I Am to treat of what ne­ver was, or shall be done; Because a Dream is but a Dream. either for the Stile 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 [Page 2] dream, then must we accuse nature it self; for it is as im­possible to restrain our rov­ing fancies (especially when we are asleep) as it is to bind the very winds.

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 [Page 3] 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 tranquility always, without toyl 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 [Page 4] deep sleep) I thought I was walking amongst certain Hills near a City, divers and spring-like pleasures had cloathed 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 entrie: 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 strowed on the Ground, and certain remainders of a sum­ptuous [Page 5] 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.

I had just done reading, when behold one of a most magestick presence did shew 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 [Page 8] 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 perfum'd, and trim'd 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 preses of joy. For he was of a delicate com­plexion, and did seem to be very merry, he was pleasant [Page 9] in his carriage, young in his years, and ruddy with wine, and was picking his teeth with a silver pin, as if the re­liques of some of the meat had been sticking therein. In the mean while he comes streight 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, [Page 10] 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'recome with the sweetness thereof, I began to fall asleep, when behold this Androginus (for such an Androgini people in Africk of both k [...]nds. Hermaphro­dites. one I took him to be) did hold a Torch to my eyes, and did dissipate all clouds of heavinesse therein. Then [Page 11] 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 esteem'd a God, and the genius of Love and Joy. I am the God Comus God of Ban­quets. who have taught mankind to revel, and gormandize. I have advanc'd 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 [Page 12] 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 Womans attire, of a Mans stature, and a Scepter in its hand, that she might seem to be both Man and Woman; and Venus be­ing my Mother, I could not declare my self to be her [Page 13] 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, shun 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 ver­tue, nor to thrust your self 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.

[Page 14] I suffered the boldness of such a prophane 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 invironed 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 caried to an unknown world.

[Page 15] And had scarce touched the Earth with my Feet when the Cloud did vanish, a part whereof sate down as wearied with its journey, on the woo­dy bank of a neighboring 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.

The entry glorious with Lawrels, and Lamps, did de­clare it to be the Palace of [Page 16] 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 imbrac'd 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 [Page 17] 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 whilest he spoke. So taking him by the hand, Courage, [Page 18] say I, my Friend, and rowse up your spirits, we are safe if we will but play the men. There is darkness alwayes 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 it self; when I found him in that humour, I did indeavour to drive away his vain fear by an answer in Verse.

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.

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 Sybilla. Melle soporatam & medicatis frugibus offam Objice.

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 supprest his fury with a second stone, and laid him a­long upon the ground. You would have thought that [Page 22] Gargittius The Dog that kept Gerion's Cottel, whom Hercules slew when he flote the cattel. the Dog of Ge­rion 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, shal 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 shew us some sudden way of [Page 23] 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 Revellers sets themselves in order to meet their King, who was now coming. Then the Dog Lyrus lying on the groud before as if he had been dead, stirred up either with the Lights (for there were Torches carried before them,) or with the noise; [Page 24] got to his feet, and wholly disposed to fawning, did shake his joyful tayl, as if he would make sports to his Master; Aderba thought it fit to make use of so good an occasion: Let us thrust our selves into this Company, says he, while we may; for this very hubbub it self 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, [Page 25] 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 fighting, then vomit, Crudity and Dis­eases.

But there were some who shin'd 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. [Page 26] 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 Empe­rours who lived a most sensual and voluptuous life. and a­nother (least there should not be Philosophers amongst them) who represented Epi­curus, The chief of the sect of the Epieures, who esteemed mans chief felicity to consist in the pleasure of the sioul and mind. a seemly thing in­deed, to hide Luxury in the bosome 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 [Page 27] 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 vertue, 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 sloathful 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 favorable authority, he doth not follow that pleasure he hears spoken of, but what he fancies to him self. So the Master receives [Page 28] 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 vanish'd in the entry, at the brightness of the Torches, and every­where glistering Gold.

[Page 29] 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.

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 your self to see and give your ap­plause, [Page 30] 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 noise­making multitude is in its height, where we may satisfie our growing curiosity more secretly. I consent, and with much ado opens my way through this croud. Aderba did follow me, and seeing the most part of this Multitude disguised, he whispered me [Page 31] in the ear, that people began to mask themselvesThey are wo­men for the most part, an unhandsom, 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 hypocrisie, that your manners may be commend­ed: [Page 32] 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, tast it, says he, and stir up a desire of Eternity in your mind.

He had scarce spoke, when I wash'd 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 banquetting­house. In the entry where­of we see the naked statue of Venus, made of white marble, as if she had been coming [Page 34] 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, arm'd 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 [Page 35] 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 Bed-chamber 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. [Page 36] 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 meer 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 seem'd 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 [Page 37] 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 crackt brain'd 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.

And again, Mars did fre­quent his Venus, Love his [Page 38] Phyche; and now, says he, (when poetical Fables fail'd 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 it self, 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 Stoicks: But coming up to him with a chearful coun­tenance; I pray you Sir, said I, (if I be not troublesome to you) tell me if Learning dwels in this place? He com­ing as it were out of a deep study, Are you inquiring [Page 39] concerning Learning, says he? yes yes she dwels 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 Satyre, or Epigram, gather together a number of lyes and calum­nies, scoff at the vertues of o­thers, flatter vices, and cor­rupt manners, and you shall presently become a Poet. This he spoke, and was going [Page 40] 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 sate dovvn, according to their Age, Sex, and Dignity.

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 out-strip all those, both in Art and Value.

[Page 42] 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 [Page 43] 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 boyl 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 my self to serious matters, to quietness, and to learn wis­dom. I beheld the type of [Page 44] a dissolute and corrupt life, only to reprehend, and laugh at it. Imagine me to be Ʋ ­lysses, whom all the Sirenes 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, insnares 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. [Page 45] 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 courtesie will deceive you: Neither can you so much as admit of a benefit from them without hurt; Comus he's banished candor, and ingenuity, but he's made dissimulation and deceit free Citizens. They are courteous until they think they have obliged you; But then they assume the command, and if they have not a friend altogether con­formable [Page 46] 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 stain'd with Luxury, I had rather speak by example than by words. You know your selves 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 stomachs of your Guests, they should not suffer the smoak of their [Page 47] Kitchins to allarm the Cen­tinels, as if their houses were ready to be turn'd 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,

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 vertue. Such friends would I desire always pre­sent with me, to such would I still keep a free Table.

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 shew 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 mans Estate will af­ford him for many dayes? how sweet is that fare that on­ly expelleth hunger, that nou­risheth, but not destroys the vigor of the mind, that feeds [Page 50] 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 expence he hath been at, who useth authority to endanger mens healths by eating and drink­ing. But says Tabutius, let us go to the next room, where we may discourse with more freedom, and greater secre­sie? 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 it self [Page 51] 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 maner all those shews 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 [Page 52] true liberty but in wisdom, nor glory but in vertue.

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'recome. But if we will o­bey her precepts, whatever is above hunger, and thirst, will be noysome 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 [Page 53] 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 press'd upon you more than if you were at home; but when they begin to grow warm with wine, then they change their speech.

Spare some hours to your Genius and friends, say they, let serious matters alone till to morrow, you should not [Page 54] overwhelm your minds with clouds of care; for Feasts were ordain'd to this end, for men to refresh their wea­ried minds with mirth.

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.

[Page 55] 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 oyntments 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 un­d [...]rstood the prodigal cu­stoms of the times. he's found out a better Liquor to wash with than water, (which yet Pin­darus calls the best,) com­pos'd of the juice of flowers. They care not for pure wa­ter, wherewith men by a [Page 56] 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 withall 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 [Page 57] room, when one of those who were sleeping, did awake, and being troubled that the Lights burned so dully, he runs and pours more Oyl 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 inlarge his broken off discourse. But whilst we are preparing our selves 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 hast, yet shewing Ver­tue not Luxury in his coun­tenance. He was beginning to speak, but Tabutius pre­vented [Page 58] 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 your self 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 poyson 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 asking what my [Page 59] 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 replyed Eu­pantus, whereby you taught me two vertues: 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 regra­ted, that you should be ca­lumniated, and reproached, because you knew to bridle your tongue. Yes says Eu­pantus, banishment is pre­pared [Page 60] 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 [Page 61] 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 vertue; too much talk he's repressed Eloquence, and boldness, modesty. But O such speeches! there is no­thing [Page 62] 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.

As the mind of man, so is his speech: one speaks of his Merchandize, another of his Actions at Law, the third [Page 63] 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 criticks, slanders mens Re­putation, and blames the judgment 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 [Page 64] Learning it self 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 learn'd, though both be praise-worthy. It's the goodness of your wit may make you learned, but it's the excellency of your soul free from terrene passions, [Page 65] & 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 oft-times 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.

[Page 66] 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.

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 [Page 67] 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 judgment 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 call'd him a Fool, be­cause he was silent: but what Fool can hold his peace, says [Page 68] he, above Cups. I will add also the answer of Zeno, men­tioned by Plutarch, as a great Elogy of silence. A certain man of Athens, feast­ing some of Philip King of Macedon's Embassadours, did also invite certain Philo­sophers, when all were speaking, and every man putting in his fine witty tale, only Zeno was silent; The Embassadours admiring the same, yet entertain'd 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 [Page 69] 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 blameable, 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 [Page 70] his judgment, 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 [Page 71] Shame, that is oft­times an hinderance 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 lyeth hid in man, comes out suddenly. Ebriety doth not begetYes 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 [Page 72] Cups, as by degrees, to fool­ish madness. One drinks your good health, another your Mistresses, another your good fortune, ev'ry 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 favor another mans health, unles 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 [Page 73] 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 Mu­sick, 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 [Page 74] Tabutius had told us to be true.

But another show, worthy the taking notice of, repre­sented it self 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 Munkey 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 againBecause a Bawd is one of Comus his especial Fa­vourites. and [Page 75] again. This honour made her so bold as to place her self at the head of the Table, and as the only Priest of Ve­nus, enjoyn'd 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 stoln imbraces with securi­ty; nay, she is able to bring [Page 76] 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 secre­sie, 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 [Page 77] common opinion of all. But as Vices are oft-times veiled with vertuous Pretensions; so this Lady, chast 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 soul­dier, 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 melan­cholick symptomes of a [Page 78] 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 so­veraignty. For although she did carefully conceal her licentious passion, with the veil of hypocrisie; 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 [Page 79] with jealousie, did take such notice of her behaviour, that Argus did not more carefully observe the motions of Io the mistris 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 weeks stay; away he goes the next morning, The Lady (loth 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 [Page 80] 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 Souldier, 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 least her love should grow cold, she provi­ded a Bed, Banquet, and ex­cellent Wines, wherewith to entertain her martial Gallant. [Page 81] The Sun did leave our Horri­zon, as ashamed to be a wit­ness of their wickedness, when the Souldier mindful of his appointment, makes hast 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 Friends House all that day) at night made homeward; and when he came near the Gate, he perceiv'd a Souldier, walking before the same, whom he i­magin'd to be the Mars of his Venus; so he went in, making as little noise as possible; and running in a fury into [Page 82] his Wife's Chamber, he finds her sitting, solacing her self with the thoughts of her approaching content: but her Husbands sudden return did strike her with such a terrour, that she sate like a Statue (such influences ha's sudden surprizal upon the spirits of women, that it de­prives them of their natural vigour,) her guilty consci­ence fearing his rage and jea­lousie 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 reveng which his rage would not [Page 83] 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 Souldier 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 strip'd 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 jealousie. There stood the [Page 84] Lady like Andromede A Lady of exquisite beau­ty, tyed 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 pacifie his trou­bled mind with a little rest. All this while, the Souldier (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 womans 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 [Page 85] 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 it self to her view, whose snow­like whiteness did give light, [Page 86] in the obscurity of the night. This unexpected sight did at first surprize the old woman; but finding it to be the Lady (without so much as condo­ling her misfortune,) she de­livers the Souldiers Message to her, which in spight of her present condition was yet very acceptable to her. The Lady no less crafty than fair, begins to accost the old woman with perswasive 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 perswaded to suffer her self to be tyed to [Page 87] her place (a show if exposed to publike view, would have forced laughter from the most dejected of men.) The Lady puts on the old wo­mans Cloaths, and goes with all speed to enjoy her long desired pleasure. The Soul­dier imagining her at the first to be the old woman, de­sired to know the Ladies 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 [Page 88] dreamed his wife had got lose, and not regarding her honour, was acting with the Souldier, and that he was transformed into a Satyre; whereupon awaking sud­denly, he felt with his hand if his body was not over­grown with hairBecause Sa­tyres are so., or if he had horns and feet like to a Satyre. But if he had not Satyres 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 [Page 89] put her self in, thought it her safest way not to answer, thinking by that means to keep her self 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, [Page 90] there to think of this by-past 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 Souldier, & returned to un­dergo what fortune had de­creed for her, but coming to the Pond, the sadness of the old womans condition, made her admire the cruelty of her Husband, esteeming her self most happy to have escaped his fury; and now she en­deavours to consolate the old [Page 91] 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 mettal) tied the Lady again; and taking up her cloaths, away she marches; the Lady had not stood long at the Stake, till (recollecting her spirits, dis­persed [Page 92] with the fear of Hus­bands further rage; the old womans 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.

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 chast Consort; and behold that Juno, in to­ken of my innocence, ha's re­stored this face to its former beauty, which thou, by thy tyrannical hands, had most impiously deformed. The [Page 96] 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 Hang-man, come hither and understand thy wickedness; that thou mayst avert the wrath of the threat­ning Goddess, if it be possi­ble, by thy sudden repen­tance. [Page 97] 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 dream'd 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 railings 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 [Page 98] 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 GoddessJuno.. Incon­tinently throwing himself on the ground, wet as yet with his wifes blood, he breaks out in tears and cryes. And with the same fervency, de­precating the wickedness of his impious fury, he looseth his most chast Spouse, and as a signal testimony thereof, [Page 99] 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 conceal'd. She dwels now in this place, and using the old Trade, she is daily preparing crafty venereal Scenes. If you have a fancy for any mans 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, [Page 98] [...] [Page 99] [...] [Page 100] 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 joyn 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 [Page 101] Ebriety, says he, now perhaps you have seen part of it. But what good man would not loath it? They lose their judgment 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 entertain'd. 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 [Page 102] delight. They rejoyce

They had rather makeTo 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 least 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 [Page 103] deserves praises, and lawrels 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 obtain'd 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 [Page 104] 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 joynts, 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 feavers. So that multitude of diseases are the punishment of Luxury. For if we will follow the o­pinion of Physitians, we will find that all those dreggy [Page 105] 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 extream 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 her self? Scarce doth miserable mortals in­jure their bodies by their ri­ot, but they find the punish­ment thereof. We may therefore the more easily for­give [Page 106] 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 it self, 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 [Page 107] 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 dash'd 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 a­wakned with the sudden noise [Page 108] take their Comrade up, stays the blood, and incontinently binding up the wound with a linnen 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. [Page 109] 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 e­steem'd 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 [Page 110] ruine 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, [Page 111] 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 baser 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 [Page 112] but few, and joyned together by vertue, and so­briety. Amongst such, dis­course and hilarity are with­out offence; For as waters are more pleasant, which run with a gentle, and easie noise, so are Feasts, wherein are honest, pleasant, and well timed discourse, which are three vertues 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 [Page 113] (according to Quintilian) is a reflecting speech with laughter. Flattery is a dis­simulation, and deceit in mens words, which is worse than scoffing; Modesty and shamefastness, 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 [Page 114] 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 vertues, 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 [Page 115] 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 [Page 116] 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 your self rea­dy to hear; yea to be cor­rected, if any man speak bet­ter than your self: 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 [Page 117] in all Discourse of what con­cerns others with praise; of what concerns your self with modesty: self vaunters are loathsome to all company. As some mens stomachs loath 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 then the delight of our Hear­ers.

Now remains the Question to be treated of, which has an answer annexed thereto. Let [Page 118] that be easie, 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 easie, (saith a Wise man) known Problemes, 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 [Page 119] 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 [Page 120] that sufficient, he will add, some of his friends in Ionia 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, [Page 121] did write, who before helped the Lacedemonians, 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 [Page 122] 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 [Page 123] hand, he fil'd the lap of my Cloak, with a shower of sweet hailDeserts 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 deceiv'd 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 [Page 124] 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 Masters ear, out of breath, and whispering something therein, did name one Chere­stratus and Myrtilla, whereat Hyleus being greatly moved, [Page 125] having scarcely saluted us, and reassuming his disguise, flings himself into the ban­quetting 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, [Page 126] 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 drinkInvito 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 Latine 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 decentThe Author doth not alto­gether disap­pro [...]e of danc­ing, but of that which is not decent. dancing there­in, whereby you have reason [Page 127] 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 death-like co­lour with the greatest folly imaginable: But my Muse favour me and speak.

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.

The custome of kissing, or saluting, is honest in it self.

We cover this fire with smoak, that we may sport our selves in the shadow of plea­sure with the greater delight. This is not the end of the journey, but some steps there­to.

[Page 130] 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 womens bellies deceive men oft-times, 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 Husbands House. And before the Hus­band has well begun to ma­nure [Page 131] 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 imbraces 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 defloured her. She who [Page 132] 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 your self, 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 then two months to some crea­tures. [Page 133] 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 imbraces) it was hard for her to want a Husband, she fil'd her Father [...] house with her complaints. The report of this divorce comes presently to the ears of the Governour [Page 134] 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 intreaties. 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.

[Page 135] Liberos hominem educare, ge­neri monumentum, & sibi.

For a man to bring up Children to be a Monument to himself and kindred. Therefore I suffered my self to be married to this woman, after I had examined the bur­then of marriage, and strength of my Estate; As I was resolved to reckon as many Children as years, as the greatest expence I could be at, and thinking my self 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 fruitfulnesse! [Page 136] 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 my self, and my Children in­to poverty.

Therefore, Sir, I beseech you to pardon me, and to seek a richer Husband to your Neece, who is able to [Page 137] beget, and bring up Chil­dren, not only every two months, but every month once. So he eluded the Go­vernours 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 Pallace Eccho; 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 [Page 138] 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 my self 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 [Page 139] so well; and just now, being obliged by the (I know not what) punctilio's 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 [Page 140] distinctly from the begin­ning. The Boy was not hard to be intreated, 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 oft-times out in Cupid's Kingdom, and one [Page 141] 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 Countrey, thereby to draw the fewel 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 [Page 142] 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 her self in the power of her Sweet-heart Hyleus. Her waiting-woman Circe, a comely and witty Maid, did augment her La­dies temerity with all her Rhetorick. This woman saining one day to go to the Temple, did secretly steal into our house, and having declared to my Master, her Ladies intentions, began to entreat him not to forsake a Lady, afflicted by the too ri­gid severity of her Mother, [Page 143] 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 Ladies fidelity. My Master taken both with the Gift, and the Bearer thereof, condescended to all her Ladies desires, and ob­liges his honour to fulfil her commands. But while he is speaking to the Maid, she [Page 144] 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 Enter­prize, whom he sends a little before night, to one of the City Gates, that they might [Page 145] 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 de­tain'd, beyond her expecta­tion at home, could not so soon withdraw her self from the sight of her Mother. So Hyleus rides by the house in­to the next street, for fear of suspition, with an intent to return shortly the same way. But now Circe, who knew her self to be in love, would needs go along with her Mi­stress [Page 146] 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 your self, 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. [Page 147] 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 hast. 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 entred thereat. Then, as having [Page 148] 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 streight to the Ladies house. He came a little after Hyleus past 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 [Page 149] 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 Cen­taure [...] 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 acknowledgment, 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 hinder­ance by the companions of Hyleus; for not being cal'd on, they did not take any no­tice of those they knew not. But Cherestratus rode on, at [Page 150] 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 horrour 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 [Page 151] grass. Cherestratus setting the Lady down, dismounts himself, and tying his Horse to a Tree, gives his Myrtilla the first complements 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 swoun. Then did she with cries, and tears accuse For­tune, and began to tear her beautiful face and hair. But Cherestratus after he had em­ploy'd the help of both tongue and hands, did first perswade her from doing violence to her face; Then did he endeavour to make [Page 152] 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 then fair. Will you with­stand the decrees of fate? you are faln almost by Miracle into the hands of your Lover.

By such like Speeches he stop'd her tears, and buried her words amongst her sighs. In fine, Myrtilla being mov'd with such manifest testimo­nies [Page 153] 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 Ladies 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 womans threats, having unlocked the Gate, comes running out, and [Page 154] 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 re­joycing to his companions at the Port. Those Gentle­men, congratulating his good fortune, accompanied him to his Countrey-House, 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 [Page 155] 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 [Page 156] from me, what you did your self, 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 [Page 157] 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 loaths all our dainties and civilities. In the mean [Page 158] 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 Superiour power did miti­gate this cruelty: For his companions coming up, knew Cherestratus, and their ancient friendship did move [Page 159] their hearts to mercy; there­fore restraining the violence of Hyleus, with their gentle speeches, they perswaded 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 journy they immediately fall asleep. You would have thought, that sleep leaving the two Lovers, had transfus'd it self 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, tyed toge­ther, [Page 160] he did admire what had brought sadled 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 flie 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 [Page 161] 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 [Page 162] by, and mounting upon the third, which was that brave Thessalian Horse, whereon Hyleus rode, he followed his Myrtilla at a full gallop, and brought her streight 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, [Page 163] 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 then 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 [Page 164] Myrtilla again, which was the occasion of the quarrel. But what do I hear? Their fury encreaseth 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 Cen­taurs, we see Hyleus

And again Cherestratus [Page 165] 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 Sweet-heart 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 dash'd out their [Page 166] 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 Lawrel, 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.

After he had ended his Song, Aderba breaking out in laughter, I'le perish saith he, if ever this fellow made a Verse in his life; For he courts his Mistress with ano­ther mans 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 [Page 169] 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 her self safe under that shadow of Daphne Taken here for the Lawrel-tree. threw her self 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; [Page 170] 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 imbraces 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 bodyAuthor doth not give you the cause of the conflict of all this mul [...] tude, 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 [Page 171] fury, and amongst the rest was the old woman who wanted her Nose Nor was she content to shew her fury by her cries, but pulling a Pole out of one of the Por­ters 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-fac'd people like her self. 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, [Page 172] 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 He­ctors, amongst whom was the Souldier who had de­bauched the Noblemans 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 imbraces of his Mistress. At last the Tables were overthrown, and the Meat thereon trod under foot; Some were beat [Page 173] 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 middest of this raging Mul­titude to appease them; but their exasperate 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 [Page 174] 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.