Licenced Roger L'Estrange, ●●●…emb. 20. 1670. THE VISION OF THEODORUS VERAX. BY Bryce Blair, Gentleman. LONDON, Printed for William Leake at the Crown in Fleetstreet. 1671. To the most Illustrious and High born Prince, James Duke of Monmouth and Bucclugh, one of his Majesty's most Honourable Privy Council, and Knight of the most Noble Order of the Garter, etc. SIR, IT hath ever been amongst the first of my wishes and desires, to render myself known, (and if possible) acceptable to Your Grace, by some special and signal Service: But seeing (through the malevolence of an angry, and frowning Fortune) that honour is denied to me; yet, generous Prince, do not disdain to look upon the effects of my ambition, (poor and inconsiderable as they are) with a propitious eye. If I be presumptuously bold, in this testimony of my profound respect, I hope your Grace will impute it to no other cause, but to your generous, courteous, and affable deportment to all, which disdains not the meanest and obscurest, as well as the more glorious, and resplendent objects. I throw my first Labours, & Rustic▪ yet Maiden-Muse at your Grace's Feet; and I humbly implore, that both may be shrouded under the wings of Your Noble Patronage, where they shall find a sufficient Protection, against all carping Zoylist's, and ill affected Detractors, which will be an infinite satisfaction and honour to Your Grace's Most Humble and devoted Servant, B. BLAIR. THE VISION OF Theodorus Verax. I Am to treat of what never was, or shall be done; * Because a Dream is but a Dream. either for the Style or the fancy, None will be offended, who loves mirth and sport, friends of old to learning, and to the Muses. It is but a Dream, and that I may declare without reflection. If it be a Crime for me to dream, then must we accuse nature itself; for it is as impossible to restrain our roving fancies (especially when we are asleep) as it is to bind the very winds. For what all day we do or think, we keep The same, ofttimes, in mind when we're asleep. The night doth receive both our cares, and delights, and represents the same as it were in a standing fog or mist, when sleep creeps in upon us. For though the efficacy and power of the soul be divided, and distracted into several parts by sleep, yet it is in its force, and being deluded by vain fancies, in the very shadow of death, goes about the functions of this life, the counsels of men, yea and idle toys. So that mortals have not tranquillity always, without toil and labour. When the day is ended, we take the remainders of our cares, and toys to bed with us, and either they strike our sleeping members with fears, or tickles them with joy. But now I beg in to go on: if any hath pleasure in a Dream, let him bestow the loss of a little time therein. It was in the latter part of the night, when (being in a deep sleep) I thought I was walking amongst certain Hills near a City, divers and springlike pleasures had clothed the Earth (the cold winter being gone,) and when in the entry of a thick Grove I was thinking upon the Nymphs of the Woods, and was moving my fancy to write a Song to Sylvanus: I am carried into a great Cave whereinto a natural row of trees made one entry: the leaves whereof did cast a shade over the same: Close by, and at the top of a most clear Fountain there was Tables made of Turf, Garlands strewed on the Ground, and certain remainders of a sumptuous banquet. The ground as yet wet with Wine, did make it appear that there had lately been a Feast in that place. There came a certain Marriage-sound, and Light from the farthest end of the Cave; whereby it was evident, that there were some of the Nymphs brought to her Marriage-chamber by her new Bridegroom. As I was admiring this secret place, I espied some Verses, written on the nearest Beech Tree. There is a power, or pleasure, that doth bind The minds of mortals; beasts of every kind, Fowls of the Air, & Fishes of the Sea, Are prone (we know) to charming Venery. Pleasure's a Princess everywhere, we find The same in Rivers, stately Trees and Wind. You Country people, now give o'er to think Of daily toil, be merry, dance and drink. Give unto Venus, and your garden God, First fruits of Corn and Wine, make no abode Till it be done, the Fields has Gifts in store; For without such, feasting shall be no more. By riot doth the God of Banquets still Preserve his power, his pleasure to fulfil. The Country Gods hath also power in this, To riot, since it's so, is not amiss. Love and bright Venus to rejoice doth move, Love grows by Venus, Venus grows by Love. Their Verses, and Predictions needs must be Sacred, a God doth write them on a Tree. I had just done reading, when behold one of a most magestick presence did show himself to me, out of the space betwixt the light and the darkness, I thought him to be the very image of all the graces. His habit and countenance, did denote him to be both Man and Woman, and his original to be from Mercury and Venus: the rest of his apparel could both effeminate a Man, and augment wantonness in a Woman: His Head beset with Roses, and Gems, his Hair perfumed, and trimmed up in curled Locks, did sweeten the very Air. But frequent and tart Vomits, the symptoms of an overburdened stomach, did deform all those pleasures. I did easily conjecture him to be some God of Banquets, & an unknown prese of joy. For he was of a delicate complexion, and did seem to be very merry, he was pleasant in his carriage, young in his years, and ruddy with wine, and was picking his teeth with a silver pin, as if the relics of some of the meat had been sticking therein. In the mean while he comes straight up to me (you would have thought that some Egyptian Statue had been moving;) and that he might seem to despise riches, he trampled upon Jewels throne before him as he walked. A Boy did follow him at a little distance, who, being of a lively countenance and brave attire, did resemble Luxury. A delicate Maid also (that the female sex might not be wanting) did attend him, carrying in her hand a Cymbal garnished with Gold, and whatever the Muses, and my Lady Pleasure did invent to stir up wantonness in the minds of Mortals. Those two did observe the motions, and footsteps of their Master; for presently (he having given them a sign) they come up to him and began to sing. This unusual, and altogether divine melody, did ravish me, and being o'ercome with the sweetness thereof, I began to fall asleep, when behold this Androginus (for such an * Androgini people in afric of both kind's. Hermaphrodites. one I took him to be) did hold a Torch to my eyes, and did dissipate all clouds of heaviness therein. Then beholding me with eyes wherein anger might be seen; are you ignorant, saith he, that watching is due to my sacrifice; neither is the Sun as yet set, and begin you to sleep? If you do not know my divine power, amongst men I am esteemed a God, and the genius of Love and Joy. I am the God Comus * God of Banquets. who have taught mankind to revel, and gourmandise. I have advanced my Empire far and near, and am everywhere worshipped and adored, ever since the Sybarits * People of Sybari● in sensual deliciousness passing all others. began to be famous through the world. Now my sacrifices mentioned by Writers, are performing with luxury and pleasure. And in fine, all the Kingdom of Pleasure is mine; neither is any happy but he who belongs to me. My garb also becomes me, for I have got the fertility of either Sex, and I know both how to give and receive pleasures. Men worship me as a God, Women as a Goddess; but both adore the same Genius; neither is this without reason. The image of Venus in Cyprus, he's hair on its face, in a Woman's attire, of a Man's stature, and a Sceptre in its hand, that she might seem to be both Man and Woman; and Venus being my Mother, I could not declare myself to be her Son, unless I were able in both the Sexes. Now what a punishment is the life of man without pleasure. Therefore if you be wise, eat the one and catch hold of the other: Consider for what end nature brought you to the world; it was not to torment your spirit with a severe virtue, nor to thrust yourself out of the fellowship of felicity; but to make it happy by all sorts of pleasure, and to nourish it with delights, as a most tender spark of thy short life. Thou art a mortal, wish to be so still, That thou mayst take thy pleasure at thy will. I suffered the boldness of such a profane speech, with impatience, and did detest this unlucky God as a dismal prodigy; Flight was in my mind, but wings in my desires: when behold I was environed with, and lifted up in a thick cloud, and so carried away by a strong gale of wind, so being buried in the thick fog, in an instant I am carried to an unknown world. Thick Gloomy walls Cimmerians * People about Bosphorus north East from Greece: their Country is always very dark by reason of the far distance of the Sun; also a people in Italy between Cu●●● and Bajee, who dwelled in Caves and were environed with very high hills. do possess, Who never hates bright day, so much the less Do they enjoy bright Titan's glorious light; Because oppressed with darkness & long night. And had scarce touched the Earth with my Feet when the Cloud did vanish, a part whereof sat down as wearied with its journey, on the woody bank of a neighbouring rivulet; and another part of it augmented the darkness of the Heavens, I began to look about me, and at the farthest end of a valley, I discern a huge and stately House. Great stately structure, that might well uphold The Gods, and heavens, ease Atlas now grown old. The entry glorious with Laurels, and Lamps, did declare it to be the Palace of Comus. I was now almost at the foot of the stairs, when one calls me; I looked behind me at the Voice, and saw my most intimate Friend Aderba hard by me▪ brought thither by the same power: after I had saluted him, I told him I was glad to see him in that place, where I might have him for a Witness, and Companion of my Fortune; and him especially, whom I made a partaker of my heart and studies formerly. Having embraced me most affectionately, I shall be yours, my good friend Theodorus, saith he, while I breath. But now truly this I know not, whether I am, or am not, or whether I be altogether separate from the society of the living; For I have my mind as well as my eyes clouded with darkness: I know not whether fate, or sleep deludes me, I think I am born of a cloud, out of which I am thrown into another world, where the dead walks, and darkness is adored; Aderba spoke this with a low, dull, and hoarse voice; so it did plainly appear, that some nocturnal power had influence on his speech; and when I beheld him at a nearer distance, I perceived that the blood fled out of his face whilst he spoke. So taking him by the hand, Courage, say I, my Friend, and rouse up your spirits, we are safe if we will but play the men. There is darkness always where ever you close your eyes as well as in this place. But this is a place of horror, says Aderba, and I believe can afford Ghosts and Spirits as well as Hell itself; when I found him in that humour, I did endeavour to drive away his vain fear by an answer in Verse. For what's our virtue, and our purity, If with black darkness, we affrighted be? I will be bold to speak, what can fears do Beset with darkness, if we will allow Virtue her right, and what's to candour due. Therefore let us take courage, and go where our common destiny leads us. Do you not see this excellent and stately Palace of Comus? Let us go through it. This boldness shall both be profitable, and pleasant unto us, or else I am deceived in my opinion. I had not well spoke those words, and was beginning to move, when a great and terrible Dog assaults us both, out of the neighbouring Cave. His threefold bark resounding in the sky, Did us surprise with fear, most suddenly. We were apt to believe that it was Cerberus, Therefore turning to Aderba, tell me now, say I, that we are dead, that this is the entry of Hell, and that it is defended by the rage of this three throated Monster; but because he is not bound with chains, we must bind him with silence: Play you the part of Sibylla. Melle soporatam & medicatis frugibus offam Objice. Throw him a Loaf that doth the entry keep; And I shall enter, when he's fast asleep. Aderba laughed at my preposterous jest; but making no delay, he took up a Stone, wherewith he did give the Mastive a great stroke in the forehead: The Dog expressing the smart of his wound by his confused howling, was coming upon us, with a staggering pace, to revenge his hurt; But Aderba suppressed his fury with a second stone, and laid him along upon the ground. You would have thought that Gargittius * The Dog that kept Gerion's Cottel, whom Hercules slew when he float the cattle. the Dog of Geryon had fallen, whilst we were lying upon him; as he was looking on the ground, I perceived a Golden Collar about his neck, beset with nails of Iron, and in its border this inscription. The Dog Lyrus, the brother of Cerberus, the delight of Comus, the watch of this Palace, whoever hurts me with stone or stick, shall know that there is a God offended, and may expect the Destiny of Hecuba. * Who after the destruction of Troy was (as Poets tell) turned into a Dog. When I had done reading, we are undone, saith Aderba, looking upon me, and in a labyrinth, unless Fortune show us some sudden way of safety. Now was Aderba making ready for the conflict, and was preparing himself to receive some company or other of Ghosts or Spirits, when we hear the Palace Echo with sudden cries and tumults. I was not a little struck with this Alarm, and was expecting to be transformed, * The Destiny of Hecuba to be turned into Dogs. when behold a great multitude of drunken Revelers sets themselves in order to meet their King, who was now coming. Then the Dog Lyrus lying on the ground before as if he had been dead, stirred up either with the Lights (for there were Torches carried before them,) or with the noise; got to his feet, and wholly disposed to fawning, did shake his joyful tail, as if he would make sports to his Master; Aderba thought it fit to make use of so good an occasion: Let us thrust ourselves into this Company, says he, while we may; for this very hubbub itself will open some port of security to us In the mean while enters Comus, attended with two Ladies, Riot, and Wantonness. To what purpose shall I declare his Pomp and Magnificence? His Garments richly perfumed, did cast forth a most sweet smell. Love, and Madam pleasure did follow him; the Graces, Delights, Comeliness, and Joy, did follow Love and Pleasure; with Saturity was her sister Ebriety, with her hair loose, her face red like the morning, shaking a Javelin with her hand; and in fine, resembling Bacchus in every action: Near those were madness, fury, brawling, chiding and fight, than vomit, Crudity and Diseases. Et subit & mortes, atque intestata senectus. But there were some who shined with Majesty amongst that infamous Rabble, Seven men who were called Epulones, * Whose duty it was amongst the Romans to furnish banquets for Jupiter and the rest of the Gods, and in this place for Comus. Tribunes of this Multitude. Last of all, came a Company of Prodigals, and Gluttons. There was one who resembled Sardanapalus. * The last King of Assyria, who so exceeded in effeminate wantonness, that he was went to sit spinning and carding amongst light and shameless Strumpets. Another Lucullus, * A Noble Man in Rome, famous for his prodigality in feasting another Heleogabolus, * One of the Roman Emperors who lived a most sensual and voluptuous life. and another (lest there should not be Philosophers amongst them) who represented Epicurus, * The chief of the sect of the Epieures, who esteemed man's chief felicity to consist in the pleasure of the sioul and mind. a seemly thing indeed, to hide Luxury in the bosom of Wisdom, and to seek a veil and protection for vices, from a favourable authority. More innocent is that saying, which affirms, that Epicure taught what was both just and grave; for that pleasure he speaks of may be made but a little fault in him; for what ever Laws we prescribe to virtue, the same did he to pleasure. He commands us indeed to obey nature. But what's enough to Nature will be but little to Luxury: What's the matter then? He who calls slothful idleness, and the courses of gluttony, and lust, a happiness, seeks a good Author to a bad subject; & when he comes that length, being induced with a seeming favourable authority, he doth not follow that pleasure he hears spoken of, but what he fancies to himself. So the Master receives the disgrace of vice from his Followers, and Epicurus is in the Society of Comus because Epicurians indeed are there. At the heels of all followed gloomy night, darkness, sleep, silence, dulness, terror, and fear, who dispersed themselves and vanished in the entry, at the brightness of the Torches, and everywhere glistering Gold. Mean while with noise did all the Palace ring, Some makes the purple beds, and some do bring The brave and costly Carpets, and another Doth with his hand the fine smooth Tables cover. The whole house was busied with joyful service, there were so many Cooks, and Servants of all sorts, that they might have made an Army. To roast with Spits some did their work it make; Others did fine flower out with Baskets take. Aderba was at a stay with admiration, but I told him unless the image, & speech of the God did deceive me, they were the solemn sacrifices of Comus, and that they were performed, for every man to behold. Prepare yourself to see and give your applause, you may be one of the Teachers of their Mysteries, say I to him. Let alone to speak of that, replies Aderba; yet if you desire me to be a beholder, I shall be Argus not Aderba, and shall imprint this ridiculous scene in my mind. Let us in the mean while go into the inner part of the house, whilst the heat of this raging and noise-making multitude is in its height, where we may satisfy our growing curiosity more secretly. I consent, and with much ado opens my way through this crowd. Aderba did follow me, and seeing the most part of this Multitude disguised, he whispered me in the ear, that people began to mask themselves * They are women for the most part, an unhandsome, and whorisshlike custom. now the better to effectuate their bad designs. I being moved with the thing, takes an old man standing near me by the arm, and asked him, whether those people had ugly faces that they behoved to hide them. You see, says he, the marks they have; by those bonds is the rage of their mouths, and teeth bridled. They are dangerous Getulian * The Author compares them to such Monsters for their bad lives. Monsters whom you take to be men; but it's a fine thing to live under a Vizard, to fain a countenance, that your mind may not be known, to put on hypocrisy, that your manners may be commended: yet with such Cardinallike Ornaments doth Comus adorn his Priests. Being entertained with this drolling speech, we came to the next entry. Here did a youth stand, with a great Bottle of Wine in the one hand, and a big Cup in the other, filling the liquor to those who entered. After he had saluted us with a belching, smelling of Wine; and Nectar, if you be dry, says he, take a Drink of this Wine: Aderba took the first pull, and turning to me, taste it, says he, and stir up a desire of Eternity in your mind. For now since Heavenly Nectar I do drink, That it's an entry to new life, I think. He had scarce spoke, when I washed my throat with the same; This divine Liquor, say I, would stir up thirst in men already drunk. But to let you know the delights of our house, says the youth again, this wine is so common with us, that our very slaves lashes it out like water, and with that word desired us to go into the banqueting-house. In the entry whereof we see the naked statue of Venus, made of white marble, as if she had been coming out of the foaming waves. To what end shall I hide her shape to the detriment of her beauty? In this Marble, Venus was represented to the life. Cupid hard by her, a Boy of lascivious carriage, like to his Mother, armed with wings, Bow and Flames, wherewith he burns and torments the hearts of poor lovers, did with a blind force shake one of love's darts. Near the wall upon the right hand was the figure of Bacchus, fresh and lively, with the ripe fruits of the Vintage, he had a Javelin in his hand, but its point was made ineffectual by a knot of Ivy, hanging therein: upon the left hand was Ceres, having her head dressed with Garlands, made of the ears of Corn, pouring out in a large Cup, the happy fruits and golden plenty of the Fields. There you might also behold the solemnities of a wedding, by which I understood that we were come to the Bedchamber of Comus. For there were new-married Virgins walking veiled, with their marriage Rings on their hands, and seeming to sing marriage Songs. So having taken a view of this holy place, * This is spoken Ironice. we returned into a stately Gallery, where we fed our eyes with new causes of admiration. Here were Zeuxis, Paccasius, Apelles, * Famous Painters. and all the rest of that occupation. Here were Lysippus, Phidias, and Praxitiles, * All Famous Carvers. so we did behold the wonders of mere Art, either drawn or carved. As I was going slowly, and looking about the Gallery, I see one at the end thereof walking with a superstitious pace. He seemed sometime to speak, sometime to hold his peace, when he was meditating he stood like a statue, incontinently he walking hastily, and throwing his arms across, he did confound his whole speech with his foolish gesture. He was making a Song in praise of darkness, which he had never seen sober, * That is to say he was always drunk before four in the afternoon, which holds good oftentimes in the person of a cracked brained demi poet. and did so much extol it, that he had almost obscured the whole Heavens, and was like to have turned the world into another Chaos. So he begins. No Sun as yet did give the world its light; Nor yet did grow the Horns of Luna bright. And again, That Alcmene should not great Jove escape, He turned himself into her husband's shape. And again, Mars did frequent his Venus, Love his Phyche; and now, says he, (when poetical Fables failed him) the god Comus is given in Marriage to Nox. * Because revelling is for the most part done in the night, therefore the Author makes a marriage betwixt the god thereof and darkness. So when he had run over the subject of what he had to say, and ended his speech more obscure than night itself, he took out of his pocket a little stone book, and began to mutter some ambiguous words. I thought I had been at Athens in the School of the Stoics: But coming up to him with a cheerful countenance; I pray you Sir, said I, (if I be not troublesome to you) tell me if Learning dwells in this place? He coming as it were out of a deep study, Are you enquiring concerning Learning, says he? yes yes she dwells here: The Treasure of Wit, and Learning is in very great esteem amongst the Cimmerians. Bacchus gives us confidence, and eloquence, drink and be merry in this place a short time, and you shall presently become a Poet. It is not so difficult a journey from hence to Parnassus * A Mountain in Greece famous by the Poets for the Muses dwelling there. , as every man thinks. Endeavour to make but a Satire, or Epigram, gather together a number of lies and calumnies, scoff at the virtues of others, flatter vices, and corrupt manners, and you shall presently become a Poet. This he spoke, and was going to describe the whole family of Apollo, when some servants come, and tells us, that Comus was s●… down to Table, and that he waited for his Guests. Whereupon in an instant Aderba and I are left alone. What do we stand for, says Aderba, to me? we may go in with them without fear. For though you have no stomach for their dainties, yet we may behold their vanities; and with that we followed the rest into the great Parlour. At a little distance did Comus sit down by himself, and all the rest of the company sat down, according to their Age, Sex, and Dignity. Ipsa sinus accincta Ceres Bacchusque laborant Sufficere. To what purpose shall I give you a relation of his magnificent Dainties? his Meat was corresponding to the Dignity of his House; albeit the Marble-pavement had divers Emblems cut thereon, albeit the roof of the House did glister with gilded Pictures, yet his Dishes did outstrip all those, both in Art and Value. Loud sounding Cymbals, and melodious Lutes Did sweetly sound, as also Pipes and Flutes. But casting my eyes about the Room, I spied an old Man of a lively countenance, upon whom when I had looked more attentively, Is this my very good, and dear Friend Tabutius, or do my eyes deceive me? yes says he, very joyful to see me; you behold your friend, full of years, and brought here from the very Insubrians, * A People inhabiting a region of Gallia Cisalpius, now called Lombardie. And doth sleep, say I to him again, carry such an old age upon its wings? It is so says Tabutius, and I am now reflecting seriously upon my youth, as if I had not changed my habitation but my age. In the mean time up comes Aderba; and throwing his arms about his neck, whilst he was speaking, did kiss him most tenderly; but Tabutius taking us aside to the furthest part of the room, began his Speech in this manner. This Cimmerian God is not unknown to me; in my youth, my blood did boil within me, as well as in others: I spent some part of my time in sports and revels. We have no spring without blossoms; but it is not granted by nature to blossom at all seasons; Therefore having laid aside all trifles, I set myself to serious matters, to quietness, and to learn wisdom. I beheld the type of a dissolute and corrupt life, only to reprehend, and laugh at it. Imagine me to be Ulysses, whom all the sirens * The three Daughters of Achelous and Calliope, who on a rock of the Sea were wont to sit, and by their sweet Songs to draw Passengers to them, whom they slew cannot allure. But it behoves you to be strangers to this place, * they have been younger it seems than Tabutius; for young men are sooner taken with Luxurious and Venereal delights than old men are. and not so much as frequent the same in your thoughts. This Comus is a fomenter of vice, ensnares the spirits of men with delights, and effeminates them: These two whom you see there, Luxury, and Lasciviousness, are vices, and extinguish what ever is good in man. What is the rest of that wanton rabble, but noxious blasts of wind, that can hardly blow upon you without danger of infection. There is no love here, but dissimulation, no true friends, but Lords and Masters. Do you not behold their pleasant, and jovial countenances? under those do they hide their envy and malice. If you be not cautious, their feigned courtesy will deceive you: Neither can you so much as admit of a benefit from them without hurt; Comus he's banished candour, and ingenuity, but he's made dissimulation and deceit free Citizens. They are courteous until they think they have obliged you; But than they assume the command, and if they have not a friend altogether conformable to their will, they begin to hate him. But to speak the truth, ambition did first introduce those faults, and the good use of feasts, and friendship was lost, after the moderate offices of humanity were stained with Luxury, I had rather speak by example than by words. You know yourselves that love and frugality are not inconsistent. In a Feast there should be neatness, but a comely and well-beseeming neatness. Without prodigality, trouble, or ostentation. Dishes to refresh, not overcharge the stomaches of your Guests, they should not suffer the smoke of their Kitchens to alarm the Sentinels, as if their houses were ready to be turned into flames, nor should they let all their neighbours know that they are to feast their Guests. As a wise man lives, so doth he likewise care for his friend, and disposes him to sobriety no less by his example than by his words. But to what purpose is a grave Speech against luxury, if his Actions be disagreeable to his Speech, Qui Curios sumulant & Bachanalia vivunt. Who fame's himself a Curio * A Gentleman of a grave austere and unspotted life amongst the Romans. to be In speech, but lives most prone to Luxury. I hate those men, who have wise Speeches in their mouths and folly in their minds, have a care that your good behaviour do not disagree from your natural inclination thereto. He can easily confute luxury in words, who hath begun so to do in his good carriage, and I dare do it, especially amongst you, whom I know inclined to virtue. Such friends would I desire always present with me, to such would I still keep a free Table. But of a Gourmandizer I'm aware, Who cares not for my small and homely fare. I so prepare Meat to my Friends, and orders my Feast, as if I were to Sup alone; neither is it a shame for me to show my frugality, wherewith none but unsober men will be offended. To what purpose is it to be so prodigal, and to be at as much charge for one Supper, as a man's Estate will afford him for many days? how sweet is that fare that only expelleth hunger, that nourisheth, but not destroys the vigour of the mind, that feeds but doth not overcharge: A Guest should be sent away, that as he came, so the next day he may return. He pays too much for his Supper who loseth his health thereby: and he takes too great a price for the expense he hath been at, who useth authority to endanger men's healths by eating and drinking. But says Tabutius, let us go to the next room, where we may discourse with more freedom, and greater secrecy? So he leads the way and we follow. Here was nothing but quietness. The Torches and Lamps did cast a dull light. Sleep had sweetly diffused itself amongst them. Some whom the fume of the Wine had intoxicate, were lying along the chairs, others lying with their heads together on the Pavement were as yet hugging their jugs. Aderba pleased with the sight, what, says he, are those also Poets? But I told him, that Comus was the Muses Apollo in this place. Then Tabutius looking with a great gravity, spoke in this manner all those shows which you see, and have seen are deceitful and hurtful; yet with such is the mind of man, through bad custom corrupted. Therefore consult your reason, and despise such impostures; for there is no true liberty but in wisdom, nor glory but in virtue. To shun a vice is virtue, sure you'll grant, Wisdom begins when we do folly want. If you regard your liberty, be strangers to this place, to sit, drink and babble are the solemnities of their Feasts: by such is sobriety o'ercome. But if we will obey her precepts, whatever is above hunger, and thirst, will be noisome to us; And is it not a great trouble to a sober man to sit all day & all night at a Banquet? It would be a folly to relate their flattering speeches when they in vite you. They will tell you that you shall sit as short time as you please, you shall eat and drink what you will; and that there shall be no Cups pressed upon you more than if you were at home; but when they begin to grow warm with wine, than they change their speech. Come, pray you, eat and drink and merry be, And please your sensual appetites with me. Spare some hours to your Genius and friends, say they, let serious matters alone till to morrow, you should not overwhelm your minds with clouds of care; for Feasts were ordained to this end, for men to refresh their wearied minds with mirth. Old Cato's Virtue did grow warm With Wine ofttimes, etc. Imitate him, and lay aside your severe gravity for a short time, that you may return more fresh, and lively, to your cares and troubles. They must be obeyed, though against your will, and so the Dinner is prolonged till late in the night, and the Supper till the morning; and Meat finds no rest to digest for drinking. Then the Guests themselves (for the most part) are as lascivious, as the Masters of the Feast; for the very Air cannot please them, unless it smell with ointments and perfumes, and that nothing may be wanting to lasciviousness, you would think that all Arabia * Because the best perfumes in the world are in Arabia. were removed to the Cimmerians. Before they sit down they must wash, neither is this without prodigality. For Comus * By Comus is here to be understood the prodigal customs of the times. he's found out a better Liquor to wash with than water, (which yet Pindarus calls the best,) composed of the juice of flowers. They care not for pure water, wherewith men by a wholesome instinct of nature, did use to quench their thirst. Then there is a complementative contest about their Seats; every one seemingly refuses the place, but they would all have it with equal desire. Here did Tabutius make a pause, and as if he had been gathering matter of a further discourse, he desired us to lay up those serious matters in our minds, whereof he had been treating, and withal did give us an invitation to walk. With that he rises himself, and leading us along slowly, he promised us a long narration. We had taken two or three turns through the room, when one of those who were sleeping, did awake, and being troubled that the Lights burned so dully, he runs and pours more Oil therein, by which darkness, in a moment was expelled. So that with the new Light, there was also a new occasion given to Tabutius to enlarge his broken off discourse. But whilst we are preparing ourselves to hear, behold our good friend Eupantus comes running out of the dining Room, dragging his Cloak after him as if he had been in great haste, yet showing Virtue not Luxury in his countenance. He was beginning to speak, but Tabutius prevented him; how now says he, do you forsake the delights, and mirth of Comus after this manner? where are your Garlands? and why do not you mask yourself as well as others? I would do any thing, replies Eupantus to get out of this place; for I have not found the God Comus here, but hissing, and reproach; Calumny he's thrown her drunken poison upon me. So many tongues, so many stripes, which could hardly be digested by the stomach of some self-denied Philosopher. I was welcomed with this unexpected punishment, before I knew my Crime; But ask what my fault was, they answered that I had offended the God of Feasting by a twofold impiety. Then Tabutius interrupting him; by what impiety I pray you, says he? the very same replied Eupantus, whereby you taught me two virtues: to wit, sobriety and silence. I offended indeed, because I did eat, drink, and speak little; and I was reprehended as a Scholar of Pythagorical gravity, because I did hold my peace. This is to be regretted, that you should be calumniated, and reproached, because you knew to bridle your tongue. Yes says Eupantus, banishment is prepared for me by the Tribunes of this drunken rabble. Therefore I am resolved to prevent them, and to be gone this same night, that it may be known I go of my own accord, and not by compulsion. After such like speeches were ended, he inquired for his friend Virus: did you not see him says he to Tabutius? For they say he is also wandering in this place of darkness; but he will fall into some misfortune if he do not beware, and get him gone quickly. Lay aside your fear for Virus, says Tabutius: he hath been circumspect enough, and is gone already, and we are going the same way. Go you before in a good time, and we will follow you. Whereupon incontinently bidding us farewell, he went out of the Palace by a postern Gate. Then Tabutius thinking upon the adventure of Eupantus, began to reassume his Discourse in this manner. This talkative humour, (for the want of which Eupantus was reprehended,) is now one of the greatest faults committed in a Feast, and it's become so impudent, as to assume the name of virtue; too much talk he's repressed Eloquence, and boldness, modesty. But O such speeches! there is nothing that's serious, good, or grave therein, & words proceeds from their mouths with great imprudence. Herein are they blame worthy, not to premeditate what they speak, and to speak unadvisedly what proceeds from their mouths only. Quod enim in cord sobrii, Hoc ipsum in lingua ebrii. What a man doth sober think, The same he vents when he's in drink. As the mind of man, so is his speech: one speaks of his Merchandise, another of his Actions at Law, the third of his Riches, and another of his Pleasure and lusts, and another boasts of his Pride and Arrogance. Modesty, Ingenuity, honest Poverty, and wisdom are ill-spoken of, as Enemies to Vice. Whatever any man speaks or does in a Feast, is blown in the ears of the whole Assembly, and a number of drunken critics, slanders men's Reputation, and blames the judgement of others, because they are deceived in their own. There are some of them again, who regards nothing but their Gold, nor no man but themselves. They look upon Learning as idle toys, and despise not only Learning itself but the effects thereof. But seeing we have begun to speak of Learning and its effects, let us (laughing at their idle opinions) make a little, but useful digression concerning the same. It is an excellent effect of Learning, when a man gives his good life, and carriage, as an example to others, when his writings are not so much regarded as his deeds. It's more commendable to be good, than learned, though both be praiseworthy. It's the goodness of your wit may make you learned, but it's the excellency of your soul free from terrene passions, & taken up with more pure, and spiritual objects, must make you good. So you should exercise your wit to make your mind glorious; none are content with the blossom, all seeks the fruit. Erudition is the flower, and wisdom is the fruit. But we are ofttimes deceived with the shadow of unprofitable studies; for what we do only for pleasure, is either unprofitable, or hurtful; and to be curious to know trifles, is no better than to know nothing at all: Quae sive contineas nihil tacitam conscientiam juvant: sive proferas, non doctior videberis sed molestior. But now we have walked enough, let us take our Seats, says Tabutius, and begin our speech where we digressed. Feasts says he, for the most part are the very Seminaries of babbling. Sometime they cry out, now they speak all at once. Fit strepitus tectis, vocemque per ampla volutant Atria. I detest that company, where you cannot hold your peace without reproach, when it would be a folly to speak. And it is a folly to speak, when none are silent. As one loseth his labour, who plays on an Instrument near to a great fall of water from a high place; so it fares with that man, who would begin any good discourse in Comus * To begin a grave discourse amongst a company of drunken babblers. Company; Therefore I think he speaks best who holds his peace. Yet this was Eupantus his crime; but if we would look aright into the thing, it was because he was sober, and had not put his judgement out of its proper place through intemperance. Now I have said that garrulity proceeds from ebriety. It was a good saying of Bias, when at a Feast one called him a Fool, because he was silent: but what Fool can hold his peace, says he, above Cups. I will add also the answer of Zeno, mentioned by Plutarch, as a great Elegy of silence. A certain man of Athens, feasting some of Philip King of Macedon's Ambassadors, did also invite certain Philosophers, when all were speaking, and every man putting in his fine witty tale, only Zeno was silent; The Ambassadors admiring the same, yet entertained him courteously, and drinking to him, desired him to show them, what they should say to their King concerning him. Nothing, says he, but that there was an old Man in Athens, who could be silent in his Cups. Let us follow therefore and put in practice that laudable Speech, and despise those drunken, and foolish babblers, to whom the very name of a grave, and quiet man, is hateful. Learned Antiquity did oppose silence, to ebriety; and Philosophers did give this definition of Ebriety; vaniloquentia in vino, A babbling in Wine; drinking, saith Plutarch, is not very unblamable, if it be done with silence. But a drunken Man cannot but play the Fool, and is still prating in all places. How deservedly is Eupantus to be commended, who did preserve the authority he had over his judgement, in the midst of such talkative madness. There should be some amongst so many who should give ear, and they cannot do so unless they be silent. Yet I do not approve of a speechless Feast; it's comely they speak if they time it rightly, and do not speak too much, but with sober men, with few, and with their equals: but in Comus his Feasts there is ebriety, multitude, and disparity. Feasting now adays, is neither thought fine, nor pleasant, wherein ebriety is not predominant. Ebriety (saith Seneca most excellently) kindles and discovers every Vice, it removes Shame, that is ofttimes an hindrance of bad practices; For there are some who abstain to do evil, more through shame than fear of punishment. Where too much Wine hath intoxicated the brain, what ever ill lieth hid in man, comes out suddenly. Ebriety doth not beget * Yes it both begets and brings forth vice. but brings forth vice. The libidinous man, in drink, doth not wait for a Bed to satiate his Lust therein; the hasty man doth bridle neither tongue, nor hands; pride domineers in the proud, cruelty in the cruel, and envy in the envious. After this manner they live, and they go by Cups, as by degrees, to foolish madness. One drinks your good health, another your Mistresses, another your good fortune, every man quaffs it out; and if you do not the like, you wrong the God of Banquets, and your Friends. He who drinks to you, as he was made quaff it out, so he presses you to do the like, or else must do it for you, whereby he cannot favour another man's health, unless he drown his own, and so vices begun when men are in drink, grow strong when they are sober. Then begin they (being mad with drink) to sing wanton and lascivious Songs, which is followed by a confused bellowing of the whole multitude. But how opportunely he's the series of my discourse brought me to speak of this! for do you not hear this very same kind of Music, either I am deceived, or the same is performing we are speaking of, and with that holding his peace, he did give both of us liberty to go, and behold, while he himself took a little repose. Then taking Aderba by the hand, let us go, say I, and behold with our eyes this foolish custom. So making no delay, I came to the door, leading Aderba along with me, where we did see with our eyes, all that Tabutius had told us to be true. But another show, worthy the taking notice of, represented itself to us an, old woman full of years and wrinkles, carrying in her visage, the deserved punishment of her former impiety, that is a nose shorter, than what nature had given her, dragging a great Monkey in a chain, which did so observe the motion of its Leader, that men would have thought the old woman had been teaching the beast to dance a Carrant. Comus in his merry humour commanded this old Hag to come to him, whom he most kindly saluted again * Because a Bawd is one of Comus his especial Favourites. and again. This honour made her so bold as to place herself at the head of the Table, and as the only Priest of Venus, enjoined the whole company to live and love. Whereupon Aderba seeing the confidence and impudence of this deformed Pander, inquired of an old man standing near him, what she was. This woman said he, was of old the Nurse, now the Mother and Friend of Comus; all her business is to make new marriages every day, and to find out convenient places for Lovers, where they may enjoy their stolen embraces with security; nay, she is able to bring Jupiter and Diana together without the help of a golden shower, and that you may know her fidelity to the bawdy interest, she hath lost her Nose in the Service. Then said Aderba, I pray you Father, do me the favour to tell me how she came by that misfortune, whereupon the old man taking us aside, and conjuring us to secrecy, began this Story as followeth. There was a Lady in the Country of the Cimmerians, wife to a person of Quality, and in her, had beauty, and chastity (Graces seldom found in one person) centred themselves, according to the common opinion of all. But as Vices are ofttimes veiled with virtuous Pretensions; so this Lady, chaste till married, was immediately inflamed with an unlawful affection, (such is the efficacy of immoderate lust) and placed that kindness due to her husband, upon a soldier, whom she had seen accidentally in a Bath. At first her Husband admired what occasioned the coldness of her conjugal duty, and obscured the usual serenity of her pleasant countenance, endeavouring by all caresses imaginable, to banish out of her thoughts, those melancholic symptoms of a troubled mind: But when he could by no means reduce her to her former complacency: he presently suspected some new love was striving with his, for the sovereignty. For although she did carefully conceal her licentious passion, with the veil of hypocrisy; and endeavoured by her discreet deportment, to suppress her lascivious desires, yet the perplexity of her mind, her unquiet nights, her intterrupted discourses, and several other tokens of a heart inflamed with lust, were sufficient arguments to him of her adulterous desires. Besides this Gentleman, raging with jealousy, did take such notice of her behaviour, that Argus did not more carefully observe the motions of Io * the mistress of Jupiter whom Juno turned into a cow, and set Argus who had one hundred eyes to watch her then he did hers. And at last to try her fidelity, he pretends a journey, thereby thinking to detect her disease, and confirm himself in his opinion. So taking Money, and other necessaries for three week's stay; away he goes the next morning, The Lady (loath to lose such a fair opportunity of obtaining her desires,) sent for this old woman, as the fittest instrument whereby to put her designs in execution, to whom she discovers her passion, will, and pleasure, and giving her a piece of money, promised her larger rewards, after the performance of the business. The time appointed by them for hergallant to come, was the same night; so away she goes in search of the Soldier, and finding him, did inform him of the passionate love the Lady had for him. Whereunto he consented, being forward enough of himself; and therefore promised to be walking before the Gate, at the time appointed. In the mean while lest her love should grow cold, she provided a Bed, Banquet, and excellent Wines, wherewith to entertain her martial Gallant. The Sun did leave our Horrizon, as ashamed to be a witness of their wickedness, when the Soldier mindful of his appointment, makes haste to the Lady's House, but the Gate being shut (for he was not to knock) he walked too and again, till it should be opened to him. In the mean while, the Husband (lurking in some Friend's House all that day) at night made homeward; and when he came near the Gate, he perceived a Soldier, walking before the same, whom he imagined to be the Mars of his Venus; so he went in, making as little noise as possible; and running in a fury into his Wife's Chamber, he finds her sitting, solacing herself with the thoughts of her approaching content: but her Husband's sudden return did strike her with such a terror, that she sat like a Statue (such influences has sudden surprisal upon the spirits of women, that it deprives them of their natural vigour,) her guilty conscience fearing his rage and jealousy should force him to give her the just reward of her merits. On the other side, his passion had so deprived him of his natural faculty of speaking, that he was forced only to breath out that revenge which his rage would not suffer him to utter in words. Neither need he use many to convince her of her bad intentions, for her preparation, and her good meat already upon the Table did accuse her, and then the lusty young Soldier walking before the Gate, all high presumptions of some dishonest intention. But to be short (resolving to make that a night of torment to her, which she had ordained for pleasure,) he stripped her naked, and so led her to a Pond, in the middle whereof he tied her fast to a post, thinking by that means to cool the heat, that had occasioned her malady, and his jealousy. There stood the Lady like Andromede * A Lady of exquisite beauty, tied to a Stake at the Sea shore to be devoured by a Sea monster, but rescued by Perseus. expecting some new Perseus, to rescue her from the fury of a jealous husband; but the anxious Husband goes to bed, there to pacify his troubled mind with a little rest. All this while, the Soldier (who had promised to himself, the sweetest delights Venus could afford,) was impatiently expecting the opening of the Gate, and when he had waited long in vain, he goes to the old woman's house, where he finds her half naked, going to bed; at what rate, saith he, must I buy this promised delight from the Lady? I have spent the better part of the night in waiting for the opening of the Gate, but it may be a deep sleep hath made her forget her appointment, go your way, and desire her to let me know her pleasure, and if she have a mind I should come, I am ready; if not, to defer it till her conveniency shall serve. Without delay the old woman putting a Mantle about her shoulders, and taking the young man by the hand, lead him to a postern door, and with a Key she had got from the Lady, she goes in; but she had not gone far, till a lovely milk-white Statue presented itself to her view, whose snowlike whiteness did give light, in the obscurity of the night. This unexpected sight did at first surprise the old woman; but finding it to be the Lady (without so much as condoling her misfortune,) she delivers the Soldier's Message to her, which in spite of her present condition was yet very acceptable to her. The Lady no less crafty than fair, begins to accost the old woman with persuasive language, promising her great Rewards, and giving her assurances of perpetual friendship, if she would untie her & help her to have private conversation with her Gallant. To be short she is persuaded to suffer herself to be tied to her place (a show if exposed to public view, would have forced laughter from the most dejected of men.) The Lady puts on the old woman's clothes, and goes with all speed to enjoy her long desired pleasure. The Soldier imagining her at the first to be the old woman, desired to know the Lady's commands; but her voice discovered her to be his wished, and long waited for prey, where we leave them to enjoy those pleasures, which love could afford. Now we return to the Gentleman, whose pensive spirit wearied with long watching, did at last give place to sleep. He dreamt his wife had got lose, and not regarding her honour, was acting with the Soldier, and that he was transformed into a Satire; whereupon awaking suddenly, he felt with his hand if his body was not overgrown with hair * Because Satyrs are so. , or if he had horns and feet like to a Satire. But if he had not Satyrs horns, yet questionless by this time he had the horns of a Cuckold; Then leaping out of his bed, he runs to the window (as it were to examine the truth of this dream) and calls his wife by her name, but the good old woman understanding too late, the danger she had put herself in, thought it her safest way not to answer, thinking by that means to keep herself unknown; but the Gentleman more enraged at her obstinate silence, takes up a Knife lying upon the Table, runs down to the place where she was, takes his supposed Wife by the Nose, and cuts it clear off, then throwing it at her face; base woman saith he, worthy of a greater punishment and disgrace than this, take that and present it to your Lover, as a token of your affection towards him; and so rewarding his wife, (as he thought according to her merit) he returns to his bed, there to think of this bypast action, and to find some quiet for his troubled mind. What shall I say of the poor old woman? she is almost dead with the pain of her wound, and the fear of a further mischief, not daring to vent her grief by howling for fear of being discovered. At last, the Lady took her leave of her Soldier, & returned to undergo what fortune had decreed for her, but coming to the Pond, the sadness of the old woman's condition, made her admire the cruelty of her Husband, esteeming herself most happy to have escaped his fury; and now she endeavours to consolate the old Woman, and bidding her take a good heart, and tells her, that as scars of wounds were marks of Honour to the Sons of Mars; so that of hers, would be an everlasting sign of her fidelity to the interest of Venus, adding also, that she would supply the defect of her natural Nose, with an artificial One of Gold. With this last promise, the old Woman a little pacified, (who could have been content to lose her ears also for that metal) tied the Lady again; and taking up her clothes, away she marches; the Lady had not stood long at the Stake, till (recollecting her spirits, dispersed with the fear of Husband's further rage; the old woman's misfortune, afforded her this trick, whereby to inveigle the understanding of her jealous Husband; and therefore, at first, with a low and mournful voice did speak up to him in this manner. Night's Queen, heavens lamp, Jove's Wife, & sister bright, Why did I lately pay vows in your sight? Goddess of Mari'ge are you called and sees Such horrid cruelty with your bright eyes, You twinkling Stars, proofs of my honesty; Wax you not pale at much wronged chastity? Behold here bound and naked do I stand, Wounded unjustly by my Husband's hand. I seem not chaste, though chaste indeed I be, Wronged by the rage of Husband's jealousy; Why do I live? what furies do possess My spirits? I love to die, yet not the less, I would die chaste, as any in my station, If I cannot live with my reputation. I love to die, and seek a manlike death, But when I would, I cannot stop my breath; Lucretia chaste, to be so, still declares, When she, by death, did ease herself of cares. But if (alas) this may not granted be, My Beauty, and my Nose restore to me. Do not despise, great Queen, my bloody tears; And do revenge my Husbands causeless fears, Let him feel the rage of thy Deity, And do restore, what his cursed cruelty Did from me take, who, strange durst be so bold On's Wife in raging manner to lay hold. And now great Goddess I do humbly pray Thy wronged power that ever know he may. After she had spoke in this manner, she seemed for a while to have some private discourse with the Deity, and to speak to her more familiarly than a little before. Then with a loud voice, directing her speech to her Husband, Come hither, said she, thou most cruel of all men, who intended the eternal disgrace of thy most chaste Consort; and behold that Juno, in token of my innocence, has restored this face to its former beauty, which thou, by thy tyrannical hands, had most impiously deformed. The Gods knows my innocence; therefore I do not regard what a wicked man either doth or thinks. O blessed night, more glorious to me than all the former days of my life, still to be celebrated by me while I live; go on officious tears, and run on another account. My face ought now to be wet with rivers of joy, after it is restored to its former beauty by the special favour of the Gods. But I call upon you, cruel and bloody Hangman, come hither and understand thy wickedness; that thou mayst avert the wrath of the threatening Goddess, if it be possible, by thy sudden repentance. The Gentleman being in a great confusion at her discourse, knew not what the matter could be; at first he thought it to be some dream, or illusion of the night, and that such Miracles might rather be dreamed of than be in reality. But when he found certainly that he was awake, and had his mind free, nor did the woman abstain from her rail and curses, all his fierceness was overcome by a vehement fear, and the thoughts of her innocence did succeed it. Rising therefore out of his Bed, he lights a Candle to try the truth of the matter. And without delay, he goes down stairs, and comes to his wife, at whose sight, being bound, he now trembles. Then beholding her face with the help of the light, he finds it whole, and sound, without so much as a scar. Whereat standing stupid with admiration, he began both to detest his wickedness, and to fear the sudden vengeance of the angry Goddess * Juno. . Incontinently throwing himself on the ground, wet as yet with his wife's blood, he breaks out in tears and cries. And with the same fervency, deprecating the wickedness of his impious fury, he looseth his most chaste Spouse, and as a signal testimony thereof, brings her again to her bed. So the Lady recovered both her Nose and the affection of her Husband. But the old woman, bribed with Money, packing up bag and baggage, did remove to the Palace of Comus, that the whole business might be the better concealed. She dwells now in this place, and using the old Trade, she is daily preparing crafty venereal Scenes. If you have a fancy for any man's wife, for a maid, or for a widow, she will find a way to bring you together; and by her means you shall find the full pleasure of love. For you must understand that in this land of darkness, there are both Noble men who have handsome Ladies, and young lusty Gallants ready to do them all service imaginable. The Old Man ending his Story, with a joyful laughter, did join himself to the rest of the multitude. Then did we return to the place from whence we came with a cautious celerity, & find Tabutius sleeping where we left him, who receiving us with heavy eyes, did ask us if we had seen enough of Comus distracted folly, and told that he had been sleeping while we were absent, which he would expel with another discourse. I had begun to speak of Ebriety, says he, now perhaps you have seen part of it. But what good man would not loathe it? They lose their judgement lest they should find their feet, when it is time to depart, you must be carried or at least go staggering from the Table, lest you seem not to be kindly entertained. It is also almost natural to some to begin and end the day in drinking. Their thirst begins betimes in the morning after their precedent night surfeit, neither can it wait till Dinner. They hate the day, and sit up whole nights, that they may enjoy the benefit of light in darkness, with the greater delight. They rejoice Crassos transire dies lucemque palustrem. They had rather make * To make light in darkness with the multitude of camps in their drinking Rooms. day then have day; for they esteem more of Torches, and Lamps, than of the glorious Sun, and they enjoy the night, but lose the day; for when we watch when we should sleep, we must of nenessity sleep when we should watch. And lest any thing should be wanting to their folly, they guard themselves against ebriety by all devices imaginable; and herein is the victory purchased by art, he is the bravest fellow, and deserves praises, and laurels best, who is able to see his Pot-companions overcome, and lying at his feet, although he be scarce able to stand himself? But when you have obtained the victory, and when after they have given it over, and are lying either sleeping or vomiting at your feet, and when by true valour forsooth you have overcome them all, yet the full bottles shall overcome you. Then comes palleness and a trembling of the members, and a more pitiful leanness, torments you, through ebriety than through hunger. Then faintings and such like staggerings, though sober, as when they are in drink. After those comes Dropsies, and a swelling in the belly, while the womb receives more than it is able to contain; then there is a breaking out of a waterish bilous humour, and a wasting of the body, pains in the joints, a debilitation of the nerves, and a palpitation therein: Then followeth Vertigo's in the head, the pains of the eyes, and ears, the torments in the brain, and the several sorts of some raging, some lent fevers. So that multitude of diseases are the punishment of Luxury. For if we will follow the opinion of Physicians, we will find that all those dreggy clouds of sickness, are sent forth of the fen of intemperance. A great part of mankind doth destroy the strength of the body by their excessive pleasures, so they bear the evils of extreme old age before their time. If Ebriety would cease, the life of man should be more happy, and our Clergy need not be at the pains of making so many elaborate Funeral Sermons. Good Gods! how violently doth wronged Nature revenge herself? Scarce doth miserable mortals injure their bodies by their riot, but they find the punishment thereof. We may therefore the more easily forgive this soul fault of drunkenness, because they suffer so much for what they do commit in that nature, their very sin turns their punishment. What need I speak more to you, to make you detest this vice? Let them drink and debauch, but know assuredly, that pain, stupidity, weakness, diseases, and death itself, shall be the inseparable concomitants of their intemperance. When Tabutius had put a period to his discourse, we were entertained with a pleasant sight. One of those infamous fellows who were sleeping in the room beside us, burning with drought, gets to his feet, and snatches a Pot out of the arms of one of his companions lying next him, and when he had taken a great pull of the liquor, sleep coming upon him again, he laid himself down on a high seat, where again he was falling asleep, supporting his head with his hand, which did also follow his nods; but when it began to be heavier than his breech, he fell headlong from the bench, and dashed his pate against a bottle full of Wine, wherewith the Vessel breaks; and giving the fellow a great wound in the forehead, did wet those were lying by him: some of those awakened with the sudden noise take their Comrade up, stays the blood, and incontinently binding up the wound with a linen cloth, carries him away; Then Aderba addressing himself to Tabutius, we have seen a fine sport saith he; but whether worthy of laughter, or commiseration I know not. But now return to your discourse saith he to Tabutius; and because you have spoken enough concerning ebriety, let us hear you speak against the multitude of Guests at a feast; for (as I do remember, you did dislike of that in the second place. Whosoever doth make a Feast, saith Tabutius, should invite but few. But now they think it a credit to have a multitude of Guests. Yet which of the Muses, or Graces ever had multitude in estimation. If we like to be merry, and the innocent pleasure of honest divertisement, we must not think to find those amongst a multitude; yet we see that great numbers are affected by all; and as Crassus * One of the Roman Consuls. used to say, that no man was to be esteemed rich, but he who could maintain a whole Army upon his own charges; so may I say that none is rich, but he who can make a Feast upon his own expenses. Every man affects this splendour even with the ruin of his fortune, that he may frame himself to the examples of lasciviousness, and follow the fashion of the times and place wherein he lives. The third fault is inequality, and that is for the most part in a multitude, when people are invited of divers inclinations, fortunes, sex, age and dignity. Let this saying of Epicure, be always in your memory; to take heed first with whom you eat, and drink, before what you eat and drink. Now here sits the ignorant with the learned, the rich with the poor, the man with the woman, the old with the young, and the noble with the plebeian. As you cannot mix water with fire without noise, so neither those without babbling. The worst amongst them takes upon them to speak, and the better sort takes all the authority upon them. Yet the base sort finds their protectors, and thinks it a disgrace, that their liberty should either be despised, or neglected. Therefore I think it prudently done to be silent, and more prudently done not to go to such meetings at all, especially if you are to feast with drunkards, a multitude, and not your equals. Friends are as equals, they are ordinarily but few, and joined together by virtue, and sobriety. Amongst such, discourse and hilarity are without offence; For as waters are more pleasant, which run with a gentle, and easy noise, so are Feasts, wherein are honest, pleasant, and well timed discourse, which are three virtues in a speech proceeding from so many graces. An honest discourse is, what is spoken without giving offence, and whereto modesty has prescribed laws, offence comprehends, flattery, and scoffing, either against those who are present, or absent. Scoffing (according to Quintilian) is a reflecting speech with laughter. Flattery is a dissimulation, and deceit in men's words, which is worse than scoffing; Modesty and shamefacedness, enemies to both those vices, doth exclude rudeness and obscenity. Let all those faults and crafty deceits in your speech, be removed far from you; for whether you express them in plain terms, or veil them with your own fancy, they remain the same in effect. But lest any man should accuse me of too much gravity, I would sometimes make my guests merry, by my jovial discourse. It will be both a merry and profitable discourse, if it polish the mind as well as delight the ears. I would have innocent sports, the graces and the muses at Feasts, but not prone to riot and lasciviousness, I would have wisdom also present, but not deformed with the stern countenance of a capricious gravity. For the soul has sometime its own honey and nectar, and this divine mistress of all virtues, doth sometime proffer you the cup of honest pleasure. We should not, saith Varro, have discourse in Feasts, concerning too serious and anxious matters, but delectable, and profitable ones, whereby our wit may be made more pleasant and fine; Which surely falls out, if we discourse of those things pertaining to the common profit of our life, and which would be no ill spent time, to speak of them in our ordinary affairs. And in fine, it is both profitable and pleasant to instruct, and be instructed, if it be timed aright. I would have a speech in the first place, arise upon an apt occasion, and good ground. That it seem neither catched before it come to you, or intruded, or affected, which is worst of all. There are three forms of speaking: dissertation or reasoning, narration, and question. When you reason, though you desire praise therein, yet you must seem to decline the same. Let your voice be pleasant, and fluent, and your gesture taking. Speak in such manner, that you may show yourself ready to hear; yea to be corrected, if any man speak better than yourself: you should stir up your hearers to give their opinion, with some pauses, now and then, in your discourse. In a Narration you must be serious in true matters, pleasant in what is feigned, and perspicuous, and brief in all Discourse of what concerns others with praise; of what concerns yourself with modesty: self vaunters are loathsome to all company. As some men's stomaches loathe some meats, out of some secret antipathy; so do such men offend the ears of their Hearers. For (according to Socrates) we must not make use of those meats, that do not stir up an appetite in us, so we must evity those speeches, by which we foment our own praise, more than the delight of our Hearers. Now remains the Question to be treated of, which has an answer annexed thereto. Let that be easy, familiar, and suitable to your company. As the clouds obscure the light of the Sun, so hath difficult questions the same effect upon hilarity. Your Questions must be easy, (saith a Wise man) known Problems, decent Interrogations, and not too sbtile, lest they confound the ignorant. It's a folly to play the Divine and Philosopher, at a Feast, especially when we are warm with wine. But I will forbear to enlarge any more upon that Subject, and will speak something of an answer to a Question, because it is annexed thereto. Whereof there are three sorts. The first is a necessary one; when we say we know or we know not. The second is a courteous one, when we mix our answer with civility. The third is a superfluous one; when we go over the banks, so to say, and when the Question is overwhelmed with a torrent of garrulity, you shall hear it demonstrated by a homely example. You go to the house of Socrates to inquire if he be at home, some brisk fellow will give you the necessary answer, he is not; another more civil, will give you the second answer, he is not at home, he is gone to the haven; and if he think not that sufficient, he will add, some of his friends in jonia are landed, and he is gone to welcome them. The third again, to whom prating is always pleasant, will confound his answer with a long speech, as if it could not be known that Socrates was from home, unless he did deviate from the Question, by making a narration of the whole state of Greece. Are you enquiring for Socrates, saith he, he is not at home, he went to the haven betimes in the morning, to entertain some of his Ionian friends, to whom Alcibiades, residing at Miletus, with Tissaphernes the King of Persia his Lieutenant, did write, who before helped the Lacedæmonians, and now in favour of Alcibiades, succours the Athenians; Alcibiades is about to agree Tissaphernes with the Athenians; that he may have liberty to return to his Country. So enlarging his discourse, he repeats the whole Eighth Book of Thucydides, until the taking of Melitus, and Alcibiades his second banishment. But I need prescribe no more Rules of this nature, you are a rational man, and therefore take what answer you think will please best, according to the Subject, Person and Place where you are. I shall end my discourse with this of Quintilian. We should beware, saith he, that our answer be neither petulant nor proud, nor disagreeing with the time, and place, and that they seem not prepared beforehand, or brought from home with us. Tabutius had scarce made an end of speaking, when the door opening, we see a man set in his head thereat, with a visor on his face, representing Jupiter, who so soon as he saw us, came suddenly into the room, and saluting each of us, through his visor, he complemented us with his nods and gestures. Incontinently taking me by the hand, he filled the lap of my Cloak, with a shower of sweet hail * Deserts in Comus his Feasts. ; I admiring the matter, and what Cimmerian Jupiter are you, said I, who strike me with such a sweet tempest. Then uncovering his face, Behold me your friend, saith he, having changed my habit, but not my affection. I looking upon the man, as if my eyes had deceived me; are you here also, said I, Hyleus? and what means this bravery? There are nocturnal Plays to be celebrated here this night, saith he, and I am to make one therein. There will be some here presently, who will dance the old and pleasant dances of the Muses, and Graces. Then did he so run out in the praise of dancing, both by his countenance and gesture; that he could hardly refrain from the same, whilst he was speaking to us. While we were lending our eyes and ears to his folly, in comes a Black-a-moor Boy, with a Torch in his hand, his very colour made him one of darkness companions. His deportment did denote him to be one of Hyleus his train. This Boy coming up to his Master's ear, out of breath, and whispering something therein, did name one Cherestratus and Myrtilla, whereat Hyleus being greatly moved, having scarcely saluted us, and reassuming his disguise, flings himself into the banqueting Room. Then began Tabutius; Love is not without madness, and a burniug lust stirs up this young man to nocturnal Revels. So it is always in Comus his Feasts, after they have eat and drunk more than plentifully, then comes their dancing, the last dainties of their lascivious hilarity. For after the Table is drawn, those Rites must be performed, though with a staggering motion. But what can be done with a good grace, where they cannot keep a decorum or measure, through their ebriety; yet there are some fine handsome Maids to be commended, who sits the whole time of the Feast, like Statues, and will not drink * Invito Como saith the Author, because it is not in the power of Comus himself to compel Virgins thereto. , these dance sober; yet they suck in that wantonness when they are sitting, which they pour out in abundance when they are in motion. For it is not with them, according to the Latin Proverb: Sine Cerere & Baccho friget Venus; without good meat, and drink, lust grows cold. Look to that fervent and masculine impudence of young women, and behold if you can see any decent * The Author doth not altogether disapprove of dancing, but of that which is not decent. dancing therein, whereby you have reason to doubt whether drunken men, or women who are sober, play the fool most. O tempora, O mores! Maids come to Marriages and Feasts, where they languish, and grow pale, through mature lust, and those who are palest are the most courted, they affect this deathlike colour with the greatest folly imaginable: But my Muse favour me and speak. O happy paleness! once hel's slave, and then Grim Pluto's Page, and darkness Partisan: An index of infamous lechery; Brother to ghostly death, fear and envy; But now a Page, a Friend and Servant still To Venery and Lust, blind Cupid will Call him his brother; pleasing Virgins fair, And married women, o strange! Neither are, Thought lovely, if this paleness they have not: O happy paleness! once bright beauty's blot. But let us return to the dancing young Ladies, their Lovers takes confidence in their dancing, every man counrts his Mistress, takes her by the hand, and dallies with her. He strokes her breasts, and takes her in his arm, Gives her a kiss, saith this will do no harm. The custom of kissing, or saluting, is honest in itself. there's nothing can be burned by smoke; But fire will both burn and choke. We cover this fire with smoke, that we may sport ourselves in the shadow of pleasure with the greater delight. This is not the end of the journey, but some steps thereto. Qui cubare vult panget saltem suavium. But he who has a mind for a Maid, makes dancing, (ofttimes) an introduction thereto, and leads his Lady as his Bride, she follows him keeping the same measure, which inflames the young Gallant. So it comes to pass, that young women's bellies deceive men ofttimes, as well as their painted faces; she will dance as a Maid who is presently to become a Mother, who will bring forth a Child, before she know a Husband, or perhaps a Father to it. To augment her Dowry, she brings both Cow and Calf to her Husband's House. And before the Husband has well begun to manure the Ground, the Seed is almost ripe. I have known some of them, who, in the very heat of their nuptial Rites, did call for the help of Juno, and Lucina * Women in travel used to call for the help of those Goddesses. , and were brought to bed, in the very embraces of their new Husbands, and that same night, and in the same bed, both a Bride, and a Woman lately delivered. But if Men would do as a young Gentleman did of my acquaintance, there would not be so many, who bring up the children of other men. This man did not think a woman his wife, whom he had married after another man had deflowered her. She who came as a Virgin, was found (though too late) to be with child, and was brought to bed the second month after their marriage. This, though it vexed, yet did not cause the Husband bewray his mind, by any harsh usage to her, or to her Child, but comforting her, and mitigating her anxiety, by flattering dissimulation; do not vex yourself, my dear, saith he, and let not your untimely birth trouble you, the sixth part of a year may make you a Mother, and me a Father; Nature gives not always the same time to bring forth, yea she grants a shorter time than two months to some creatures. But to be short, after the new-married Lady had recovered her strength, and had sacrificed to Juno * The first time that women lately delivered went abroad, they sa● fi●ed in Juno, as the Goddess of Marriages. , then did her Husband at length declare himself. Therefore to remove the disgrace from his Family, he commanded her to be gone; for his affairs urged him to have another wife. She obeyed him (though against her will) and so departed; but because (having tasted the sweet pleasure of conjugal embraces) it was hard for her to want a Husband, she filled her Father's house with her complaints. The report of this divorce comes presently to the ears of the Governor of the place, who was Uncle to the Lady, he taking it as a great wrong done to him, in the person of one of his Family; sends for Battus (for that was the Gentleman's name) and after he had blamed this his rash act, in an eloquent and grave Speech, he did endeavour to reconcile the young Lady to her Husband, partly by threats, and partly by entreaties. Then Battus, who until that time had been silent, began to speak very smoothly. I always thought it, saith he, an uncomfortable thing to live without a wife, and that it was laudable, and praiseworthy. Liberos hominem educare, generi monumentum, & sibi. For a man to bring up Children to be a Monument to himself and kindred. Therefore I suffered myself to be married to this woman, after I had examined the burden of marriage, and strength of my Estate; As I was resolved to reckon as many Children as years, as the greatest expense I could be at, and thinking myself able to give an aliment out of my Rents, and Estate, sufficient to entertain so great a number, I accepted of both Wife and Dowry. But O what a sudden, and prodigious fruitfulness! Scarce two months were at an end, when I hear the crying of a young Child; I was a Father before I had well laid aside the name of a Bridegroom; and without doubt she who brought forth in her second month, would have augmented my Family every year with six Children, so I should have had an Army of them, in a very short time; but I was not a Crassus to maintain them. God forbid I should throw myself, and my Children into poverty. Therefore, Sir, I beseech you to pardon me, and to seek a richer Husband to your Niece, who is able to beget, and bring up Children, not only every two months, but every month once. So he eluded the Governors fair speeches, broke his severity, and punished the trick put upon him, by his discreet and witty answer. Tabutius would have gone on in his Discourse, when a loud noise makes all the Palace Echo; Whereat those who were sleeping in the room, rising hastily, did rush into the great Hall; But Tabutius smiling, This is the end of Comus Feast, Go you and behold; but as for me, I will not lose my repose for any new sight. While we are rising, in comes Hylaeus his Boy to the Room, who could scarcely draw his breath with running. What makes you so afraid, said I? and where is your Master? Fury possesseth my Master, saith he, and I am undone, unless I save myself by flight. But do you not know, said I, to him again, that your Master is our good Friend? if you have done any fault, and be flying from your Master's wrath, we will intercede for you. Take that pains for another, saith the Boy; for I am innocent. My Master with an inconsiderate boldness, has begun a conflict, which I think he will not end so well; and just now, being obliged by the (I know not what) punctilios of honour, to take reparation of an affront done him by his rival, he has stirred up a number of drunken people against him. O what a madness is this! He might have been content with the most ardent affection of Cires; and forgot his perfidious Myrtilla. But (alas) I am partly the cause of it, who told him that Cherestratus was here. To gain my Master's affection, I have thrown him into manifest danger. After those words, Tabutius taking the Boy by the hand, desired him to relate that business more distinctly from the beginning. The Boy was not hard to be entreated, albeit he would rather have fled. Then taking his breath a little, he begins his Story in this manner. There was one Cherestratus, a rich, and generous young Gentleman, adorned with Learning, and the knowledge of his Arms, who passionately loved a Noble young Lady, of an exquisite beauty in our City; But she had placed an ardent affection long before, upon my Master, who did not, for a time, much regard it. Those things fall ofttimes out in Cupid's Kingdom, and one beauty pleaseth not all men; But Cherestratus, concealing his passion from Myrtilla (so was the Lady called) for some cause or other; the greatest part of his consolation was, to solace himself under her windows, in the night time, with the sweet Idea of his earthly Goddess. His friend Panentus, finding out his Malady, did endeavour to cure him thereof, by alluring him to come to the Country, thereby to draw the fuel from his growing fire, by pleasant Country divertisements. In the mean time, the mind of the Lady is exasperate, by the harsh usage of her Mother, (for Myrtylla did live under her custody, after the death of her Father) and when she could not digest the contumely, (assuming confidence) she resolved by a clandestine flight, to put herself in the power of her Sweetheart Hyleus. Her waiting-woman Circe, a comely and witty Maid, did augment her Lady's temerity with all her Rhetoric. This woman saining one day to go to the Temple, did secretly steal into our house, and having declared to my Master, her Lady's intentions, began to entreat him not to forsake a Lady, afflicted by the too rigid severity of her Mother, and that he would assist her, who loved him; for Jupiter would be moved (saith she) to come down from Heaven, to assist such a Beauty. Then taking forth a costly Gold Chain, (which did once belong to the Father of her Lady, wherein the skill of the Artificer, had represented by divers colours of Gems, the rape of Proserpina,) presented it to my Master, as a pledge of her Lady's fidelity. My Master taken both with the Gift, and the Bearer thereof, condescended to all her Lady's desires, and obliges his honour to fulfil her commands. But while he is speaking to the Maid, she admiring his good mine, incontinently falls in love with him. Notwithstanding she goes on with her Design, and this way of their flight did please them best, that after the Setting of Sun, Hyleus should come to the Gate of Myrtilla's Lodging, receive her at the entry, and so carry her away. The Plot being laid, and Circe gone, my Master commands his Steward and Cook, to go to his nearest Country House, and there provide an excellent Supper. He makes two of his Comrades conscious to his Enterprise, whom he sends a little before night, to one of the City Gates, that they might covenant with the Keeper thereof for a free passage. He himself mounting on a Thessalian Horse, goes to Myrtilla's lodging; when he was come into the street, and near the house, he made his Horse stand, and there expected the out-coming of his Lady; But she being detained, beyond her expectation at home, could not so soon withdraw herself from the sight of her Mother. So Hyleus rides by the house into the next street, for fear of suspicion, with an intent to return shortly the same way. But now Circe, who knew herself to be in love, would needs go along with her Mistress to find out Hyleus, the affection to her Mistress did colour her other pretences. But the Lady began to entreat her, not to hinder their common desires, by her unseasonable service; for how, saith she, can I deceive my Mother, if you go along with me? and how will one horse carry us both? but comfort yourself, you shall come this same night; For when I am gone, I shall cause Hyleus send some of his Servants, who shall carry you away with the same diligence. The Maid being encouraged with such words, did commend the advice, and was content to stay behind. Now Cherestratus, who had spent some days with his friend, in great torment of mind, could not suffer the want of his Mistress sight any longer. Then making to the fire that inflamed him, he gives Paneutus the farewell, takes his Horse, and comes to the town in all haste. He made the day and the way alike long, darkness did cover the last part of his journey, and the City Gates were shut before he could reach. He began to ride about the walls to seek an entry, and coming to that port, which was standing open for Hyleus, he entered thereat. Then, as having gotten his entry by some propitious Deity, he makes a vow with great confidence, that if he could gain any ground on the heart of Myrtilla, he would hang on Golden Cupid to the statue of Venus; So putting spurs to his Horse, he gallops straight to the Lady's house. He came a little after Hyleus passed by, and making the Horse stand still just before the entry, he salutes the same with a sigh. But behold at the very same moment the Gate open, and the Lady prepared for her flight, seeing the Horse, came running to the Gentleman, and with a low voice tells him that she was ready, and that she had rather live for the time to come with her Lover, than in the power of her Mother. So without delay mounting behind him, she embraces her lovely Centaur * 〈◊〉 of 〈◊〉 by the Mount Pel●an, who first ●d●●sed to break Horses for War, whereby it came to pass that they being seen by other 〈…〉 were supposed to be 〈…〉, which had the upper part 〈◊〉 a man, & the nether part of his body like a Horse, 〈◊〉 this place it's taken for a man on Horse back. with her right arm. The youth, adoring fortune by a tacid acknowledgement, turns his Horse, and spurs him forward the same way he came, desiring greatly to carry his lovely prey to some place of security. So away they come to the port, whereat they got not any hindrance by the companions of Hyleus; for not being called on, they did not take any notice of those they knew not. But Cherestratus road on, at a round pace, and did not so much as make a stop until he was ten miles out of the City; then he began to think of enjoying the fruits of his labour. The calm night, and the pleasantness of the place did invite him; for the Moon newly risen, and the twinkling Stars had overcome the horror of the night. Hard by there was a pleasant Meadow encompassed with a continued row of Trees, and full of white and yellow Flowers, you would have thought that there had been Stars upon the Earth in emulation of the Heavens. Venus did seem to sport with love, on the green and tender grass. Cherestratus setting the Lady down, dismounts himself, and tying his Horse to a Tree, gives his Myrtilla the first compliments in kisses, she lifting up her eyes, could not discern the object of her joy in the face of her imbracer; but when she did not find it to be Hyleus, she had almost fallen into a swoon. Then did she with cries, and tears accuse Fortune, and began to tear her beautiful face and hair. But Cherestratus after he had employed the help of both tongue and hands, did first persuade her from doing violence to her face; Then did he endeavour to make her pliable, by his amorous complaints, Have pity upon me, saith he, else I am undone: this is not the first night of my affection; therefore be not less pitiful than fair. Will you withstand the decrees of fate? you are fallen almost by Miracle into the hands of your Lover. Do you resolve to resist my true love? Doth not the place wherein we are, you move. By such like Speeches he stopped her tears, and buried her words amongst her sighs. In fine, Myrtilla being moved with such manifest testimonies of his affection, and obeying the will of the Gods, (as she thought) did admit of his Love. He thereby growing the bolder, and beginning with kisses, ended with the full fruition of his desires. A little after Myrtilla's flight, my Master returns, and coming close up to the Gate, he hears a noise. For the Lady's flight being known through the house, the disconsolate Mother was requiring her Daughter from the Maid, and filling the whole house with fury. But she flying the old woman's threats, having unlocked the Gate, comes running out, and thinking the man on horse back to be the same appointed to carry her away, she presently gets on behind him. On the other hand, Hyleus thinking he had Myrtilla behind him, comes rejoicing to his companions at the Port. Those Gentlemen, congratulating his good fortune, accompanied him to his Countryhouse, which was at the entry of a Wood, not above a a mile from the City. I had just brought a lighted Torch to the entry, when Hyleus going to salute his supposed Mistress, did with his eyes find his error. Being in a great confusion, he began to expostulate with the Maid; And what deceit is this? saith he, do you sell the embraces of your Lady after this manner? had you no Lovers in the City or do you despise men of your own Quality, and will have none but Gentlemen to Gallant you. Circe admiring how she could be carried thither by Hyleus. Pardon me, saith she, I came a Virgin, and hope so to return; yet I might have followed my Mistress as a Servant, and run the same fortune with her. What, saith Hyleus, came Myrtilla out of Town before you? If you seek only sport, replied the Maid, and would hear from me, what you did yourself, I tell you she was carried away, and you brought me hither a little after. But O the bounty of a courteous Mistress! who suffered her Maid Circe, to be carried away by Hyleus; that the Maid might share of the happiness of her Mistress. Then did Hyleus consider too late, that his most beautiful prey had been snatched from him, either by secret fraud, or chance. herefore being exceedingly vexed, both with his disappointed love, and the affront he had received, he asked his companions, whether they had seen an Horseman at the Port, and a woman behind him. We saw one, say they, and without doubt Myrtilla was behind him, and he took that way, which leads to the passage betwixt the mountains nearest the City, if you please to follow, you may overtake them before they be far gone. Whereupon they immediately remount, and so depart with all speed, leaving Circe behind them. We brought her in, and desired her to sup, which she refused; she gives liverty to her tears, and laments the misfortune of Myrtilla, that she might more freely sigh for Hyleus, and so loathes all our dainties and civilities. In the mean time Hyleus comes to the same Meadow, wherein the new Lovers had consummated their Marriage, and were as yet lying sleeping on the ground; who, after he had espied a Horse tied to a Tree, he looked about him, and sees the two Lovers in each others arms. Knowing the Lady to be his fair fugitive, he alights from his Horse, with an intent to pull away Myrtilla, and run her new lover through in her sight. But a more happy Superior power did mitigate this cruelty: For his companions coming up, knew Cherestratus, and their ancient friendship did move their hearts to mercy; therefore restraining the violence of Hyleus, with their gentle speeches, they persuaded him to wait for the awaking of the lovers, & by their own confession to know the truth of the matter. When this counsel did please them, they bind their Horses together, & lie down; but wearied with their journey they immediately fall asleep. You would have thought, that sleep leaving the two Lovers, had transfused itself into Hyleus, & his fellows. For Cherestratus awaking at that same very moment, and by chance looking to that place, where at a little distance their horses were standing, tied together, he did admire what had brought saddled Horses there, at that time of the night. Then arising, and going on a little, he finds Hyleus sleeping. Returning to Myrtilla, he told her that Hyleus was sleeping hard by them, and thereby had given them the opportunity to fly the second time. But my dear, saith he, be not afraid, but get upon this Horse, I shall take care, that they return home, without further harm, because they have not interrupted our sweet repose. The Lady, though trembling, obeyeth, and now she begins to be afraid of Hyleus as much, as before she had loved him. So much could one night do on a woman, whereby we may be infallible Arguments conclude, that Cupid is but a bastard whom Venus did not bring forth. But Cherestratus being informed concerning the Chain, could endure no love-token to be in the possession of his Rival, and as if he had not possessed his Myrtilla, except he had that costly token of her covenanted flight in his power, he went and privately took it from his neck. Then going to the Horses, he took the Bridles off the heads of the first and second, and threw them into a River running hard by, and mounting upon the third, which was that brave Thessalian Horse, whereon Hyleus road, he followed his Myrtilla at a full gallop, and brought her straight to the country of the Cimmerians. Hyleus at last awaking, got to his feet, and highly troubled with the second flight of the two Lovers, did chide his companions as the causes thereof. But presently missing his Chain, his former grief and anger turned into fury, and resolved now to follow Cherestratus no more as a Rival, but as a mortal Enemy. Then they went to their Horses, where at length, my Master did understand, that he was either to be content with Circe, or nothing at all. And because the power of the fates did seem to have appointed Myrtilla for another than Hyleus, they began to think of turning home, and so without delay making use of any thing instead of their Bridles that were lost, they return all three upon two Horses. But my Master taken with the comeliness of Circe, did almost (for a while) forget Myrtilla, if his love had not grown cold by his too much satiety. He came as you see into the company of Comus, where he finds Cherestratus, and sees Myrtilla again, which was the occasion of the quarrel. But what do I hear? Their fury increaseth in the inner part of the house, pardon me, for I must be gone, and seek some place of safety. So Aderba, and I go to see the event of the business, leaving Tabutius, meditating on the Boys narration. But his words were short of the truth. For it was no more a Feast, but a Conflict; such as was of old betwixt the Lapiths and Centauris, we see Hyleus Magno Lapithis cratere minantem. And again Cherestratus no less furious in anger, than passionate in his affection, in a posture both of offence and defence. But one of the Cooks standing by, did demand his Sweetheart Circe of both the Rivals, and when words would not do it, snatching the Dishes upon the Table (the effects of his luxurious act,) he began to throw them amongst them. One Bilbius also, a tongue-valiant man amongst the Cimmerians, came upon the head of a scurvy company of Jesters, but the durst not come nigh they menacing points of the two young, and furious combatants; yet they had almost dashed out their brains with stones at a distance. But we did admire more at one of the dancers, who in the heat of the conflict, having his head wreathed with a branch of Laurel, did urge the affection of a comely Maid, and to seem worthy of her affection, he would also play the part of a Poet, and so began to sing this Song to his Lute. My Dear, because a Poet, thou me hates, And is not moved with the famous fates Of the Pierian Muses. 'Cause men do Esteem Poets but Fools, thou ' l think so too. Pardon, my joy, if that my Verses be Cause of thy scorn, me leave them, thou shalt see. The heat of gl●ry doth not urge me so▪ But to enjoy thee, I'll all things forego; I do delay. Be gone my Muse, be gone To th' arctic Pole, or the torrid Zone. It's praise enough to please her, if that she To love and to embrace will suffer me. Some one, perhaps, who spies our lovely sports, Our sweet embraces, kisses of all sorts, Will write our Loves, and happy they ' l me call, If out of thy heart, dear, I do not fall. For to grow old in love, men shall us s●e, The greatest joy, with thee to live, and die. After he had ended his Song, Aderba breaking out in laughter, I'll perish saith he, if ever this fellow made a Verse in his life; For he courts his Mistress with another man's labour; your friend Laopyrgus made those Verses, when he went to try if he could express the affection of a Lover. As Aderba was speaking, in comes the the same Laopyrgus, with a troubled countenance, and first pulling the Lute from this Demi-poet, he afterward threw his Garland from his head, at our feet. Aderba taking it up, (before I knew of it) set it upon my head. But the Maid, afraid at this sudden accident, did flee from her abused Lover, and following the Garland, as if she had thought herself safe under that shadow of Daphne * Taken here for the Laurel-tree. threw herself in my arms. I putting her gently from me, you are mistaken, said I, for I was married long ago; but if you seek more Verses in praise of your beauty, this man you see here, is a Poet; or if you seek a Lover, he is yet unmarried; and with that I desired her to go to Aderba. But in the mean while, in comes a strong big Fellow, catches hold of her, and so carries her away to the wanton embraces of Comus. At last, the counterfeit-Poet gathering courage, and snatching a Pot out of a fellows hand, threw it with great force at Laopyrgus, but he shunned the violence thereof by the agility of his body * Author doth not give you the cause of the conflict of all this multitude, but that of Hyleus and Cherestratus; therefore we must con●●ct●● it to be some taking part with the 〈◊〉 rival and s●●●● with the other. . The women also mingled themselves with the men; some to lament the blood of their friends with doleful cries, and others to fight, and to augment the fury, and amongst the rest was the old woman who wanted her Nose Nor was she content to show her fury by her cries, but pulling a Pole out of one of the Porter's hands, did with the same lay about her with more than feminine force; and though her thrusts were ineffectual, yet by her blows she made many plain-faced people like herself. As if she had been revenging the loss of her Nose in this Conflict; she filled all places where she came with tumult and fear. When two of Hyleus his companions had felt the bloody effects of her rage; at last, up comes two strong fellows, and according to the example of her Nose, with two blows cut off both her ears; While she is howling and crying for her loss, in come a Company of huffing Hector's, amongst whom was the Soldier who had debauched the Nobleman's Wife, and did seem to exact from her Adversaries, not only her Ears, but her Nose also, thinking by that attempt to ingratiate himself so in her favour, as should move her to bring him, once more, into the embraces of his Mistress. At last the Tables were overthrown, and the Meat thereon trod under foot; Some were beat down with Stools, some were defending themselves with Spits, and all were raging with divers sorts of Weapons. Then Comus, leaving his Pleasure, comes into the midst of this raging Multitude to appease them; but their exasperated minds could by no means be induced thereto. Their fury increased, and did threaten some sudden mischief. But the God (because he found himself neglected, and despised) did vanish, together with Luxury and Lasciviousness. But their fury still continuing, they made use of the Torches, and Lamps, whereby all the Lights were put out. Then did Night, Darkness, and all that black Multitude, which stood at the Palace Gate, break in, and all this Cimmerian darkness did vanish. But I awaking out of Darkness, Silence, and Sleep, did find all this to be but a Dream. FINIS. ERRATA. PAge 7. Line 5. for Their read those. p. 9 l. 13 for throne r. thrown. p. 14. l. 15. for hates r. have. p. 22. l. 3. & 4. for lying r. looking, and for looking r. lying. p. 105. l. 14. for gods r. god. p. 117. l. 14. for evity r. evit.