APRILL hauing with his sweete showers moyste­ned the drought of March, bathing euery veine of the rootes of trees & ingendring floures, Zephirus with his pleasaunt breath prouoking tender crops by vertue of young Phebus, hol­ding her course in Aries. Abstinence in Lent performing her accustomed race feeding on waterie creatures, the Moone being entred into the aquatike signe of Pisces, and my bloud increa­sing with the nource of digestion, cau­sed me to slumber, and no sooner did [Page 2] I discharge some part of that tribute due vnto nature, when suddenly falling into most strange dreames, or rather visions, which seemed to dimme my sight, I was partly amazed, and partly rauished with such admirations: which by apprehension haue left such deepe impressions in the treasurie of my braines, as I am now compelled to cō ­mit some of them to the generall re­cordor, whose bodie (after the ampu­tation of his head) called for blacke drinke to staine the ouerbeaten clouts, to ease my fatigable memory, the re­ceptacle whereof is otherwise barred from all succeeding matters, like a trammell replenished with fish, which can containe no more then her full (as it were) naturall imbibition.

Me thought according to the pro­uoked motion, that being in a ship sai­ling on the seas with a prosperous wind and pleasant trauell, I did arriue into a most fruitfull Iland, whose [Page 3] beautifull and pleasant sight, with sa­uorie and delicious fruites distilling the iuice of Nectar, ministrated such delight and health vnto my wearied bones and drowsie mind, that by the delectable obiect of mine eyes, of faire running riuers with their siluer streames, of greene fields with their varietie of floures, of easie high waies set with fruite-trees on euery side, of stately hils gracing their Horizon as the nose doth the face, of liuely foun­taines of refreshing water, and by the sweete and harmonious melodie of birds, whose warbling notes did pene­trate my eares, all my sences were re­duced to puritie; my sight without co­lour, my hearing without sound, my smelling without smell, my tasting without smacke or feeling, and my fee­ling without sence or tasting: all of thē being simple in themselues, seemed to haue obtained fruition of their wished desires, as if all things with a Simpa­thy [Page 2] [...] [Page 3] [...] [Page 4] of a generall applause had bene en­tertaining them, and prognosticating vnto me all worldy felicitie. Trauelling along with a setled pace, taking the be­nefite of these rare blessings, an insup­portable loathsome smell scaled the fortresse of my nose, depriuing me of some part of the former pleasures. But the sence of smelling not hauing so great operation with the heart as the motion of the eyes, made the sence of seeing to remaine predominant: howbeit by the interposition of the facultie of hearing. For behold a man of meane stature, stricken in age, yet bearing his bodie vpright, did stand on the high way, in whose face did shine such amiable reuerence as was plea­sant to behold, notwithstanding his pale colour caused through the stin­king smell; who told me with a loude voice these or the like speeches.

Not without cause (courteous gen­tleman) do you stop your nose to auoid [Page 5] this pestiferous smell, as dangerous to the smelling as the cockatrice is to the sight, proceeding from a terrible cruel Dragon, which deuoureth and de­stroyeth daily the inhabitants of this (otherwise) flourishing Iland, the king himselfe being in great ieopardy, with his sweet and welbeloued daughter: as heretofore his predecessor hath bene, whome Saint George that valiant cham­pion (through his great faith and va­lour) did rescue and saue miraculous­ly, deliuering therby the whole state of this common wealth from the like dā ­ger. The consideration whereof doth comfort and reuiue our dead hopes, that God will be pleased to stirre vp some other champion, who like vnto the noble Romaine Marcus Curtius shall deliuer our weale publike, and de­stroy this hideous monster, wherwith we haue bene troubled almost these 30. yeares▪

Hearing the same, me thought I [Page 6] was possessed with a most feruent de­sire to vnderstand the particularitie as well of that Dragon whereof he com­plained, as of the other which is repor­ted to haue bene slaine or vanquished by Saint George: for I had many times inquired very diligently where that I­land might be situated where that dra­gon was destroyed, and how it was possible that he could deuoure such an infinite number of creatures as is re­ported, which made me to be very im­portunate with this man to know eue­ry thing with the circumstances ther­of, whome I found to be not onely by learning, but also by nature of singu­lar eloquence, and in reasoning and debating of matters of politicke go­uernement, what by his naturall wit, and what by daily exercise, surely he had in my iudgement few fellowes, by reason whereof, he gaue me full satis­faction and answer to all my demands, and seemed in his discourse to dis­charge [Page 7] the part of an Orator.

This flourishing Iland (quoth he) which ouerfloweth with milk and ho­ny, is called Niobla, and lyeth vnder the kingdome of Persia, the chiefe citie whereof called Diospolus standeth partly vpon the side of a low hill, in fa­shion almost foure square. For the breadth of it beginneth a little be­neath the toppe of the hill, and still continueth by the space of one mile. The length of it which lyeth by the ri­uers side is somewhat more. The riuer called Semath riseth aboue foure score miles aboue Diospolus out of a little spring: but being increased by other small riuers and brookes that runne into it, before the city it is halfe a mile brode, and farther broader, and fortie miles beyond the citie it falleth into the Ocean sea. By all that space that ly­eth betweene the sea and the citie, and certaine miles also aboue the citie, the water ebbeth and floweth sixe houres [Page 6] [...] [Page 7] [...] [Page 8] together with a swift tide, when the sea floweth in, for the length of thirty miles it filleth al the riuer Semath with salt water, and driueth backe the fresh water of the riuer: and somewhat fur­ther, it changeth the sweetnesse of the fresh water with saltnesse. But a little beyond that the riuer waxeth sweete, and runneth foreby the citie fresh and pleasant. There goeth a bridge ouer the riuer, made not of piles or of tim­ber, but of stone-worke, with gorge­ous and substantiall Arches, at that part of the citie that is farthest from sea: to the intent that ships may passe along foreby all the side of the citie without let: from this riuer the water is deriued and conueyed downe in channels of lead diuerse waies, euen in­to the highest part of the citie, which doth the inhabitants great seruice. The citie is compassed about with high and thick stone walles, with some bulwarkes, and a dry ditch somewhat [Page 9] broade and ouergrowne with bushes, briers and thornes. The streetes are commodious and reasonable broade for the most part, with diuerse gorgi­ous and faire buildings standing toge­ther without partition, diuerse gar­dens are enclosed by the backe part of the streete, all in good order and most commodious. Almost in the middle part of this citie in a most sum­ptuous and stately building, being foure square, all of marble & free stone, erected vpon seuerall pillars curious­ly wrought, hath this Dragon his prin­cipall and most ordinarie habitation, albeit he wandreth through the whole Iland at his pleasure, and beareth a wonderfull commaund in deuouring & destroying an infinite number, al­tering the course of our gouernment. For the the execution whereof, what with his venimous breath, what with his subtilty of setting men together by the eares, what with his naturall de­uouring, [Page 10] or what with his alluring Se­renian songs, he hath all the meanes that can be excogitated, euen vnder the colour of religion and iustice.

Wonder not (good sir) for this monstrous beast waxing euery mo­neth bigger one then another, is like vnto the Serpent that with the subtile guile of Sathan seduced our great grand-mother Eue, and brought all her posterity into exile, and misery vppon mankind, and so doth this monster bring al misery and calamitie vnto our common-weale. There­fore with great reason it was recor­ded, that great was the faith of Saint George, whereby he was corro­borated and made valiant to deliuer this commonwealth of the like cruell and execrable monster, which daily deuoured so many oxen, sheep, and o­ther cattell, and at last all reasonable creatures, vntill by the fatall lot the kings daughter was in danger and ap­pointed [Page 11] to be deuoured. Neither must you imagine, that this infernall dragon doth deuoure so many creatures, as it were consuming them, but by sleight, deuises and stratagemes, he causeth them to destroy one another, in such sort as I haue determined to tell you.

But first I will tell you in what ma­ner, and by what meanes the inhabi­tants of this Iland did liue before this monster was bred in hell, next what the conditions and qualities are of those that be in league with him. And lastly what practises this dragon vseth with euery member of our weale pub­licke, to the generall destruction ther­of. O Codrus of Athens, wert thou aliue to destroy this serpentine dragon, that creepeth not vpon his belly, as the ser­pent of Paradise was condemned to do, and feedeth not on earth, but do­mineereth on his foure indented Har­pyon feete, feeding on the most preci­ous meate, which doth command all [Page 12] other meates and delicacies. And be­hold his cruelty by so much the grea­ter, as most vsually this meate is pre­pared vnto him by the poorer sort, and vpon them he feedeth most greedily. And whether euer that serpent went skipping vpon his taile before the curse, I know not: but I am sure this beareth his taile aloft like a conquerer, riding in his triumphant chariot. The curse of the Scripture denounced a­gainst him is neglected, the wri­tings of Diuines hath no efficacie, the Canonists cursings is without vertue, the prohibition of Ciuilians is ouer­come by the tolleration of the Statute Law, and the manner of mens actions before this monster did tyrannize, is cleane forgotten, whereas Licurgus did banish this canker worme out of Sparta, Amasis did punish him seuerely in AEgypt, Cato did banish him also out of Sicilia, and Solon did condemne him in Athens. And should not we do the [Page 13] like, if some Lucullus would deliuer vs of this contagion, wherewith we are infected, when as Sergius Galba being president of Affrica, vnder the Empe­rour Claudius, caused one to be puni­shed with death by famine, for feeding and entertaining this monster, which like a whirle-poole swalloweth what­soeuer it catcheth?

The inhabitants of this noble Iland did liue by the naturall richesse of the lands they were borne vnto, or by the artificiall riches they were bred vnto, according to their educatiō & profes­siō, euery man vsing and enioying his own, & nothing but his own, which in regard of charity euery mā possessing, yet seemed not to possesse at all: Cler­gy men and magistrates did liue by their reuenues and pensions, Noble­men and Gentlemen of their lands, husbandmen by their farmes, mer­chants and citizens by their trade, arti­ficers by their craft and handyworke; [Page 14] all of them making a perfect consent and harmony of the gouernement of a common-wealth, in proportionable manner with exercise of religion, and due administration of iustice in time of peace, and necessary prouision for warre, which the Prince is to prouide for in the two seasons of peace and warre. And from the Prince as from a liuely fountaine all vertues did de­scend into the bosome of that com­mon-wealth, his worthy counsellors were with the magistrates as orna­ments of the Law, and did ministrate (like Phisitions to the weale publicke) good potions for the ridding out of all distemperate humors: euery man was contented to liue in his vocation with true obedience: so that experience it selfe made manifest proofe, Iustice to be ordained of God, as a measure a­mongst men one earth, to defend the feeble from the mighty, for the sup­pressing of iniuries, and to roote out [Page 15] the wicked from among the good, pre­scribing how to liue honestly, to hurt no man wilfully, and to render euery man his due, carefully furthering what is right, and prohibiting what is wrong: to which intent euery man did endeuor himselfe for the good of the cōmon-wealth, obseruing concord, & all things in the course of traffike were caried with an equalitie, free lending was vsed, hospitality maintained, com­miseration towards the poore was ex­ercised, and loue which is the very summe and substance of the Law, did flourish to the generall comfort of a Christian society.

But since the accursed comming of this hell hound, the concord is bro­ken, charity is growne cold, inequali­ty is crept in, by falsifying our measure: the generall rule, Do as thou wouldest be done vnto, is broken, free lending is banished, oppression must needs flou­rish, and no man seemeth to be con­tented [Page 16] to liue in his vocation, as though Pride sitting vpon the highest degree, did contend with Ambition for preheminence. Briefe, our com­mon-weale will in time be more like a prison, where this beast with his ad­herents liueth like a Iaylor, with his fa­mily in pleasure and wealth, whiles all other weepe and smart for it. Auarice found out this monster, which nou­risheth idlenesse, and idlenesse is the bringer forth of euils.

Our society and weale publicke is furnished with sixe necessary things, namely diuine seruice, iudgement, armes, riches, arts and sustenance, all which are brought out of their due course and proportionable order, and those that haue the managing thereof as Clergy men, Magistrates, Noble­men, Merchants, Artificers and Hus­bandmen, and such as are comprehen­ded vnder these, cannot execute their charge according to their profession. [Page 17] For behold the insinuating dealings which this monster vseth with some of the better sort, and his cruell procee­dings with the inferiour.

He giueth them ability to destroy one another, and many times the se­uen leane kine of Pharao do deuoure the seauen fat kine, and yet proue no whit fatter themselues.

Some neglecting their charge, haue their minds filled with worldly cares, and ability giuen them with Simon Magus to buy that which ought to be freely giuen, which maketh them to sell that which they shold freely giue.

Others he maketh with Ananias & Saphira to dissemble with God, temp­ring the holy Ghost, boasting of false liberality, being like cloudes and wind without raine.

Hospitality is by his meanes turned into Iacke Droms entertainement, and and Laban and Nabal, two Churles in the Scripture mentioned, hauing [Page 18] but one name preposterously taken, as being too many, are propagated into an infinite number.

Others he causeth to measure Gods blessings by worldly riches, and with the kite to mount exceeding high in outward shew, but neuer looking vp­wards to heauen, hauing the eyes of their minde set and fixed below on worldly things.

Others do blow with him the win­dy bellowes of the organs of vaine glory, and without his helpe they should giue but little sound.

Others do neglect to relieue the poore, and put innocent Ioseph (being in prison) in obliuion.

Others are by his meanes so inticed with the feeding of delicacies, that set­ting all religion aside with Festus, they accuse Saint Paule of madnesse, euen in the presence of Agrippa.

Others he maketh with Lot to be so loytering and trifling in Sodome, that [Page 19] the Angell is faine to plucke them out with violence, when God is pleased to saue them.

Others he maketh to go loaden with gold and siluer, gauling their soules vntill they be despoiled thereof by death, and cast into the loathsome stable of damnation: like vnto the mules of Princes, going all the day loaden with treasure, and couered with faire clothes vntill they be sha­ken off into a sorry stable.

Others he maketh voide of all cha­rity, which will lend no money but for gaine, vnto such men as they esteeme to be good, but nothing to the poore man, although the pawne of the Gospell doth assure them, that God is the poore mans surety, and will for his promise sake pay all mens debts, though the men be neuer so vnthank­full.

Others he maketh to vse the Lawes like vnto cobwebs, to catch onely litle [Page 20] flies, and to haue ability to purchase dignities.

Others haue ability giuen them by the multiplicities of sutes grounded vpon bonds and counterbonds, to ac­cumulate riches, and to incorporate farmes, and to make vnlawfull inclo­sures of grounds, to the decay of ma­nie.

Others he causeth to account no­thing to be science or learning, but that wherewith money is to be gotten to feede him withall, because they find that a lūpish blockhead churle, which hath no more wit then an asse, shall haue many wise and good men in sub­iection and bondage, onely for this, because he hath a great heape of gold and siluer.

Others he causeth to put the kings daughter in danger, feeding thereup­pon with this dragō to the kings great losse and hinderance, if he haue present occasion to vse his reasure, which by [Page 21] the meanes of the dragons taile may be exported.

Others hauing of this meate belon­ging vnto the king, do detaine the same into their hands to please this monster, and to share the booty be­tweene them.

Others he causeth to put the king in remembrance of certaine olde mo [...]th-eaten lawes, of euery man for­gotten, as a way vnto him honorable and profitable, hauing a shew and co­lour of Iustice, and all this for to be meate for him to feede vpon.

Others haue a present greater abilitie giuen them to liue licen­ciously, following whores, harlots, wine-tauernes, and many other vn­lawfull games, to their vtter destru­ction.

Others do augment by his meanes the number of vagabonds, which through idlenesse the (root of all mis­chief) do commit robbery and theft, [Page 22] and then are they destroyed by the gallowes.

Others he causeth to spend their stockes by prodigall riot, sumptuous fare, and strange and proud new fan­gles in their apparell, growing in­solent, and riding a gallop with a lame jade, and yet are they too, soone destroyed by warre or other­wise.

Others hauing spent their goods, he beateth with the whores and har­lots (like to the prodigall sonne) out of doores, when they haue no more for him to feede vpon.

Others he maketh to whet their kniues vpon a chalke stone, neuer shar­ping them, spending their time and dulling their wits, with the vse of di­cing and carding, when the boxe doth carrie away the gaines on both sides.

Others hauing deuoured and con­sumed by his meanes all what they [Page 23] could come by, or had about them, do creepe out like the vermine out of the nut, and then are they but newly borne.

Others he maketh not to be conten­ted to liue idle thēselues like dorrers of that which others haue laboured for, polling and shauing their tenants to the quicke: but to carry about with them at their tailes a great flocke or traine of followers: which being tur­ned off, when he hath vndermined their maisters liuing, become vnthrif­ty, and hauing neuer learned any craft whereby to get their liuing, fall a stealing, & are by the gallowes cut off, if by warres they suffer not a commen­dable death.

Others he maketh to be like raging and roaring Lions, spoyling and de­uouring all that they can catch or come by.

Others haue ability giuen them to be like vnto great flouds and swelling [Page 24] riuers, when they ouerflow their chan­nels, and do breake through their bankes, by reason of their raging and violent streame, hurting what they find in their way, polling and pilling the richesse and substance of the silly weake and poore, filling their purses with the bloud of innocents, and buil­ding their houses and dignities by the destruction of others.

Others he maketh wealthy and rich, and like sheepe and kine which are put into pasturs to be prepared for the shambles, or like oxen wearing the garland against the day of their slaugh­ter.

Hercules his exploit in killing the Serpent Hydras was great, because it had many heads, and after the ampu­tation of one, another did arise: But the heads of this monster do multiply without that any be cut off, and those that are infected therwith, are as swel­ling monsters, like vnto those that are [Page 25] diseased with the dropsie, which the more they drinke, the more increaseth their desire of drinking.

Some he causeth with Sampson to discouer the secret of their strength, vnto Dalilah, and before they do per­ceiue the same, their lockes are shorne off suddenly, and their strength is ta­ken away.

Others he causeth to bestow all their wealth vpon the opinion of men, in gemmes and precious stones, as fit meate and commodious for him to feede vpon, in hope that the folly of o­thers shall pay for all: wherby he brin­geth some to destruction; for these things increasing and not wearing a­way, neither being consumed, must of necessitie consume others.

Others he causeth to deuoure one another, and by his posteriors he doth auoide them both as excrements.

Diana is preuented to cause Acte­on to be deuoured of his owne [Page 26] dogges. Hero and Leander may drown themselues without an Ocean. For this monster is the right firebrand which Samson put betweene the foxes tailes to burne the rickes and standing corn, with the vineyardes and oliues. For the world consisting of strife, warre, and discord, must needes bring a con­fusion, and fall into wasting, spoiling and destroying, when this monster doth augment the causes thereof.

Consider then, how iustice and re­ligion can flourish? the one shewing vs how we ought to liue in this life, and the other teaching vs of the life to come.

Will not religion suffer shipwrack in time, when charitie decayeth and the bonds of loue are broken, and di­uersities of opinions are the causes of Schismes? Shal I with the Philosophers describe iustice to be of foure sorts: Celestiall, Naturall, Ciuill and Iudiciall: I shall but knocke at a deafe mans [Page 27] doore: yet in hope of the antiquitie thereof, which (as Cicero saith) will make the same flourish, I demaund where Celestiall iustice (which is the perfect consideration and dutie to God) is found, seeing that Naturall iustice, which all men should haue a­mongst themselues by nature, is bani­shed, which was the cause that Ciuill iustice was made, grounded vpon the law of nature, the statutes of the peo­ple, the consultation of the Senators, or the authoritie of graue and wise men, as the deuice of Princes, whereupon also Iudiciall iustice dependeth, for the commoditie of the common-wealth. In regard whereof we are in hope that one day this monster shall be destroy­ed. For the better accōplishmēt wher­of, I would our images of Iudges were erected againe, hauing neither hands nor eyes. O Manlius Torquatus who shall imitate thee in the execution of of iustice, not sparing thine owne son?

[Page 28] The members of our common-wealth which haue the managing of the naturall and artificiall riches, are dealt withall in most strange and sub­till manner by this monster, which hath his principall delight therefore to feede vpon them, & with his scorn­full looke, recreating his mind with the internal miserie of the mind of his leaguors, and with the externall cala­mity of the body, & inward troubles of the mind of others, he beareth a won­derfull sway.

Those that be in league with him, & become miserable in mind, he haled with a cable rope of vnsatiable desires, causing thē to make no period or com­ma frō the highest Zodiacke or Climate to the lowest Centre, & to be more foo­lish thē Tantalus, amidst the water dy­ing of thirst, obtaining with Mydas the transmutation of all things they touch into gold, & staruing for want of food: for they make by his instigation of [Page 29] abundance, indigence, to the end that by possessing more, they should haue lesse, as not hauing a hart giuē thē (as the wisemā saith) to enioy their wealth

He maketh them thinke with the Ape that is tyed to the clogge, that he keepeth the clog, & not the clog him, for they keepe not their riches, but ri­ches keepeth them, and entangleth their minds.

He maketh them like vnto the Asse which carrieth meate for his maisters belly, & the clothes for his backe, yet himselfe is contented to feede vpon grasse, and to weare a haire skinne, for miserie hath assaulted their soules.

He maketh them like vnto the Indi­an Ants or Emets, who gather the gold and keep it, although they cannot vse it, and to hunt after goods, graunting them onely the sight, and not the vse thereof: he maketh their riches to in­crease, as though he would make them contented, seeming to quench [Page 30] the fire by casting oyle into it, and ma­king them more couetous.

He causeth diuerse to get their goods fraudulently, and by taking of forfeitures, which maketh them to hide their treasure, or to purchase lāds therewith: when as their heires shall vnthritily spend that, which they haue vnlawfully gotten.

Some he maketh like vnto the wolues of Syria, which delight to bark against the Moone, spending their time about nothing, and entertaining Podagra, for the most part of the yere.

He caused him that did dreame to haue spent a great summe of money in a banquet, to haue so strong an imagi­nation, that by the apprehension ther­of, thinking the same to be true, went to hang himselfe most desperately, ha­uing bought for the purpose a two pe­nie halter, and being saued from han­ging by the meanes of his friends which did cut the halter, would not­withstanding [Page 31] make his friends pay for that halter.

He caused the vnthriftie sonne to hang himselfe, that gaping for his fa­thers death for to enioy the goods of this nature, became desperate vpon the witches declaration, that his fa­ther should yet liue thirtie yeares.

He caused that miser (who hauing hid his treasure in a hollow tree, and finding the same taken away) to hang himselfe, changing his treasure with the halter that a poore man left: who by the finding of this treasure was sa­ued from hanging, being through the cruell dealings of others become des­perate.

Some he causeth to haue all their wealth in paper and inke, or parch­ment, which they accompt as preci­ous as the golden fleece, multiplying the same in their imagination vntill they die, when as the debtors haue of a long time bene insoluent, and they [Page 32] deceiued with false pleasure, like vnto those who hiding their gold in the ground do depriue themselues of the vse of it, hoping for ioy: when as the gold hauing bene stolen and they ig­norant thereof, dye ten yeares after, and all that ten yeares that they liued after the money was stolen, haue fed themselues with a vaine conceipt.

Others he maketh to grow and spread as great oakes full of branches, by whose dropping he destroyeth and suffocateth the young little sprigs.

Others he causeth to be more dog­gish then the dogs themselues, which will sooner licke the vlcers and sores of Lazarus, then they will giue any re­leefe to the poore.

Others he causeth to sel their lands and goods, and to liue obscurely, like vnto the staring owle, which will not looke vpon the bright sunne.

Others he maketh to seeme that which they are not, like vnto the hypo­crites [Page 33] which are as a wooden leg set to the body, being no member thereof.

Others he maketh like vnto madde men, desiring nothing so much as to get water, by reason of their excessiue distemperature, when as there is no­thing so much tormenting them; as the abundance of riches.

Others he maketh like vnto the Moone when she is at the full, and then farthest from the sunne of whom she hath her light: and so by increasing their riches, remoueth them farther from God and godlinesse.

Others which be leane, like vnto the henne which daily did lay an egge, or in poore estate did good deedes and were vertuous, he causeth to become fat, leauing the laying of egges, and to become wealthie and vitious.

Others he maketh like hogges to feed vpon acornes vnder the oake, and in steed to looke thankefully vpward, to deuoure the garment of him [Page 34] that feedeth them.

Others he causeth to be like vnto the fawning Spaniell, which often­times fetcheth his maisters gloue, in hope to change it for a better morsell: doing a small pleasure, to the end they might reape a greater aduantage.

Others he maketh to be like flouds, which send their waters into the sea, and leaue the dry land (which is thir­stie) vnwatered, bestowing or leauing their goods vnto those that need them not.

Others are exalted like vnto the I­uie sticking to the boughes of trees, and yet by an ouerhard embracing do hinder the growing of the trees, ma­king meane men to oppresse their betters, by whose meanes they haue bene aduanced.

Others he maketh to liue idle, and their braines to become a shop for the Diuels Alchemy, sowing tares amongst the wheat, whiles men are asleepe, set­ting [Page 35] with the traiterous seruant, the doore open to the theefe.

Others he maketh to thinke that the increase of riches commeth by their owne meanes: whereas with king Kanutus who in this Iland would haue commaunded the waters, they should learne, that they were commaunded by the heauenly power.

Others he maketh like vnto the two theeues of Esops fable, the one stea­ling, and the other the receiuer or conueyer.

His strength lyeth chiefly in his taile: for triall whereof, euen for his re­creation and sport, after a full stomack, he will many times encounter with great Elephants, clapping his taile a­bout their mil-post legges, and neuer leauing them vntil he haue felled their vnweildie bodies to the ground.

But behold his subtill proceedings, for he will not onely change colours with the Camelion, but also weepe for [Page 36] their ouerthrowe with the Crocodiles teares, when as hee intended to make them instruments to serue his turne.

With the wild boare and swine, which are wont to eate and destroy all other corne, he will beware of bearded wheate, because of the prickie beards which do hurt him, as the authoritie of great men. Yet sometimes like the boare franking in his stye, he will con­sume men of many miles off, by the means of his leaguors and attendants, whereby he knoweth the lands and a­bilities of noble men and gentlemen, yeoman and husbandmen, and here he will gobble vp a whole towne, and there a goodly parke, here a Lordship or Manor, and there a most pleasant wood.

Some he causeth to weaue conti­nually Penelopes cloath, vndoing by night that which they made in the day, and loosing one way that which they [Page 37] get another way.

Others he setteth on Icarian wings with waxe, and maketh them to flie e­uen aboue the cloudes, when as the waxe by the heate of the sunne dis­soluing, they are drowned vna­wares.

Others that vpon pleasure enter­taine him, and haue taken him vp out of the snow, being almost dead with the snake of AEsope, do find him rea­die to bite of their throate in processe of time.

Others he causeth to serue his turn, whose labour like vnto the Cats paw, he maketh to serue as the Ape did, to take the chesnuts out of the fire for his owne vse.

Others he maketh with the hauke to mount so high, trusting to their wings and other mens feathers, that they lose themselues, and their wit and wisedome is ouercome.

Others he maketh so poore, that they [Page 38] are alwaies in prison, forth-comming, but neuer comming forth.

Others he causeth alwaies to be waited on by Serieants, and their clokes cannot take hold at a butchers hooke, but they imagine that the Ser­ieants Mace taketh them by the backe.

Others he playeth withall like the Cat with the mouse for a time for to eate her vp, or like the flie about the candle, and in the end are brought to destruction.

Others he maketh like vnto AEsops Iay, clad with the feathers of other birds, which being discouered and stript of all, for a reward are throughly scorned, and turned from their scarlet Gownes, into blacke threed-bare cloakes.

Others he maketh like vnto bond­men and slaues, that though they toile and labour neuer so much, all is for their maisters, and they get nothing [Page 39] for themselues.

He causeth Mariners to conspire a­gainst their ships, and the diuell Bom­mery to arise to boare holes to make them sinke and perish.

He maketh many owners of ships, and by their discord to destroy ship­ping. For he is like vnto the worme called of Plinie Teredo, that breedeth in timber, which being touched or handled seemeth gentle and soft, and yet hath so hard teeth that he de­stroyeth all manner of wood.

He draweth with the Lady Claudia, the ship wherein the idoll of the God­desse Bona is, and maketh that the Mariners (like vnto the young men) not once do stirre.

He causeth the water to get in se­cretly, and to increase by the Pumpes of their shippes, so that both they and their ships are drowned.

He causeth many apprentises to be­come vntimely maisters, whē as swim­ming [Page 40] with other mens bladders, they are soone drowned.

He maketh them to spoile their maisters occupation and their owne, and not to be able to liue by that they were bred vnto.

He maketh the husbandman vna­ble to liue by his farme, and giueth a­bility vnto others to incorporate them to the decay of husbandry.

He maketh sheepe to become de­uourers of men, destroying the lustie husbandmen which are alwaies the best souldiers.

He maketh the husbandman to make money of his woods and trees, in proyning his old trees, and neuer to mipe or graffe young settes, so that the woods do daily decay, and the trees dye within few yeares.

He maketh them to sell their croppes halfe for nought, and to buye such things deare as they haue neede of.

[Page 41] He will like a thorne-bush succour and shelter a poore silly sheepe in some storme or tempest a litle while: but when she departeth from the bush, keep backe a peece of her fleece, and that so often vntill all be consu­med.

He bringeth with the Bee sweete hony in his mouth, but a very sharpe sting in his taile.

The horse of Gargantua had not so much strength in his taile as he hath, for the same being pric­ked of flies, did beate downe with his taile, all the trees of a great wood. But this Dragon by the meanes of his taile causeth others to transport whole woods, with trees, houses and lands into forreine coun­tries.

He maketh the prosperitie of common-wealthes to be like vnto the grasse on the house top, which for lacke of roote withereth afore it can [Page 42] grow vp to be mowne, and the Prin­ces bare of flesh, and voyd of strength, like vnto harts that can find no pa­sture, for the common-wealthes trea­sure (which he transporteth) is accoun­ted theirs.

He is the cause that the kings trea­sure is like water powred into a siue or basket, which presently runneth out, and is neuer filled.

By the meanes of his taile he main­taineth a league with forreine nati­ons, and causeth them to serue his turne, by bringing in superfluous com­modities at a deare rate, and they to feede vppon our natiue soile, to the common-wealthes destruction.

He doth falsifie our weight and measure, and bringeth thereby ine­quality, to our ouer-great hinderance, making of money a merchandize.

He carieth out our treasure in bul­lion and money, empouerishing our commonweale, in giuing vs chalke for [Page 43] cheese, making vs like vnto AEsops dog, going ouer a bridge to snatch at the shadow of the flesh, loosing the flesh it selfe.

He causeth vs to spend farre aboue our reuenues, and maketh vs to buy more then we sell, and to sell our home commodities good cheape, and to pay deare for the forreine commodi­ties, all tending to our destruction.

He feedeth vppon both kinds of commodities, and maketh the hus­bandman vnable to liue by his farme, and the merchant by the trade of our owne commodities.

He bringeth inequality betweene the estimation of the naturall riches and the artificiall riches, and a great part of our wealth to be imaginatiue.

He giueth ability vnto landed men to incorporate more lands and farmes conuerting arable ground into pasture to the decay of husbandry, and destru­ction of souldiers.

[Page 44] He giueth ability to the grower, not to haue cause to bring his corne or cattell to the market, but rather to en­grosse more, and to sell them deare, or to haue it transported vnto other na­tions.

He is the cause of dilapidations of cities and townes, and depopulations of inhabitants, with the decay of their occupations and handiworke.

He gnaweth the poore artificer to the bones, and sucketh out the bloud and marrow from him, feeding on him most greedily.

He causeth by the incorporation of many farmes into few mens hands, the kings subsidy much to decrease, and the kings rewards or recompenses to be supplied diuerse wayes.

He is like Naa [...] the Ammonite warring against the men of Iabes Gile­ad, who would not raise his siege, but vpon condition that he might thrust out all their right eyes, for he putteth [Page 45] out the right eyes of the iudgement of gouernors, in the course of politike gouernement, to bring common­weales to destruction.

He is the cause of rebellion and variance in countries, which many times is imputed vnto the gouernours thereof, and maketh men generally vnable to liue by the naturall or arti­ficiall riches whereunto they were borne or bred.

He maketh in some barren and vn­fruitfull yeares many thousands of people to starue for hunger, and yet diuerse mens barnes to be well furni­shed with corne.

He setteth vp pride and new fan­gled apparell, by the meanes of the merchant that bringeth in those com­modities which please mens humors, for pride doth not measure wealth and prosperity by her owne commodi­ties, but by the misery and incommo­ditie of other.

[Page 46] He giueth ability to intemperance the daughter of excesse, which maketh men slaues to the mouth and belly, bringing them both wayes to destru­ction.

He maketh money to be the creede of the world, and perswaded men to seeke first money, and that honesty then will follow of course, and that learning and wisdom is nothing with­out it.

He causeth men to commence sutes in law for euery trifle, and exaction and extortion to flourish, relying vpon the penalties and forfeitures of bonds and counterbonds.

He striketh out with the rauen, first of all the sheepes eyes, and so bringeth to passe that men cannot see the way to escape his tyranny.

He is the right Cannibal, feeding onely vpon raw flesh, especially of men, and like an Apothecary he co­uereth his bitter bils with some sweete [Page 47] substance, to make them to go downe the easier.

He maketh men to fall into the mire, & the more they stirre, the more are they defiled and brought into his danger: for like a bitter and pinching blacke frost, he killeth and destroyeth the tender, sweete and beautifull blos­somes.

He will not haue men to depend v­pon the reward of God, but vpon the reward of man, for charity and free lending he causeth to be banished, and preferreth the brittle mettal be­fore the eternall treasure.

He maketh the hearts of his lea­guors not to be inflamed with a true and sincere loue to God: but to be wide open vnto all temptations, like vnto a pot full of sweete liquors ouer the fire (which not boyling) are cor­rupted by flies, and they are become the wolues of our Iland, since that all other wolues haue bene destroyed: for [Page 48] they deuour both leane and fat sheepe.

He maketh men generally like vnto the decreasing moone, hauing here opē side hanging downward, & their harts set onely on worldly things, whereas with the moone increasing & open to­wards heauē, they should be gathering light, and not step aside to gather fea­thers, and leaue to runne the golden game of inestimable value.

He maketh men to be disconten­ted, and to iudge as bondmen do of those that are free, neuer being con­tented with their state, alwayes behol­ding how much inferior they are vnto others.

And to conclude, whereas euery well gouerned common-wealth is to keepe a certaine equality cōcerning the traf­ficke betweene them and other coun­tries, & a concord amongst the mem­bers of their common-wealth, when e­uery member thereof liueth conten­tedly [Page 49] in his vocation, this dragon hath brought in discord and inequa­litie. And if this Gangrena be not cu­red, it will in time subuert the whole state of the realme, for Synons horse was not so dangerous to the Troyans, as this dragon is to our common-wealth.

Conceiue now (I pray you) in your imagination on the one side, the cru­elty of this monster, and his subtile practises and dealings, and on the o­ther side the meekenesse and innocen­cy of the creatures deuoured by him and by his meanes. And because the consideratiō there of wold amaze your iudgement, do but remember the ten­der and inexplicable loue of a father towards his child, and especially of a most victorious king towards his faire & peereles daughter: the bright splen­dent beames of whose angelicall beau­ty, do dim my sight, and captiuate my vnderstanding. Hide Absolon thy [Page 50] cleare guilt tresses, and you Hester your meeknes & beauty, giuing place to this Virgin and noble creature; you Penelope, Marcia, Lauine and Helleni, make no comparison with her: nei­ther you Lucrece and Polixene, Dido, Laodomia or Tisbe, that haue bought your loue so deare; or thou Cleopatra with all thy passions, you all may be handmaids vnto her: for her melodi­ous voyce doth command the heathen Gods, Bacchus, Pan, Ceres & Minerua, and by her sweete breath a second life is inspired into you all. Venus her selfe giueth her the preheminence, for the strength of Cupide without her countenance will soone decay, his firy darts will soone be cold, and his wings loose their viuacity. Mars, Pal­las and Bellona cannot subsist, if this Virgin should withdraw her fauour, she remaineth still a Virgin immacu­late, though all the world seemeth to be contaminated by her, for her con­stancy [Page 51] is singular, she is bright shi­ning as the Moone, although the E­clipse doth darken her for a time, to make her brightnesse to appeare more glorious: and albeit she receiued her light from the transparent Sunne, yet in a manner she seemeth to be predominant, and by a voluntarie loue to command, for she is the rose of the field, and the lilly of the vallies, whose fragrant smell as the sauour of good ointments poured out, doth reioyce and make glad the king, and maketh him runne after her, for his soule loueth her, and he hath brought her into his chamber, where like a bundle of mirrhe she lyeth betweene his breasts, his left hand is vnder her head, and his right hand doth embrace her, for she is faire and pleasaunt. She came accompanied with a Lambe representing her in­nocencie, her amiable eyes the messengers of her perplexed heart, [Page 52] distilling salt teares, did wound & pe­netrate the cruellest mind: the lockes of her golden hanging haire did a­dorne her as a triumphant Goddesse: her yuory white teeth stood like a flock of sheepe in good order: from her scar­lat lips did drop the sweetenesse of ho­ny combes, for hony and milke was vnder her tongue, and the sauour of her garments was odoriferous as the smell of Lebanon: her straight snow white necke like a prety towre of iuory was compassed with chaines of orien­tall pearle, wearing the garland of her virginity of most precious stones, as a royall Diademe: and yet from her two breasts (which were like two yong Roes that are twinnes feeding among the lillies) two liuely fountaines of celestiall water did runne, nourishing an infinite number: her cheekes were as a bed of spices, and as sweet floures delectable: the ioyntes of her fin­gers were delicate, making the [Page 53] whitenesse of her hands to haue a strong attraction. For in briefe such was her perfection, that Dame Nature was ashamed to see her selfe ouercome and vanquished of her owne worke: her admirable body was couered with a garment of white silke Damaske hanging loose about her, embrode­red with letters of gold Patientia vi­ctrix, wherein the Sunne with the as­sistance of AEolus did seeme to play her illustration, with the repercussion of the varietie of colours of the gar­ments of the Virgines following her.

Consider now the agony of her mind tempered with magnanimity, notwithstāding the aggrauating ther­of by the lamentation of her associats, and although the lot cast for her was not so fatall as the rash vow of Iphtah was to his daughter: yet she had greater cause to go to the mountaines with her companions, to lament and bewalie her virginitie, because the [Page 54] deuouring of the dragon was farre more crueller then the fire where­with Iptahs daughter is sayd to haue bene consumed; when as this Virgin being brought vp like a kings daugh­ter in all pleasures and delicacies, was brought to the sight of this cruell monster, and that she was ready to abandon her ornaments, preparing her gentle body to his cruelty with a perfect patience.

If Griselde was worthy of commen­dation, and obtained the name of Patient, for being aduanced by the Marquesse of Saluzze, who tooke her from a poore estate to be his wife, and afterwards to try her, made a shew to relinquish her againe, vnder colour that he would haue maried another, which (vnknowne vnto her) was her owne daughter had by him, and there­upon depriued her of all her or­naments; if she (I say) was renow­ned for enduring all this patiently, [Page 55] much more without all comparison is the patience of this rare Virgin to be had in perpetuall remembrance, who abandoning all her peculiar pre­rogatiues and pleasures, suffered her body to be expounded to the cruelty of this monster. And the greater was the exployt of Saint George in deliue­ring her, who like a valiant champion being arriued into this Iland, and vn­derstanding of the danger she was in, came with a Princely resolutiō to de­liuer her, mounted on a pyball horse of seuerall colours, armed like a conque­rour, to fight the cōbat with the shield of faith, hauing on the breast-plate of righteousnesse, the helmet of saluatiō, his loynes girt about with verity, and being adorned with the liuery of the Crosse, did with the sword of the Spi­rit destroy this monster, and deliuered this Indian Phenix & this Iland, of that contagion & abominable hell hound, being not moued or amazed at his [Page 56] terrible sight and fashion; neither re­garding those that were in league with this dragon, or tooke vpon them to speake in his defence.

What vnspeakeable ioy came ther­by, let the consideration rauish your mind, and ease me of the amplifica­tion thereof. For I must now exactly describe vnto you this dragon con­cerning his compounded body, as I haue already done his properties, and the effects of his mischieuous condi­tion and qualities.

His ordinary mansion (I haue told you) to be about the middle part of the city, which is beset with many gras­hoppers round about, without any green fields wheron to feed, for they be not wild, sauage, or noysome, diuerse of those that be in league with the dra­gon are like toades, which drinke the iuice of grapes so fast, till ouercharged with the broath, their bowels do burst, casting their venimous poyson and in­fecting [Page 57] many, and yet the aire is soft, temperate and gentle.

Here may you behold this hideous monster, swelling euery moneth big­ger one then another, with his fierie flaming eyes, seeming to cast fire at e­uery moment, by the means of his tri­ [...]ted toung like vnto a Turkish dart, his body vnweildy like an Elephāt, but his taile nimble, & continually waue­ring & inconstant, for therin consisteth his greatest strength & actiuity, to the commonwealths destruction: and the same is marked with the new Moon of the Turkes, like vnto the letter C, and his forehead with an F, like a fellon, he walketh vpon his foure Harpion legs, like a theefe closely to surprise any mā either by night or day: for he omitteth no time, albeit he seemeth with the in­dex of the dyall not to moue, when he is continually moouing, and stirred in such sort, that when men begin to per­ceiue his motion, and pretend to [Page 58] runne from him: he doth so allure them, that the more they runne, the more he seemeth to follow them, as the moone doth to the little children, whereby his motion is the lesse regar­ded. He rideth vpō the wings of time, and by imagination hasteneth the course thereof: so that he that sitteth surest may be ouerthrowne, for he hath two wings to fly withall, the one hauing an internall strength from the mind, and the other an externall from the bodie: that of the mind is (as it were) couered with a vaile: but the o­ther is plaine and naked: howbeit both of them are indented with seuerall braunches, wherewith according to the Adage, the Diuell seemeth to be God to some bodie, and maketh those to speak in his defence. For in abusing iustice to the hurt of many, he seemeth to do good vnto some particular: these therefore (although they be ashamed of him) do allow him as a necessarie [Page 59] member in a common-wealth, like vn­to the hangman which for executions sake must needes be had. Others doe compare him to be admitted, as the husbandman suffereth many weedes to grow in his ground which he likes not, and that so he is to be tollerated; when as in the like manner they might speake for murtherers and theeues, and say that the naturall rule (Do as thou wouldest be done vnto,) is to be ta­ken generall without any exception in all things and in all respects: where­by the Magistrate must of loue spare the conuicted malefactor: for if he were in the malefactors case, he wold be glad to be spared and pardoned himselfe: albeit they would not be bound by this rule, to giue all their goods vnto another, seeing their grip­ple mind is such, that they would wil­lingly an other man should giue them all his substance. They would be con­tented to haue mony freely lent them, [Page 60] yet they would lend none freely them­selues, for (say they) I must make a gaine of my money, which is as law­full for me to take, as others do of the rents of their houses, reuenues of lands, or gaines of corne and cattell, or wares and merchandizes: whereas they do not consider, that money was ordained as a pledge or right betwixt man and man, and in contracts and bargaining a iust measure and pro­portion, which measure is by them falsifyed: and this monster causeth them to incorporate the same, so that no man can come by it without their consent and paying for it, falsifying and altering the same. And yet can they find fault, and hold for very ab­surd, if vpon plentie or scarcitie of corne, or abundance of cloth, or scar­citie thereof, the measure or yard should be altered vpon all occasions, considering that a measure ought to remaine at a certaintie. But what can­not [Page 61] this dragon bring to passe? when he will seeme to be a protectour of or­phanes, as though Magistrates or tu­tors could not prouide for them, for vnlesse he should carie some shew of good, he could neuer haue raigned so long: he seemeth to fauour iustice, for if any man borrow money for an other, and do enter his bond for it, and take of him the like that receiued the money, he will see him that bor­rowed the money recouer that by lawe ex damno habito which he is damnified, albeit there be meanes otherwise to satisfie him. Againe, if a shopkeeper lend money freely to his neighbour till such a day, ha­uing then occasion to vse it at some faire to lay it out in wares, if he breake touch, he helpeth the shopkeeper with all extremitie vnder colour of iustice ex lucro cessante, to recouer so much as he sustained losse for want of his money to lay out; as if at an [Page 62] other time the other could not lend him the like summe of money, and make him recompence another way. Whereas these euents come to passe vpon abuses which this monster hath brought in, hauing with the operation of his taile (being a very Canker) trans­ported the moneys of our Iland, and within our land altered the nature and valuation of the money, making one hundred pounds, to be one hundred and ten pounds, and hauing ouer­throwne charitie and free lending. Hence did the cause proceede, that the statute lawes were repealed, which did banish this monster, for therein it was like vnto the water which the more it is pent, the more it swelleth, and like a theefe, who when he is loc­ked in at the prison doore, breaketh out at the windowes, falling to his shifts, subtilties and deuises. For if money had remained plentifull with vs, this monster could neuer haue pre­uailed, [Page 63] nor charitie should haue wa­xed so cold, neither casuall and aduen­turous bargaines would haue bene so hunted after. And to conclude, no law can do good which admitteth an in­conuenience as a necessarie euill.

I am not ignorant, that with a wet finger, some do point at those that are growne rich by the meanes of the fee­ding of this monster, which maketh me to remember a pretie historie to my purpose. A man comming into a certaine church, and seeing it fraught full of images made of waxe, deman­ded what might be the cause of such an vnwoonted sight; answer was made, that those whom these images did re­present, were certaine persons, which on a time were saued from drowning by calling vpon our Lady. Nay then (quoth he againe) where be the ima­ges of those (I pray ye) that called v­pon our Lady and were drowned not­withstanding? So say I in this case, if [Page 64] any man will set before me the instan­ces, and as it were the images of those who haue fed this dragon, and yet are not become poore: I would demaund on the other side, that he shew foorth the hundreds and thousands of those, whose estates and persons he hath de­uoured, they will be found a million for one, yea to be without all compa­rison: for this monster is an actiue ele­ment that consumeth all things.

He demaundeth consideration for that which is none of his owne, and moreouer two recompences for one entire thing: by reason whereof he bringeth foorth inequalitie for his ad­uantage, making men to forget that euer they liued without him, by that which they were borne or bred vnto. But let this hideous monster be de­stroyed, and euery man will returne vnto his quietnesse, and liue within his bounds and calling, vsing such trade as he ought to do. Plentie will [Page 65] soone increase, and money will abound, if you take away but the strength of his taile, and we shall feele our libertie and deliuerance.

Will not the daunger that the lea­guors of this Dragon do runne into, giue them warning, when as at one time fiue hundreth Iewes were trans­ported with Carons boate the ferrie man of hell, which were slaine by the Cittizens of Troynouant for fee­ding him? Let the punishments as­signed for them, put them in feare if they haue any feeling.

The curse of God denounced a­gainst them in the holy Scripture, in Exodus 22. Leuiticus 25. Psalm. 15. Ezechiel 18. and Luke the sixth chap­ter, expounded by the auncient and learned holy Fathers, vpon which ground the temporall punishments haue bene ordained against those that should feed this monster: whereby their condemnation appeareth.

[Page 66] They are diffamed persons by the lawe, and if any man make by his last will any goods vnto them, the testa­ment may be broken, neither should they be admitted to communicate with Christians, or enter into their congregation, or offer any oblation.

When they are dead, they should not be buried in Christian buriall, and if they be, the doers thereof are ex­communicated: for they are not wor­thie of such reuerence, which dumbe beastes, and euen a silly Asse (who like vnto Balaams Asse was inspired) did manifest, for one of these leaguors being departed out of this world, a certaine zealous & godly parson wold not bury him, notwithstanding his great riches, whereof part was offered vnto the parson to the same effect. Wherupon his friends vnderstanding that the parson had an asse which brought his books from his parsonage daily to the church, being a pretie di­stance [Page 67] in sunder, they politikly desired to obtaine this fauour of him, that as his asse did daily cary his seruice books to the church, so it would please him, that for this one time the quicke Asse might take pain to carie this dead asse in a Coffin; with this condition, that wheresoeuer the asse stayed, there the body should be buried, perswading themselues, that as the asse by an ordi­nary course, vsed euery day to go from the parsonage to the church with a burden of bookes vpon his backe: so of course he would take the same way with this dead mans corps being che­sted, euē straight to the church; which being granted by the parson, had not that euēt. For the asse feeling a weigh­tier burden vpon his back then vsually, did seeke all the meanes to be disbur­dened, running and flinging along the streets, vntill he came to a paire of gal­lowes at the townes end, and there did neuer leaue tumbling and tossing him­selfe [Page 68] vpon the bare ground, till he was clean disburdned of so miserable a ca­rion, leauing a sacrifice to that altar as miraculously assigned for it: for it was not without cause that priests were forbiddē to giue vnto such any ghostly comfort, but vpon euident proofe of repentance; also that they must make their willes without witnesse, which wills are not of any force except satis­faction be made, or else their goods to be forfited to the higher powers, with many other hard cēsures which ought to moue any reasonable man in the ob­seruatiō of so easy a comādement as to forbeare to feed a monster vnto whom Cerberus in hell, and all those monsters that Hercules subdued are inferior in e­uill. Alas poore creatures, how are you tossed with the waues of care to satisfie this dragon before you are de­stroyed? you know by experience, that the feare of death is more then death it selfe: what shifts, deuises, or extremi­ties [Page 69] are not you driuen vnto? Aristo­phanes hath painted foorth your ago­nies and perplexed minds, vnder the person of an aged mā altogether ship­wracked by fraighting with this mon­ster, who thinking to haue found out the way to be eased of his slauerie, did propound vnto Socrates this demaund: That if he should by a witch of Thessa­lia, and by her enchantments fetch the Moone out of heauen, and bring it a­way, and afterwards inclose it in a case of glasse, and so keepe it, as if he would keepe a flye in a boxe: Socrates demaunding, what good that would do him: he answered, If the Moone do neuer rise againe, and I being con­strained to feede this monster by the new Moone, shall be freed of that trouble. A straunge shift, that this poore man was driuen vnto, to plucke by violence the Moone out of heauen for his helpe. For in truth the witch did her best, and beganne to [Page 70] charme the Moone, which when the leaguor of the dragon vnderstood, did put him in such a pelting chafe, as was wonderfull to heare: for accusing this poore man of enchantment, at last he went himselfe to another witch, not onely to keepe the Moone from com­ming out of heauen, but also to hasten the course of it faster, that the mon­ster might be the sooner fed. Good God what a trouble was the Moone put vnto betweene these two witches? What stormes and tempestes did arise? What horrible wind did blow? What great raine did fall? What floudes ensued euery where? What countreys were almost drowned and vnder the water in many places? But herein (say some) was the dragon to be blamed, for troubling or oppres­sing a poore man, or feeding vpon him, which he ought to haue done vpon the rich: for they conclude that to be lawfull, in regard of the prohi­bition [Page 71] of the other; as who would say, it is not lawfull to vexe a poore man by lawe, therefore it is lawfull to vexe or trouble a rich man by lawe: where­as neither rich or poore, young or old, lowe or high, should be troubled or vexed at all to feede this monster: for it taketh away the chiefest comfort of the poore, which is the quietnesse of their minds, and deuoureth their gaine before it can be gotten; and to the rich it giueth abilitie to doe all the mischiefe that can be deuised, as I haue told you. Others say Volenti non fit iniuria, when as money being made a merchandize, hindreth the course of commodities, and that euen the politicke course of our gouernement driueth men to feede this monster, and for the most part vpon an imagi­natiue wealth, when by meanes of his taile he hath transported our trea­sure into forraine parts.

Arise thou ô Prophet Daniel, and [Page 72] make knowne vnto our most gracious king the deceipts and cruelties of the false god Bell and of this dragon. Let the footsteppes be seene of those that are in league with their false God Mammon and this Dragon, in the ashes of the efficacie of holy Scrip­ture, and our most wholesome lawes, and let them be vsed as pitch, fat and haire, to burst this Dragon in sun­der.

He is not contented with the spen­ding daily of twelue great measures of fine flower, forty sheepe, and sixe great pots of wine: but he consumeth thou­sands of measures of corne, innume­rable flockes of sheep, and whole ships lading of wines, euen with al the crea­tures that haue the managing thereof: for he doth not feede threescore & ten priests with their wines and children only, but an infinit number that are in league with him and their followers, to the commonwealths destruction.

[Page 73] The aspect, countenance, and be­hauiour of creatures doth many times prouoke loue towards thē. But behold his vgly and fearfull countenance, his ill fauored shape and cruel behauiour, and you will wonder how it is possible that any man can loue him.

With that, me thought he tooke me by the hand, and shewed me a cer­taine place, where this monster stood wallowing like a bear, which expecteth the comming of the dogs; presently al my sences did assaile him, Prima facie I saw him, then I imagined him and my fancy did delude me, as if I had seene some satire, halfe a man & halfe a beast, which made so deep an impres­sion into my memory, that by the ap­prehēsion therof, I was possessed with a great feare & ashonishment, which made me to cry and awake from slum­ber, remaining still pensiue aboue measure: for on the one side I knowe the passions of men and the debility of [Page 74] nature, and on the other side I do con­sider the difference betwixt dreames and visions.

Such are the naturall passions of men, that some not fearing to fight with the strongest and stoutest man, will notwithstanding cry out, and sweat at the sight of a cat, or any other abiect creature: others are alwayes in feare, if they be alone, and cannot abide to haue their doores locked in priuate: nay, some cannot endure the pointing of a finger or any iesture towards them, or but the rehearsing or telling of a dreame, for they do for the time participate so much of the melancho­like humor, that reason and discretion is not able to conquere it: dreames being prouoked according to the dis­position of the mind and of the body, and dilating into fansies and illusions, I can hardly conclude them to be visi­ons; for visions are really seene, and fansies are but represented or imagi­ned.

[Page 75] But howsoeuer this came to passe, and may be importeth little, so long as the morall of it declareth with all the history of Saint George, wishing with all my heart, that I might haue seene also that valiant champion pre­figured vnto me as the dragon was, for then no doubt the deliuerance ex­pected and long required would en­sue; and this my dreame (howsouer displeasing to some) might be admit­ted for a vision to the welfare of the common­wealth.