Comus - John Milton

Summary

Comus is a masque, a type of dramatic entertainment, by John Milton, first performed in 1634. The story centers on three aristocratic children – a Lady and her two Brothers – who are lost in a dark forest while traveling to Ludlow Castle. The Lady becomes separated from her brothers and encounters Comus, a sorcerer and the son of Bacchus and Circe, who delights in tempting mortals with sensual pleasure and transforming them into beasts. Comus, disguised as a gentle shepherd, lures the Lady to his palace, where he attempts to corrupt her with his intoxicating potion and persuasive arguments for indulgence. The Lady, however, steadfastly resists his temptations, asserting the power of chastity and virtue. Meanwhile, her Brothers, aided by a benevolent Attendant Spirit, search for her. They are eventually led to Comus's palace, where they confront him and his monstrous followers. Though they rout Comus, he escapes, leaving the Lady enchanted and unable to move. The Attendant Spirit then calls upon Sabrina, a water nymph, to break the spell. Sabrina frees the Lady, who is then reunited with her brothers and safely returned to their parents at Ludlow Castle, celebrating the triumph of virtue and divine protection.

Book Sections

Section 1

The masque opens with the Attendant Spirit, disguised as a shepherd named Thyrsis, descending from the heavens. He explains his divine mission: to protect virtuous mortals who are passing through the perilous earthly wilderness. He describes the current occasion – a noble family (the Earl of Bridgewater and his children) is traveling to Ludlow Castle, and the children have become lost in a dark, enchanted forest. This forest is the domain of Comus, a wicked enchanter and son of Bacchus (god of wine) and Circe (a sorceress). Comus holds revels in the forest, enticing travelers with his magic potions that turn them into monstrous beasts, trapping them in a life of sensual indulgence. The Spirit vows to protect the innocent children from Comus's evil influence.

Character	Characteristics	Motivations
The Attendant Spirit	A heavenly protector, wise, benevolent, embodies divine providence, capable of disguising himself.	To fulfill his sacred duty of guarding virtuous mortals, especially the children of the Earl of Bridgewater, and to ensure their safe passage through the dangerous forest.
Comus	A sorcerer, son of Bacchus and Circe, lord of revelry and sensual excess, manipulative, deceptive, charismatic.	To corrupt and transform mortals into beastly forms through his magic potions, binding them to a life of indulgence and debauchery, thereby asserting his dark power.
The Lady	Virtuous, chaste, courageous, strong-willed, embodies purity and moral fortitude, daughter of the Earl of Bridgewater.	To maintain her integrity and chastity, to reunite with her brothers and parents, and to resist any temptations that threaten her moral purity.
First Brother	Thoughtful, philosophical, eloquent, believes strongly in the protective power of virtue and chastity.	To protect his sister, to uphold honor and moral principles, and to reassure his younger brother with reasoned arguments about virtue's strength.
Second Brother	More pragmatic, fearful, prone to worry, less eloquent, but also devoted to his sister.	To ensure his sister's physical safety, to express his fears and anxieties about the dangers they face, and to find their lost sister.
Sabrina	A chaste river nymph, pure, gentle, endowed with magical healing powers, a symbol of natural purity.	To aid the virtuous in distress, to use her magical abilities to undo spells, and to protect the innocent from harm.

Section 2

Following the Attendant Spirit's departure, Comus appears with his monstrous Rout – a band of deformed, half-human followers, victims of his potions. They are engaged in a wild, drunken revelry, dancing to Comus's enchanted music. Comus leads their bacchanalian feast, celebrating freedom from moral restraint and the pursuit of unrestrained pleasure. He preaches his philosophy of indulgence, mocking those who advocate temperance or restraint. As their revels reach a peak, he hears the approach of the Lady. He orders his Rout to hide, transforming them into various beastly shapes, and himself assumes the disguise of a humble shepherd to deceive her.

Section 3

The Lady enters alone, having been separated from her two brothers in the dense, dark woods. She expresses her fear and loneliness but also her faith in divine protection and the strength of her own chastity. She calls out for her brothers. Comus, disguised as a shepherd, approaches her. He feigns concern and offers to lead her to his "lodge," promising her rest and safety while claiming to have seen her brothers. The Lady, trusting his benevolent appearance and smooth words, accepts his offer, hoping he can guide her to her family.

Section 4

Meanwhile, the Two Brothers search anxiously for their lost sister. The Second Brother is deeply worried, expressing his fears about the dangers lurking in the forest and his sister's vulnerability. The First Brother attempts to reassure him, delivering a long discourse on the invincibility of virtue and chastity. He argues that true chastity is a spiritual shield, so powerful that it can protect its possessor from any physical or moral harm. He believes their sister's inner purity will safeguard her. As they continue their search, they encounter the Attendant Spirit, still disguised as the shepherd Thyrsis. Thyrsis reveals that he saw their sister being led away by Comus, whom he identifies as a dangerous sorcerer, and explains Comus's evil nature. He equips the brothers with a magical herb called Haemony, which can counteract Comus's spells, and guides them towards Comus's palace.

Section 5

The scene shifts to Comus's Palace, a place of luxurious but deceptive splendor. The Lady is seated in an enchanted chair, from which she cannot rise, before a sumptuous banquet. Comus stands over her, holding a crystal glass filled with his magic potion, which he urges her to drink. He delivers a powerful, alluring argument for sensuality and indulgence, questioning the value of abstinence and portraying nature as abundant and meant for enjoyment. The Lady, however, remains resolute. She eloquently rejects his temptations, asserting the superiority of temperance, reason, and virtue over base desires. She defends chastity not just as an absence of physical impurity but as a spiritual state, demonstrating immense moral strength and intellectual clarity against Comus's sophistry. Her virtue is so potent that it actually repels Comus's attempts to force the potion on her.

Section 6

The Brothers, guided by the Attendant Spirit, burst into Comus's palace. Armed with the magical herb Haemony, they confront Comus and his Rout. There is a skirmish; the brothers succeed in routing Comus and his monstrous followers, driving them from the palace. Comus, though defeated in his immediate aim, manages to escape, taking his magic wand with him. Unfortunately, in their haste, the Brothers forget the Spirit's instruction to seize Comus's wand, which is essential to break the enchantment holding the Lady. As a result, the Lady remains fixed to her chair, unable to move or speak, trapped by Comus's remaining spell.

Section 7

With Comus gone but the Lady still enchanted, the Attendant Spirit realizes that Comus's spell can only be undone by another supernatural power. He invokes the river nymph Sabrina, who resides in the nearby River Severn, known for her chastity and benevolent magical abilities. Sabrina rises from the river and listens to the Spirit's plea. She agrees to help, sprinkling purifying water on the Lady's lips and breast, chanting an incantation, and breaking the enchantment. The Lady is freed from her chair and can move and speak again.

Section 8

The Lady and her Brothers, accompanied by the Attendant Spirit, are safely led out of the forest and returned to Ludlow Castle, where their Parents (the Earl and Countess of Bridgewater) are celebrating. The Spirit presents the children, unharmed and virtuous, to their relieved parents. He delivers a final address, reflecting on the triumph of virtue and the protective power of heavenly providence. He then ascends back to his celestial sphere, leaving the mortal world with a message that those who live virtuously will always be protected by divine forces. The masque concludes with a final song and dance, celebrating the safe return and the enduring power of chastity and goodness.

Genre

Pastoral Masque, Allegorical Drama.

Author Facts

• John Milton (1608-1674) was an English poet and polemicist, best known for his epic poem Paradise Lost.
• He was a devout Puritan and a staunch supporter of the Parliamentarian cause during the English Civil War, serving as a civil servant for the Commonwealth under Oliver Cromwell.
• Milton went completely blind in 1652, but continued to write, dictating his works to amanuenses.
• Comus was written early in his career, when he was in his mid-twenties, and showcases his lyrical ability and classical learning.
• He was a highly educated man, fluent in several languages, and deeply versed in classical literature, theology, and philosophy.

Morale and Curiosities

Morale

The central morale of Comus is the invincible power of chastity and virtue. Milton argues that true chastity is not merely physical abstinence, but an inner state of moral purity, self-control, and spiritual strength that can protect an individual from all external temptations and dangers. It emphasizes that virtue is its own reward and its own defense, and that those who uphold moral integrity are ultimately protected by divine providence. The masque contrasts the fleeting, degrading pleasures of sensual indulgence (represented by Comus) with the enduring beauty and power of spiritual purity and rational self-mastery (represented by the Lady). It suggests that human beings, through their free will and reason, can choose to elevate themselves above base instincts and align with divine order.

Curiosities

• Occasion and Performance: Comus was commissioned for a specific occasion: the inauguration of John Egerton, 1st Earl of Bridgewater, as Lord President of Wales, at Ludlow Castle in 1634. The three principal roles (the Lady and her two Brothers) were actually performed by the Earl's own children: Lady Alice Egerton, and her younger brothers, John and Thomas Egerton.
• Title: The original title given by Milton was A Mask Presented at Ludlow Castle, 1634. The name Comus was not used by Milton but was later assigned to the work by editors, likely derived from the Greek god of festivity and revelry.
• Influence of Jonson and Spenser: While uniquely Miltonic, Comus shows the influence of earlier masque writers like Ben Jonson and poets like Edmund Spenser. The character of Comus, for instance, has strong parallels to Circe in Homer's Odyssey and Acrasia in Spenser's The Faerie Queene, both figures who corrupt and transform travelers.
• The "Haemony" Herb: The magical herb Haemony, given by the Attendant Spirit to the Brothers, is Milton's invention. Its name likely refers to Thessaly (Haemonia), a region in Greece famed for its witchcraft, or perhaps 'haema' meaning blood, suggesting its power. It symbolizes the power of spiritual truth or grace that can counter evil.
• Neoplatonic Themes: The masque is deeply infused with Neoplatonic philosophy, particularly the idea that the soul can ascend to a higher spiritual realm through virtue and reason, overcoming the temptations of the material world. The Lady's arguments for chastity are rooted in this philosophical tradition.
• Early Work, Later Fame: Comus was one of Milton's earliest major works and helped establish his reputation as a gifted poet. While lesser known today than Paradise Lost, it remains a significant piece for understanding his early poetic and philosophical development.