seems to think it relates to the choosing of Judges in Athens by letters.  a name for science and virtue.  Mer. 
Is there no way for me to be brought into the House then?  Car. 
Yes, now the Sacrifices are past, if you will go to the well and draw water, you shall have the washing of the Tripes; but see then you be wondrous diligent. Ex. om.  Enter Jove's Priest and Carion. Priest. 
Who can tell me where Cremulus lives?  Carion. 
Now friend, what's the matter?  Pr. 
Friend said you, in good time, you're my friend indeed to get Plutus his eyes again, and now I am ready to starve, though I am one of Jove's own Priests.  Car. 
Why, what's the matter?  Pr. 
Why, every now is got rich, and grown idle, and no now comes with a sacrifice for good success in his journey, nor that he may cast his enemy at law:  
We may lock up our doors, Jove will have no more sacrifices, nor no comes as I see, except whole troops that come to shit at the doors, that they'll come out of their way for.  Car. 
Why, than all they leave there falls to your share by your place.  Pr. 
Nay, I have taken my leave of Jupiter, and mean to come and live here.  Car. 
Take courage, man, all will be well again I warrant you; for your Jupiter, your 
(a) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}  Saviour, or at least that you mean and worship, is in this house, I'll assure you.  Pr. 
That's good news.  Car. 
Stay a little, and you shall see we'll put Plutus in Jupiter's Throne, and do you light the torches and you shall go before him, just as you did the t'other, and all will be well.  Pr. 
This I think very fit to be done.  Car. 
we'll in, and call him out to the Temple. Ex. om.  Enter Old Woman, Carion, and Chorus. Wom. 
What shall I do?  Car. 
Do? why, carry these pots upon your head, and go carefully with them, and set them upon the Altars read against Plutus comes to the sacrifice, and make yourself as fine as you can.  Wom. 
But what becomes of the business I came her about.  Car. 
Come come, all shall be according to thy mind; And the young fellow shall be with thee again at night.  Wom. 
If you will promise me that, I will do any thing.  Car. 
Other pots use to have their scum upon the top; But these as they stand upon her grey head look as If they had their scum at the bottom.  Chor. 
All is now done, there only remains now that follow therest of the company singing & dancing. Ex. o●●  
FINIS.     

A Short Discourse on the preceding Comedy.  
THE wisdom of the world in all ages, and their precepts of life, lies wrapped up in their Muthology, even as ours at this present is contained in the Holy Scriptures; except that God in his mercy to us hath delivered us those truths of which they had but the the tips and Figures: But yet of such efficacy we find their Fables to be, that even in the darkest Times we cannot but say, that the soul of man had light enough to understand the bounds and rules we ought to live within, and the end we live for: so that we may truly say, since God made man, he never left him without such a sufficient Conduct as might well serve his turn, till in his great grace and bounty he shall think fit to send him a better; nor was it less than divine wisdom in him at the first to send the weakest lights to prepare the soul of man for those great ones since delivered unto them, and to let gentilism as it were usher in Christianity, that Mankind might be prepared with the weight, form, and matter thereof, and want nothing but the stamp of his Messiah upon him for his everlasting perfection. Now amongst the ancient Fables, I find none that better unfolds the nature and state of Mankind than this, which Aristophanus takes for the subject of his Comedy; not perhaps any that comes nearer to our own sacred Scriptures Plutus, the type of Wealth and Plenty, is said by Jupiter to be deprived of his Eyes, for aspiring to enthrone himself in his power and wisdom, that which at the first we read threw down the Angels, and next to them him, and in him that posterity that was created almost as happy as those Angels; so that Plutus with his eyes open may allude to us Adam in his Innocency, his blindness our fault; and his being brought to Esculapius his Temple to receive his sight again, may not unfitly emble to us our seeing of a Saviour to bring us into that State again we fell from: But yet further than in this consideration, which I hope will offend no; we will not use comparisons, but proceed to our intentions, which are to consider the World as it stood with Plutus his eyes open, and as it now stands with his eyes out. The law of Nature is, that which in all age's Philosophy hath aimed to find out; for though the world stands now upon another bottom, and we live so wholly by our own agreements, that it is impossible to bring it into the practice of life any more, yet were it of wonderful importance to every single man, his business in this world being only to know himself, and his own being, to know what he was before he made any bargains with other numbers of men, to take what principles they thought fit to impose upon him; but certainly to find this law of our natures, which like an old Record hath lain so long in the dust, till the letters are worn out, and the language forgot, is a thing of great difficulty, especially considering that our senses and the faculties of the mind that flow from them, are given us for the use of Life, and not to examine what that Life is; they can look forth and distinguish of objects abroad, but cannot look back, and reflect upon themselves: My Eyes teach me to see, but show me not what Seeing is; and I Hear with my Ears, but cannot hear what Hearing is, nor indeed is there any thing in this world can teach us by itself what it is; for if it were not so, I cannot find what bounds could be put to human knowledge, the which both by the failings in ourselves, the Muthology of the Ancients, and even our own sacred Stories, we still find for aspiring beyond its terms hath been cast into chains: The best way therefore for man to make discovery of his own simple estate and condition, as it stood before he brought himself into slavery, will be first to rank himself again with the rest of his fellow creatures, in their manner of enjoying the benefits of this life, and as they do, to reckon that divine providence out of that same earth, whence their generation came, hath likewise without their care provided nutrition to lead our natural lives on to those terms and limits nature hath set them; and hence we see the Gospel, that was the second Covenant made with Mankind, for the restoring him again to his simplicity of life, for illustration of the excellency of a natural state and condition, brings the lily of the field, that neither toils or spins, to exceed Solomon in all in his glory; and further argues that the Fowls of the Air neither sow nor reap, nor gather into barns, and yet your heavenly Father provideth for them; and do not you much exceed them? that is, are not you much more capable of living contentedly in common, according to the Law of Nature, upon the fruits and benefits of the earth, than they; for the truth is, though those words did generally relate to the casting of Mankind upon the providence of God, and not to rely upon his own care, yet I doubt not but all his precepts of that kind had also a respect to that day when Christ shall come and finish the work of a second Adam, when( as the Text saith) he shall have put down all rule, and power, and authority; that is, what ever we now call Propriety and Right, except the common natural right of other creatures; for to the same peace that Mankind at first enjoyed we can only be restored by being put into the same state and habit of life. Now we find in Genesis, that the dominion given to man over the world, did not extend further than the making of food of that which hath sensitive life; I have given you every herb bearing seed which is upon the face of the earth, and every Tree in the which is the fruit of a tree yielding seed, to you it shall be for meat: Neither was this deed of gift of the fruits of the earth more particularly to man then his fellow creatures for in the following verse, to every Beast of all the Earth, and to every Fowl of the Air, and to every thing that creepeth upon the earth wherein there is life, I have given every green herb for meat: Neither was this first natural estate of man unknown to many where the Holy Scriptures never came, for the foundation of Pythagoras Philosophy we find is the same, and hath had the fortune to continue in the Eastern parts to this day, when it could not do so with those that had it immediately from heaven; likewise Haesiod, with a kind of divine spirit tells us, that human sustenance, if there were any human temperance, might lie in so narrow a compass that he should not need to put his Oxen and Mules into the yoke of slavery, if it were not a curse that Jupiter had laid upon him for Prometheus bold theft of fire from heaven, the knowledge of good and evil, that is, the stating of it himself as he thought fit; for we find not that God put any confinement to the thoughts and soul of man, to the matter of seeking good and evil in the natural speculation into himself, or any of the creatures, that were his companions, but on the contrary gave encouragement towards it; for we see he had leave to call the creatures before him, and give names to them proper to their natures and habits, and by that means to propagate the art of etymology in the world, that being the first principle upon which all human science is built; but so soon as he came to establish his Morals, it was that unhappy Philosophy that caused both all his own sorrow, and that of other creatures, for our pride and self opinion first taught us to practise tyranny and bloodshedding over other creatures, the next thing that followed was persecution and slavery of one another; neither did man then only learn to destroy man, but by his example other creatures learned the same cruelty over one another; for in the image of the state of innocency, we find it received, that man did not fall alone, but the whole world fell with him; Cain gave an example of murder to the next Bird or Beast that was stronger than his Brother; and I remember it to be an observation of the ever renowned Doctor Hernii, that those creatures that are most in society with us, learn our lust and habits of life of us, even to such a degree that we see Dogs and Swine vary from the appointed times of generation set by other creatures, and are at any time( as Man is) capable of it; now when man, or a few men, by Strength or Eloquence had subdued many, the next thing that followed, was that unhappy thing we call Propriety, to such a part of the world as they could maintain; and here it was the soul of man, that was born to know only the opposites of pain and pleasure, as they were confined to his bodily Estate, grew to fix them most unhappily upon all things without him, until his life became capable to afford him nothing that was simple, nor is he able to enjoy any thing for fear of its opposite, that like a terrible shadow( much longer than the substance) walks still along with his happiness; for so soon as the names of Wealth and Poverty were defined in the world, all manner of Appetites, like a Sea, when a sluice is plucked up, came in upon Mankind: True it is, one would think that the intentions of Propriety were to keep away the notions of Poverty, till upon second thoughts we find it impossible that men( having such unequal souls) should ever be satisfied that they have equal parts in any division, and so consequently desire to encroach till somewhere there falls out to be scarcity; whereas in the life of man, in common right, there is no subjects; for such passions, or if it were so, that precincts were able to preserve us from one another, yet Ambition we see teaches us where we cannot enlarge the quantity of our Territories, to seek still some way to improve the quality thereof, that by that means when we cannot excel our neighbours in the extent of power, we may make them stoop to us for ingenuity, the most dangerous and certain rule of making slaves of one another; and this is not a little evident in the invention of Tillage, a thing which as the state of the world now stands, is questionless the greatest of its policies, though if we look back to the first estate of Mankind, nothing perhaps is a greater mischief to it, for we find not bread to be such an essential sustenance to the body of man, but that by experience it can subsist without it; and moreover, we find not by Herodotus and Diodorus Siculus, that in Egypt, from whence they suppose Mankind at first to have come, but that it was of late in custom; nor which is more, do we at this day find that any of the most Southern Climates have a soil that will bear any of those grains which we count our life in these Septentrion climates, subsists upon; and therefore rather for the satisfying of the mind, than other necessity, those that make voyages thither make some thing as like it as they can of any thing that comes next. So that I often with myself consider it as the greatest of our infelicities, when for this thing, and for many more that are of no greater importance than it is, man hath brought toil and labour and consequently slavery upon his posterity, and all for the want or foresight what necessities the scarcity of the contents of our proprieties would cast us upon; men when they grew too many for the spot of earth they were upon having no other way but by forcing it with seed to feed themselves; and by the eternal providence of revolution, to turn that food again into nutriment to keep the womb of the earth still open and prolific to them, so that one in a homely phrase made a good expression of human life, when he said, Our business was only eating to shit, and shiting to eat. Now though we ought to receive those curses, that it pleaseth God to lay upon us for our rebellions, with patience and submission, yet sure it is a great mistake to call them Blessings, and by that means exalt ourselves from those very means that are given us for our humiliation; for so is it with us when we admire ourselves for our Arts and Inventions, which at the best are but supports to our infirmities, despising innocent life wherever we hear of it with the title of Barbarism; insomuch that I have often thought with myself, that had we now a vision of the garden of Eden, and Adam feared in it again with all his felicity, we should, for the poor wretch his good, desire to teach him some of our good manners and good husbandry: But to cure ourselves of this pride of spirit, I know no better an example than the History of the Reabites Jer. chap. 35. who were Sons, or as some interpret, Followers of Jonadab and his Philosophy; these people, as is there expressed, lived in Tents, and by their particular laws were both forbidden the use of Wine and Tillage; and denied so much as to come into society with the Jews, when the Prophet pressed them to it, and yet so great a reward God Almighty thought fit to give to their obedience to their Fathers, and the temperance of their lives, that he promiseth them in the end of the Chapter, Jonadab shall not want a man to stand before me for ever. Neither is this all the evil consequence that hath followed for the altering and dejecting the mind and soul of man from its first estate, for if we take Tillage in its larger sense, for what ever is an unnatural and forced use of the earth, we may then involve almost all the nutriment to which now the body of man is habituated, and not only its nutriment, but its luxuries. And having changed the fruits of the earth, I cannot doubt but we have therein also changed our own bodies, and consequently making a new digestion, we have now no longer our first natural thoughts and speculations: I think it therefore no wonder, that in stead of a natural way of arguing and concluding, men should take the rule of their lives from fanatic thoughts: I wonder not at all how I have got the notion of a Spirit, a thing that is nothing that hath place, and no dimensions, that is obvious to my sense, and yet is insensible; I wonder not that my Faith is my greatest certainty, and that the price upon which my Soul depends, is as the Apostle says, the evidence of things unseen; though all this be against sense; for all this I will allow the habits of my new education may have now made to be my nature and constitution; nor do I for this pay a less reverence and respect to the truths of what I now am bound to believe, that I come thus to think of them; for the truth itself of these things did but begin with the change of human nature in Paradise; for the truth of our immortality after death could not commence before we knew we should die, and therefore not unaptly( in my opinion) have some of the best Philosophers thought it demonstration enough for supernatural things, that we are able to think of them, it is evidence enough that the soul is immortal, that the Soul itself thinks so, its self; and the knowledge of itself were created together. I know it will be urged here, Is every thing so, because I think it so? my conception then can give reality to any thing, that hath no being. I answer to that with another question, Do I believe what I think? I believe, if I do, I doubt not of the truth of it, for I question not to be able to remove mountains, when I have faith enough to believe I can; but the difference in matter of Faith, as I suppose, lies, in that it is one thing to believe a thing, and another only to believe that we believe it, and a third only to say we believe it for private cause or interest best known to ourselves; and for the nature of human Faith, we have no one more pregnant example then of the Father in the Gospel, who saw a miracle done by our Saviour upon his own Son, and moreover received a promise that all other things that concerned his good should as easily be effected as that, if his faith were perfect, and yet he confessed in tears that he had belief and unbelief upon him at one time; Lord I believe, help my unbelief. And the truth is, the state of Faith, even amongst the most Holy, since the fall of man, hath been much after this manner, and so until the finisher of our Faith shall come, it is likely to continue: for we see St. John, even in the midst of his sufferings for Christ in prison, sent yet two of his Disciples with this message, Art thou he that should come, or do we look for another? so that it is hard to say whether men themselves know what they believe. But now to return from this little digression, with an explanation of myself in these arguments that went before, and sought to prove, that from natural causes or changes of food and education, man may have fallen from his first estate and happiness; I would not from hence be thought to disappoint God of his eternal degree, by which he hath ordained through several estates and trials to bring us to himself; but on the contrary, I do conceive those ordinary means to have been the instruments of that decree; nor do I doubt, but when his will and pleasure is, he may again by ordinary means, restoring us to our first habits of life, and the Earth to her first Airs and nutrition, bring the same Mankind back to innocence, and make the same garden of Eden again Paradise; and an Apple from the same tree, cure the disease that the first Apple brought into the world. The most learned Physicians of these late times, are many of them of opinion that the venereal disease that came not many hundred years since by contagion into the blood, and hath since been propagated with our posterity, not being a thing inherent to the fabric and constitution of man, shall in time wear out, and the humour being spent, vanish at length quite away, with as much wonder as it came at the first; and since the time that I have lived in the world, which is but a short measure of a slow revolution, I have observed a sensible decay of it, both in regard that I have heard many say, It is not so suddenly gotten as it was, and also in that when it is taken, the Malignity of it is now grown so weak, that every remedy that before used to fail, is now a certain cure. Now I know no reason nor contradiction to Holy Writ, that if a disease, that is, a piece of dissolution, shall have this natural course and termination, why sin and mortality itself should not have the like: nor can I, when I see the wonderful and various effects of nutrition in our bodies, but believe the same nutrition as powerful in our souls; when I put a piece of bread in my mouth, how many several commissions hath divine providence given unto it? there is not a part in my little world, but it hath a message to deliver to it, it not only takes care to support my vitals and limbs, but even my excresences, my hair and nails; and sometimes again the same morsel( like the Prophet Jonah, against its will) is sent to destroy the City: Now, if such be the force of digestion upon the body, how shall I think it less upon the mind of man? and though the world have been subject to believe the stars to be the ministers of the divine spirit, in governing of the world, yet I confess I cannot look over my head but under my feet for those dispensations; whatever comes not immediately from the throne of God to me, I expect to receive from his footstool the earth: And hence methinks, by the way, we may find that it hath not been altogether without ground or reason, that some have thought that after the temporal kingdom which our Saviour shall hereafter have in this world, man's immortality shall again begin in the same world where it first failed; St. Paul says, we shall all be changed, and changed in a moment; or rather indeed, as it is more conformable to the original, we shall be all reconciled; and these words do not only go down to our graves with comfort, but likewise to those who at that day shall be found upon the earth, for these corruptible bodies of ours are certainly as easily reconciled to the divine will whilst they are in this world, as raised again to glory hereafter. And here I think its time to return again to that which gave the occasion of this discourse, where Man in his own first nature and his fall from it, is represented in Esculapius his restoring Plutus to his eyes, where we with great ingenuity find expressed by Aristophanus the sudden reconciliation of the world, insomuch that the just man changes those rags he hath so long worn with the Sycophant, for that rich attire his flattery and lies had got him; and likewise, that after that day there was no possibility of any longer counterfeiting the passions of the Soul, to give sorrow and pain to our lives, and bring deceit and a false self-opinion upon others: For we see the Old Woman in the same minute was put out of countenance, that she should at her years expect a lover; and likewise concerning Arts, both Speculative and mechanic, that Want was the inventor of them, nothing arising from the mind of man from any principles of truth, but to make himself acceptable to those to whom he is now become slave to so high a degree, that like dogs we are fain to take our bread from the hands of others, and that perhaps such only as they cannot eat themselves, either through their abundance or curiosity; and, this men are fain to deserve, either as they can find out something for their Masters to govern and grow powerful by, or something to entertain and pass idle hours, when their tyranny and ambition cannot; men have not only Hands of several Professions, but even their Souls are also of several Trades; some are Compilers of that they call Law, some Compounders of Medicines, or rather poison; and, which is worst of all, some are Divinity-makers, and turn oft the sacred Scripture into all fashions, the which certainly, though it be one of the best Callings in the world, is yet one of the worst Trades; and accordingly we find in this Comedy, when Plutus had his eyes again, how soon it was starved: and the sport of all is, that all this which the Great ones first invented to govern by, is now by long succession wrought into such a subtlety, that it is grown to govern them that thought to govern by it; and sometimes too, not only by necessity, but through real opinion of the thing itself: so natural is it for men, first to make lies, and afterwards come to believe them themselves; the which Mountain excellently compares to Boys, that dress up one of their companions, and black his face, to represent the Devil, to make themselves sport; and when they have done, run away for fear of him, and forget that it was the Idol of their own hands: Now notwithstanding that it appears that men are so wholly cast down from their first natural estate, that our best friends( our Senses) are no longer to be trusted, a worse condition than which for a living creature is, sure, not to be imagined: It is wonderful to see for all that, how that part of the world whose natures are under the bondage of education, do despise the rest who stand free, with the title of Barbarous; some out of an intention of charity, and others with scorn and vanity praying for them as a lost people, wishing to have them brought home to their own condition; not unlike to a friend of mine whom I went to see in the Fleet once, with intention either to devise a remedy with him, to bring him out, or at least to comfort him against the misfortunes that had brought him thither; but, contrary to both those intentions, he began with me, and the many conveniences and safeties of that life, and by what arts and difficulties I was to get thither for my everlasting preferment; And certainly, not unlike to this confidence is that of those who would have us change the principles of Nature for those of Education, to change our bodies when they are hardened against wind and weather by the natural armour of our own skins, and reduce them to such a tenderness, that the robbing of other creatures of all their clothes is at length scarce sufficient to defend us from the cold; to bring our sensual pleasures and appetites to such a niceness of food and diet, till it be harder to supply their luxury for that short time of life we now enjoy, than it was in the first age to sustain that nature which for its continuance got the name at least of Immortality. Neither indeed, since the coming in of Propriety, the first thing that brought want, and consequently traffic, and then war into the world, do I find that the courages of men have been more tried to supply necessities than they are in the ventures they have made for their luxuries: What shall I think of him that first set upon an Oyster, and put the living fish into his belly, scarce killing it so much as with his teeth? or, that will eat Frogs, and trust to his judgement in knowing them from their nearest kindred Toads, or mushrooms whilst they are called Toad-stools; and for such inventions as these is it for the most part that men account themselves more civilised than others; and what is this but to set up our depraved natures to judge and condemn that truth and simplicity we were first created in? And in like manner, if that part of men who excel in Arts and Manufacture, shall from thence extol themselves, and( which is now a common thing) seek conquest over those who live happy without such inventions, because they feel no such wants, the very argument they seek to prove their excellence by, discovers their misery, by so much as it is a happier state of mind not to want, than to have minds still working how to supply our wants; and therefore here with wonderful ingenuity Aristophanus, when Plutus is restored to his eyes, finds no office for Mercury, that before was instrumental to so many actions of human life: It was proverbial in Greece of old, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, human Arts brought in human sorrow. And last of all, the strongest argument that men fetch to make conquests over other nations, is from the necessity of communicating their speculative Philosophy delivered by their teachers, bringing their Authority from men for the most part both against nature and experiment, until human ratiocination became nothing but agreement; not much unlike the Art of a Fencing-School, where the Master teaches both the offensive and defensive part, so that the Scholars are able to make a good show of learning amongst themselves, their weapons, and their guards and motions being agreed upon; but if a Country fellow happen to come in with a Flail, the vanity of that Art is soon discovered, and he drives the whole School before him; and such( in my opinion) is the end of the Schools of the Professors of Learning, when men examine their confidence, as it were step by step, by the grounds of nature, and true experiments, and not by their own terms and principles, except it be in such matters as are delivered by a higher Authority than Reason, the which admits of no discourse, but what is both to the prejudice of the things themselves, and the destruction of human reason, by letting it take a habit in doubtful principles and false conclusions: the which once got, like an ill disease that follows us through all airs and Climates, so doth it go along with us in the resolution of all the most important questions of our lives to our absolute destruction: How ungodly a thing than is it for one nation or one man to press such questions upon another as have no answer, and to impose what we ourselves have received by faith upon the reasons of such as yet by the divine assistance are not brought further than the degree of natural men? And of this, what cruel examples have those that are followers of the two eminent Prophets for truth and falsehood, Christ and Mahumet, brought into the world; so unchristianlike have been the means of late for the bringing in of Christ, that it is more than to be feared that those that have brought salvation to others, by it have brought perdition to themselves; so that, in the conquest over the Moors and Indians, it is a question whether the Heathens that are saved, or the Christians that are damned, are most in number; for what can man deserve worse from God Almighty than in seeking for self-interest to bring in his Prophet, by means both contrary to the Doctrine of that Prophet, and the example of the Prophet himself: Ought we to raise war in the behalf of him who to save his own life might have had legions of Angels to have fought for him, if he would have prayed to his Father for them? the which, that he might not destroy the temporal peace of a nation, he refused to do. How slow therefore ought men to be, till they have certain revelation that they are the instruments chosen for that purpose, in pressing the conversion of others to the doctrine of their own Prophet! how fully convinced soever they themselves are that there is no felicity in the life to come, but what is built and founded upon that Faith; since, though it be fit for every true believer to have that assurance in himself, yet is it ill done of them to make desperate conclusions of such whom God himself sees it not yet time perhaps to require more than an universal worship from. For, such we see his mercy hath been to the ages past, that we find in Hebrews 11. where there is a large account of all the degrees and measures of Faith in the world, both before the Flood and a long time after, there was a kind of faith rewarded then in such who had not received the promises; and these were Saints of no less magnitude than Abel and Enoch: the chief substance of whose Faith, as it is expressed in that Chapter, was, that the world was framed by the word of God, and that things which are seen were not made of things which do appear: Now with this Faith the Ancients, whom we commonly call Philosophers,( and I hope were Divines, and are now Saints,) did almost in the very words all of them concur; Antiphanus, a Disciple of Socrates, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, God is like to no substance, and therefore no man can express him by any similitude or effigies. Xenophon, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: He that with such wonder and, terror moves the world, is notwithstanding himself, how mighty soever, comprised within no form or substance. Dion. Cassius', {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not within the compass of words or eyes. Menander, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The knowledge of mortal man lies in mortal, not immortal things. Act. 17.13. The inscription upon the Altar at Athens was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, To the unknown God; the which the Apostle thought so good a beginning towards the true Faith, that he did not deny even those to be worshippers of the divine Essence, offering him( whom unknown they worshipped,) to declare to them: And many more examples of this kind might be brought, if there were not one most pregnant example both to show the secret mercy of Almighty God to such who heard not of the Prophets coming into the world; and likewise to show how great a measure of Faith was possible to be in that Age; and this is in the example of Job, who is confessed to have lived long before there was a Jew in the world, whose faith was so great, that he not only knew the Spirit by the which the world was made and preserved, but he likewise knew the Spirit who intended the subversion again of it, and of that picture the Soul, who the Almighty himself had drawn after his own original, and this so perfectly, that he is chosen as the first example given to Mankind, how to bear temporal losses for the glories to come. Now if there be any( as very well they may) who think it possible that the foregoing Patriarchs had a light of the Prophets to come, notwithstanding we cannot see they had so, let that possibility serve for the using of those now mercifully, who live yet in the world without them; and much more let those who are under the Faith of the same Prophets not be so exact( as in our late days they have been) to prosecute all the points of their faith with such confidence that every circumstace is now thought a good ground to invade a neighbour nation, till they are reduced to that extremity that they have no choice left but either to deliver up their lives or their consciences; so that such a scandal is brought upon religion, that it is thought only now to be maintained in the world for self-interest, especially having such daily example how the Clergy( either to please the people or the prince, and for preferment) preach up almost any thing, till the men of sober judgement have great cause to complain that our days are like those in the days of Moses and Aaron, and the great Idol of the world is still the Golden calf. And here our Author Aristophanus, with his accustomed excellency of fancy, concludes, that when the Priest's made is so well locked into that they can no longer get their bread by it, he advises them to use the same 〈…〉 and 〈…〉, and assist in the 〈…〉 〈…〉 in stead of the Temple of Jove, and the 〈…〉 will be as good as they were before.  
FINIS.