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THE WORKS OFTHOMAS VAUGHAN

EUGENIUS PHILALETHES

EDITED, ANNOTATED AND INTRODUCED

BY

ARTHUR EDWARD WAITE

“Z caii Gad 2:2 wizngss that X write ma: this to amazeman; but I write that which i knew to be certainlytrue."--AULA Luczs.

bqaohgvm ‘Q’Q0

PREPARED FOR THE LIBRARY COMMITTEE OF THETI-IEOSOPHICAL sscmrv m ENGLAND AND wanzsAN!) ISSUED Baa THE THEOSOPHICAL PUBLISHINGHOUSE, 1 UPPER WOBURN PLACE, LONDON, w.c.1

In T1-in YEAR or THE Loan MCMXIX

FOREWORD

Tnrs is the first volume of a series of Transactions to beissued by the Library Committee of -the TheosophicalSociety of England and Wales. The choice has fallen uponThomas Vaughan for two reasons: in the first place, becauseof his unique position in the chain of the Hermetic tradi-tion during the seventeenth century; and, secondly, becauseit has been possible to secure the services of Mr A. E.Waite, who is recognised by all students of the hiddentruth as one Who is particularly fitted, not only bytemperament and predilection, but also by special trainingand ripe scholarship, for the task of editing one of theprofoundest and most diflicult of all visionaries who haveseen “ the new East beyond the stars.”

The mantle of Robert Fludd may be said to have fallenupon the shoulders of Vaughan, who in his time andgeneration continued the apostolate of the Secret Tradi-tion, as this is represented by the secret and more spiritualside of alchemical philosophy. The two writers drew fromthe same sources : from the school of the Kabalah in allits. extensions and reflections, from the Hermetic Neo-Platonists, and from those Latin-writing scholars of Europewho, subsequent to the Renaissance, represented and notinfrequently typified the struggle for liberation from theyoke and aridity of scholastic methods. Fludd was aphysician, and when not dealing with cosmical philosophyhe paid attention to the Hermetic foundation upon whichthe true art of medicine is built. Vaughan, on the otherhand, was an exponent of alchemy ; and though first andforemost a mystical philosopher and a visionary, was none

v

Tfie W01%: Q/i Tfiomas Vaug/zan

the less a practical alchemist upon the material side—itwas, in fact, from inhaling the fumes of mercury duringa chemical experiment that he met his death.

Both Fludd and Vaughan were influenced by the move-ment known as Rosicrucian, which came into prominencein the early part of the seventeenth century. But Vaughanwas an unattached interpreter, while there is ground forbelieving that Fludd may have been connected more orless directly with the so-called “ Fratres R. C." At anyrate, he was a personal friend of Michael Maier, whocannot be dissociated from the movement.

There is a living interest in Vaughan on the personalside ; he belongs to the history of English literature,more especially as a prose writer, though also by theoccasional felicity of his metrical exercises. Above all—and this concerns the present venture more closely thanany lighter consideration,—he has a position of his own asan interpreter of the Secret Tradition. His works, whichare valued possessions to those with sufficient knowledgeto appreciate their occult significance, are here made avail-able for the first time in a collected edition.

THE LIBRARY COMMITTEE.

vi

BIOGRAPHICAL PREFACE

THE Vaughan family is of old repute in history—-in thatof England as well as Wales. It is said that an earlyrepresentative, Sir David Vaughan, fell at the Battle ofAgincourt. The branch with which I am concerned hadTretower Castle—by the Usk—-in Brecknockshirc asits ancestral seat. This is now in ruins and was perhapsfalling into decay at the end of the sixteenth century,for it was left by the master of the place about thatperiod in favour of a residence at Newton, near Seethrog,in the parish of Llansaintffraid, some five miles away inthe same shire. This is Newton-St-Bridget, also onthe banks of the Usk. In the next generation Henryor Thomas Vaughan‘ was of Tretower and Llansaint-ffraid. At the latter place, and in what has been calledthe farmhouse at Newton} there were born to him--ofa wife about whom there is no record---the twin boysThomas and Henry Vaughan. The traditional or accepteddate, as I must term it, is between I621 and I622, butthe tradition may be regarded as sound, since it rests onthe authority of Wood,“ who-—-almost unquestionably—-had for his informant the younger of the two brothers.‘

1 The Rev. A. B. Grosart, who first edited the complete writings ofHenry Vaughan in the FULLER WORTHIES LIBRARY, four beautifulvolumes—-exceedingly valuable for the lives of both brothers—-says thatthe father was Henry and that he was a magistrate in 1620. TheRegister of Oxford University describes him as “Thomas of L1ansan-fraide, co. Brecon, plea."

2 See Theophilus Jones: H1s'1"oRv or THE COUNTY or BRECKNOCK,vol. ii, part 2, p. 540. He speaks of a farmhouse at Newton, once“occupied by two brothers of the name of Vaughan, of very eccentriccharacter.”

3 ATHENZE OXONIENSES, edited by Philip Bliss, vol. iii, p. 722.4 1bz'd., sun mwmme Olor Iscanus. H

V11

T/2e Works cf T/zomas Vaugfian

There are, however, no registers of births for that periodin the district, nor for almost a century later. We shallfind further on that importance attaches to the birth-dateof Thomas Vaughan, and it is necessary therefore to noteat this point that there is a minimum element of un-certainty hereon.‘

Thomas and Henry Vaughan became famous respec-tively in the annals of two departments of literature, thefirst as a mystic and alchemist whose little books havelong been sought eagerly and prized highly by students,the second as a beautiful, though very unequal, religiouspoet. With vocations sufiiciently distinct, they yet be-longed to one another in the spirit as well as in the blood,for after his own manner Thomas was also a poet, or atleast a maker of pleasant verse, while Henry was drawninto occult paths as a translator? and indeed otherwise,as a record of his repentance testifies.3 Between andabove both there stands the saintly figure of GeorgeHerbert, their contemporary and kinsman by marriage,albeit in remote degree.‘ The paths of the secret scienceswere beyond his ken entirely, and this is one distinctionin the triad. But there is another of more living im-portance. Herbert was an artist in verse, “beautifulexceedingly” in workmanship, and if he did not attainthe heights which were reached in rare moments by

1 There is extant a letter from Henry Vaughan to John Aubrey, datedJune 15, I673. It is said that he and his brother were born in I621, butas a second letter mentions that Thomas Vaughan died in I666 in hisforty-seventh year, there is a mistake on one side or the other, and thebirth-date is still open to question.

2 See Appendix IX of the present volume, p. 489.3 See T/is Iznporturzrrte For:-‘mar, written to Dr Powell of Llanheff. The

poet commits his body to earth, his “growing faculties . . . to the humidmognmhip chunning arts tlp If-"Iercury, his ‘glfond aiifectiqns" to Venus, hispf} e—— 1 t ere was aug t in me —to t e ro at o Sol his rashnessand presumption to Mars, the little he has had til" arihrice 't0i]t1pitBI‘ ;

And my false Magic, which I did believe,And mystic lies, to Saturn I do give."

‘ Grosart: WORKS of Henry Vaughan, vol. i, p. xxiv. Another kinsmanwas the anuquary, John Aubrey.

V111

B2'0grap/1 ical Prefixce

Henry Vaughan, he knew still less of his descents. lmention these matters to indicate the kind of race androyalty to which the triad belongs in literature. Herbertis still the known poet whose popularity is witnessed byinnumerable editions. Henry Vaughan, designated theSilurist} is known indeed--but a ter another mannerand one much more restricted. His works have beencollected twice and the selections are few. As regardsThomas Vaughan, with a single exception in respect ofthe tract entitled Euvnnarss, he has been edited inmodern times by myself only, and the volume to whichthe presentwords are prefixed represents the only attemptto produce his writings in collected form.

In the vicinity of Newton and Tretower is the littletown of Llangattock, still within the voices of the Usk,and there at the period dwelt the Rev. Miatthew Herbert,a kinsman perhaps also, to whom Thomas? and Henrywrote Latin and English verses, and to whom the formermay have dedicated AULA LUCIS,3 addressing him asSeleucus Abantiades--01" such at least is my suspicion.The records‘ on which I depend tell me that the boyswere placed in his charge at the age of eleven years forschooling, and so profited therein that in I638 theyproceeded--apparently together---to Jesus College, Ox-ford,“ where Thomas in due course took “ one Degreein Arts.” This is stated by Wood and seems final on

‘ Thomas Vaughan is as much entitled to be termed Silurist as hisbrother. In a sense, it was a family designation, belonging to that branchwhich had its home in South-East Wales, where dwelt once the war-like Silures.

2 See APPENDIX I1, p. 475.3 The tract entitled THE MAN-MOUSE in reply to Henry More was

also dedicated to Matthew Herbert by his “pupil and servant,” EugeniusPhilalethes.

4 In addition to the researches of Grosart there are those of E. K.Chambers in his WORKS of Henry Vaughan, 2 vols., MUSES’ LIBRARY,I906. It must not be said that the discoveries made by either editor areconsiderable in respect of Thomas Vaughan, the materials being wanting.

5 The University Register says that “Thos. Vaughan . . . matriculatedfrom Jesus College on 14 Dec., 1638, aged 16."

A Arnstm: Oxomsnsas.ix

T/ze Works qf T/zomas Vaughan

the subject, but it has been said that he became a Fellowof his College‘ or alternatively a Master of Arts.” Hisage at the time of matriculation is also described variouslyas eighteen, seventeen and sixteen. The last is on theauthority of the University Registers and from this itwould follow that he was born in I622. The date ofhis baccalaureat is February I8, 164.0, and thereafter Ifind no particulars concerning him until he was ordainedby Dr Mainwaring, Bishop of St Davids, and was pre-sented to the living of Llansaintffraid by his kinsmanSir George Vaughan of Follerstone in Wiltshire. Againthe date is uncertain, that of I640, which is usually given,seeming too early.3 In any case he became in thismanner the rector of his native parish and was at leastin nominal possession till 164.9, when he was ejectedby a Parliamentary Commission, under an Act for thePropagation of the Gospel.‘ The more immediatereason was unquestionably that, in common with hisbrother, he was an ardent Royalist. He had also foughtfor the King, notwithstanding the fact of his ministry-—where or under what circumstances we are never likelyto know. But the White King perished in the RoyalCause on January 30, I649, and Wood says that theloyal but dispossessed subject sought the repose of Oxfordto pursue his studies.‘ He alternated between there

1 “Was made Fellow of the said House ” are the words of Wood,referring to Jesus College, but it is a mistake according to Grosart,who gives no reason. The fact of this Fellowship is affirmed byFoster, ALUMNI Oxomsnsns, following Walker’s Surrsnmcs orTHE Ccnncv.

2 Grosart says that he “passed M.A.,” but mentions no authority.There is, however, an expression of opinion in the letter from HenryVaughan to John Aubrey, already quoted: “(I think) he could be noless than Master of Arts.”

3 See Grosart, 0,29. £52., vol. ii, p. 3oI.4 Theophilus Jones says: “He was ousted by the propagators of the

gospel in Wales, for drunkenness, swearing, incontinency and carryingarms for the King.”—L0c. cit. The last charge implied the otherspresumably.

5 “The unsettledness of the time hindering him a quiet possession ofthe place”—rneaning his cure of souls—“ he left it, and retired to Oxon,

X

Bz'0grap/zz'ca/ Preface

and London, and——the suggested repose notwithstanding-—-was busy about many things. Chief among thesewere the publication of his first five tracts, in two smallduodecimo volumes, in I650, and his marriage to a ladynamed Rebecca-—-patronymic unknown—-on September28, I651. In this year also he issued three furthertracts and one other in I652. An “intercepted letter ”included among the THURLOE Papsnsi indicates his pres-ence at Newton in the early part of I653. It is notpossible unfortunately to identify the Pinner of Wake-field,2 where his Note-Book tells us that he lived withhis wife “in those dear days ” when “ the gates opened ”and in a sedate repose prosecuted his medicinal genius (in a mannervalued to him), and at length-became eminent in the chemical partthereof, at Oxon and afterwards at London.”—Wood, lac. cit.

1 AN INTERCEPTED LETTER of M. Vaughan to Mr Charles Roberts.-Cousin Roberts: By the inclosed from Captain Jenkin John Hewett toMrs Lewes of Lanvigan, you may see that he threatens the country withhis troop. Mr Morgan of Therw and divers others of the best of thecountry were at this cock- fight, which was kept no otherwise than ac-cording to the custom of all other schools. We conceived that therewas no troop in our country, nor under his command; but it appearsby this his own letter that he hath them still listed and keeps them upprivately. For though he came not to the cock-fight, according- to hismenaces, yet he had that morning at his house above thirty horse, withsaddles and pistols, which did much trouble and terrify the country people.I pray learn if his highness hath lately granted him a commission.Otherwise I know no reason but these actions should be taken notice of.Our justices of the peace still slight the Lord Protector’s authority andhave now issued forth their warrants for the contribution, some in thename of the keepers of the liberty by authority of parliament, otherswithout any name at all; and divers gentlemen have been served withthem but refused to execute them. I wonder at these proceedings andmore at those that suffer them. I’ll assure you, the people—-by reasonof this public and persevering contempt——will not believe that there isa Lord Protector and do laugh at such relations. I could wish that thosewhom it concerns would look to it, lest their too much clemency provehurtful to them. I pray let me hear from you with the first conveniency,and how the business goes betwixt me and Mrs Garnes. Farewell.

Your friend and affectionate kinsman,Tao. VAUGHAN

Newton, Ash-Wednesday, 165 3.For my respected kinsman,

MR CHARLES Ronsars,at his chamber in Grayis-Inn, This.2 See APPENDIX I.

XI

T/he Wares Q/i T/wmar Vaag/zarz

and he believed himself to have entered deeply into therealm of natural secrets} The next traceable event isthe publication of Eurnnrvrns, his last text, in 1655.2There follows another period of silence, but on April17, I658, we learn by his own testimonyi that RebeccaVaughan died, and was buried at Mappersall in Bedford-shire?‘ It was the great grief of his life, as the privatememorials shew, and he was presumably henceforth alone,for there is no reason to think that a son was born to themarriage, as inferred by one writer.“

Thomas Vaughan was now about thirty-six years ofage and had not reached therefore the prime of life;but he disappears from the field of authorship, and allthat we can glean concerning him is contained by a fewlines in the biographical notice of Wood. He is said tohave been under the protection and patronage of SirRobert Murray, Secretary of State for Scotland in thedays of the Commonwealth,“ but also a persona gramunder the Restoration in those of Charles II. Whenthe plague of I665 drove the Court from London toOxford Thomas Vaughan went thither with his patron,and a little later took up his residence with the Rectorof Albury, the Rev. Sam. Kemf at whose house, onFebruary 2.7 of that year, he was killed by an explosionin the course of chemical experiments. He is said tohave been buried on March I in the church of Albury

1 See APPENDIX I.2 See, however, APPENDIX IX, 5.2». ATTRIBUTE1) I/VORKS, accord-

ing to which Eugenius Philalethes published a translation of Nolliusin I657.

3 APPENDIX I, p. 446. _4 Mr E. K. Chambers obtained the following extract from the Register

02 i.‘j-"latliwjgjzlers.-i111:-1658. Buried: Rebecka, the ‘Wife of Mr Vahanne, the2 t o prl.

A DICTIONARY or NATIONAL BIOGRAPHY, at/. Thomas Vaughan.B Wood: AT}-{ENEE Oxontsnsss.1' DICTIONARY or NATIONAL BIOGRAPHY, .&‘.*t.»'. Samuel Kern. I-Ie

was on the Parliamentary side in the days of the Civil War, and wasnotorious for fighting, preaching and plundering; but he became a con-vmced loyalist at the Restoration. It is difficult to understand Vaughan’sconnection with this dissolute character. '

xii

Bz'0grap/zz'ca/ Preface

village “ by the care and charge of the said Sir RobertMurray.“ This is on the authority of Wood and issupported by Henry Vaughan in his Elegiac Eclogue,to be quoted later. The “ care and charge" must havemeant something more than burial fees, and there is atradition that a monument was erected. If so, all traceof it has vanished, and the registers of Albury containno record of Vaughan’s interment.” alt seems to followthat We know as much and as little about the passingof Thomas Vaughan as might be expected from his literaryimportance and repute at that period.“ His little bookscould have appealed to a few only, though it may begranted that occult philosophy was ea minor fashion ofthe time. He was satirised by Samuel Butler in hisCnanacrsa or an Hsnmsrrc Pnrrosornsn,‘ and--—-assome "say---also in HUDIBRAS itself. Among his con-temporaries therefore he was not at least unknown.

I proceed now to the consideration of a somewhatinvolved questi-on. Thomas Vaughan published AULALucrs, one of the later texts, under his terminal initials,

1 ATHENJE OXONIENSES. But the letter of_ Henry Vaughan to JohnAubrey says only that his brother died “upon an employment for HisMajesty.”

3 He gave ‘all his books -and MSS. to Sir Robert Murray.3 The DICTIONARY or NATIONAL BIOGRAPHY is wrong in supposing

that the will of Thomas Vaughan is in Somerset House-—-reference 53M100-—-though there is one of a person bearing that -name. He was,however, of Cropredy in Oxfordshire, and a son William, to whom hebequeathed most of his property, was the father of four children at thedate of making the will———namely, February 17th, 1662-453---whereas anyissue of Thomas Vaughan of Newton and Rebecca his wife would havebeen only about ten years old at that period.

‘ The satire remained in MS. for something like a century. It is certainthat Butler intended to depict Vaughan and was acquainted with some ofhis writings. The Hermetic Philosopher -in question “adored” CorneliusAgrippa, magnified the Brethren of the Rosy Cross, was at war with theschoolmen, recommended Sendivogius and the ENCHIRIDION of jeand’Espagnet--to all of which Vaughan answers. See TI-IE GENUINEREMAINS of'Mr Samuel Butler . . . From the original MSS. . . . by R.Thyer, vol‘. ii, p. 225 at .reg., I759. The suggestion that Ralpho thesquire of Hudibras was also intended for Vaughan can have been madeby no one acquainted with the works of "Eugenius Philalethes. There isno vestige of simiiitude.

X111

Tfie /Varies of Thomas Vaug/ran

S. N. Otherwise he wrote always as Eugenius Philalethes,and out of this fact there arises a very curious questionof identity, involving a confusion of distinct or apparentlydistinct personalities, on which I hope to cast such lightthat it may perhaps be regarded as determined. In theyear I667--—being two years after Vaughan, according tohis history, had departed this life--there appeared atAmsterdam a work entitled INTROITUS APER'rUs ADOCCLUSUM REGIS PALATIUM, edente Joanne Langio, theaccredited author being Eirenaeus Philalethes, describedas anonymus p/zilosapfius, and by himself as natu t/Ynglus,/zabitatiane cosmopaiira. It sprang at once into fame as atreatise of undeniable Hermetic authority and exceptionalclearness on the Great Work of Alchemy.‘ So far, how-ever, it would appear only that an English writer hadchosen Latin as his medium, the continent as place ofpublication, and a pseudonym recalling that of Eugenius,in all which there is nothing which calls for notice. Butan examination of the work and the circumstances underwhich it was issued arrest attention. In the first place,it came into the editor’s hands, not long prior to itspublication, “from a most excellent knowing man ofthese matters," not otherwise described, while as regardsthe author himself Langius says : “I know no more thanhe who is most ignorant,” not even whether he was stillliving. In the second place, he did not in his opinionpossess a “true manuscript copy," so that his editionappeared subject to all faults?

For the next significant fact we must pass, however,1 It was reprinted in Muszaum HERMETICUM Rqforanaium at Amplifi-

comm in 1677; in 1683 at Venice; at Jena in 1699; in I706 at Frank-furt ; and in 1754 a French translation appeared in BIBLIOTHEQUE dearPizz'Z0.r0_;9}z.e.r Ale/zz'r2zz'g'ue.r, vol. iv, together with EXPLICATION do ca Traft!dz P/zz'Zalet/ze par lm'—mé‘me, the authenticity of which is doubtful.

2 The preface of Langius is of considerable interest and bibliographicalconsequence. He points out acutely that THE OPEN ENTRANCE is notonly reminiscent of Sendivogius and his NEW LIGHT OF ALCHEMY inrespect of perspicuity and candour but also in the matter of style. Thereis no doubt that Sendivogius—-or Alexander Seton behind him——was themodel of Eirenaeus ; both also adopted the descriptive title of Cosmopolite.

XIV

B£0grep/zical Preface

from the editor’s preface to that of the writer, whoopens with the following testimony : “I, being an adeptanonymous, a lover of learning and a philosopher, haveundertaken to write this little treatise concerning medicinal,chemical and physical secrets, in the year of redemptionI645 and in the twenty-third year of my age." Themotives by which he was actuated were that hemight lead the Sons of the Art out of the labyrinth oferrors and the deceits of sophisters; (2) that he mightbe recognised by Adepts at large as their peer and theirbrother. These reasons set aside, it remains that EirenaeusPhilalethes, according to his own statement, accomplishedthe Great Work at the age of twenty-two, and otherwisethat his memorial concerning it did not see the light fortwenty-two years. It is of course an interesting coinci-dence and nothing follows therefrom; but as the resultof a simple calculation we shall find that he was born inI622, or in the same year as Thomas Vaughan, if weaccept the Oxford University record, that the lattermatriculated at the age of sixteen in 1638.1 I am obviouslynot prepared to deny that here is another coincidence,however remarkable as such; but I must confess thatimagination is disposed, on the other hand, to speculatewhether Vaughan really died in I665, whether he did notchange his local habitation, adopting another pseudonym,as he had done once previously.’ A certain romantic

1 The record is in agreement with the birth-date given by Wood.2 Henry Vaughan was satisfied only too well on the fact of his brother’s

death, for he makes him the subject of an elegiac eclogue under the title ofDAPHNIS, recording “our long sorrows and his lasting rest.” The follow-ing lines have the unmistakable note of identity :—-

Let Daphnis still be the recorded nameAnd solemn honour of our feasts and fame.For though the Isis and the prouder ThamesCan show his relics lodged hard by their streams,And must for ever to the honour’d nameOf noble Murray chiefly owe that fame,Yet here his stars first saw him-

a reference to Usk and its vicinity.XV

The Wares of Thomas Vaughan

colouring is reflected on such a notion by the fact thatnothing was issued under the style of Eirenaeus Philalethestill Eugenius had been settled in his grave at Albury,according to rumour.

Our next task is to ascertain whether the subsequentliterary history of the two alchemists throws any light onthe subject, and it happens that so early as the year I705a German translation of THE OPEN Enraancs waspublished at Hamburg under the name of Thomas deVagan} Since that date the confusion of the twoalchemists became almost a matter of habit“ until-—-afterbeing misled myself by bibliographies then current---Iendeavoured to clear up the question in I888.3 Butit continues in certain quarters even to this day. Itfollows that the birth coincidence is illustrated by earlyidentification, which may well have arisen throughsimilarity of pseudonyms,‘ but certainly not owing tothe coincidence itself, with which no one would havebeen acquainted on the continent. It was perpetuatedin England subsequently by transmission from writerto W1‘1tC1'.

1 Mr E. K. Chambers states that the Jena Latin edition of THE OPENENTRANCE, published in I699, has a preface by G. W. Wedelius, whosays of the author, Ex Arzgiia lame): twigs lzabctar 0r'z'ana'm at T/mmasdo Vegan apprllatus, a still earlier ascription, but he was not able toverify it. There is, however, a copy in the British Museum at thepresent time and I have been able to determine the point. The opinionexpressed by Wedelius at the end of the seventeenth century rests onthe authority of G. Hornius, an editor of Geber. The ABYSSUS ALCHEMIEEdescribes Vaughan on the title-page as an English adept, the translatorsshort preface containing no particulars concerning him. The character-istic pseudonym of Thomas Vaughan does not appear anywhere, nor thatof Eirenaeus Philalethes.

2 They are distinguished carefully, however, by Anthony a Wood.3 LIvEs or ALCHEMYSTICAL PHILOSOPHERS, pp. 187-zoo.4 The DICTIONARY or NATIONAL BIOGRAPHY, .r.'z/. George Starkey,

affirms that Eirenseus Philalethes used the pseudonym of Eugenius “inone case at least.” It is unfortunate that the case is not mentioned, butI make no doubt that there is an error on the point of fact. The referencemaybe to A BRIEF NATURAL HISTORY by Eugenius Philalethes, I669,on which see Arrnnrnx IX, pp. 489, 49o. There are two things certainabout this tract, the first being that it is not by Thomas Vaughan, and thesecond that it is not by Eiren:-eus. _

XVI

B1'0grap/z ical Preface

Passing now to the question whether the identificationis justified or can be regarded as tolerable, we are con-fronted by the fact that, with the exception of somemetrical exercises belonging to his earlier days, Vaughandid not write in Latin. That he could have done sothere is no question if it became expedient or desirablefor any purpose in view, but the appearance of THEOPEN ENTRANCE in that language cannot be said on thesurface to help an afiirmative answer. The whole storyof the tract is, however, curious. I have mentioned thatLangius was in search of a better text than that whichhe was induced to publish by his belief in its signalimportance. Two years after the Amsterdam edition,or in I669—and with a preface dated August 9, I668—-there appeared in London--and in English--an editionof THE OPEN Enraaucs, edited by Williarn Cooper,who styled himself “a true Lover or Art and Nature."By the hypothesis it is not a translation of the Langiustext,‘ but is described as “the true manuscript copywhich John Langius in his preface doth so much thirstafter.” It is affirmed to have been in the editor'spossession for “ many years before the publication inLatin." Moreover, the reader is directed to find “con-siderable enlargements and explanations, wherein theLatin translation is deficient.” I have checked thesevariations, and some at least of them seem important tothe text. It is difficult to speak with certainty, andI am putting the point tentatively, but on the whole Iam disposed to infer that William Cooper really had an

1 Lenglet du Fresnoy renders Cooper-’s title into Latin as follows:INTROITUS APERT US, at rrrarzzrsrripto ;f>e2j‘i’c!:'orz' in Zzrzgrram Arz_gZz'-camwz versus at z'r:zpre.tsa.r, thus making him a translator. But theEnglish title in full is: SECRETS REVEALED, or An Open Entrance tothe Shut Palace of the King. Containing the Greatest Treasure inChemistry, never yet so plainly discovered. Composed by a mostfamous Englishman, styling himself Anonyrrras, or Eyraeneus PhilalethaCosmopolita, who, by Inspiration and Reading, attained to the Philo-sopher’s Stone at his Age of Twenty-three Years, Anna Domz'm' I645.Published for the Benefit of all Englishmen by W. C. Esq.

xvii I6

T/re Works cf T/zomas Vaughan

English version in his possession, however he came byit. It is part of the Eirenaeus mystery. Cooper doesnot pretend that it was the author’s autograph manu-script, but regards it as transcribed probably therefromand “ very little corrupted.” In this case THE OPENENTRANCE would have been written originally in English.But against this I have to set the fact that in his prefaceto RIPLEY REVIVED Eirenaeus Philalethes specifies thathe wrote it in Latin. He speaks of various tracts, givingtitles in most cases, including “ one in English, veryplain but not perfected. Unfortunately it slipped outof my hand : I shall be sorry if it comes abroad into theworld." He goes on to enumerate BRsvIs IVIANUDUCTIOand FoNs CnvMIc.E VERITa'rIs, which he has resolved tosuppress. He then adds : “ Two other Latin treatises, theone entitled Ans l\/la'rALI.oRuM MaTAMoRPnosEs, the other,Inraorrus Arsarus an Occwsum REGIS Patarrum, Ilately wrote.” 1 This looks obviously final on the question,but it does not follow that Cooper produced a fraudulentversion, translated from the Latin. The manuscripts ofEirenmus seem to have been scattered in many places, andthe INTROITUS had been written twenty-two years before itappeared in Germany. An English translation is thereforefar from improbable, and, in addition to Cooper, there wasone possessed by Hornius—also in MS. form. Nothing,however, accounts for variations from the Latin, moreespecially when they seem important. These facts andconsiderations are of no consequence to any issue respect-ing the identity of Eireneeus and Eugenius, but they areof moment on the bibliographical side.

The question of distinction or identity is in myopinion capable of determination by reference to thememorials themselves, in respect of their subject-matterand mode of treatment, and by reference to the personalside I have put clearly and impartially all that can be

1 He speaks also of two lost poems in English, of an ENCI-IYRIDIONand DIURNAL.

xviii

B£0grap/2{cal Preface

said for the identification of the two writers, and it willbe seen that it comes to nothing beyond the similarityof age. Against this trap to catch the unwary, we haveto set the following facts. (I) At no period of his life,and much less at the beginning of his literary activity, hebeing then in his twenty-eighth year, did ThomasVaughan claim to have accomplished the physicalJflagnuaz Opus. He testifies, on the contrary, that hereached no term in the work on metals, and--—even fromhis own standpoint--he was not acquainted with whatis called the First Matter when he published his firsttwo texts. He was therefore ex /zypol/zesi in a verydifferent position from Eircnmus Philalethes, who claimedin his twenty-third year that he could extract gold andsilver out of it.1 “The things which we have seen”-—he says otherwise--“ which we have taught and wrought,which we possess and know---these do we declare.”(2) Vaughan, on the other hand, as we shall find atsufficient length in the INTRODUCTION which follows thisPnrracs, was a cosmical philosopher, cherishing all kindsof doctrines and theories on the creation of the world,on the primitive state of man, on his Fall and Redemp-tion-—as seen in the light of Kabalistic and other occulttheosophies, about which Eirenaeus knew nothing appar-ently. (3) The personalities of the two men were almostas the poles asunder, the Welsh mystic being an ardentlover of Nature, a man of sentiment and imagination, atypical poet of his period, belonging to a particular school,whereas his co-heir in Hermetic tradition was positive,practical, disturbed or consoled very little by the beautyof external things, and but little of the humanist order.(4.) The identity of Eirenmus has never transpiredf and

1 He says that “ the whole secret consists in Mercury,” which is sophicand not vulgar. It is a chaos “ related to all metals as a mother," and"out of it I know how to extract all things, even Sol and Luna, withoutthe transmuting Elixir.”—THE OPEN ENTRANCE, c. 1, 2.

2 I6z'd., c. I3.3 In one of the British Museum copies of THE MARROW OF ALCHEMY,

XIX

Tae Wore: cf T/zomas Vaagaaa

there are only traditional rumours concerning his life,with one important exception. I think personally thathe must have visited George Starkey in America priorto 1654.1 He has been identified otherwise with that“stranger in a plain rustic dress,” who “seemed like anative of the North of Holland,” and who called onJohn Frederick Helvetius at The Hague on Dec. 27,

published in 1654-—reference I033, g. 35, .s*.r/. Eirenaeus Philoponos Phila-lethes-—there is a note in an old handwriting which says that the nameof Eirenaeus was Childe. I have failed to carry this intimation further.Mrs Atwood’s SUooEsTIvE INQUIRY affirms on p. 51 of the new editionthat the author of THE OPEN ENTRANCE was Alexander Seton, butcontradicts it with characteristic confusion on p. 61.

1 George Starkey was born in the Bermudas, graduated at HarveyCollege in I646, practised as a doctor in America, and came to Englandat an uncertain date prior to I654, when he published THE MARROWOF ALCHEMY as the work of Eirenaeus Philoponos Philalethes. In hisfirst preface thereto he recounts his acquaintance with a disciple of thetrue Eirenaeus, and enumerates most of the latter’s writings thirteen yearsbefore the first of them appeared in Germany. He claims that they werelent to him by the Masters pupil. He claims also that--in response tohis solicitation——the latter wrote BREVIS Ii-IANUDUCTIO ad Canzgfirrrrz.S'a;f>kz'camz, a tract entitled ELENCHUS Errorzmz 2'22 Arte Cker.1z2'c.<£i Dean'-arzniam, and in fine THE MARROW OF ALCHEMY. By means of all thesemanuscripts, Starkey says that he “attained the Mystery of the Mercuryand by it the First Iwhiteness.” He expressed also a hope that he shouldhave experience of the Red in a short time, but his teacher had not sofar instructed him, for the period of his own pledge—-given to EirenzeusPhilalethes-—-was unexpired. In Part I of THE MARROW or ALCHEMYthe supposed Eirenmus Philoponos--being the supposititious pupil-narrates his own adventures and failures in the quest of the Great Workand describes the adept to whom he owed everything. This artist bears allthe marks and signs of Eirenreus Philalethes, is said to be an Englishmanof ancient and honourable family, “his years scarce thirty-three,” and acitizen of the world, at present on his travels. After careful consideration,I am led to conclude: (I) That the supposed pupil of Eirenaeus is afigment of Starkey’s imagination; (2) That owing to some prohibitionimposed by the “adept anonymous," who desired to remain unknown, orfor reasons proper to Starkey, he concealed in this manner his acquaint-ance with the great alchemist; (3) That either THE MARROW was hisown work or he inserted therein that section which contains the story ofPhiloponos, which is actually his own story. There is nothing in thepoem to make the introduction of a biographical narrative in the leastlikely or needful : on the contrary it involves a break in continuity. Thepoem seems scarcely worthy of a great Hermetic reputation, but on thewhole the second alternative appears more probable. In either case,Starkey’s story of the pupil was ignored by Williani Cooper when heedited RIPLEY REvIvED. It remains to add that Starkey died of the plague

XIX

Bz'0gmrpfiital Pm;/face

I666, to discuss the claims of alchemy and to exhibitthe Stone of the Philosophers.‘ It is to be noted alsothat in I668--when his tract on THE Paaraxarrou orSopnrc Mancuxv was published at Amsterdam by DanielEl'z.evir—-he is described as an American philosopher.lt is obvious on the faith of these statements»-—whetherall or one—-—that the life of Eirenaaus Philalethes wasa complete contrast to that of Thomas Vaughan, themeasure of whose wanderings was circumscribed byWales, London and Oxford.” (5) But the real andcrucial point is a question of the literary sense. Onin I665, or in the same year that Thomas Vaughan died from inhalingthe fumes of Mercury. The precious MSS. of Philalethes which he hadseen and studied began to be published two years after in Germany, withthe exception of RIPLEY REVIVED, which appeared in London in I678.In two cases they were produced by editors abroad, while WilliamCooper was answerable for the English work, presumably another textwhich had come into his possession. Nothing seems to have beenissued under the supervision of the author himself, and Mr E. K.Chambers says that “ he cannot be shewn to have outlived ThomasVaughan.” The remark is gratuitous, for there is nothing to prove thathe existed after I654, when Starkey first made known that such a personhad been abroad in the world and had achieved great things in alchemy.It follows from the preface to R1PLEv that Philalethes obtained his initia-tion from books and not from a Master, as Starkey states. It follows alsothat by I645 he had written five tracts, if not more-—his information beingworded vaguely--—an extraordinary output for a youth of twenty-two, notto speak of the studies and attainments presupposed thereby.

1 See VITULUS AUREUS, I667. The narrative with which I am con-cerned is contained in the third chapter, and the age of the visitor is saidto have been about forty-three or forty-four, being approximately that ofEirenaeus in that year. He exhibited an ivory box, “ in which there werethree large pieces of a substance resembling glass or pale sulphur, andinformed me that here was enough of the tincture for the production oftwenty tons of gold.” He owed his own knowledge to a Master who hadstayed a few days in his house and had taught him “ this Divine Art”---which seems contrary to the story of Eirenaeus. Helvetius confesses thatwhen he held the substance in his hand he scraped off some particleswith his nail, but they changed lead into glass instead of into gold. Hementioned the fact when he saw his visitor on a later occasion, and wastold that he should have protected the spoil with yellow wax beforeadministering it to the metal. The adept ended by giving Helvetiusanother morsel with instructions, by following which he succeeded subse-quently in transmuting six drachms of lead into the finest gold ever seenby a certain goldsmith to whom it was offered for examination.

9 Grosart suggests that he may have visited Edinburgh, presumably onaccount of his connection with Murray, but it is pure speculation.

XXI

T/ze War/5; cf Tfiomas Vaug/zarz

the evidence of that faculty, it is certain that the bookswritten under the name of Eugenius are not by thehand which wrote THE OPEN ENTRANCE and producedRIPLEY REv1vED. It is a question which lies whollyoutside the issues of debate and is for those who cansee--meaning for those who possess the sense. It willbe final for them, if they are at the pains to comparethe texts, even as it is final for me. I conclude thatThomas Vaughan was not Eirenwus Philalethes, who-soever the latter may have been, and that they havebeen merged one into another solely over a confusionof pseudonyms.

The name of Vaughan was forgotten speedily inEngland, and on the Continent‘ it survived mainly byi-ts identification with Philalethes the Cosmopolite. Thereputation of THE OPEN ENTRANCE magnified its authorand encompassed him with a halo of romance. ThomasVaughan the Silurist denies specifically his connectionwith any Rosicrucian Brotherhood; but Thomas deVagan, /ideprus /Ynglus and supposed author of AsvssusAtcntmrae ExPLoaaTus, had attained the Elixir of Lifeand was the concealed Imperator of the InvisibleFraternity. VVhen Leo Taxil in modern days createdDiana Vaughan, as the heroine-in-chief of LuciferianPalladism, he furnished her with an ancestor in theperson of Thomas Vaughan, author of THE OPENENTRANCE and Chief of the Rosy Cross? It may be

1ANTnRoPosoPHta THEOMAGICA and Maura Anaratca, with itscontinuation, CCELUM TERREE, were translated into German in I7o4.EUPHRATES appeared in the DEUTSCHES THEATRUM CHEMICUM, vol. i,Niirnberg, I728. At Berlin, in I782, all these tracts, together with ANIMAMaolca AnscoNn1Ta, LUMEN on LUMINE: and AULa LUCIS, as alsothe META}-IORPHOSIS or METALS, CELESTIAL RUBY and FoNT orCHEMICAL TRUTH, appeared under the name of Eugenius Philalethes inHERMF.’1‘lSCI-IES A B C, Iierlin, 1788» 89.

3 It will be sufiicient to refer my readers to a volume called DEVIL-‘WORSHIP IN FRANCE, which I had occasion to publish in I896, for theexposure of the Taxil conspiracy against Masonry. See the chapterentitled Dirma ("¢z'vez'[ed. Leo Taxi! put back the birth-date of ThomasVaughan to I612 and represented him as received into the Rosicrucian

XX11

B2'0grap/z{cal Prqface

added that in theosophical circles Thomas Vaughan isnow regarded as a Master, but that is a denominationwhich each of us must be permitted to understand afterhis own manner. I think on my part that he had seenthe end of adeptship, but there is no record and nosuggestion that he attained it.

Though Eugenius Philalethes comes before us aboveall things as an occult and mystical writer,‘ we shall makea mistake if we disregard his literary side, not for whatit marks in achievement but for that which it connotesin ambition. I set apart his Latin exercises, though--asHolofernes might have said—--they argue facility, and theyhave been praised, moreover, for their elegance. Theyindicate a bent at best. But if he had not been carriedover by zeal into the paths of the Secret Tradition Ibelieve that his memory might well have remained amongus as a writer of English verse, for he would have gonefurther in that field. His metrical fragments are proofsof considerable faculty. He would have followed thelead of his brother, whether or not he might have reacheda higher grade than that which is represented by HenryVaughan’s occasional but qualified excellence. P

It remains to say that in preparing the various texts for

Fraternity by Robert Fludd in I636. In I644 he presided over aRosicrucian assembly, at which Elias Ashmole was present. He wroteTHE OPEN ENTRANCE in 1645. In I654 he became Grand Masterof the R.C. Order, which worshipped Lucifer as the good god, and inI678 he was translated to the paradise of Lucifer. It is not worth whiledwelling on these inventions at the present day, but Leo Taxil had notacted the last scenes of his memorable comedy when Mr E. K. Chamberspublished his edition of Henry Vaughan, and he gave considerable spaceto the subject in his second volume.

1 It may be convenient for bibliographical purposes to mention herethat in 1888 I edited ANTHROPOSOPHIA THEOMAGICA, ANIMA MaotcaABSCONDITA, MAGIA AUAMICA, and CCELUM TERREE under the generaltitle of TI-IE MAGICAL X-VRITINGS of Thomas Vaughan. My discovery ofVaughan’s precious Note-Book is announced therein. In I910 I editedLUMEN DE LUMINE with an introduction to which reference is madeelsewhere. EUPHRATES appeared in the series entitled COLLECTANEAglERMETICA, I893, being edited with notes by Miss Florence Farr, z'.a.,

. S. D. D.xxiii

T/ze W01"és of T/zomar Vaug/zarz

the present edition I have met with singular difiicultiesover the Greek and Latin citations. I do not refer merelyto the corrupt state of the former, but, firstly, to the ex-treme difficulty of checking in both cases, owing to thevague nature of the referenceswwhen indeed there arereferences at all ; and, secondly, to the extraordinary dis-covery, when a certain proportion of the extracts havebeen at last identified, that Thomas Vaughan was toooften quoting from memory, giving the general sense ofa passage but apart from literal accuracy.

A. E. WAITE.

xxiv

INTRODUCTION

T1-tozvtas Vauonan is the most interesting figure inHermetic literature of the seventeenth century in England,though it must be admitted that he is one of a triadbetween whom it is difficult to choose, speaking withinthat restricted measure. In the generation which pre-ceded immediately there was the illuminated master,full of high intimations after his own manner, who wroteA NEW LIGHT or ALQHEMY. He belongs to the list inso far as I am right in believing that his true name wasAlexander Seton, though his work appeared under thatof Michael Sendivogius, a pupil or follower who issuedit——in this case-—-as his own. The question is obscureand the last word remains to be said thereon——unlessultimately it may be left over for want of materials bywhich to reach a settlement.‘ In the same generation asVaughan and almost his pseudonymous namesake, thereis Eirenaeus Philalethes--that inspired “adept anonymousand lover of learning” with whom I have dealt in thepreface. There is no conviction to compare in alchemicalliterature with that which moves through the writtenmemorials of these two peers and co-heirs whom I haveclassed with the Welsh mystic. It certifies everywherethat they had reached--in their own view-—the term ofsearch and had completed the great adventure. Withintheir proper limits of symbolism, both are more clear,more positive, more constructive than Thomas Vaughan,though all at their best were on fire with a strange zeal ofmission and were assuredly brothers in God. In particular

1 It is to be understood that the NEW LIGHT was written in the Latintongue.

XXV

The Worhs of Thomas‘ Vaughan

as regards the third of this Hermetic triad, there is nogrowth of the mind from small beginnings unto greaterends in the shining records of Eirenaeus. That BREVISMANUDUCTIO which is presumably his first work repre-sents the same height of certitude as T1-1E OPEN EN-TRANCE or RIPLEY REv1vEo, which may be ranked--Isuppose-—-among his last. But ANTHRoPosoPH1A THEO—MAo1cA and its companion tract are products of aprentice hand in comparison with LUMEN DE LUMINEor EuPnRA'rEs. There is another distinction betweenthem which is worth noting: the predominant tempera-mental characteristics of Vaughan through all his booksare those of sentiment and emotion, and we know towhat lengths he was carried by these dispositions in hisduels with Henry More. His personal element is there-fore always in the ascendant, and though it is attractiveand even winning--the calamities of his quarrels not-withstanding and notwithstanding all their Billingsgate-—it contrasts strangely with the intellectual repose ofEirenteus and Seton, which is so like a repose in science.Finally there is a third distinction, and it is that by whichI am brought to my proper point of departure. So faras it is possible to speak with certainty in the absence ofan established canon of criticism, the NEW LIGHT andTHE OPEN ENTRANCE are alchemical works of their periodin the more strict understanding of the term, by which Imean that the transmutation of imetals is their sole ormain concern; and the claims of their authors to themastery attained and placed on record are to be taken inthis sense, and in this-—-I think-—-—only. They were menof religious mind by the indubitable testimony of theirwritings, and because it follows from all Hermetic litera-ture that an undevout alchemist would be still more madthan even an irnpious astronomer. But they are not menwho come before us carrying great lights or indeed anylights at all on the supreme subject of religion. Theanalogy of things above and below instituted for them

xxvl

[m‘r0dactz'oa

a bond of union between the mysteries of Hermeticpractice and the practice of those other mysteries whichbelong to the Kingdom of Heaven ; but in the recogni-tion of this correspondence they reached the term oftheir proposal in spiritual things, so far as their bookswere concerned. They were dealing with another subject.It was otherwise with Thomas Vaughan, albeit he hadworked in metals and did often recur thereto.

As one who comes out of Wild Wales and sets towardsLondon, Vaughan entered into literary life with an abidingimplicit in his heart—that the great adventure is God,attained and known in the entire being, all deeps andheights thereof. He may have followed many falseprocesses in outward and inward life; he may havemisread some symbols which were common modes ofexpression in the school to which he belonged; he mayhave devised fantastic points of meeting between pathsof thought andcxperiment which do not belong toone another; but he never changed consciously theground of his intent. He began in the “narrow nameof Chemia ” 1 and found nothing to his purpose, following intheir course “ who will hear of nothing but metals." Heenlarged his field of consideration and-—believing that hestood upon the threshold of great secrets-—-he set opena glass of dream upon the cosmic processes. It is certainagain that he came to nothing therein, though he hadlooked to surprise creative art at work in the laboratoryof the universe and to direct experiments thereby for hisown ends in research. But he knew always that Damian:mm pars £5! sad roram-—-alike in Art and Nature, above allin things of the human soul. He understood or divinedthat man is the great subject, to which the universeappeals, that God appeals therein, and that the rermz'na.s' aa’guem of our nature is attained in so far as that which iswithout us is received-—-or shall I say acquired P-——by thatwhich is within. For him as for the great theosophists

1 ANIMA MAo1cA Assconnrra, p. 95.XXV11

The Warhs of Thomas Vaughan

of all ages and nations there was a God immanent in theexternal world, as there was a God immanent within theindividual soul; but the vital consequence of this truthin both its aspects was in proportion to that law of recep-tion which operates by the mode of realisation. Man isthe criterion therefore and he the centre about which, inhis respect, the worlds revolve: all things become manto the extent that they are quickened within him by thework of consciousness. Dozninas non pars es: sea raaanwhen the Lord of all is known and so reigns as Lord ofall within us. Hereof is the distinction between ThomasVaughan and those whom I have called his co-heirs inthe concern of the Hermetic Mystery.

As regards the realm of possible attainment whichcan open before the soul of man, he tells us (I) that“ man in his original is a branch planted in God,“ andthat he enjoyed as such “a continual influx from thestock to the scion”; (2) that he was removed andgrafted upon another tree, from which it follows (3) thathe must be planted back or regrafted—in other words,must return whence he came. When Vaughan leavesthis quality of symbolism it is to affirm (4.) that Loveis the medium which unites the Lover to the Beloved,’this being at once the hypothesis at large of all mysticaltheology and the veridical experience of all who haveentered the path of union and followed the quest therein.In respect of the union and its nature (5) we must beunited to God by an essential contact, and then we shallknow all things “ by clear vision in the Divine Light.” 3The ground of this union is called (6) “a spiritual,metaphysical grain, a seed or glance of light, simple andwithout any mixture, descending from the first Fatherof Lights”* and resident in the soul of man. In thissense Vaughan lays down (7) that the soul is “divine

1 ANTnRoPosoPn1A TnEoMAcucA, p. to.ii ]hz'a'., p. I4. 3 1hz'd., p. 49.* ANIMA MAo1cA Ansconnrra, p. 81.

XXV111

[ntr'0a’acrz'0n

and supernatural,“ having a spirit within it which Godbreathed into man and by which “man is united againto God.” * (8) More concisely, the spirit of man is itself“the Spirit of the Living God.” But so long as thesoul is in the body it is (8) “like a candle shut up in adark lantern." There is, however, a certain Art—andI conceive that in the meaning of our mystic it is literallyan Art of Love---“ by which (9) a particular spirit may beunited to the universal” 4 and (Io) man may be taken intothe Deity,“ as into “ the true fountain and centre of life." 6But we know so little of this Art that we are said (II)to be born with a veil over the face, “and the greatestmystery, both in divinity and philosophy, is how toremove it."7 (I2) We do not realise that there is anAmerica without and an America which extends within.“But (I3) the key to the whole mystery is the nearnessof God to the heart of man ;° and it is in the ope_ningof this Gate to Divine Knowledge that, in the view ofVaughan and the Kabalists, (t4.) the soul finds “ the trueSabbath, the Rest of God into which the creature shallenter."1°

I have drawn these citations together for the purposeof indicating that Thomas Vaughan had conceived atleast a fairly complete theory of that union betweenGod and the soul which is the end of mystical life; andthe question which arises out of them is whether theirnote of certitude belongs to the order of intellectualconviction or whether it is rooted in experience. It isvaluable in the first case as indicating that he had a truelight of mind on the one thing needful and the GreatWork of the true and only adeptship, namely, the attain-ment of the saints. It is vital, however, in the second,

1 ANTnRoPosoPH1A THEoMAo1cA, p. 33. 2 fatal, p. 42.3 1Zn'd., p. 52. 4 ANIMA Maolca ABscoNo1TA, p. 77.5 MAGIA AnAM1cA, p. 145. 6 laid.'*’ ANTHRoPosoPn1A TnEoMAo1cA, p. 4o. 3 1hz'a’., p. 6.9 ANIMA MAGICA ABscoNn1TA, p. 13; Maota ADAMICA, p. 135.

1° LUMEN DE LUMINE, p. 3o2. ,xxix ‘"

The Worhs qf Thomas Vaaghan

because he is then a witness speaking from within. Heis not in the Court of the Temple but rather in the Holyof Holies. An answer comes from himself, when hesays very earnestly: “ Reader, be not deceived in me.I am not a man of any such faculties, neither do Iexpect this blessing"—he has been speaking of SpiritualRegeneration—“in such a great measure in this life.”1He goes on to describe himself in the words of CorneliusAgrippa, as a finger-post pointing forward and indicating“ the right, infallible way" to those undertaking thejourney.“ Beyond this testimony which he gives ofhis own will and accord it is obvious that we cannot goand must be content with what we have therein. Whileit is borne out reasonably by his writings, which are forthe most part reflected from known authorities, the factis without prejudice to great occasional lights, whichbreak forth there and here in his pages and are thebrighter since they come unawares, at times amidstcosmical speculations at once arid and dreary, or in theextraction of some hidden but not vital sense in the letterof GENEs1s. There is an example in that place where hespeaks of ascending to “the Supernatural Still Voice ”and the soul’s invisible elements? There is the illumina-tion of that memorable dictum which reminds all “ menof desire ” that “we are employed in a perpetual con-templation of the absent beauty.” “ There is the allusionto that state when the veils are taken away, when weknow “the Hidden Intelligence ii and behold the “In-expressible Face.”5 I conceive it to be the last work inthe world of images, on the threshold of that final modewhen the seer and the seen are one. The things that areshadowed forth by Vaughan on this side of his subjectare greater than any that he formulates fully and clearlyin debate on the soul of man, for there his appeal is to

1 ANIMA MAo1cA ABSCONDITA, p. 1 I 3. 9 laid.3 1ere., p. 112. 4 LUMEN DE LUMINE, p. 298.5 1ez'a’., p. 299.

XXX

Introahactzion

authority, whereas he looks here into his own glass ofvision. The things of the spirit of which he treatsbriefiy are deeper than those at their best which dealwith cosmic mysteries. On the occasional subject hewas inspired, though the gift in this respect was some-times full and free, at others thin and uncertain. Butbecause it was occasional only, we have to realise, afterevery allowance, that there are left only in our hands afew lines of intimation suspended in space, as it were,not any woven skein by the following of which we canreach over the path of quest to the end thereof. Hedoes not help us therefore on his own part towards thatwhich he calls in his symbolism the Septenary and thetrue Sabbath, “the Rest of God into which the creatureshall enter,”1 so that we can ascend in the mind withhim “from this present distressed Church, which is incaptivity with her children, to the free Jerusalem fromabove, which is the mother of us all." 2

The explanation is that Thomas Vaughan appears tohave had another concern in the hypothetical world ofmystical possibility, as regards the subject Man. This isthe body of adeptship ; and it seems to be the veil of hissanctuary, the real but concealed thesis, as a collation ofthe references will show. (1) The glorified face of Mosesdescending from Sinai foreshadows “our future estate inthe regeneration,” or--in other words-—the glorified bodyof sanctity? (2) It would be after this manner that the“hard and stubborn fiints ” ofhis symbol become “ chryso—liths and jasper in the new, eternal.foundation.4 " (3) Butif, as I believe, he regarded the body of adeptship as astate that could be attained in this life, he would haveheld that it is implied in the Rosicrucian counsel whichhe quotes: “ Be ye transmuted from dead stones intoliving philosophical stones.”5 (4) So also there is that

1 LUMEN DE LUMINE, p. 3oz. 2 xear.3 ANTnRoPosoP1-11A TnEoMAo1cA, p. 26."1 LUMEN DE LUMINE, p. 3oz.5 ANIMA MAo1cA AEscoNo1TA, p. I00.

xxxi

The Worhs of Thonzar Vaaghan

significant allusion in the same extract to a philosophicalconversion “ of body into spirit and of spirit into body,” 1(5) from corruption into “a perfect mode,” wherein thebody would be preserved continually? (6) The Medicineis, however, “in Heaven itself”3 and not to be foundelsewhere, yet not meaning, thereby that it is remote inplace or time, but rather in that centre which--beingwithin us--is a centre that can be found everywhere.(7) It is “the perfect Medicine,” ‘ and the time ofits perfection is when the light “ strikes from the centre ”within us “to the circumference, and the Divine Spirit ”——understood also as within--hath so swallowed upthe body that it is “ a glorified body, splendid as the sunand moon.”5 (8) The thesis is that man in his normalmode is in what Vaughan calls “the mean creation ” andhas two alternatives before him--either to know corrup-tion, “ as commonly all men do,” or enter into “ a spiritual,glorified condition, like Enoch and Elijah, who weretranslated?“ (9) It is such a perfection of the body asthe soul is said to be expecting,i and that which mediatesin the attainment, which alone fortifies and alone canbring “ to a beauteous specifical fabric,” is the “ Spirit of theLiving God.” 3 (Io) Lastly, in his adapted alchemical ter-minology-—which has never quite the ring of the canonicalalchemical adepts--Vaughan gives in one place a kind ofnote on the process or procedure in the work. It is ofcourse inscrutable. The “chaos,” which is a frequentalchemical term for the First Matter, is in a state of cor-ruption owing to the Fall of Man ; being the basis of allthings, it is that of man’s physical body; and it has tobe purified in him. The adepts went to work thereon,opened it, purified it, brought it to “the immortal ex-treme” and made of it “a spiritual, heavenly body.”°Such—says Vaughan-—-was their physic, and it would

1 ANIMA MAe1cA ABSCONDITA, p. toz. 2 Ieai., p. to-4.3 rare. 4 1oz'd., p. I09. 5 1t5z'a'., p. Ilo.6 CCELUM TERR.»E':, p. 217. T Jae, p. 2 31.3 Jae, p. 23o. __ 9 Ioz'a’., p. 217.

XXX11

Intr0duc‘z‘z'0¢2

seem therefore that he is speaking physically. But he addsimmediately : “ In this performance they saw the image ofthat face which Zoroaster calls the pre-essential counten-ance of the Triad.“ 1 Out of what order of physical pro-cedure such a result is brought about must remain anopen question, and the hypothesis cannot be translatedtherefore into intelligible terms. We can remember onlytwo intimations which occur in another place, amidst analmost inextricable confusion between cosmical specula-tions concerning the Soul of the world and those of theSoul in man. The first refers to “ a certain Art by whicha particular spirit may be united to the universal, andNature by consequence may be strangely exalted andmultiplied,” 2 recalling the supposed multiplication of theStone in Alchemy, which is literally the power of itstincture over base metals for their conversion into thosethat are perfect by the Hermetic hypothesis-—namely,gold and silver. The second seems primarily an allusionto the soul in man and its imprisonment in certain vehicles,through which streams “ the light which is in her ” undera visible form. In this state, says Vaughan, “ it is firstmade subject to the artist."3 By analogy, however, sucha soul is resident in all substances and can be educed fromall. The way of eduction, as usual, is not indicated, sothe process is again unintelligible, though a few readersmay be reminded of Mrs Atwood's reveries on magneticor super-magnetic operations in spiritual alchemy.‘ Weare dealing, however, with a particular and recurringallusion, and its value is another question.

It is known that the doctrine concerning the radiant1 CCELUM TERRJE, p. 217.2 ANIMA MAGICA ABSCONDITA, p. 77. 3 Z6-z'd., p. So.’* Compare LUMEN DE LUMINE, p. 302, where the discourse of Vaughan

passes without any break from a consideration which seems to be physicalinto the mysteries of rebirth and resurrection. 1-le quotes the Hermeticaxiom that each thing bears within it the seed of its own regeneration,which is obviously true of man, for the matter of the work is within us.'I:h_e work upon this matter is said, however, to be performed by an in-visible artist, being the Spirit of God. The salvation secured thereby issynonymous with transmutation.

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T/ze Works of T/zomas Vaughan

body or robe of glory is very old in mystical literatureand is entitled to our respect as such. For Zoharic andChristian theosophists it is the body of this life transformedat the epoch of the general resurrection ; for Neo-Platon-ism it is a spiritual body. The alchemists claimed, how-ever, that there was a Medicine of men and metals, whichwas identical at the root for both, and by which--——accord-ing to Vaughan-—~the particulars in the various kingdomsof Nature could be brought to perfection after their ownkind. lt was the tincture or agent of transmutation inmen and animals, vegetable and mineral substances}There is no question that he reflects here some intima-tions of the literature at large. But most alchemists werecontent with the thesis that human bodies could be keptin health by the medicine; they were not brought intoan imperishable condition and they were not glorified.Vaughan, however, drew his notions more especiallyfrom the translations of Enoch and Elias ; from the arch-natural condition which must be postulated concerning abody that could be taken up to heaven in a chariot offire; from the body of Christ in its resurrection stateand its ascent into the highest heaven ; from the bodiesof the redeemed, unto whom in their trans—corporealstate was reserved the glory of Paradise and all the con-sequence of the Blessed Vision of God, seen ex /2y,z>or/zesi,for theology, with eyes which are after all the transfiguredeyes of flesh. But all this was his forecast—so to speak--in the heights, and it is brought down into lowerranges at certain points in his texts on which I have hadoccasion to annotate. They are entirely fantastic, and assuch are his own and no otheris. In the present placeit is sufiicient to say that (I) he identifies the PhilosophicalMedicine with the mystical earth 2---Term spiritualis, TermAdama and Term =uz'oer:tium-—-of which man was made;(2) which earth is otherwise to be understood as the

1 ANIMA Maolcn ABSCONDITA, p. 95.9 ANTHROPOSOPHIA THEOMAGICA, pp. 3:, 33.

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Irzrroducriorz

spirit of this world and the Tree of Knowledge, a “ fleshlyand sensual” sub_iect,1 being that which in more conven-tional terminology “brought death into the world andall our woe.” Did occasion arise, it would be difficultto find a middle way between such terms of contradiction ;but we are instructed sufficiently on their value when wehear later on that in eating the fruit of the Tree manbecame guilty of the world's “curse and corruption," wasmade “a felon and a murderer” in his own opinion.”All his occasional lights notwithstanding, the truth is thatVaughan was too often a loose and confused thinker,having a tendency to forget his own context a few pagesbackward or forward in the given text. Once more,however, the fact is not exactly of our concern, for l havebeen only establishing his point of view over a particularand apparently favoured issue. The historical commen-tary thereon arid-—-mumris muzrmdis--011 all such thesesthroughout alchemical literature is that in spite of theirclaimsprespectiiig an universal medicine, we have noevidence before us that the technical adepts attained eitherthe body of adeptship or any valid process for the pro-longation of life. Paracelsus wrote much on this subjectand died in his prime sadly. Vaughan was a physicalsufferer, as his note-book shews,3 and moreover hedesired to be dissolved that he might dwell with his wifein God.‘ The inference is that the old masters of physicalalchemy--and those who were like them in the long chainof Hermetic tradition-—followed a Quixotic quest. Therecords are against the claim, in the sense that they are(I) utterly hostile, or (2) there is no evidence whatever,seeing that we do not know how most of the adepts eitherlived or died. But out of this state of unknowing therearises no argument for long life.

The historical position is the same in respect of material1 ]bz'd., pp 43, 44. 2 lvfaoln ADAMICA, p. 143.3 See APPENDIX I, $.11. Mra2z0rz're Srzrrum, No. 2, p. 445; No. I2,

p.‘451_; No, 13, p. 452.1c5zd., l\o. 1, p. 445; No. 3, p. 446; No. 11, p. 451.

XXXV

Tfie Worés qf Tfiomas Vazrg/zan

wealth obtained by any process of transmutation. Themost arresting first-hand testimony to the fact of such anoperation on metals is that of Eirenwus Philalethes ;1but this witness is not in evidence, for after the lapseof nearly three hundred years we have failed to learncertainly who he was, and herein-—above all subjects-—an anonymous claimant is out of court. Again thestrongest testimony to the fact of transmutation in thelaboratory of a responsible and known person is that ofHelvetiusf but the man by whose powder it was per-formed was an unknown and anonymous visitor, although-—remembering Paracelsusa--Helvetius designated himElias the Artist. While, moreover, the personal sincerityof the Swiss chemist is in my opinion inexpugnable, wehave no means of knowing at this day whether or nothe was in error as to the substance produced in hiscrucible by the addition of some mysterious powder tomolten lead. On the other hand, we do know certainlythat the operation as described is impossible, and thatalthough gold in the future may be produced by scienceit will not be after this manner. Such being the stateof the case on its experimental side, we have no recordof anyone being enriched by the art of alchemy, NicholasFlamel excepted, and his story-—much as it calls forreconsideration---is either largely or entirely mythical.

I pass now to a short consideration of that subject by

1 See the account of his visit to a goldsmith’s shop, carrying six hundredpounds’ worth of alchemical silver for sale.——AN OPEN ENTRANCE TOTHE CLOSED PALACE or THE KING, cap. xiii.

2 See VITULUS AUREUS—-already quoted in which——-according to thesub-tit1e——there is discussed “the most rare miracle of Nature,” being thetransmutation “in a moment oftime ” ofa mass of lead into gold “by theinfusion of a small particle of our Stone.” Perhaps I should bracket here-with the testimony of Van I-Ielmont in ARBOR VITZE and elsewhere.

3 See DE TINCTURA PHILOSOPHORUM, rap. iv, in which Paracelsusspeaks of the concealment of things belonging to the Art “even to thecoming of Elias the Artist, at which time there shall be nothing so occultthat it shall not be revealed.” Vtfhen his visitor came to Helvetius,carrying what seemed to be the Stone of the Philosophers, he concludedthat Elias had come.

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lrztroalucfian

which Vaughan is engrossed throughout. A hypothesisconcerning the First Matter fills his tracts, approachedunder a variety of aspects but involving a continual re-petition, after the manner of his period. In commonwith other alchemists, he understood by the term anuniversal substance out of which all things were made,and there was held to be Scriptural authority for the thesisas well as the designation. The given name was Water,being that Water over which the Spirit of God moved atthe beginning. Metals were produced out of this sub-stance, with the rest of things, and it did not appear tothe alchemists an unwarrantable supposition that if theycould isolate it and operate directly thereon it might bepossible to make gold and silver. The particular form ofthe reverie appears to have been that the pure state ormode of the First Matter, which in combination with hypo-thetically impure states composed the base metal lead,could be raised to another mode by adding more of theVirgin Matter, as a result of which the impurities wouldbe expelled or transmuted and the lead would becomegold. By a similar hypothesis the First Matter couldbe administered to man, being the basis of his physicalnature, and it would act upon him as a physical elixir oruniversal medicine. I am presenting or interpreting theview in a very rough manner for the sake of simplicity :it is by no means so simple in Vaughan or those whopreceded him. Furthermore, the alchemists believedthemselves to have identified this First Matter---whichaccording to the hypothesis was obviously to be foundeverywhere-—and had submitted it successfully to theiroperations along the lines indicated. Let us glance atthis side of the claim as presented by Thomas Vaughan.(I) He does not come before us as one having a super-ficial or merely speculative knowledge of the First Matter ;he has been “instructed in all the secret circumstancesthereof, which few upon earth understand.“ (2) He

1 CCELUM T1-snare, p. 215.XXXVI!

T/ze Works of T/zomas Vaughan

leads us to infer that he has seen it, handled it, andlearned its central, invisible essence by experimentalocular demonstration.1 (3) Again, he says that he speaksout of his own experience and registers in this connec-tion a mistake which he made in the practice? (4.) Hebears witness to the truth therefore and is no deceiver.3(5) Moreover, he has not only seen, handled and workedupon the First Matter but has also tasted it‘-—-as onewho partakes of a medicine. (6) But, his familiarity not-withstanding-—-and when he believed it to be under his eyes-—he found it “ impossible to describe,” on account appar-ently of its “laxative, unstable, incomposed substance.“5The fact did not prevent him from giving many descrip-tions, for which he would have claimed accuracy, andsome examples of which may be cited in the next place.I will set aside those which occur in his two earliest tracts,for in these he was feeling his way and allows us to infersubsequently that he had reached no certain point.

(1) Man is the absolute lord of the First Matter, andall his fortunes proceed therefrom, whence it follows thathe who secures both it and the use thereof “ can makehis fortunes constant,”6 the meaning being that “goldand silver, pearls and diamonds ” 7 are modes of the FirstMatter. (2) It is at once the m:»:'z/zem of man and thebasis of the Philosophers Stones (3) It is called in-differently water and earth by Moses, but is neither “intheir common complexions,” being “a slimy, spermatic,viscous mass, impregnated with all powers, celestial andterrestrial.”9 (4) It renews itself in a thousand ways,“and is never a perpetual tenant to the same form.”1°(5) It is “the immediate catholic character of GodHimself in His unity and trinity,” 11 which may meancategorically that it is one as regards nature but mani-

1 CCELUM TERR./‘E, p. 193. 2 fZv.=:'d., p. 221.3 LTTMEN DE LUMINE, p. 272. 4 EUPHRATES, p. 397.l‘ LUMLJN IJE LUMINE, p. 277. '3 Manta ADAMICA, p. 127."' 1z'Z1d.,p. 128. 3 1'bz'd., p. 163. 9 ].6z'd., pp. 163. 164.

1° 1bz'd., p. 181. 11 Ccstun Tizaaazz, p. 193.XXXV111

Introa/action

fests in three aspects. (6) In the outward shape orfigure it resembles a stone, and yet it is not a stone ;1but this description is qualified in several places subse-quently and contradicted expressly in others, it beingobvious that a slimy mass can only be called a stone inmendacious symbolism. (7) At the beginning it wascondensed into water out of a certain cloud and darkness,being the niail qua ad nos of Dionysius and Divine Dark-nesszf in other words, it came forth from God, butwhether by creation or otherwise we are left to speculate.(8) It is the Second Nature from God Himself and theChild of the Blessed Trinity? This Second Nature isnot therefore the Second Person. (9) It is the motherof all.‘ (Io) It is delicate and tender, like animal sperm,“is almost a living thing,” and indeed “Nature dothproduce some animals out of it.”5 (II) It is invisible,“meaning presumably in its normal state, since Vaughanaffirms that he has seen it. (I2) It is—-apparently—--brought into manifestation as a certain limosity extractedfrom the earth, air, fire and water, “for every one of themcontributes from its very centre a thin, slimy substance ;and of their several slimes Nature makes the sperm byan ineffable union and mixture.”

It follows from the last citation that the First Matterand Second Nature from the Blessed Trinity is not asimple substance, though immanent in all things andex /zypotkesi educible from all, but a composite--the partsof which must be drawn out of their several receptacles.This is the first and only occasion on which Vaughanspeaks in print of its extraction, so that it can be madesubject to the operations of an “artist”; and it is inexpress contradiction to all his theoretical views, the diffi-culty not being removed by allowing that such earth isnot earth literally, such fire no common fire, and so of the

1 CCELUM TERRzE, p. I96. 9 16z'd., p. 213. 5 ]§z'd., p. 214.‘ 16:11., p. 215. 5 16z'd., p. 221.° Lumzn ma: Lummm, p. 247. "’ AULA LUCIS, p. 321.

xxxix

T/ze Work: 0/’ T/zomas Vaag/zaa

remaining hypothetical elements of old physics. Else-where it is from the First Matter that the supposedelements came forth, and so also the three philosophicalprinciples, denominated Salt, Sulphur and Mercury, aremodes thereof. It is a strange commentary on thatprimal substance of beings and of things which ThomasVaughan believed himself to have seen and handled.The anachronism and insufficiency are obvious. Wemay rest assured that he had come upon something inhis untutored chemical experiments and was egregiouslymistaken about it. On his own admission, he was un-acquainted with the First Matter when he first wrotethereon,‘ and he did not know it subsequently whenhe thought that he did. The science “ancient andinfinite,” for which C/zemia was an unworthy name, re-mained in the height of his reverie and never camedown to earth. It was not to be expected that it should.This being the case, we need not dwell seriously uponsome other anomalous situations created by collating hisstatements, as-—-for example--that this Second Naturefrom God and this Virgin Water is also, for inscrutablereasons, either actually the “ fieshly and sensual ” fruitof the Tree of Knowledge, or in close alliance thereto;for this is “ the subject of the Philosophical Medicine " 2and--if I read Vaughan’s thesis rightly—-it is also theMatter of the Stone in alchemy and hence the FirstMatter of all things. The root of the fantasy restslargely on arbitrary inreadings of Scripture, on deriva-tions from Kabalistic and Trismegistic writings, and oncommentaries of mediaeval occult philosophers. As tothat which he met with in the course of his chemicaloperations-—-and which he elevated into the position ofthe First Matter of all things--we must be content toleave its identity an open question. It is true that hisunfinished and unprinted AQUA VITAE was intended by

_1 Auta LUCIS, p. 337.-* ANTHROPOSOPHIA THEOMAGICA, p. 32.

xl

Irzrroalactzion

its sub-title to “dissect” the Radical Humidity ofNature, both mechanically and magically,1 “by theconduct of Fire and Ferment." I have given in theAppendix on this text a supposed process for extracting the“viscous and spermatic humidity ” from two substanceswhich are designated as Magnesia and Chalybs. It is,however, pro opera srcando, while the presumable primaryextraction is made from four substances, according toAULA Luc1s.2 For whatever my speculation may beworth-—-and under the circumstances it can be little, andmuch less than tentative——-I tend to think that the Oilof Halcali-—mentioned in Mrnzoria IV of the personalnotes given in the same Appendix——may have beenVaughan’s Sacramental Name for his First Matter.3 Hesays (I) that he found it by accident; (2) that he forgothow; (3) that he made a hundred vain attempts torecover it; (4) that it came back to his mind duringhis wife’s last illness; (5) that he extracted it by theformer practice the day after her death; and (6) thatin this manner there was conferred upon him by God“the greatest joy I can ever have in this world after

1 Vaughan uses throughout the term Magic and its connections tosignify the art and science which lay behind the Secret Traditionaccording to his hypothesis, and not in the vulgar sense which attachesthereto in these modern days--not in the sense of the Grimoires anddebased Kabalism. In a word, his Magic is the old wisdom of adept-ship and always connotes sanctity.

2 The processes which it is possible to follow in AQUA VITE are ofno consequence to the direct purpose of alchemy and—as might beexpected---the rest are unintelligible. There is a note entitled D.-2Qaatarar MensZrzr2'.r .S'alz'?z0.rz'.r at M'2'aea'a1z'bas, in which the first recipereads : }*'Iz't ex Aaatra deaiaato szirat s.cz's, estgae Eizlrzir Salas Uazarersaizlret Arcaaam: Arcaaaram. Elsewhere is a process for extracting Men-rfraam Unzr/ersale, and this reads: Agaam altz'ma-iv: de B. co/lraaa superSoltawz, ex sf:/zrrra Solar, at flat pro rerta. The instruction respectingUlraaz Unzvaersalr is after the same dark fashion: Reczjfie Safaraa:-"awegatah-'Ze at Latin, ta’! er M'aatz'raZz'.r. I)z'stz'ZZe 2'12 cz'2zrrz'Zm:s, rt sejwaraagaam ta also. Oleam rectz:/fra per re, at artra/ze adores at ga2'ate.rs.mtz'aser aramat2'6a.s' et_fl0rz'Z5a.r 9:-.'rz'6ascaagae.

3 The Oil of Halcali enters into the composition of other substancesdescribed in the manuscript. A considerable part of his experimentswere made in conjunction with his wife, and her name is connected withthem, ag. Aqua Reaerca.

xli

T/ze Worér of Taomas Vaag/zaa

her death.“ I do not believe that he would havespoken of any other supposed subject in these terms ofzeal. This is as far as we can expect to carry thequestion, which is one of curiosity only, for it cannotin reality signify what substance Vaughan may havemistaken for the First Matter.

The Mrmaria Sacra are not only of great interest asautobiographical notes but they are of importance asillustrating the fact that he was an ambitious student atwork in the dark unaided, owing nothing to ordinaryinstructors and nothing to a school of initiation. It isnecessary to establish the latter point, because we have seenthat he has been represented as the head of the RosicrucianSociety in his day and generation. As to this he saysexpressly in his Preface to the FAMA ET CONFESSIO (I)that he has no relation to the Fraternity, “neither do Imuch desire their acquaintance”;2 (2) if he had anyfamiliarity with their persons and knew their habitation,he would exercise discretion in his words concerningeither ;3 (3) in a detached way he confesses that he isof their faith ‘ and is hence concerned in their defence asmuch as in his own. Here is a settlement of the questionin a distinct negative on the point at issue. There is,however, another point, for it has to be recognised thatin Aura Lucts Vaughan claims to have acted by authorityfrom Unknown Superiors. They would not be of theRosicrucian Order, but this was not of necessity theonly school of initiation current at the period in Europe,or even in England. Having informed his “best andnoblest friend” in the dedication that he is presentingthe fruits of his own “inclinations,” and having told hisreaders in the preface that he is contributing a rejectedstone. to a philosophical fabric, he proposes in the textitself to “discourse of light,” which he does on his

1 See APPENDIX I, p. 446.9 Tm-1 FRATERNITY or THE Rosv Caoss, p. 347.1 zaa, p. 348. ‘=1 1az'a’., p. 37:4. 5 AULA LUCIS, p. 315.

xlu

Iatrodzrcaaa

personal authority, in an accustomed manner throughout.But at the end of all he makes two curious statements :(I) that his communication has been made owing to acommand from superiors,‘ and (2) that “the sameauthorities recalled their commission.” What kind ofsuperiors would have been likely to act in this mannerand how that which was written by their licence couldbe issued in defiance of its withdrawal I do not pretendto say ; but I regard the claim itself as part of a regret-table buffoonery which characterises the presentation ofthe work. It is published by S. N., being the terminalletters of the names Thomas Vaughan, the attempted veilof identity serving no other purpose than to presentEugenius Philalethes——his alter ego--as a person of somuch consideration that he deserves to be cited twice:(I) “I speak this because I pity the distractions of ourmodern alchemists, though Philalethes laughs in his sleeveand, like a young colt, kicks at that name ";3 (2) “Buthad my young friend Eugenius Philalethes been presenthe had laughed without mercy.“ Vaughan’s sense ofthe fitness prevented him going further, but it was muchtoo far for his native sincerity and real earnestness ofmind. It is this unsatisfactory text, and this only, whichmakes the pretence under notice, but also recalls it--thelatter, as I believe, for conscience sake ; and it seems tome part of the sorry comedy.

The concealment practised throughout the texts, ridicu-lous as it often is, has another motive, in my view. Vaughanbelieved himself to have discovered the Great Secret, notonly of the First Matter but of the Vessel of Hermes?’He calls these attainments the fruit of his own experience,and in the latest of all his publications affirms that he haswrung the mystery “out of the earth” and had no oneto instruct him.“ But he remembered the judgmentthreatened by Raymund Lully and that the real Secret

1 Aqua LUCIS, p. 335. 1 16z'a’., p. 336. 3 16z'a’.., p. 326.'1 zaa, pp. 327, 328. 6 [6:'d., p. 337. A EUPHRATES, p. 386.

xliii

T/ze W0205.1" of T/zomas Vaag/zaa

of the Art had never been published. He held himselfbound therefore in honour, as if he had been covenantedin a high Grade of Adeptship. He might have said withEliphas Levi: “Albeit I have received initiation fromGod and my toil alone, I hold that I am pledged moredeeply by my convictions than by an oath. Knowledgeis a responsibility which compels, and I will not rendermyself in any wise unworthy of that Princely Crown ofthe Rosy Cross." He did not therefore name openly thecertain substance which he understood as the First Matter,that Vessel like unto “ a little simple shell," 1 or the Glassof his mystery. When he compares the radiant body ofadeptship to the shining face of Moses descending fromHoreb,2 he feels that he has “ touched the veil " and mustdraw back. When he proposes to discover the means“ how and by which this Art works upon the subject,” heremembers that herein are Keys of the whole Mysteryand he must therefore “scatter them in several parts ofthe discourse,” by which process they are lost.3 Aboveall, he “must not speak one syllable ” concerning theKabalistic Mars Oscafi.‘ The reason perhaps in his mindis that which is given respecting the Secret of the Fire,which “in itself is not great but the consequences of itare so.” 5

We have now reached a point beyond which it seemsunnecessary to proceed further in the examination ofVaughan’s texts, as they appear to a student on thesurface ; but a question arises as to whether it is possibleto look at his matter of debate from another standpoint.Those who have checked my citations by reference tothe tracts themselves will see that his spiritual intimationsare sometimes confused quite curiously--as I have said--with his cosmical reveries. An alleged process of separa-tion performed upon natural bodies brings us to “ the

1 CCELUM Tannin, p. 219.1 Anrnaorosorma Tnaomaotca, p. 26.= Ccswm Texan, p. 192. 1 Manta ADAMICA, p. 170.1 CCELUM TERRIE’ p. 223.

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lm‘r0a’acz‘z'0n

Secret Light of God,” unveils “ the Hidden Intelligence ”and manifests “the Inexpressible Face.”1 He pretendsto pass from “the principles of our chaos,” or FirstMatter, to the alleged use thereof,” but begins immedi-ately to speak of regeneration, the mystery of the Wordmade flesh and “the Rest of God into which the creatureshould enter.” 3 So also when he treats of the Medicinehe says that it is Heaven itself and that it is the DivineSpirit which renders the body glorified.‘ These are notphysical operations. So also—as we have just seen-—hisconcealment is practised not only in respect of physics,and that which ex /zypot/zesi is covered by the generalconcern of alchemy, but also on such a purely mysticalsubject as the state of figurative death and the KabalisticKiss of Shekinah—-that ad/aesio Spirirus cum spiriru whichadumbrates Divine Union. If Vaughan had known itin any of its earthly degrees, he might have said morefrankly that no real intimation concerning it could beconveyed in words. We know also that Vaughan’s ascentto “the Supernatural Still Voice ” 5 and to the invisible-—-meaning the Divine-—elements of the soul constitutesby his express definition “the Christian Philosopher'sStone.“ Is it possible that a Key like this will openhis whole storehouse, even that place in the hiddennessof man's own intention, where the soul is washed byfire, till a change is effected in the whole substance ofher motive? Is there any reason for thinking that thephysical symbolism veils a spiritual consideration in thesense that the SEPHER Ha Zouaa explains the accountof creation in GENESIS as the story of election in Israel?The direct answer can only be couched in the negative,but I do think that the Spiritual and Christian Keyopens a kind of entrance into the mental attitude ofVaughan, who says also that “the gold and silver of

1 LUMEN DE LUMINE, p. 299. 1 1Za'd., p. 301.1 1e.{d., p. 302. 1 ANIMA MAGICA Assconnrra, p. 110.11 1Jad., p. 112. 6 1613., p. I12.

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T/ze Wares cf T/zomas Vaagaaa

the philosophers are a soul and spirit."1 His Medicineis that actually which he claims for it in one place, a“Spiritual Substance”;2 his Stone»--as I have saidelsewhere-—“ is the touchstone which transmutes every-thing.” But we shall see if we follow his text carefullythat what is true, according to his thesis, of the inwardworld is true also by analogy of that which is withoutand operates physically in every department of Nature.It follows that the Ferment, Tincture or Medicine whichis the Life of life in man--the seed of regeneration, thegrowth of grace from God, bringing to the end in Him--—-is sacramentally in most intimate analogy, and forVaughan in a state of identity, with the TransmutingFerment of Metals, so that, notwithstanding the “ narrowname of C/zemia” and the derision of Lapis C/zeazicasfthere was a literal art of alchemy and a gold made byart which would “pass the test royal without anydiminution.” 5

And this seems to answer the whole question at issue,my proposition concerning which is that Vaughan’s specula-tions on the natural world and its phenomena were nota talk about one region of things as a veil of another,but of two on the same basis and in the same terms ofsymbolism, as the spirit moved him concerning them.It moved him much more frequently on the physicalside, and yet this was really subordinate, for he wasrooted deeply on the spiritual side and he looked atNature sub specie eezerairaris. He really knew that speciesin the intellectual sense and I think also with the openheart of the poet, which is always in kinship with anddoes join at times in the flight of the soul to God.I hold no brief for any thesis that his glass of visionwas undimmed in Divine things; it would be scarcely

1 LUMEN ns: LUMINE, p. 303. 1 ave.11 See the Introduction to my edition of LUMEN DE LUMINE, published

in 1910, p. xix.1 LUMEN on LUMINE, p. 303. _ 11 1ae., p. 304.

xlvi

Introduction

possible amidst so many trivialities of sentiments. Onthe physical side I have made my views clear regardinghis claims, and they are shewn forth much more plainlyby the evidence of his texts themselves. But I haveindicated here what seems to me a reasonable and intel-ligible canon of criticism on both sides concerning them,and to extend it further would cover for a second timethe field occupied by my Introduction to LUMEN orLUMINE, when I edited this tract separately in 1910.1There are a few points only which call to be drawntogether before I reach my conclusion. (1) ‘WhenVaughan says that there is a twofold fermentation,spiritual and bodily,” he is to be understood primarilyin the sense of what he afiirms elsewhere about light.(2) Fermentation multiplies the tinctures,3 but that whichalone can be multiplied is that which he terms light,‘ andthis is the perfect medicine of all bodies, exalting andperfecting each after its own kind. (3) The bodilytincture was by the hypothesis much easier of attainmentthan that which he calls elsewhere “the perfect l\/Iedicine.” 1‘(4) Finally, when Vaughan describes the First Matter asif it were an arbiter of fortune,“ he seems to be speaking-———on the spiritual side——of that “ seraphic ” estate of soulwhich has been mentioned already? in connection withthe Christian Philosophers Stone, but of this takentogether with the material recompense of the Stone

1 Published by Mr john M. Watkins, 21 Cecil Court, Charing CrossRoad. See, among other places, p. xxxvi, in which it is pointed outthat Vaughan is not discoursing of spiritual mysteries under a veil ofphysics. He did occasionally borrow the language of alchemy to speakof the soul’s transmutation, and he spoke of things physical in termswhich could be applied to processes working within the soul. Theresults are baffling; but had he wished to justify himself, the Hermeticdoctrine of correspondence was ready to his hand. It does not actuallyjustify, because the more intimately things are connected by a law ofanalogy the more clearly they must be distinguished in ordered pro-cesses of thought.

2 LUMEN DE LUMINE, p. 303. 11 /eat, p. 303.1 ANIMA Maolca ABSCONIJITA, p. 95. 5 zeta, p. 109.A MAG-IA ADAMICA, p. 127.1 ANIMA M.-toica ABSCONDITA, p. 115.

xlvii

T/ze [Vores of T/zonzas Vang/zan

applied to metals.‘ The analogy is of no moment,though it obtains of course hypothetically.

We are now in a position to see after what manner andto what extent Thomas Vaughan is to be included amongspiritual alchemists. The preparation of this edition,which is to all intents and purposes that of his completeworks, has meant a very close study of every sentenceand a particular reconsideration of my earlier findingsconcerning him. I do not think that my position hasaltered in any important sense. I regarded him then asone for whom “ the true subject of philosophy is the manwithin,” and as acquainted in one or another sense with“the mystery of a grace above all grace made known inthe heart.” 3 But I may have thought in the first instancethat he owed more to direct mystical experience thanseems probable now in the general light of his record.Still, from time to time he must have stood upon thesacred threshold; and if readers with the right dedica-tions, and with the help of such clues as I have given,will thread their way through his cryptic labyrinth, Ibelieve that they will find him that which he desired tobe-—a finger-post indicating the true path to those under-taking the journey.

A. E. WAITE.

1 LUMEN DE LUMINE, pp. 303, 304.1 See my Introduction to LUMEN DE LUMINE, p. xxxix, 1910.3 1oia'., p. xl.

xlviii

CONTENTS

Foxswoao sv THE LIBRARY Co1v1MI'r'rEE .

B1ooRAPHIcAL PREFAcE

INTRoDucT1oN: LIGHTS AND Snnnowsor MvsTIcALDOCTRINE IN THE Woaxs or TnoMAs VAUGHAN

ANTHROPOSOPHIA TnsoMAoIcA: A Dtscouass or THENATURE or MAN AND 1-11s STATE AFTER DEATH

Original Dedication to the Brethren of the RosyCross . . . . . . . .

The Author to the Reader . . . . .Text of the Work, being a Study of Man in the

Light of Divine Wisdom . . . .An Advertisement to the Reader .

ANIMA MAoIcA ABscoNDITA:. A DISCOURSE or THEUNIVERSAL SPIRIT 0F NATURE . . .

Original Address to the Reader . . . .Text of the VVork, being Reflections on the Wisdoin

of the Secret Spirit . . . . .

MAoIA AoAM1cA: Tns-A1~rr1Qu1Tv or MAoIc . .Original Dedication to Mr Thomas Henshaw . .Original Address to the Reader . . . .Text of the ‘Work, being a Consideration on the

Secret Tradition of Primeval Magic . .' xlix of

PAGEV

vii

xxv

I

35

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(>365

72

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I21124

I32

The Worhs of Thonzas Vaughan

CCELUM TERRJEZ T1-11; MAo1c1A1:’s Hsnvsntv C1-IAos,UNFOLDING A Doc'ra1ns coxcsantxo THE Tea-REsTR1A1. Hsnvsn . . . .1 . .

. An Epilogue to Co.:1.U1\-1 TERRA: . .

l_..UMEN ns LUMINEZ A New iVIAoIcAI. LIGHT . .

Original Dedication to the Most Famous Universityof Oxford . . . - . . .

Original Address to the Reader . . . .Text of the Work, being a Tract concerning Light

from the Fount of Light . . . .

Au1.A Luclsz THE House or LIGHT. _ .

Original Dedication to Seleucus Abantiades . .Original Address to the Reader . . . .Text of the V5/ork concerning the Gate of Light .A Postscript to the Reader . . . . .

THE I1‘RA'rsR1~uTv or THE Rosv Cxoss .

A Preface to the Reader . . . . .

Text of the Work, being an Introduction to theFame and Confession of the Fraternity of R.C.

A Short Advertisement to the Reader . . .

ELIPHRATESI THE VVATERs or THE EAs'r . .

Original Address to the Reader . . . .The Text of the Work, being a Discourse on the

Secret Fountain . . . . . .A Short Appendix lay way of Admonitiori to the

Reader . . . . . . .l

Piltt E

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234

137

239240

243

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383385

388

437

I.

II.

III.

IV.

V.

VI.

VII.

VIII.

IX.

Inoax

Contents

A PPENDICES

Aqua Vitae non Vitis: A Note-Book of ThomasVaughan . . . . . . I .

Thalia Rediviva: The Latin Poems of ThomasVaughan . . . . . . .

Thomas Vaughan and Henry More, the Platonist .

English Metrical Remains . . . . .

Address to Thomas Bodlev . .__.

Comrnendatory Verses .4 . . .

The Latin Letter from the Brothers of R.C. i .

Aphorisrni Magici Eugeniani . . .

Bibliography . . . .

Ii

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474

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4934.86

4.88

4-94

ANTHROPOSOPHIA THEOMAGICA

OR A DISCOURSE OF THE NATURE OF MANAND HIS STATE AFTER DEATH

To THE MosT ILLUSTRIOU5 AND TRULYREGENERATED BRET!-IREN R. C.

ELDERS or ELECTIONAND PEACEABLE APosTLEs or THE CHURCH IN THIS

STORM-DRIVEN AGE,~ SALUTATION FIROM THE CENTRE or Psacs

SEEING that the freedom of the High Altar is grantedto the High Priest alone, not without sacrilege may thisoverdaring ofiiering seem to be thrust upon you. Evendevotion hath its limits. Those who approach unbiddenmay be charged with presumption rather than loyalty, andsuch as those were satirised in that old gigarzromac/zz'a ofthe poets which sought to take heaven by storm. Norare fatuous and befogged sparklings wanting in our ownday who deem that they are stars and are thought equalto the sun. May such arrogance and climax of ambitionbe far from Eugenius. It were surely to pile Pelion uponOssa. Most noble Brethren, I stand in the Court of theTemple, nor is my ofliering placed on the altar but laidin modesty at the threshold. Should my tribute bedemanded, I wish to ofiier you such gifts as ages andgenerations to come may liken to the Arpine scrolls. Donot deem that I despair. Peradventure in days remotethere shall rise up those who will prize this my torchleteven as Tuscan suns. And indeed I am an associate ofCicero, since our office aspires to the same everlastingrenown. I have roamed like the bees----not those ofQuintilian in a poisoned field—tasting celestial flowers,which draw their sweetness from the hills of spices. Ifhere there be aught of honey, I set before you this honey-

V 3

Tfie Wort: qf T/zomar Vzzzag/zan

comb and beehive. But roses are commonly soiled onthe breasts of many : perchance also this handful isstained, for it is of my gathering. Be it granted thatthe errors are of Eugenius: the rest is of truth. Yetwhat profits this witness to the truth for you upright ones,who behold in open day the threefold record of the Spirit,the Water and the Blood P No voice of help is this, butneedless rather. Wise is he who keeps silence in the sightof heaven. Receive therefore, most illustrious Brethren,this my mite, not as that which I would bring you but asall that I have, My goodwill is in my willing service.My poverty prays further : regard not the gift itself butthe obedience of

Your Suppliant,

Euosmus PHILALETHES.Oxroao, 1648.

4-

THE AUTHOR TO THE RE/fDER

I LOOK. on this life as the progress of an essence royal:the soul but quits her court to see the country. Heavenhath in it a scene of earth, and had she been contentedwith ideas she had not travelled beyond the map. Butexcellent patterns commend their mimes : Nature thatwas so fair in the type could not be a slut in the anaglyph.This makes her ramble hither, to examine the medal bythe flask ; but whiles she scans their symmetry she formsit. Thus her descent speaks her original. God in lovewith His own beauty frames a glass, to view it by reflec-tion. But the frailty of the matter excluding eternity,the composure was subject to dissolution. Ignorancegave this release the name of death, but properly it is thesoul’s birth and a charter that makes for her liberty. Shehath several ways to break up house, but her best iswithout a disease. This is her mystical walk, an exitonly to return. When she takes air at this door, it iswithout prejudice to her tenement.‘

' At the beginning of his literary life Thomas Vaughan was influenceddeeply by the works of Cornelius Agrippa and especially by THE THREEBOOKS OF OCCULT PHILOSOPHY. I-Ie drew much from this source, asmy annotations are designed to shew ; but the matter of Agrippa suffersa certain transmutation in the alembic of his own mind. The allusion inthe text above is to the well-known mystical state of figurative deathwhich is the threshold of union. My introductory study deals with thissubject. The psychic substitutes are many. within and without thosestates which belong to pathology. There are also intellectual modeswhich are very important after their own manner. Cornelius Agrippamentions, on the authority of Cicero, a “ sovereign grade of contemplativeperfection " wherein the soul knows all things in the light of ideas.——DEOCCULTA PHILOSOPI-IIA, L215. iii, c. 50. He speaks also in the languageof Plato and the successors of “asceiiding to the intellectual life ” and soattaining “_the first unity."--Ibr'd., iii, 55. It will be seen that this isrealisation in mind; but the true attainment is in love.

5

The Works of Thomas Vaughan

The magicians tell me that the soul passes out of onemode and enters another} Some have examined thisand state it an expense of influences, as if the soulexercised her royalty at the eye or had some blind juris-diction at the pores. But this is to measure magicalpositions by the slight, superficial strictures of the commonphilosophy. lt is an age of intellectual slaveries : if theymeet anything extraordinary, they prune it commonlywith distinctions or daub it with false glosses, till it lookslike the traditions of Aristotle. His followers are soconfideiit of his principles they seek not to understandwhat others speak but to make others speak what theyunderstand. It is in Nature as it is in religion : we arestill hammering of old elements but seek not the Americathat lies beyond them. The apostle tells us of leavingthe first principles of the Doctrine of Christ and goingon to perfection, not laying again the foundation of re-pentance from dead works; and of faith towards God ;of the doctrine of Baptism and laying on of hands; ofresurrection and the eternal judgment. Then he speaksof illumination, of tasting of the heavenly gift, of beingpartakers of the Holy Ghost, of tasting" of the good wordof God and the powers of the world to come? Now, ifI should question any sect—-for there is no communionin Christendom—-whither these later intimations drive,they can but return me to the first rudiments or producesome empty pretence of spirit. Our natural philosophersare much of a cast with those that step into the pre-rogative of prophets and antedate events in configura-tions and motions. This is a consequence of as muchreason as if I saw the Swede exercising and would findhis designs in his postures. Friar Bacon walked inOxford between two steeples, but he that would have

1 Amwra z.+:m'ars e.izt':'.s' ¢grea':'tn:r at air’-ad z'ngredz'tar. One of theCONCLUSIONES KABALISTICEE of Pious iii the larger codex, published byArchangelus de Burgo Nuovo in APOLOGIA pro Dig/i?:z:z'ons Docir'z'rza'Cahala’, I564. s

2 See HEBREWS, vi, i-5.6

./4m‘hr0p0s0phz'a Theomagzta

discovered his thoughts by his steps had been more hisfool than his fellow.‘

The Peri atetics when the define the soul or some. . .P . . . Y > .inferior principle, describe it only by outward circum-stances, which every child can do ; but they state nothingessentially. Thus they dwell altogether in the face ;their endeavours are mere titillations ; and their acquaint-ance with Nature is not at the heart. Notwithstanding,I acknowledge the schoolmen ingenious: they conceivetheir principles irregular and prescribe rules for method,though they want matter. Their philosophy is like achurch that is all discipline and no doctrine; for bateme their prolegomena, their form of arguing, their recit-ing of difFerent opinions, with several other digressions,and the substance of these Tostati 2 will scarce amount toa Mercury. Besides their Aristotle is a poet in text ; his

rinci les are but fancies and the stand more on ourP P. . 1 7. . .concessions than his bottom. Hence it is that his followers--notwithstanding the assistance of so many ages--canfetch nothing out of him but notions ; and these indeedthey use, as he saith Lycophron 3 did his epithets, not asspices but as food.‘ Their compositions are a meretympany of terms. It is better than a fight in Quixoteto observe what duels and digladiations they have abouthim. One will make him speak sense, another nonsenseand a third both. Aquinas palps him gentlyf Scotus

1 Though he speaks of Roger Bacon, Vaughan’s marginal referenceis to SYLVA SYLVARUM, being the “natural history ” of Francis, LordVerulam, who has some remarks on “exercise of the body ” at the closeof Cerztmjw I/I of the work in question.

2 The word toriarzrs signifies toasted in low Latin.3 Lycophron was a Greek poet and dramatist under Ptolemy Phila-

delphus, and was noted for excessive obscurity." Non at condz'i:ie2zZz's, sea’ m‘ czhas. See Aristotle’s RHETORIC. .5 It is not to be supposed that St Thomas Aquinas was in unconditional

agreement with Aristotle or any other of the “ethnic philosophers,” butAristotle was no less as an intellectual master, not only for the greatAngel of the Schools but for all the schoolmen. Wlien the time camefor a revolt against scholastic philosophy it was the yoke of the Stagyritewhich many thinkers desired to cast off. When Vaughan says that thePeripatetics state nothing essentially on the sou] and spiritual principles

7

The V/orhs of Thomas Vaughan

makes him wince,‘ and he is taught like an ape to shewseveral tricks. If we look on his adversaries, the leastamong them hath foiled him; but Telesiusz knockedhim on the head and Campanella hath quite discomposedhim? But as that bold haunter of the circus had hisskull so steeled with use, it shivered all the tiles werethrown at it, so this Aristotle thrives by scuffles and theworld cries-him up when truth cries him down.

The Peripatetics look on ‘God as they do on carpenters,who build with stone and timber, without any infusionof life. But the world-—which is God’s building—is fullof spirit, quick and living. This spirit is the cause ofmultiplication, of several perpetual productions of minerals,vegetables and creatures engendered by putrefaction-—allwhich are manifest, infallible arguments of life. Besides,the texture of the universe clearly discovers its animation.The earth——which is the visible, natural basis of it--represents the gross, carnal parts. The element of wateranswers to the blood, for in it the pulse of the GreatWorld beats : this most men call the flux and reflux, butthey know not the true cause of it. The air is the out-ward refreshing spirit, where this vast creature breathes-—though invisibly, yet not altogether insensibly. Theinterstellar skies are his vital, ethereal waters and thestars his animal, sensual fire.‘ Thou wilt tell me perhaps :

he is voicing the sentiment of all who preceded him in the revolt, of allwho had got to know Plato and the Platonic successors. In a particularway he was following the lead of occult philosophers, and his immediatepredecessor in England was Robert Fludd.

1 But if the reference is to Scotus Erigena we should remember thathe is praised by the Catholic exponent of Mysticism, J. Gorres, because hemarried the dialectic of Plato to the logic of Aristotle. See CHRISTLICHEMvsrix, i, 243.

2 BernardinusTe1esius wrote DE RERUM NATURA, I565, and a volumeof philosophical tracts. He died in 1588. His works were placed on theIndex because he opposed the doctrines of Aristotle-——such at least isthe story.

3 Campanella was a Dominican monk, author of CIVITAS SOLIS, thestory of an ideal commonwealth. He defended Telesius and was longyears in prison.

4 Compare Agrippa, who maintains that as the celestial bodies have a8

A7121‘/2 roposo]!>hz'a Theornagica

This is new philosophy, and that of Aristotle is old. Itis indeed, but in the same sense as religion is at Rome.It is not the primitive truth of the creation, not theancient, real theosophy of the Hebrews and Egyptians,but a certain preternatural upstart, a vomit of Aristotle,which his followers--with so much diligence—lick up andswallow. I present thee not here with any clamorousopposition of their patron but a positive express ofprinciples as I find them in Nature. I may say of themas Mosessaid of the FIAT : “ These are the generationsof the heavens and of the earth, in the day that the LordGod made the earth and the heavens.” 1 They are thingsbeyond reasoning2—-sensible, practical truths, not merevagaries and rambles of the brain. I would not have theelook on my endeavours as a design of captivity. I intendnot the conquest but the exercise of thy reason, not thatthou shouldst swear allegiance to my dictates but comparemy conclusions with Nature and examine their corre-spondence. Be pleased to consider that obstinacy enslavesthe soul and clips the wings which God gave her for flightand discovery. If thou wilt not quit thy Aristotle, letnot any prejudice hinder thy further search. Great istheir number who perhaps had attained to perfection, hadthey not already thought themselves perfect. This is myadvice—-but how welcome to thee I know not. If thouwilt kick and fling, I shall say with the Cardinal : “ Myass also kicks up his heels." 3 It is an age wherein truthis near a miscarriage, and it is enough for me that I haveappeared thus far for it in a day of necessity.

EUGENIUS PHILALETHES.

manifest operation upon inferior things it must be held that they areanimated. “ All philosophy affirms therefore that the world has a soul,which soul is intelligent."-DE OCCULTA PHILOSOPHIA, Lib. ii, c. 55.

1 GENESIS, ii, 4.2 Extra :'nz‘.-dlectmn.3 Eta‘-am asinus meus rooaloitraz‘.

9

ANTHROPOSOPHIA THEOMAGICA

WHEN I found out this truth, that man in his originalwas a branch planted in God and that there was a con-tinual influx from the stock to the scion, I was muchtroubled at his corruptions and wondered his fruits werenot correspondent to his root. But when I was told he hadtasted of another tree my admiration was quickly ofli, itbeing my chief care to reduce him to his first simplicityand separate his mixtures of good and evil. But his Fallhad so bruised him in his best part that his soul had noknowledge left to study him 11 cure. His punishmentpresently followed his trespass : “ all things were hiddenand oblivion, the mother of ignorance, entered in.”1This Lethe remained not in his body but, passing togetherwith his nature, made his posterity her channel. Imper-fection’s an easy inheritance, but virtue seldom finds anyheirs. Man had at the first-—and so have all souls beforetheir entrance into the body-—an explicit methodicalknowledge ;" but they are no sooner vested but thatliberty is lost and nothing remains but a vast, confusednotion of the creature. Thus had I only left a capacitywithout power and a will to do that which was far enoughabove me. In this perplexity I studied several arts andrambled over all those inventions which the folly of

‘ Velata sun! onznia, z'ntrawz'fozse sons-u nearer z:.¢nos'antz'o'.—CorneIiusAgrippa : Dr. VANITATE SCIENTIARUM.

9 Because, according to Vaughaifs intellectual master, the soul in themind of Platonism is (a) a divine light, (o) proceeding from God im-mediately, and (if) rational from the beginning. The “explicit methodicalknowledge " of the text above corresponds to Agrippa’s “rational number.”-DE OCCULTA PHILOSOPHIA, Lu. iii, c. 37.

IO

/4nrhroposo,ohz'a Yheonzagica

man called sciences. But these endeavours suiting notto my purpose, I quitted this book business and thoughtit a better course to study Nature than opinion. Here-upon I considered with myself that man was not theprimitive, immediate work of God, but the world out ofwhich he was made.‘ And to regulate my studies inpoint of method, I judged it convenient to examine hisprinciples first and not him. But the world in generalbeing too large for inquisition, I resolved to take part forthe whole and to give a guess at the frame by proportion.To perfect this my essay I took to task the fruits of onespring.- Here I observed a great many vegetables, freshand beauteous in their time ; but when I looked back ontheir original they were no such things as vegetables.This observation I applied to the world and gained byit this inference--that the world in the beginning was nosuch thing as it is, but some other seed or matter out ofwhich that fabric which I now behold did arise. Butresting not here I drove my conclusion further. I con-ceived those seeds whereof vegetables did spring must besomething else at first than seeds, as having some pre-existent matter whereof they were made, but what thatmatter should be I could not guess. Here was I forcedto leave off speculation and come up to experience.Whiles I sought the. world I went beyond it, and I wasnow in quest of a substance which—without art---I couldnot see. Nature wraps this most strangely in her verybosom, neither doth she expose it to anything but herown vital, celestial breath. But in respect that GodAlmighty is the only proper, immediate Agent whichactuates this Matter—-as well in the work of generationas formerly in His creation---it will not be amiss to speak

1 This is the notion of Agrippa, who quotes the authority of certaindivines, not otherwise mentioned, according to whom God is Creator inchief of the whole world but not immediately of the bodyof man--meaningthe first man—-in the composition of which He worked mediately through|Il'l€6£l.Ctl‘+.'€ offices of heavenly spirits.—DE OCCULTA PHILOSOPI-I1.s, Lu». i,c. 1.

II

The /Vorhs of Thomas Vaughan

something of Him, that we may know the Cause by Hiscreatures and the creatures by their Cause.

My God, my life, Whose essence manIs no way fit to know or scan,But should approach Thy court a guestIn thoughts more low than his request :Wheii I consider how I stray,Methinks, ’tis pride in me to pray.How dare I speak to Heaven, nor fearIn all my sins to court Thy ear?But as I look on moles that lurkIn blind eiitreiichmeiits and there workTheir own dark prisons to repair,I-leaving the earth to take in air--So view my fetter’d soul, that mustStruggle with this her load of dust;Meet her address and add one rayTo this mew’d parcel of Thy day.She would-—though here imprison’d--see,Through all her dirt, Thy throne and Thee.Lord, guide her out of this sad nightAnd say once more : Let there be light.

It is God's own positive truth. “ In the beginning ”—that is, in that dead silence, in that horrible and emptydarkness when as yet nothing was fashioned—then--saiththe Lord—“ did I consider these things, and they all weremade through Me alone, and through none other: byMe also they shall be ended, and by none other.” 1 Thatmeditation foreruns every solemn work is a thing so wellknown to man that he needs no further demonstration ofit than his own practice. That there is also in God some-thing analogical to it, from whence man derived thiscustomary notion of his, as it is most agreeable to reason,so withal is it very suitable to Providence. “ The gods "-—saith Iamblichus-—“ did conceive the whole work

1 ll ESDRAS, vi, I, 6. It will he noted throughout his works thatVaughan quotes texts like ESDRAS and the VVISDOM of pseudo-Solomonas if they were canonical.

I2

/?lnthroposophz'a Theomagica

within themselves before it was brought forth by them." lAnd the Spiritz here to Esdras: “Then did I considerthese things.” He considered them first and made themafterwards. God in His eternal idea foresaw that whereofas yet there was no material copy. The goodness andbeauty of the one moved Him to create the other, andtruly the image of this prototype, being embosomed in thesecond, made Him so much in love with His creaturethat when sin had defaced it, He restored it by the suffer-ing of that pattern by which at first it was made.Dionysius the Areopagite, who lived in the primitivetimes,’ and received the Mysteries of Divinity immedi-ately from the Apostles, styles God the Father sometimes“ the arcanum of Divinity,"" sometimes “that hidden,supersubstantial Being” ;5 and elsewhere he comparesHim to a root whose flowers are the Second and ThirdPersons.“ This is true, for God the Father is the basisor supernatural foundation of His creatures; God theSon is the pattern, in Whose express image they weremade ; and God the Holy Ghost is the Creator Spirit,’ orthe Agent Who framed the creature in a just symmetryto his Type. This consideration or Type God hath sinceused in the performance of inferior works. Thus in theinstitution of His temple He commands Moses to the

1 Dis‘ ooncz)f>z'unt in so totmn opus, ante guarn ;oar!urz'u:zt.--IAMBLICHUS.2 It was infact the angel Uriel discoursing with Esdras, but speaking on

this occasion in the person of the Almighty. See II ESDRAS, iv, i; v, i5, 3 i.3 The historical position of the works put forward under the name of

Dionysius should have been known to Vaughan, at least by the argu-ments of Scaliger. Vaughan, however, was not a critical scholar and mightbe characterised more to the purpose in a reverse sense. The tendency ofmost recent opinion is perhaps to find a middle way between extremedates, but the suggestion that Dionysian texts belong to primitive timesis now found only among some apologists belonging to the Latin Church.It is abandoned in Cardinal Merciefs MANUAL OF MODERN SCI-IOLASTICPHILOSOPHY.

* Arcimum D23/z'nz'taz‘£s.5 Oocultum illud szsyfi-ersu!istants'aZe. See in particular DE DIVINIS

NOMINIBUS, cop. i.6 IB1D., cap. ii, § 7. Quasi germina, floresixe ac lmnina su;§ersu¢'r-

stantfalziz.I Soz'rr'tus O15-ifex: cf. Vans‘, Creator S,oz'rs'tus.

is

The iVor/as of Thomas Vaughan

mount, where the Divine Spirit shews him the idea ofthe future fabric. “ And let them make Me a sanctuary ;that I may dwell among them. According to all thatlshew thee, after the pattern of the tabernacle, and thepattern of all the instruments thereof, even so shall yemake it.”1 Thus the Divine Mind doth instruct us“ by setting forth ideas as by a kind of self-extensioiibeyond Itself,”2 and sometimes more particularly indreams. To Nebuchadnezzar He presents a tree strongand high, reaching to the heavens “ and the sight thereofto the ends of all the earth."3 To Pharaoh he shewsseven ears of corn. To Joseph He appears in sheavesand then resembles the sun, moon and stars. To con-clude, He may express Himself by what He will, for inHim are innumerable, eternal prototypes, and He is thetrue fountain and treasure of forms.

But that we may come at last to the scope proposed :.God the Father is the Metaphysical, Supercelestial Sun ;the Second Person is the Light ; and the Third is FieryLove,‘ or a Divine Heat proceeding from both. Now,without the presence of this Heat there is no reception ofthe Light and by consequence no influx from the Fatherof Lights. For this Love is the medium which unitesthe Lover to that which is beloved, and probably ’tis thePIatonic's “Chief Daimon, Who doth unite us with thePrefects of Spirits.”5 Icould speak much more of theoflices of this Loving Spirit, but these are “grand

1 EXODUS, xxv, 8, 9.2 Pormgendo z'i:ii'eas guadam e.rt'ens:'one sui extra so.3 DANIEL, iv, ii.4 Amos" ignezss. The Holy Spirit is regarded in orthodox theology as

the bond of love between the Father and the Son. So also in the inwardhuman trinity the desire part is the bond between mind and will. Finally,in the great attainment love is the chain of union between the soul andthe Christ-Spirit.

5 Damon magnus gui cosg;'ungz't nos s;5z's:'z‘uum prafectzrrzs. In thisconception of love as the bond of union between the worlds within andwithout Thomas Vaughan suffers comparison for a moment with thoseearly English mystics Richard Rolle of I-Iarnpole and Dame Julian ofNorwich.

14

Afnthroposophia '1 heomagica

mysteries of God and Nature ” 1 and require not our discus-sion so much as our reverence. Here also I might speakof that Supernatural Generation whereof Trismegistus:“ The Monad begetteth the Monad and doth reflect uponitself its own fervour.” 2 But I leave this to the AlmightyGod as ‘His own essential, central mystery. It is my onlyintention in this place to handle exterior actions, or the pro-cess of the Trinity from the centre to the circumference ;and that I may the better do it you are to understandthat God—before His work of creation-—was wrapped upand contracted in Himself. In this state the Egyptiansstyle Him the Solitary Monad“ and the Kabalists DarkAleph ;‘ but when the decreed instant of creation came,then appeared Bright Aleph,5 and the first emanation wasthat of the Holy Ghost into the bosom of the matter.Thus we read that “darkness was upon the face of thedeep ” and “ the Spirit of God moved upon the face of thewaters.” 6 Here you are to observe that, notwithstandingthis process of the Third Person, yet was there no light,but darkness on the face of the deep, illumination pro-perly being the office of the Second. Wherefore Godalso, when the matter was prepared by Love for Light,gives out His Fiat Lux, which was no creation—as mostthiiik-but an emanation of the Word, in Whom waslife, and that life is the light of men. This is that lightwhereof St John speaks, that it “shineth in darkness;and the darkness comprehended it not.” 7 But lest I seem

1 Magnaifa Der’ at Natzsra.2 Monas gzgnz't rllonaden, at in so suum reflects? ardoresn.3 ilfonas soZz'tar:'a. 4 AZeph tenoarosum.5 Afeph laoz'a’um. The letter Afep/is is, so to speak, the first path by

which the Divine passed into manifestation. It connects with Kosher,the Supreme Crown, as this connects with Afn Soph, the fathomless abyssof Godhead in the uninanifest state. Here is the sense in which God iscalled Dark Aleph prior to creation. Bright A lqoh is the first path which Ihave mentioned, and it unites Kat/zer with C/zohmah, or Supernal Wisdom,in the Sephirotic scheme. But Aiejih is also the Doctrine, dark as to itshidden meanings and bright as to its open sense. But the dark and thelight are both a mystery of love, and they are better described as light inits concealinent and revelation.

5 GENESIS, i, 2. T ST JOHN, i, 5.Is

The Wm; of T/zomas Vazag/55:12

to be singular in this point I will give you more evidence.Pymander informing Trismegistus in the Work of creationtells him the self-same thing. “I am that Light, theMind, thy God, more ancient than the Watery naturewhich shone forth out of the shadow.“ And GeorgiusVenetus in his book De Harmonia Mandi: “Whatso-ever liveth doth subsist by virtue of its inward heat.Thence that substance of heat, indifFerently distributedthrough the world, is held to contain Within itself a vitalstrength. Yea, Zoroaster Witnesseth that all things weremade out of fire when he saith : all things were producedfrom a single fire, from that fire, namely, which God, thedweller in the fiery essence—-as Plato hath it—did ordainto appear in the substance of heaven and earth, at thattime created rude and formless, that it might assume lifeand form. I-Iereupon the Fabricator did straightway giveforth the Si: Lax, for which a mendacious rendering hathsubstituted Fiat Lax. For the Light is in no wise madebut is communicated and admitted to things heretoforeobscure, that they may be brightened and glorified intheir forms?”

But to proceed: No sooner had the Divine Lightpierced the bosom of the matter but the idea or patternof the whole material world appeared in those primitive

1 Lmmm z'ZZzm’ Ego sum, ilfzrzs, D.-ms mus am‘z'guz'o: gmam nature/mnzzkia, gum er umbm qfuZ.rz't.—— Mercurii Trismegisti PIMANDRAS,cepuz‘ i. I do not know what Latin rendering was used by Vaughan inthis instance. It differs from that printed with the Greek text in Dz'm'mzsPymarzder ffermetzls‘ Mercurz'z' Tr:'sme_gz‘.s!z', cum c0mr;zem'arz'z's R. P. F.HANNIBALIS RossELI, the Calabrian Minorite Friar—a mine of orthodoxtheosophy in six tomes, folio.

2 Ommr quad 'z»'z'w't, firapter :'m'Z.eszwz mforem oz'w'z‘.. [mic coii-z:gz'z‘a:r.»:.eZ0r'z'.r namram ‘vim. lzaéare in se '.vz'z‘aZem, in _mzm.~z’o pa.m'm dgfusaan :Ema omnia er algae forte ease testater Zoroaster, dam aft: Onmia subzlgm one gem‘z‘a mm‘, sign: gzzrflfia filo, gzaem Dem Iguana .essmt:'.-asifafitator (rat Plato aft) z'ne.-are ja:ssz'z' materzka aria‘ at lerrre jarm create’,rzm’z' at z'?g’0rmz': at '1/iaszm prrastaret at formam. Him" z'Z2'z'.s prod:a:z’z'.r.rz'at:'m .m6z‘n!.elz't Opzfex, Sit Lzar--pro qua meadow: tr.edza:tz'o kaéet FfatLiar. Non erzz'mfacta est Last, sad ream adizuc obscure‘: .-rrommumkate atz':z5"'z‘e, an‘ in sm'.r fo:rm:'.r alert? e! spfezzdentrs fierem‘. . .—-—There is notrace of Georgius Venetus in any dicgonary of biographical reference.

I

14%:/zroposop/zia T/zeomagica

waters, like an image in a glass. By this pattern it wasthat the Holy Ghost framed and modelled the universalstructure. This mystery or appearance of the idea isexcellently manifested in the magical analysis of bodies.For he that knows how to imitate the proto-chemistry ofthe Spirit, by separation of the principles wherein the lifeis imprisoned, may see the impress of it experimentallyin the outward natural vestments.1- But lest you shouldthink this my invention and no practical truth I will giveyou another man’s testimony. “I ask"-—saith one---“ what great philosophers would say if they saw the plantborn as in a moment in the glass vial, with its colours asin life, if they saw it again die, again reborn, and thisdaily, whensoever they please P But the power to deceivehuman senses is included, I believe, in the magical artof demons." They are the words of Dr Marci in hisDeyiwsio fdeorzmz Operorriciumfi But you are to beadmonished there is a twofold idea—Divine and natural.The natural is a fiery, invisible, created spirit and properlya mere enclosure or vestment of the true One? Hencethe Platonists called it “the nimbus of descendingDivinity."“ Zoroaster and some other philosophersthink it is the Soul of the World ; but-—by their leave--~they are mistaken. There is a wide difference betwixtSoul and Spirit? But the idea I speak of here is thetrue, primitive, exemplar one and a pure influence of

1 Vaughan’s quoted illustration looks wide of his proper meaning, andthere would seem to be singular confusion in his mode of expression.Ex /zy,oot/zeri, the soul ascends to union with its prototype in Divineattainment by a liberation from imprisoning principles.

2 Quid oaraso d'z'coram' /2:‘ tarzti P/zz'Zo.to,o/if :1‘ plorztam guest’ nzomentor:a.rcz' in: ‘z/itreo were tdderem‘, cum .m:'s ad 'z»'z'1ozmz colorious, at rzrrsrmz:'m‘orz're, at rorzasd, zoom’ ozrotz'es, at ouendo Zuorrot .1’ Credo DormonumArte at fl/[ag:'oo znoluszmz afirorent z'Zluo’ere .rem:'ou.r /zmirams.-—I havesought to identify this writer under all reasonable variations of the nameas given, but without success.

3 The word is used in the metaphysical sense of form.4 Nfmous Numz'2zz's de.rcendontz's.5 As between "P'uXi)=A1Z1'?J'1t2 and Hvtfi;re=5',o£rz'fas. Compare Am':rmr

and Ania-tar, as used by some of the mystics.17 2

T/ze Works of 1720mm" Vaugfimz

the Almighty. This idea, before the coagulation of theseminal principles to a gross outward fabric—which isthe end of generation-—-—'impresseth in the vital, etherealprinciples a model or pattern after which the body isto. be framed, and this is the first inward production ordraft of the creature. This is it which the Divine Spiritintimates to us in that Scripture where He saith thatGod ‘created “every plant of the field before it was inthe earth, and every herb of the field before it grew.“But, notwithstanding this presence of the idea in theMatter, yet the creation was not performed “by theprojection of something from the essence of the idea,“2for it is God that comprehends His creature and notthe creature God.

Thus far have I handled this primitive supernaturalpart of the creation. I must confess it is but short inrespect of that which may be spoken ; but I am confidentit is more than formerly hath been discovered, someauthors having not searched so deeply into the centre ofNature and others not willing to publish such spiritualmysteries? I am now come to the gross work ormechanics of the Spirit, namely, the separation of severalsubstances from the same mass. But in the first place Ishall examine that limbus or huddle of matter wherein allthings were so strangely contained. lt is the opinion ofsome men, and those learned, that this sluggish, emptyrudiment of the creature was no created thing. Imustconfess the point is obscure as the thing itself and tostate it with sobriety---except a man were illuminated withthe same light that this chaos was at first—is altogetherimpossible. For how can we judge of a nature differentfrom our own, whose species also was so remote fromanything now existent that it is impossible for fancy toapprehend, much more for reason to define it? lf it be

GENESIS, ii, 5. 2 E.rtmmz'ttomio aZz'ouz'o' do osso:et:'ri iderr.3 It must be said that there is nothing especially new in Vaugharfs

disquisition, which is a combination of Kabalistic and Platonic theosophy.1 8

14%:/zroporop/zzkz T/zeoma,gz'ca

created,I conceive it the effect of the Divine Imagina-tion, acting beyond itself in contemplation of that whichwas to come and producing this passive darkness for asubject to work upon in the circumference. Trismegistus,having first expressed his vision of light, describes thematter in its primitive state thus : “ And in a short timeafter”—-he saith-—“ the darkness was thrust downwards,partly confused and dejected, and tortuously circumscribed,so that I appeared to behold it transformed into a certainhumid substance and more agitated than words couldexpress, vomiting forth smoke as from fire and emittingan inexpressible and lugubrious sound." 1 Certainly thesef€H€b7'c€ he speaks of, or fuliginous spawn of Nature, werethe first created Matter, for that water we read of inGenesis was a product or secondary substance? Herealso he seems to agree further with the Mosaical tradition.For this “ smoke ” which ascended after the transmutationcan be nothing else but that darkness which was upon theface of the deep.

But, to express the particular mode or way of thecreation, you are to understand that in the Matter therewas a horrible, confused qualm or stupefying spirit ofmoisture, cold and darkness. In the opposite principleof light there was heat and the effect of it—siccity. Forthese two are no elemental qualities, as the Galenists andmy Peripatetics suppose. But they are—--if I may say so-—the hands of the Divine Spirit, by which He did workupon the Matter, applying every agent to his properpatients. These two are active and masculine; those ofmoisture and cold are passive and feminine. Now, assoon as the Holy Ghost and the Word—for it was not

I Er pazrlo. post terzeorrr doorsarm fizreoantrrr, portzlw trr,oz'dondra ortrr'sz'o.r rjfioctta, tortuose termirzetrr : at z'ma,gr:zarer mo 'vz'dz's.re commutatortegreoras 2'22 /zmrzziiam qrrarzdam mztzrrem, ultra ozrtm: dz'oz' poles! ag2'£'a£'am,at stale! no .-{gnofurrzzrrn aoomrro, or somrm alz'ozr.mz adore r'2zomr:z.rz'ooz'!omat Zuguorom.—~DIv1NUS Pvmanonn, rep. i.

2 This argument illustrates the folly of seeking to reconcile independentcosmical speculations.

I9

T/ze Works of T/zomas Vang/zmz

the one nor the other but both, “the Formative Mindconjoined with the ,W'ord,"1 as Trismegistus hath it: Iomit that speech, “ Let us make man," which effectuallyproves their union in the work---had applied themselvesto the Matter, there was extracted from the bosom of ita thin, spiritual, celestial substance, which, receiving atincture of heat and light, proceeding from the DivineTreasuries, became a pure, sincere, innoxious fire. Ofthis the bodies of angels consist, as also the empyrealheaven, where intellectual essences have their residence.This was “ the primeval marriage of God and Nature,”2the first and best of compositions. This extract-—beingthus settled above and separated from the mass-—-retainedin it a vast portion of light and made the first day withouta sun. But the splendour of the Word expelling thedarkness downwards it became more settled and compacttowards the centre and made a horrible, thick night.Thus God—--as the Hebrew hath it--was between thelight and the darkness, for the Spirit remained still onthe face of the inferior portion, to extract more from it.In the second separation was educed “the nimbleatmosphere”3---as Trismegistus calls it—-a spirit not sorefined as the former but vital and in the next degree toit. This was extracted in such abundance that it filledall the space from the mass to the empyreal heaven, underwhich it was condensed to a water, but of a differentconstitution from the elemental ; and this is the body ofthe interstellar sky. But my Peripatetics, following theprinciples of Aristotle and Ptolemy, have imagined so

1 Marts o,or'/‘ex mm om): Veroo.-—DIvINUS PYMANDER, cop. i. Comparecop. xv: Voroum aosolartzmz frrrmzdrmz oprfix, cap. xii: Voroum mantra‘zwzego; and finally rap. iv: Unza/orsmrz mzmdzmz r:or:stru.<r:'z' Opgfoxnor: mrmz'ou.r sod Vrzoo. According to the ZOHAR, Shekinah was thearchitect of worlds, acting in virtue of the Word which God uttered increation, which Word was united to the Spirit. It is difficult, however, toseparate Shekinah from the Word of Kabalism. The X-Vord is calledalso the Son in C/zokmo/z and Shekinali the Daughter in Brion/2. See mySECRET Docrnmn IN ISRAEL, pp. 192, 64, 217, 30o.

'3 Przwrzrm i-l{a!r.:'arzom'um 1).¢z' at Nrzmrcr. 3 Aor egz'!z'.i.p 2 0

/5-Yrztfiroporop/zio '17ze0mag2'ca

many wheels there, with their final diminutive epicycles,that they have turned that regular fabric to a rumbling,confused labyrinth.

The inferior portion of this second extract from themoon to the earth remained air still, partly to dividethe inferior and superior waters, but chiefly for the re-spiration and nourishment of the creatures. This isthat which is properly called the firmament, as it is plainout of Esdras : “ Upon the second day thou madest thespirit of the firmament,”1 for it is “the bond of allNature,“f and in the outward geometrical composure itanswers to “the middle substance,” for it is spreadthrough all things, hinders vacuity and keeps all theparts of Nature in a firm, invincible union. This is“the sieve of Nature,"4 as one wittily calls it, a thingappointed for most secret and mysterious offices; butwe shall speak further of it when we come to handlethe elements particularly. Nothing now remained butthe two inferior principles-—as we commonly call them—earth and water. The earth was an impure, sul-phureous subsidence or cope: mortar/rm of the creation.The water also was phlegmatic, crude and roro, not sovital as the former extractions. But the Divine Spirit,to make His work perfect, moving also upon these,imparted to them life and heat, and made them fit forfuture productions. The earth was so overcast andmantled with the water that no part thereof was to beseen. But that it might be the more immediately ex-posed to the celestial influences which are the cause ofvegetation the Spirit orders a retreat of the waters, andbreaks up for them His “decreed plan ” and sets them“ bars and doors.” 5

The light as yet was not confined, but-—retaining itsvast flux and primitive liberty-—equally possessed the

1 ll ESDRAS, vi, 41. 2 Lzlgammtmrz !otz'm' Nrrtrrrcr.3 Notzrra media. “ C'rz'orm:z Nofzrrtzr."~" JOB, xxxviii, Io.

‘Z1

T/re Warts cf T/zomas Vang/um

whole creature. On the fourth dayit was collected to asun and taught to know his fountain. The darkness,whence proceed the corruptions and consequently thedeath of the creature, was imprisoned in the centre, butbreaks out still when the day gives it leave, and like abaffled giant thrusts his head out of doors in the absenceof his adversary. Thus Nature is a Lady whose face isbeauteous but not without a black-bag. Howsoever,when it shall please God more perfectly to refine Hiscreatures this tincture shall be expelled quite beyondthem,‘ and then it will be an outward darkness-—fromwhich, Good Lord, deliver us.

Thus have I given you a cursorypand short express ofthe creation in general. I shall now descend to a moreparticular examination of Nature and especially herinferior, elemental parts, through which man passethdaily and from which he cannot be separated. I wasabout to desist in this place, to prevent all future accla-mations; for when a Peripatetic finds here but three—-nay, but two genuine-I-elements, earth and water-—forthe air is something more--will he not cry out I havecommitted sacrilege against Nature and stole the fire fromher altar P This is noise indeed, but till they take coachin a cloud and discover that idol they prefer next to themoon, I am resolved to continue in my heresy. I am notonly of opinion but I am sure there is no such principlein Nature. The fire which she useth is “ the physical andincorporeal horizon, the bond of either world and thesigil of the Holy Spirit.”2 It is no chimera, commen-titious quirck, like that of the schoolmen. I shall there-fore request my friends the Peripatetics to return theirfourth element to Aristotle, that he may present it to

1 Presumably at that period which is called in Zoharic Kabalism theDay of Messiah, the Day of Eternal Peace and the Sabbath of Creation.

A Horizon corporoomm at incorporeorarm, nexus m'rz'urgue rmrndz' atrzjgfllum S;§z'rz'Z.er Sonata’. Vaughan very often omits to mention thewriters‘ from whom he quotes, and it is obviously impossible therefore toidentify his sources in such cases.

22

14m‘/iroporop/zia Tfioomagicrz

Alexander the Great as the first part of a new world, forthere is no such thing in the old.

To proceed then : the earth—as you were told before~—-being the subsidence or remains of that primitive masswhich God formed out of darkness, must needs be afeculent, impure body; for the extractions which theDivine Spirit made were pure, oleous, ethereal substances,but the crude, phlegmatic, indigested humours settledlike lees towards the centre. The earth is spongy, porousand magnetical, of composition loose, the better to takein the several influences of heat, rains and dews for thenurture and conservation of her products. In her isthe principal residence of that matrix which attracts andreceives the sperm from the masculine part of the world.She is Nature’s Etna : here Vulcan doth exercise himself,not that limping poetical one which halted after his fall,but a pure, celestial, plastic fire. We have astronomyhere under our feet; the stars are resident with us andabundance of jewels and pomtouros. She is the nurse andreceptacle of all things, for the superior natures engulfthemselves into her; what she receives this age she dis-covers to the next and like a faithful treasurer conceals nopart of her account. Her proper, congenial quality is cold.

I am now to speak of the water. This is the firstelement we read of in Scripture, the most ancient ofprinciples and the mother of all things amongst visibles.1Without the mediation of this the earth can receive noblessing at all, for moisture is the proper cause of mixtureand fusion. The water hath several complexions, accord-ing to the several parts of the creature. Here below,and in the circumference of all things, it is volatile, crudeand moo. For this very cause Nature makes it no part ofher provision but she rectifies it first, exhaling it up withher heat and then condensing it to rains and dews, in

1 Meaning the first principle which Vaughan is prepared to recogniseas such ; but the text of GENESIS certifies the creation ofheaven and earthbefore water is mentioned. The earth postulated obviously and pre-supposed the water which covered it.

as

The Wore: of T/zomar Voug/lam

which state she makes use of it for nourishment. Some-where it is interior, vital and celestial, exposed to theBreath of the First Agent and stirred with spiritual,eternal winds. In this condition it is Nature’s wanton—f.rmine sotocissimo, as one calls it. This is that Psycheof Apuleius,‘ and the fire of Nature is her Cupid. Hethat hath seen them both in the same bed will confessthat love rules all. But to speak something of ourcommon elemental water: it is not altogether con-temptible. There are hidden treasures in it, but soenchanted we cannot see them---for all the chest is sotransparent. “The congealed spirit of invisible water isbetter than all the earth,” saith the noble and learnedSendivogius? I do not advise the reader to take thisphlegm to task, as if he could extract a Venus from thesea, but I wish him to study water, that he may knowthe fire. p

I have now handled the two elements and more Icannot find. I know the Peripatetics pretend to_fourand—with the help of their master's quintessence—-to afifth principle. I shall at leisure diminish their stock, butthe thing to be now spoken of is air. This is no elementbut a certain miraculous hermaphrodite, the cement oftwo worlds and a medley of extremes. It is Nature’scommonplace, her index, where you may find all thatever she did or intends to do. This is the world'spanegyric ; the excursions of both globes meet here ; andI may call it the rendezvous. In this are innumerablemagical forms of men and beasts, fish and fowl, trees,herbs and all creeping things? This is “the sea of

1 The omrs;orooeao’r' is on those who affirm or suggest, like Vaughan,that the Legend of Cupid and Psyche has a cosmic meaning. Pernetyinterpreted Psyche as signifying Mercurial Water and Cupid as igneousfixed earth ; but these things are reveries.

2 .§';§z'rz'tus oome z'm1z'sz'oz'lz'.r rorr__geZetus_ rzelfor est ouom term mar‘:/erso.The actual quotation I have not found in NOVUM LUMEN CHEMICUM;but the Epilogue speaks of that water which does not wet the hands andis more precious than anything in the world.

3 It is plain that the elements of Thomas Vaughan are not the putative24

1422:/zroporop/zuz T/zeomagim

invisible things ” ;1 for all the conceptions “in the bosomof the higher Nature’? wrap themselves in this tiffanybefore they embark in the shell. It retains the speciesof all things whatsoever and is the immediate receptacleof spirits after dissolution, whence they pass to a superiorlimbus? Ishould amaze the reader if I did relate theseveral offices of this body, but it is the magician’s backdoor and none but friends come in at it. I shall speaknothing more, only this I would have you know : the airis “the body of life of our sensitive spirit," "' our animaloil, the fuel of the vital, sensual fire, without which wecannot subsist a minute.

Iam now come to the fourth and last substance, thehighest in scale Nature. There is no fifth principle—noquintessence as Aristotle dreamed--but God Almighty.This fourth essence is a moist, silent fire. This firepasseth through all things in the world and it is Nature’schariot. In this she rides ; when she moves this moves ;and when she stands this stands, like the wheels inEzekiel, whose motion depended on that of the spirit.This is the mask and screen of the Almighty: where-soever He is, this train of fire attends Him. Thus Heappears to Moses in the bush, but it was in fire. Theprophet sees Him break out at the North, but like a firecatching itself? At Horeb He is attended with a mighty

elements of old physics, and this appears very plainly in other texts. Hisair as a receptacle of forms recalls the Astral Light of Paracelsus andlilliphas Levi, which answers to the memory of Nature.

1 More reruuz z'u'vz'sz'oz'Zz'um.2 In .tz'uu .tu,oer:'orr'.r Nuturre.3 The expression is not alchemical. The limbus of Nature is that

primeval matter which had not as yet been separated into the fourelements. — Pernety: DICTIONNAIRE Mv'rno- HERMETIQUE. ButRulandus, who claims to follow Paracelsus, calls limbus “the universalworld,” understood as composed of four elements.—-LEXICON ALCHEMIJE.Later on Vaughan speaks of a limbus of spirits, a sphere of pure fire underthe Throne of God.

* Corpus *vz'z‘re spz'rz'z‘u.r nosz‘rz' .teusz't:"uz'.—AGRIPPa.5 EZEKIEL, i, 4, according to a marginal reading of the Authorised

Version. The Vulgate gives zlgufs z'u'ooZueus, followed by the AuthorisedVersion in the text proper, which is “fire infolding gives itself.”

as

Tue Wares of T/zomas Vaug/um.

strong wind ; but after this comes the fire, and with it astill small voice. Esdras also defines Him a God Whoseservice is conversant in wind and fire. This fire is thevestment of the Divine Majesty, His back-parts whichHe shewed to Moses ; but His naked, royal essence nonecan see and live. The glory of His presence wouldswallow up the natural man and make him altogetherspiritual. Thus Moses his face—after conference withHim--shines, and from this small tincture we may guessat our future estate in the regeneration. But I havetouched the veil and must return to the outer court ofthe Sanctuary? s

I have now in some measure performed that which atfirst I pr0mised—an exposition of the world and the partsthereof. But in respect of my affection to truth and thedominion I wish her, I shall be somewhat more particularin the examination of Nature and proceed to a furtherdiscovery of her riches. I advise the reader to be diligentand curious in this subsequent part of the discourse, thathaving once attained to the fundamentals of science hemay the better understand her superstructures. Knowthen that every element is threefold, this triplicity beingthe express image of their Author and a seal He hathlaid upon His creature. There is nothing on earth--—though never so simple, so vile and abject in the sightof man---but it bears witness of God, even to that abstrusemystery, His Unity and Trinity. Every compoundwhatsoever is three in one and one in three. The basestreptile even, in his outward symmetry, testifies of hisAuthor, his several proportions answering to theireternal, superior Prototype. Now, man hath the useof all these creatures, God having furnished him witha living library wherein to employ himself. But he,

1 As if Vaughan knew that the true Son of the Sun in the dream ofspiritual alchemy is man in the arch-natural, transfigured state, manifestedon Mount Tabor, a mystery of the Holy of Holies, in comparison withwhich his occult physics and cosmological visions belong to the outercourt and the precincts. j

~ 26

flntfi roporop/zz'a Tfieomagica

neglecting the works of his Creator, prosecutes theinventions of the creature, laps up the vomit of Aristotleand other illiterate ethnics---men as concerning the faithreprobate and in the law of Nature altogether unskilful,scribbling, blasphemous atheists; “whose souls "—--asAgrippa hathit—“ are torn and distracted by hearing andbehold the infernal gods.“ 1 i He is much troubled at thoseMysteries of the Trinity and the Incarnation ; one denies,another grants them ; but if they did once see the lightof Nature they might find those Mysteries by reasonwhich are now above their faith.

When I speak of a natural triplicity,I speak not ofkitchen-stufF—those three pot-principles, water, oil andearth. Butl speak of celestial, hidden naturesg knownonly to absolute magicians, whose eyes are in the centre,not in the circumference ; and in this sense every elementis threefold. For example, there is a threefold earth:first, there is elementary earth, then there is celestialearth, and lastly there is spiritual earth.3 The influencesof the spiritual earth, by mediation of the celestial, areunited to the terrestrial and are the true cause of lifeand vegetation. These three are the fundamentals ofArt and Nature. The first is a visible, tangible substance ;pure, fixed and incorruptible; of quality cold but---byapplication of a superior agent-- dry ; and by consequencea fit receptacle of moisture. This is the Created _/flap/2,‘the true Adamic Earth 5---the basis of every building inheaven and earth. It answers to God the Father, being

1 Quorum am"mas distrakz’ at torg'ue:r:' .aa:dz'mzt, 'zxz'dmtgzn-: z'rferas.2 The analogy in our natural humanity would be the mind, emotions and

will, ofwhich also there is a celestial state—attained in the work of sanctity.3 That is, Terra eZemem'arz'.r, Terra crrZesz‘z's and Term S;§z'rz'!zraZz'.r,

the last being'Terra '2/z'mvztz'zmz.4 Aleph cranium is presumably Alep/z parwrmz, which is rllzzikm‘/z=-the

Kingdom or manifest world in its state of perfection, prior to the comingof the Serpent. Alegfi/z gfivart/urn is in analogy, among things seen, withA{e;5/z magnum in the hiddenness, which is Kat/ze:r=the Crown.

" Terra Adamo, the sophic, spiritual earth, of which the first man wasmade--according to the Zohar. Thereon also the Temple was built inZion. It is red, veined earth, after the manner of a pomegranate.

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the natural foundation of the creature, as He is the super-natural. Without this-nothing can be perfected in magic.The second principle is the infallible magnet, the Mysteryof Union. By this all things may be attracted, whetherphysical or metaphysical—be the distance never so great.This is Jacob's Ladder: without this there is no ascentor descent, either influential or personal} The absenceof this I conceive to be that gulf between Abraham andDives. This answers to God the Son, for it is that whichmediates between extremes, and makes inferiors andsuperiors communicate. But there is not one in tenthousand knows either the substance or the use of thisnature. The third principle is properly no principle : itis not “ from which" but “ by which all things are.”This can do all in all, and the faculties thereof are notto be expressed. It answers to the Holy Ghost, foramongst naturals it is the only agent and artificer.

Now, he that knows these three perfectly, with theirseveral gradations or annexed links, which dififer not insubstance but complexion; he that can reduce theirimpurities to one sincere consistence and their multi-plicities to a spiritual, essential simplicity; he is anabsolute, complete magician and in full possibility to allstrange, miraculous performances. In the second place,you are to learn that every element is twofold. Thisduplicity or confusion is that Binarius whereof AgrippaI12 Scalis‘ Numer0rum,” as also both himself and Trithemiusin their Epistles.‘ Other authors who dealt in this science

1 The ascent of the Tree of Life in Kabalism and the descent of gracethereby. It is said that Israel ascended in thought to C/zoléma/z=VVisdom.

2 Non ex qua, sedper quad omnzle.3 According to Agrippa, the number two is a figure of charity, mutual

love and marriage. It is in correspondence with the Divine Name Ya/z=fl\,' which represents the union of Jehovah and Elohim, or God and HisShel-zinah. But it is also a number of confusion, discord and uncleanness,and of the admixture of good and evil.

* See note on p. 68 regarding the correspondence of Cornelius Agrippa.Certain letters which passed between Agrippa and Trithernius on thesubject of DE OCCULTA PHILOSOPHIA are prefixed to that work, but theyare respectively dedication and panegyric.

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/4m‘/zroposap/zia T/zeomagzca

were pragmatical scribblers and understood not this Secretof the Shades.‘ This is it in which the creature prevari-cates and falls from his first harmonical unity. You musttherefore subtract the duadz and then the magician’striad may be reduced “ by the tetrad into the very simplemonad,” and by consequence “into a metaphysical unionwith the Supreme Monad.” 3

The sun and moon are two magical principles---the oneactive, the other passive; this masculine, that feminine.As they move, so move the wheels of corruption andgeneration. They mutually dissolve and compound; butproperly the moon is “ the instrument of the transmuta-tion of inferior matter.“ These two luminaries aremultiplied and fructify in every one particular generation.There is not a compound in all Nature but hath in it alittle sun and a little moon. The little sun is son of theCelestial Sun ; the little moon is daughter of the CelestialMoon.‘ What offices soever the two great luminariesperform for the conservation of the great world ingeneral, these two little luminaries perform the like forthe conservation of their small cask or microcosm inparticular. They are “ miniatures of the greater animal " 5----heaven and earth in a lesser character. God—like awise Architect--—sits in the centre of all, repairs the ruinsof His building, composeth all disorders and continuesHis creature in his first primitive harmony. The invisible,central moon is “ that well--watered and many fountainedmoist principle ” 7 at whose top sit Jove and Juno in athrone of gold.“ _]uno is an incombustible, eternal oiland therefore a fit receptacle of fire. This fire is her

134

Serretum Tenrbrarum. 2 Sulvtra/zere Bz'nnn'zmz.In mez'a;§/zy.rz'mm awn Supremd Zlfonade zmzimrm.Orgamrm trarz.rmm‘az‘z'om's z'nfe:riorz's nzate: z'a*.

5 Fz'Zz'm~ Soffs ccrZe.rz'z'r ; Fz'Zz".~:z Lama’ ccrlr.rz'z'.r.B Mz'mult:r Ma]'on's Am'maZz'.r.7 fair: illa act":/arr: rt mzrlféfontana. The translation is speculative in

respect of the word Iela._ if In Christian mystical symbolism the soul is a moon shining in the

light of that Sun which is the Christ-Spirit. -

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Jove, the little sun we spoke of formerly. These are thetrue principles of the Stone; these are the philosopher’sSun and Moon-not gold and silver, as some mounte-banks and caroonados would have it. But in respect Ihave proceeded thus far, I will give you a receipt of theMedicine. l}, Ten parts of celestial slime. Separate themale from the female, and then each from its earth,naturally, however, and without violence. Conjoin afterseparation in due, harmonic, vital proportion. The soul,descending straightway from the pyroplastic sphere, shallrestore its dead and deserted body by a wonderful embrace.The conjoined substances shall be warmed by a naturalfire in a perfect marriage of spirit and body. Proceedaccording to the Vulcano-Magical Artifice till they areexalted into the Fifth Metaphysical Rota. This is thatMedicine about which so many have scribbled but so fewhave known.‘

It is a strange thing to consider that there are inNature incorruptible, immortal principles. Our ordinarykitchen fire—which in some measure is an enemy to allcompositions--notwithstanding doth not so much destroyas purify some parts. This is clear out of the ashes ofvegetables ; for although their weaker, exterior elementsexpire by violence of the fire yet their earth cannot bedestroyed but vitrified? The fusion and transparency of

1 I must confess to a feeling that this recipe is a jest or a kind of parodyon the ridiculous processes given by pretenders in alchemy. It is givenin Latin as follows : Rt‘. Limi ca’Zrsz’z'.r parts: alarm. Separator zozarcalasa fromimi, utoroar porro a torsra‘ sari, p/z_y.rz'cr tamea at citra onzmmz'2/z'oZ:m‘z'am:. Srgfiarata ;oroportr'oae aarza, izamzox»-zz'ca‘ oz‘ *2/z't‘a!z' conjarrgr.S't‘az‘2'mgare arzima doscerzrierzs a .1125/zrerai ;iyro;f>Za.rz'z'crf rrzortamn Juan: oz‘reizktam corpus amgfilrxzz ;vzz'rz_'/‘Zoo rerraaraefit. C'o2zjam'z'a fovoaalar zjgneaaturalf in prrfoctarrz matrr'ozom'ma .s;oz'n'las at ooryfiorzir. Procedasarz‘z_‘ficr'o rmZoarrz'oo—mag'z'oo oaozrsqzro oralterztzrr in oaz'm’am rotam meta-p/zy.rz'cam. Ha: est {Ila de our? an sorz'oz'ZZarz:nz', tam pager‘ rzo-2'/cram‘,Mrdz'cz‘rza.

2 According to the LEXiCON ALCHEMUE of Rulandus, the process calledvitrification is “the burning of lime and cinders into transparent glass.”But according to the DICTIONNAIRE Mvruo-HERMETIQUE of AntoinePernety, it is that coction of the Alchemical Stone which brings it to the redstate. For the rest, it would appear that ashes are ashes and dust is dust.

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this substance is occasioned by the radical moisture orseminal water of the compound. This water resists thefury of the fire and cannot possibly be vanquished. “ Therose lieth hidden through the winter in this water"-saith the learned Severinus} These two principles arenever separated, for Nature proceeds not so far in herdissolutions. When death hath done her worst there isan union between these two and out of them shall Godraise us at the last day and restore us to a spiritualconstitution. Besides there remains in them thatprimitive, universal tincture of the fire. This is stillbusy after death, brings Nature again into play, pro-duceth worms and other inferior generations. I do notconceive there shall be a resurrection of every species, butrather their terrestrial parts, together with the element ofwater--for there shall be “no more sea”2—shall beunited in one mixture with the eafth and fixed to a pure,diaphanous substance. This is St ]ohn’s crystal gold,a fundamental of the New Jerusalem, so called not inrespect of colour but constitution? Their spirits, Isuppose, shall be reduced to their first limbus——-a sphereof pure ethereal fire, like rich eternal tapestry spreadunder the Throne of God.

Thus, Reader, have I made a plenary but short in-quisition into the mysteries of Nature. It is more thanhitherto hath been discovered and therefore I expect themore opposition. I know my reward is calumny; buthe that hath already condemned the vanity of opinion isnot like to respect that of censure. I shall now put thecreatures to their just use and from this shallow con-templation ascend to mine and their Author.

l In fiat: aqua‘ rosa latex‘ in /zz'ome.—- Marcus Aurelius Severinus wroteCONTROVERSIA on VERJE Cmcuu Mansuna, 1647, and A1-1'r1PEn1-PATET1CA——/zoo era‘ adwrrszrs Arzstotoleos--DIATRIBA, 1659, besidesmedical works.

2 REVELATIONS, xxi, 1.A The text says: “Pure gold, as it were transparent glass.”-—1b:'d.,

xxl, 21.31

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Lord God, this was a stoneAs hard as any oneThy laws in Nature framed.’Tis now a springing wellAnd many drops can tell,Since it by Art was framed.

My God, my heart is so ;’Tis all of flint and noExtract of tears will yield.Dissolve it with Thy fire,That something may aspireAnd grow up in my field.

Bare tears I’ll not entreat,But let Thy Spirit’s seatUpon those waters be ;Then I--new forrn’d with light-—Shall move without all nightOr eccentricity. p

It is requisite now—if we follow that method whichGod Himself is Author of--to examine the nature andcomposition of man, having already described thoseelements or principles whereof he was made and consists.Man---if we look on his material parts-—was taken outof the great world, as woman was taken out of man. Ishall therefore—-to avoid repetition---refer the reader tothe former part of this discourse, where-—-if things berightly understood---he cannot be ignorant in his materialframe and composure. We read in Genesis that Godmade him out of the earth. This is a great mystery, forit was not the common pot-clay but another and that of afar better nature} He that knows this knows the subjectof the Philosophical Medicine,” and by consequence what

1 See the Zoharic reference respecting _Terra Adama in a previous note.2 This is a clear issue at its value. The material elements of which man’s

body is formed are those by which that body can be preserved. We areacquainted with those elements and we know also that they cannot be

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destroys or preserves the temperament of man. In thisare principles homogeneal with his life, such as can restorehis decays and reduce his disorders to a harmony. Theythat are ignorant in this point are not competent judgesof life and death, but quacks and piss-pot doctors. Thelearned Arias Montarius calls this Matter “ the uniqueparticle of the multiplex earth.” 1 If these words be wellexamined you may possibly find it out ; and so much forhis body. His soul is an essence not to be found in thetexture of the great world and therefore merely divine andsupernatural? Montanus calls it “ Wind of the DivineSpirit and Breath of Divine Life.” He seems also tomake the creation of man a little incarnation, as if God inthis work had multiplied Himself. Adam—-saith he--received his soul “ by an admirable and singular inspira-tion and fructification of God, if it be lawful so to callit.” ‘"‘ St Luke also tells us the same thing, for he makesAdam the son of God, not in respect of the exterior actof creation but by way of descent.“ And this St Paulconfirms in the words of Aratus—“ for we are also Hisgeneration."° The soul of man consists chiefly of twoportions, R:/ta’/2 and Nap/zos/2-inferior and superior. Thesuperior is masculine and eternal, the inferior feminine andcombined to form that kind of Philosophical Medicine to which Vaughanalludes. It follows that he was writing speculatively and knew neitherthe Supposed Medicine nor the physical constitution of man.

1 Multr;olz'rz's Terror ,oarz'z'czr!a .rz‘agaZarz'.r. Benito Arias Montanus,1527-98, was a Spanish antiquary and orientalist. In addition to a workon Iewish antiquities, he wrote I-IUMANJE SALUTIS MONUMENTA, 1571,and I-IISTORIA NATURE, which does not seem to have appeared till 1601,or three years after his death.

2 Vaughan’s view, as appears elsewhere, is that man became a “livingsoul” by a gift of God, being the breathing of the Divine Spirit. The soulof man is the Divine Spirit in flesh, and ultimately this Spirit “returns toGod Who gave it."

3 Dz"m‘m' .S',oz'rz'm.¢ aura, oz‘ Vz'z‘a? Dz'wz'na* /zaZz'ta.r.4 Er admzranala .rz‘rz_guZarz'gue Der’ z'rz.r;f»z'ratz'one, at at oz‘: Zoom‘ st? far,

frucz'g'firaz‘z'orze.5 “ The son of Seth, which was the son of Adam, which.was the son of

God.”-—-ST LUKE,_iii, 38. .6 ACTS, xvii, 23. The Authorised Version gives “offspring” in place

of “generation.”33 3

T7ze Works of Taomas Vang/zarz

mortal} In these two consists our spiritual generation.“ As, however, in the rest of living things and also in manhimself, the conjunction of male and female tends towardsa fruit and propagation becoming the nature _of each, soin man himself that interior and secret association of maleand female, to wit the copulation of male and female soul,is appointed for the production of fitting fruit of DivineLife._ And unto this does that secret blessing andpromised fecundity, that declared faculty and warningrefer: Be fruitful and multi l and re lenish the earth_ i P. Y.» ,, P »and subdue it : and have dominion. 2 t

Out of this and some former passages the understand-ing reader may learn that marriage is a comment on life,a mere hieroglyphic or outward representation of ourinward vital COlTlpOSllIi0l1.3 For life is nothing else butan union of male and female principles, and he thatperfectly knows this secret knows the mysteries ofmarriage——-—-both spiritual and natural—-—and how he oughtto use a wife. Matrimony is no ordinary trivial business,but in a moderate sense sacramental. It is a visible signof our invisible union to Christ,‘ which St Paul calls agreat mystery ; and if the thing signified be so reverendthe signature is no ex reozpore, contemptible agent. Butof this elsewhere. When God had thus finished His lastand most excellent creature He appointed his residence inEden, made him His viceroy and gave him a full juris-

1 The chief Kabalistic division is, however, triadic: Nrjfi/zrs/z=Life,iraa’/z=Spirit and Mind=f\7r.ninrma/z, which is Soul of God.

2 U2! aatem 2'12 r7a*t'e:-'z'.r a:r.:'.vzarrt:'t5z¢:, argue ez‘z'a:vz fr: ifiso /zomirze, marzis"aofaa-az'aa> ooig'zrnctz'ofrz:otam pro/)a_gaz‘z'o:/zeizzgarr speotaoat naz‘m-'a' .rz'nga-forum dzlgaanz : z'ta in /toraziar {fiso {Ila ma;='z'.r at: faivzz'na- z'nterz"oraroanaozre .rocz‘oz‘a.r, /too est am'rm' atozro amwzrr oo;oaZatz'o aa’ fraction '2/z'z‘o>d_z'za'na' zaonerrm prodzrcendrrriz ooraparaoatrrr. Atom? /mo {Zia aroarzai§erzodz'r.'t‘z'o at farczmalitas comfrssa, /mo illa deolara ta faczrltas at mom'tz'orfiactai : C're.rcz'z'e oz’ maZz‘z}5lz'ca:ozz'az', or 2'e';,‘rZez‘o forrara, of .rar§;'z'r:z'z‘e ifilam, oz‘domz'namz'm'.-—Arias Montanus.

3 Because that which iswithout is in analogy with that which is within,and the crown of all that is within is the union of the soul and the Christ-Spirit.

4 But as to this union St Paul said: “I speak concerning Christ andthe Church.”-—EPHESIaNS, v, 32.

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diction over all His works 1--that as the whole man con-sisted of body and spirit so the inferior earthly creaturesmight be subject to the one and the superior intellectualessences might minister to the other. But this royaltycontinued not long; for presently upon his prefermentthere was a faction in the heavenly court, and the angelsscorning to attend this piece of clay contrived howtosupplant him? The first in this plot was Lucifer :Montanus tells me his name was Hilel. He casts aboutto nullify that which God had enacted--—that so at oncehe might overreach Him and His creature. T-his policyhe imparts to some others of the hierarchy and strengthenshimself with conspirators. But there is no counsel againstGod. The mischief is no sooner hatched but he and hisconfederates are expelled from light to darkness. Andthus rebellion is as the sin of witchcraft : a witch is a rebelin physics and a rebel is a witch in politics. The one actsagainst Nature, the other against Order-—the rule of it.But both are in league with the devil, as the first fatherof discord and sorcery.

Satan being thus ejected-—as the condition of reprobatesis-—became more hardened in his resolutions, and to bringhis malice about arrives by permission at Eden. Here hemakes woman his instrument to tempt man and overthrowhim by the same means that God made for anhelp tohim. Adam having thus transgressed the commandmentwas exposed to the lash, and in him his posterity. Buthere lies the knot : how can we possibly learn his diseaseif we know not the immediate efiicient of it P If Iquestion our divines what the forbidden fruit was I maybe long enough without an answer. Search all the school-

1 With this reverie may be compared that of the ZOHAR, which saysthat Adam was (I) crowned with celestial crowns, (2) given dominion overthe six directions of space, (3) beheld the supreme mysteries, and (4) knewthe glory of God.

2 The Zohar gives account of at least two discussions in the court ofheaven on the proposal to create man, one between God and His angelsof a certain class and another of Shekinah with the angels Aza and Azael.

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men—-—from Ramus 1 to Peter Hispan 2---and they have nologic in the point. Wliat shall we do in this case ? Tospeak anything contrary to the sting of Aristotle-—thoughperhaps we hit the mark---is to expose ourselves to thecommon hue. But in respect I prefer a private truth toa public error I will proceed. And now, Reader, prickup thine ears ;3 come on without prejudice, and I will tellthee that which never hitherto hath been discovered.

That which I now write must needs appear very strangeand incredible to the common man,‘ whose knowledgesticks in the bark of allegories and mystical speeches,never apprehending that which is signified by them untous. This, I say, must needs sound strange with such asunderstand the Scriptures in the literal, plain sense, con-sidering not the scope and intention of the Divine Spirit,by Whom they were first penned and delivered. How-soever, Origen---being anus as mzdtis and in the judgmentof many wise men the most learned of the fathers-I-—durstnever trust himself in this point, but always in thoseScriptures where his reasoncould not satisfy concludeda mystery. Certainly if it be once granted—as somestick not to affirm—that the Tree of Knowledge was avegetable and Eden a garden it may be very well inferredthat the Tree of Life---being described after the samemanner,“ as the schoolmen express it---was a vegetablealso. But how derogatory this is to the power of God,to the merits and passion of Jesus Christ, Whose gifteternal life is, let any indiffefent Christian judge. Herethen we have a certain entrance into Paradise, where we

1 Petrus Ramus--r'.e., Pierre de la Ramée—15I5-I572, representedthe reaction against scholastic philosophy. He wrote ARISTOTELICJEANIMADVERSIONES, 1543, INSTITUTIONES Diaracricns, 1548, and othertreatises. In I561 he embraced Protestantism. There is a tract byMilton on logic, based on the method of Ramus.

2 I find no record concerning this writer. 3 Arnflge auras.4 This .is measurably true to-day and still more in the mid-seventeenth

century; but yet there is nothing remote from theosophical learning now,then or previously.

5 /at rodent genera. '36

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may search out this Tree of Knowledge and haply learnwhat it is. For seeing it must be granted that by theTree of Life is figured the Divine Spirit—for it is theSpirit that quickeneth and shall one day translate us fromcorruption to incorruption-—it will be no indiscreet infer-ence on the contrary that by the Tree of Knowledge issignified some sensual nature repugnant to the spiritual,wherein our worldly, sinful affections---as lust, anger andthe rest-—have their seat and predominate.

I will now digress a while, but not much from thepurpose, whereby it may appear unto thereader that theletter is no sufficient expositor of Scripture and that thereis a great deal of difference between the sound and the senseof the text. Dionysius the Areopagite in his Epistle toTitus gives him this caveat: “ To know this is notwith-standing the crown of the work-—that there is a twofoldtradition of theologians, the one secret and mystical,the other evident and better known.” 1 And in his bookof T/ze Ercfesiastirai Hioran:/zy, written to Timotheus, heaffirms that in the primitive, apostolical times——whereinhe also lived———the Mysteries of Divinity were delivered“partly in written and partly in unwritten canons.”Some things he confesseth were written in the theologicalbooks, and such are the common doctrinals of the Churchnow, in which notwithstanding—as St Peter saith—thereare many things hard to be understood.3 Some thingsagain “were communicated from mind to mind betweenthe lines of the written word, but some which exceededcarnal understanding were transmitted without writing.” 4And certainly this oral tradition was the cause that in

1 E! /zoo gfirarterea ogfioro" j5;'*a2‘r'zrm rs! cogaoroorr, dnj§Zz'r:'.e:vz arse Meo-logomrrz traa'z'Zz'o.aen'z, rrrcaaasvz after am ac“ nz_ys2.’z'cam, a/Zarrrra weronzarzrfoszfam of 2zotz'z‘z'oi*'e;w.-—-EPISTOLA ix, Tito Episcopo. I do not knowwhat Latin translation was used by Vaughan, but it was not that ofJoannes Scotus. .

2 _Par!z'_m .s'cr"z}f1z‘zlr, ,oern‘m aoa sortzjrfitrlr .=:'rz.r!r'frrtz'oai'ozrs. '3 II Sr PETER, iii, 16.*1 Ea" amw-so in aazlwam m'.eziz'o q.=:rz'a’e.vz zwtorozrrrerzfo wrrlvo rfo2joor'aZz',

sea’ onion’ oarrrzlr j5om'z‘zr.r aroea’orat re:-vsirm szozr Zz'!.orr'.r frarzsfirsa stint.

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the subsequent ages of the Church all the Mysteries ofDivinity were lost. Nay, this very day there is not oneamongst all our school doctors or late extemporaries thatknows what is represented unto us by the outwardelement of water in baptism. True indeed they tell usit betokens the washing away of sin, which we grant them,but this is not the full signification for which it wasordained. It hath been the common error of all timesto mistake signum for signatum, the shell for the kernel.Yet to prevent this it was that Dionysius wrote his bookof The Cefestiaf Hierarchy and especially his TheologiaSigniQ‘icarioa,1 of which there is such frequent mention madein his works. Verily our Saviour Himself, Who is blessedfor evermore, did sometimes speak in parables. and com-manded further that pearls should not be cast forth untoswine, for “it is not given to all men to know theMysteries of the Kingdom of Heaven.” Supposing then—as it is most true--that amongst other mystical speechescontained in Scripture this of the Garden of Eden andthe Tree in it is one, I shall proceed to the exposition ofit in some measure, concealing the particulars not-withstanding. I

Man in the beginning—I mean the substantial, inwardman—--both in and after his creation, for some short time,was a pure intellectual essence, free from all fieshly,sensual affections. In this state the anima or sensitivenatureg did not prevail over the spiritual, as it doth nowin us. For the superior mental part of man was unitedto God by an essential contact‘ and the Divine Light-—

1 That is, the TREATISE on MYSTICAL THEOLOGY.2 ST MATTHEW, vii, 6; are., xiii, 1 1.3 Meaning the Kabalistic iVep/zesh, as noted previously.4 The doctrine concerning the soul in jewish theosophy is" somewhat

confused by this statement. \-Ve have seen that Rua’h is really the mindpart and that Nes/zamah is the divine soul, but in this life it is notnormally in realisation of its own royalty. The progress of Neshamah inDivine Knowledge is characterised by various names, as if there werehigher parts of the soul. But there is also Tsrrre, the prototype of theindividual soul in the Mind of God, an union with which is the liigliestmystical state in Jewish theosophy..38

flazrh roposophia Theomagzba

being received in and conveyed to the inferior portionsof the soul—did.mortify all carnal desires, insomuch thatin Adam the sensitive faculties were scarce at all employed,the spiritual prevailing over them in him, as they do overthe spiritual now in us. Hence we read in Scripture thatduring the state of innocence he did not know that hewas naked ; but no sooner eats he of the Tree of Know-ledge but he saw his nakedness and was ashamed of it--wherefore also he hides himself amongst the trees of theGarden, and when God calls to him he replies : “ I heardthy voice in the Garden, and I was afraid, because I wasnaked ; and I hid myself." But God, knowing his formerstate, answers him with a question : “ Who told thee thatthou wast naked F‘ Hast thou eaten of the Tree, whereofI commanded thee that thou shouldestnot eat P” 1 Herewe see a twofold state of man: his first and best in thespiritual, substantial union of his intellectual parts toGodz and the mortification of his ethereal, sensitivenature, wherein the fleshly, sinful affections had theirresidence; his second—or his fall—in the eating of theforbidden fruit, which did cast asleep his intellectualfaculties but did stir up and exalt the sensual. “ For ”—saith the serpent-—-“ God doth know that in the day yeeat thereof, then your eyes shall be opened, and ye shallbe as gods, knowing good and evil. And when thewoman saw that the Tree was good for food, and that itwas pleasant to the e es, and a tree to be desired to makeone wise, she took of, the fruit thereof, and did eat, andgave also unto her husband with her; and he did eat.And the eyes of them both were opened, and they knew

1 GENESIS, iii, Io, ii.2 This contrast is exceedingly useful in the sense that is not intended

by Vaughan or the theosophy from which he derives. No such union istolerated by the text of the myth in Genesis, and this is the first and mostobvious answer to all the reveries, whether those of scholastic theology, ofKabalisrn, of Jacob Bitihme, Saint-Martin or Martines do Pasqually. Themyth proving ‘unacceptable in its literal sense, allegories were devised toredeem it, but the myth was sacrificed in these.

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that they were naked..”1 Thus we see the sensualfaculties revived in our first parents and brought frompotentiality into activity L-—as the schoolmen speak-—byvirtue of this forbidden fruit. Neither did this eatingsuppress the intellectual powers 3 in Adam only but in allhis generations after him ; for the influence of this fruitpassed, together with his nature, into his posterity. Weare all born like Moses with a veil over the face. sThisis it which hinders the prospect of that intellectual shininglight which God hath placed in us; and—to tell you atruth that concerns all mankind--the greatest mystery,both in divinity and philosophy, is how to remove it.‘

It will not be amiss to speak something in this place ofthe nature and constitution of man, to make that moreplain which already hath been spoken. As the greatworld consists of three parts——the elemental, the celestialand the spiritual-—above all which God Himself is seatedin that infinite, inaccessible light which streams from Hisown nature, even so man hath in him his earthly, elementalparts, together with the celestial and angelical natures, inthe centre of all which moves and shines the DivineSpirit. The normal, celestial, ethereal part of man isthat whereby We do move, see, feel, taste and smell, andhave a commerce with all material objects whatsoever.It is the same in us as in beasts, and it is derived fromheaven-—-where it is predominant-—to all the inferiorearthly creatures. In plain terms it is part of the Soulof the World,5 commonly called the Medial Soul because

1 GENESIS, iii, 5-7. 2 D.epoz‘mz‘z'a 2'12 actum.3 The witness of the text is of course in the opposite direction, for it is

said that their eyes were opened, meaning the intellectual eyes—by thefact of knowledge acquired. '

4 This is one of Vaughaxfs very pregnant occasional dicta, and it is notless true nor is it the less significant should the root of the hindrance beother than he presumed.

5 It is a little difficult to follow the psychology of Vaughan because ofhis loose method of expression. His view up to a certain point is reallythat of the Thomists, recognising (1) a material part of man, the earth ofhis body ; (2) a soul part, which is the source of higher sensations and is

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1472i/zraposopfizia Theo/mzg2'c<:z

the influences of the Divine Nature are conveyed throughit to the more material parts of the creature, with whichof themselves they have no proportion. By means ofthis Medial Soul, or the ethereal nature, man is madesubject to the influence of stars and is partly disposed ofby the celestial harmony. For this middle spirit-middle,I mean, between both extremes and not that whichactually unites the whole together--as well that whichis in the outward heaven as that which is in man, is of afruitful, insinuating nature and carried with a strongdesire to multiply itself, so that the celestial form stirs upand excites the elemental. For this spirit is in man, inbeasts, in vegetables, in minerals; and in everything itis the mediate cause of composition and multiplication.Neither should any wonder that I afiirm this spirit to bein minerals because the operations of it are not discernedthere. For shall we conclude therefore that there is noinward agent that actuates and specifies those passive,indefinite principles whereof they are compounded ?Tell me not now of blind Peripatetical forms andqualities. A form is that which Aristotle could not definesubstantially, nor any of his followers after him, andtherefore they are not competent judges of it. But-—Ibeseech you---are not the faculties of this spirit suppressedin man also, as it appeareth in those that are blind P Butnotwithstanding the eye only is destroyed and not thevisible power, for that remains, as it is plain in theirdreams. Now, this vision is performed by a reflectionanalogous to the soul in animals; (3) a spirit part, which Vaughan callsangelical and which, according to the Thomists, belongs to the famz'lz'aangelomm. But Vaughan is not likely to have known St Thomas Aquinasat first hand and in reality he derived from Agrippa, who probably did.Agrippa says that the elementsare in man according to their true pro-perties. “In him also there is, as it were, an ethereal body, the chariotof the soul, corresponding analogically to the heaven. ln him, moreover,there are the vegetative life of plants, the senses of animals, a celestialspirit, angelical reason and divine understanding, together with the trueconjunction of all these towards one and the same end and divinepossession."—DE OCCULTA PI-IILOSOPI-IIA, L56. iii, raj. 36. Vaughancontinues to follow Agrippa closely throughout this part of his thesis.

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Tfie U/ores of T/zomar Vang/zarz

of the visual radii in their inward, proper cell. ForNature employs her gifts only where she finds a con-venience and fit disposition of organs, which being notin minerals we may not expect so clear an expression ofthe natural powers in them. Notwithstanding, in theflowers of several vegetables—which in some sort re-present the eyes—there is a more subtle, acute percep-tion of heat and cold, and other celestial influences, thanin any other part. This is manifest in those herbs whichopen at the rising and shut towards the sunset, whichmotion is caused by the spirit being sensible of theapproach and departure of the sun. For indeed theflowers are——as it were—the spring of the spirit, whereit breaks forth and streams, as it appears by the odoursthat are more celestial and comfortable there. Again, thisis more evident in the plant-animals—--as the vegetablelamb, Arbor term, and several others. But this will notsink with any but such as have seen this spirit separatedfrom his elements——where I leave it for this time.

Next to this sensual nature of man is the angelical orrational spirit. This spirit adheres sometimes to theMans, or superior portion of the soul, and then it is filledwith the Divine Light. But more commonly it descendsinto the ethereal, inferior portion which St Paul calls thenatural man,‘ where it is altered by the celestial influencesand diversely distracted with the irregular affections andpassions of the sensual nature.

Lastly, above the rational spirit is the Mans or hiddenintelligencef commonly called the illuminated intellect,3and of Moses the breath of lives.‘ This is that spiritwhich God Himself breathed into man and by which manis united again to God. Now, as the Divine Light, flow-ing into the Mans, did assimilate and convert the inferiorportions of the soul to God, so—on the contrary——the

1 Home am'maZ.i's. See I CORINTI-IIANS, ii, I4.2 Im‘eZlz;genz.'z'a a§sc0rra'z't':r. 3 [rztallect-as z'Zl:;rrtra!us.* S,b:'rar.*nZ.=:m 2/z'frzrr:m. The Vulgate gives ._r;‘:1'rac2¢Iurn '2/17:2‘.

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1421!/z roporopfizizz T/zeomagica

Tree of Knowledge did obscure and darken the superiorportions but awaked and stirred up the animal, sinfulnature. The sum of all is this : man, as long as he con-tinued in his union to God, knew the good only 1--thatis, the things that were of God. But as soon as hestretched forth his hand and did eat of the forbiddenfruit---that is, the middle soul or spirit of the greaterworld-—presently upon his disobedience and transgressionof the commandment, his union to the Divine Nature wasdissolved ; and his spirit being united to the spirit of theworld he knew the evil only, that is, the things that wereof the world. True it is he knew the good and the evil,but the evil in a far greater measure than the good.

Some sparks of grace were left, and though the per-fection of innocence was lost upon his Fall from theDivine Light, yet conscience remained still with him-—partly to direct, partly to punish. Thus you see thatthis medial soul or middle spirit is figured by the Treeof Knowledge; but he that knows why the Tree of Lifeis said to be in the midst of the Garden and to grow outof the ground will more fully understand that which wehave spoken. We see, moreover, that the facultiesascribed to the Tree of Knowledge are to be found onlyin middle nature. First, it is said to be a tree to bedesired to make one wise; but it was fleshly, sensualwisdom, the wisdom of this world and not of God.Secondly, it is said to be good for food and pleasant tothe eyes. So is the middle nature also, for it is the onlymedicine to repair the decays of the natural man andto continue our bodies in their primitive strength and1I1lICgI'1t}'.E

1 The text of the mythos says “knowing good and evil,” from which itfollows that prior to the catastrophe of the mythos man knew neither.

2 This statement should be compared with one which has been thesubject of a previous note. It was then said (a) that God formed manof an earth which was far better than ordinary clay, and (6) that suchearth is the subject of the Philosophical Medicine, which preserves man.it is nowsaidithat the only repairing and therefore preserving Medicineis a certain middle nature, which is the spirit of this world and the for-

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Lastly, that I may speak something for myself: thisis no new unheard-of fancy, as the understanding readermay gather out of Trismegistus. Nay, I am verily ofopinion that the Egyptians received this knowledge fromthe Hebrews, who lived a long time amongst them---asit appears out of Scripture--and that they delivered itover to the Grecians. This is plain out of lamblichus,in his book De ]l[_y5rerii5, where he hath these words :1“ The man of understanding, unveiled before himself,was of old united to the contemplation of the gods ; butit came about afterwards that another soul entered intopossession, intermixed with the form of man, and for thiscause he is saddled with the yoke of necessity and fate."And what else, I beseech you, is signified unto us in thatpoetical fable of Prometheus, that he should steal a certainfire from heaven, for which trespass God punished theworld with a great many diseases and mortality P

But somebody may reply: seeing that God made allthings very good—-as it appears in His review of thecreatures on the sixth day—how could it be asin in Adamto eat that which in itself was good P Verily the sin wasnot grounded in the nature of that which he did eat,2but it was the inference of the commandment, inasmuchas he was forbidden to eat it. And this is that whichSt Paul tells us—-that he had not known sin, had it notbeen for the Law? And again, in another place : “ Thestrength of sin is the Law.“ But presently upon thedisobedience of the first man and his transgression ofbidden fruit. If words mean anything, these .two are one and the sameMedicine; but if so God made man of the forbidden fruit, of a subjectdescribed otherwise as fleshly and sensual. It is no wonder that thePhilosophical Medicine is affirmed also to destroy “the temperamentof man.” See pp. 32, 33 of the present work.

1 C0rzz'ein;9Zabz'!r's rift re z'rzz’eZZecz‘.v.r /zrmzo emf guondanz Deorzrm con-te:vzpZaz‘z'orzz' c0:ejz¢rzrtas.r: a'ez'mz’e '2/rm alreram z'rzgressr¢s est anzwzarir,cz'r'.¢'a /zumarzain _f0?’?)££? .r;§ecz'rm t'0;*zz‘e;w;1f>era!.:2 1:2, any are proptesrea 2'22 z';9.r0:eece_r.rz'tatz's, fatz'gm=.' '2/z'rzcu'Zo est ails,-;="atzzr.-DE MYSTERII5.

2 It was so grounded, however, and that obviously, if it was a tree of“- fleshly wisdom" and “ not of God.” '

3 Romans, vii, 7. 4 I Contnrnrans, xv, 56.4-4-

A712!/zroposop/zz'a Tfieamagica

the commandment, the creature was made subject tovanity. For the curse followed and the impure seedswere joined with the pure, and they reign to this hourin our bodies; and not in us alone but in every othernatural thing. Hence it is we read in Scripture that“ the heavens ” themselves “ are not clean in His sight.“And to this alludes the apostle in that speech of his tothe Colossians, that “it pleased the Father . . . toreconcile all things to himself ” by Christ, “ whether theybe things in earth, or things in heaven." 2 And here youare to observe that Cornelius Agrippa mistook the actof generation for original sin, which indeed was theeffect of it : and this is the only point in which he hathmiscarried.3

I have now done: only a word more concerning thesituation of Paradise, and the rather because of thediversity of opinions concerning that solace and theabsurdity of them. St Paul, in his Second Epistle tothe Corinthians, discovers it in these words :4 “I knewa man in Christ about fourteen years ago—whether inthe body, I cannot tell; or whether out of the body, Icannot tell: God knoweth--such an one caught up tothe Third Heaven. And I knew such a man--whetherin the body, or out of the body, I cannot tell: Godknoweth—how that he was caught up into Paradise.“Here you see that Paradise and the Third Heaven areconvertible terms, so that the one discovers the other.Much more could I have said concerning the Tree ofKnowledge, being in itself a large and very mysticalsubject; but for my part I rest contented with my own

1 Jon, xv, i5. ‘-1 COLOSSIANS, i, 2o.3 It has to be said notwithstanding that Agrippa-»-like others before

him and after-—-offered a clear explanation which we can take or leave,but with Vaughan ommtz exezrat in mysz‘e:rz"um, and we get from him noreal definition of original sin.‘ 4 There are, however, two Paradises according to the Kabalistic tradi-

tion which Vaughan -follows at a distance. They are respectively in Bzivza/iand Melkutk, or in the World of the Supernals and the World of Action.

5 II CORINTHIANS, xii, 4.-+5

T/ze W0r*és of T/zamas Vang/um

particular apprehension and desire not to enlarge it anyfurther. Neither had I committed this much to paperbut out of my love to the truth, and that Iwould nothave these thoughts altogether to perish.

You see now——-if you be not men of a most densehead 1--how man fell,“ and by consequence you mayguess by what means he is to rise. He must be unitedto the Divine Light, from whence by disobedience he wasseparated. A flash or tincture of this must come or hecan no more discern things spiritually than he can dis-tinguish colours naturally without the light of the sun.This light descends and is united to him by the samemeans as his soul was at first. I speak not here of thesymbolical, exterior descent from the prototypical planetsto the created spheres 3 and thence into “ the night of thebody ” ;“ but I speak of that most secret and silent lapseof the spirit “through the degrees of natural forms ”;5and this is a mystery not easily apprehended. It is aKabalistic maxim that “ no spiritual being descendinghere below can operate without a garment.”° Considerwell of it with yourselves", and take heed you wander notin the circumference. The soul of man, whiles she is inthe body, is like a candle shut up in a dark lanthorn, ora fire that is almost stifled for want of air. Spirits--saythe Platonics-—when they are “ in their own country " 7 arelike the inhabitants of green fields who live perpetually

1 Dm'z'.r.rz'mrr car‘:/:'cz'.r /zowzi'm's.2 As Vaughan begins his exposition of the Trees in the Garden of

Eden with a promise to conceal the particulars he does anything butexplain—-even from his own standpoint--how man fell. Of the conse-quence_s—as he understood them--he recites -something, and it may besummed up as a separation from the Divine Light.

3 A reference presumably to the sou1’s pre-existence, about which it iscurious to note that Vaughan says little otherwise in any of his writings.

4 In nocteiiz c0r;§o¢':'s-quoted from.No. 8 of the CONCLUSIONESKABALISTICJE, drawn by Picus de Miranclula from Zoharic books.

*7’ Perfarmarum nativmZz':.¢:m serz'¢'iw.6 Nulla res .rp:'rz'tuaZ:'s derceridenr z'2zferz'mr aperatur .rz'mr z'm:izr:i.nent0.——

CONCLUSIONES KABALISTICE, No. 3 5.T In and ;fm‘r:'r2.-Proclusi DE ANIMA.

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Alan‘/z 2'0}; or 0p/zfa T/zeomagzczz

amongst flowers, in a spicy, odorous air ; but here below,“ in the circle of gent-:ration,"‘ they mourn because ofdarkness and solitude, like people locked up in a pest-house. “Here do they fear, desire and grieve," &c.*This is it makes the soul subject to so many passions, tosuch a Proteus of humours. Now she flourishes, nowshe withers—now a smile, now a tear; and when shehath played out her stock, then comes a repetition of thesame fancies, till at last she cries out with Seneca I: “ Howlong -this self-same round P” 3 This is occasioned by hervast and infinite capacity, which is satisfied with nothingbut God, from Whom at first she descended. It ismiraculous to consider how she struggles with her chainswhen man is in extremity, how she falsifies with fortune,what pomp, what pleasure, what a paradise doth shepropose to herself. She spans kingdoms in a thoughtand enjoys all that inwardly which she misseth outwardly.In her are patterns and notions of all things in the world.If she but fancies herself in the midst of the sea, presentlyshe is there and hears the rushing of the billows. Shemakes an invisible voyage from one place to another andpresents to herself things absent as if they were present.The dead live to her : there is no grave can hide themfrom her thoughts. Now she is here in dirt and mire,and in a trice above the moon.

Far over storms she soars, hears rushing cloudsBeneath her feet, and the blind thunder spurns.“

But this is nothing. If she were once out of the bodyshe could act all that she imagined. “ In a moment,” saithAgrippa——“ whatsoever she desires, that shall follow.“In this state she can “ act upon the moods of the macro-

1 fie sp/zrrrti gtviemz'z'om's.2 Him‘ iwetiwmz‘, czrpz'zz::!q:re, dolenf, Sac.3 Quorrsqzrr radar: .5’4 C'el.rz'0:r e.rr¢rgz'! pZz¢o'z'z"s, tzzriZz'rqur rrrerzfes

.Su6 pm'z'6z.»:s m'm6os, er carve z’0m'!ma miner."5’ 1'n momeiito quz'cgm'd r:apz'z‘ arsegzreretuir.

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cosm,“ 1 make general commotions in the two spheres ofair and water, and alter the complexions of times. Neitheris this a fable but the unanimous finding of the Arabians,with the two princes Avicebron 2 and Avicenna? She haththen an absolute power in miraculous and more thannatural transmutations. She can in an instant transferher own vessel from one place to another. She can---byan union with universal force 4-—infuse and communicateher thoughts to the absent, be the distance never so great.Neither is there anything under the sun but she mayknow it, and--remaining only in one place---she canacquaint herself with the actions of all places whatsoever.I omit to speak of her magnet, wherewith she can attractall things-—-as well spiritual as natural. Finally, “there isno work in the whole course of Nature, however arduous,however excellent, however supernatural it may be,that the human soul, when it has attained the source ofits divinity—-which the Magi term the soul standingand not falling—-cannot accomplish by its own power andapart from any external help.” 5 But who is he—amidstso many thousand philosophisers--that knows her naturesubstantially and the genuine, specifical use thereof P Thisis Abraham’s “great secret, wonderful exceedingly, anddeeply hidden, sealed with six seals, and out of theseproceed fire, water and air, which are divided into males

1 M'oa/are /zzmznres Majors’: Am'maZz's.2 Avicebron is Ibn Gebirol, circa I021-1o7o, a Spanish jew, who is

important in the history of philosophy. See Isaac Myer: THE PHILO-SOPHICAL ‘WRITINGS of Solomon Ben Yehudah Ibn Gebirol, dcc.Philadelphia, I338.

3 Avicenna, or Ibn Sina, 980-1037, wrote a great encyclopmdic workon philosophy and science. His repute and influence were considerablethroughout the middle ages. _

'1 Per zmz'0:vem cum w'rt'm'e zrnz'tversaZz'. An old claim of magicalart, but its warrants--within measures—are in psychic experiences ofto-day.

5 A-'ss[Z.ir.vz ogbzrs est in tutti Nazvmce saris tam ardzmm, tam exceilrris,{am derzzhzse .2-m":rac'zrZ0sirm, grand cmfma /zzvmarza (z'z'm'rrz'z'.<i:z‘:'s sure orzgzhzesszcorzseczrra, gzraivz '2.-totem‘ Magz' arnivzam stealer): ea’ mm caderztessz, pro;-¢z'z'svz'rz'6ars, aésgzire amiss’ arferno aria;/iz'rzz'cz¢Ze mm queer qflfcere.-—DE OCCULTAPI-IILOSQPHIA, Lia. iii, cap. 44.

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and females.”1 We should therefore pray continuallythat God would open our eyes, whereby we might see toemploy that talent which He hath bestowed upon us butlies buried now in the ground and doth not fructify at all.He it is to Whom we must be united by “ an essentialcontact,” and then we shall know all things “shewnforth openly by clear vision in the Divine Light.” 3 Thisinflux from Him is the true, proper efficient of ourregeneration, that sperma‘ of St John, the seed of Godwhich remains in us. If this be once obtained we neednot serve under Aristotle or Galen, nor trouble ourselveswith foolish urrums and ergos, for His unction will instructus in all things.

But indeed the doctrine of the schoolmen, which ina manner makes God and Nature contraries, hath soweakened our confidence towards Heaven that we lookupon all receptions from thence as impossibilities. Butif things were well weighed and this cloud of traditionremoved we should quickly find that God is more readyto give than we are to receive. For He made man--asit were—-for His playfellow, that he might survey andexamine His works. The inferior creatures He madenot for themselves but His own glory, which glory Hecould not receive from anything so perfectly as fromman, who---having in him the spirit of discretion-~—mightjudge of the beauty of the creature and consequentlypraise the Creator. Wherefore also God gave him theuse of all His works; and in Paradise how familiar isHe, or rather how doth He play with Adam. “ Out ofthe gr0und"—saith the Scripture—“ the Lord Godformed every beast of the field, and every fowl of the

1 Secretzmz magmmz, mafime mz'raZ>:'/e ea‘ accuZ!z'mz'mum, sex‘ <:m::zrIz'.rsz'gz'ZZatzzm, ea‘ ex ezlr esremzz‘ igm.".r, Aqua at Aer, gum dz"'m'£imztzzr 1'2: maresetfrPmz'?z.es -——-SEPHER YETZIRAI-I. .

2 Contacts: e.rse:rzz'z'aZ2'.3 RerxeZaz‘£facz'.e, per clamm in Dz'm'rz0 Lamb:-ze w'sz'0m.'m.4 The reference is presumably to I ST ]oHN, iii, 9 : “ Whosoever is born

of God doth not commit sin ; for His seed remaineth in him.”4-9 4-

T/26’ Works Of T/zamas‘ Vaug/zarzair ; and brought them unto Adam to see what he wouldcall them: and whatsoever Adam called every livingcreature, that was the name thereof." 1 These were thebooks which God ordained for Adam and for us hisposterity, not the quintessence of Aristotle nor thetemperament of Galen the Antichrist. But this is“tormenting the hornets.”2 Now will the Peripateticsbrand me with their comm principia and the school divineswith a madam? Somme. I know I shall be hated of mostfor my pains and perhaps scoffed at like Pythagoras inLucian : “ Who buyeth Eugenius ? VVho seeketh to bemore than a man, or to know the harmony of the worldand be born again ?"3 But because, according to theirown master, a covenant is honourable‘ and that anaffirmative of this nature cannot fall to the ground witha Christian, I will come to my oath. I do therefore pro-test before my glorious God, I have not written this outof malice but out of zeal and affection to the truth ofmy Creator. Let them take heed then lest—whiles theycontemn mysteries---they violate the majesty of God inHis creatures and trample the blood of the covenantunderfoot. But shall I not be counted a conjurer, seeingI follow the principles of Cornelius Agrippa, that grandArchimagus, as the antichristian Jesuits call him? Heindeed is my author, and next to God I owe all that Ihave unto him. He was, Reader, by extraction noble;by religion a protestant 5----as it appears out of his ownwritings-—-besides the late but malicious testimony of

1 GENESIS, ii, 19.2 _[rrz'z‘are cra6oms.—Plautus——z'.e. to meddle with angry people.3 Qzafs ewe! E.a;gren:'za:n ? Qmis super /zomzwem ass: wait? Qua‘: scire

rrnzee.-'rsz' /mm/z0m'.:zm at rat/z'1r1:‘scer.-2 dermo?‘ “Opens -n,u.:n’irr&'res |Eo"r.-.v.5 As after the zeal of research and the satisfaction of learning displayed

in a memorable pageant, Cornelius Agrippa became convinced that thesciences of his period were vain, including his own, so was he disillusionisedin matters of official religion. But he did not become a protestant. Hisposition is comparable to that of Paracelsus, who wished Luther and thechaos of reformers well, believing doubtless that something would evolvetherefrom, but he did not join the reformers.

SO

1472!/LFOP amp/2 fa Tfieomagica

Promondus, a learned papist ;1 for his course of life aman famous in his person, both for actions of war andpeace ; a favourite to the greatest princes of his time andthe just wonder of all learned men. Lastly, he was onethat carried himself above the miseries he was born toand made fortune know man might be her master. Thisis answer enough to a few sophisters and--in defiance ofall calumnies-—-thus I salute his memory.

Great, glorious penman, whom I should not nameLest I might seem to measure thee by fame,Nature’s apostle and her choice high priest,Her mystical and bright evangelist:How am I rapt when I contemplate theeAnd wind myself above all that I see.The spirits of thy lines infuse a fire-- _.Like the world’s soul—which makes me thus aspireI am embodied by thy books and theeAnd in thy papers find my ecstacy 5Or, if I please but to descend a strain,Thy elements do screen my soul again.I can undress myself by thy bright glassAnd then resume the enclosure as I was.Now I am earth, and now a star, and thenA spirit---now a star and earth again ,Or if I will but ransack all that beIn the least moment I engross all three.I span the heaven and earth and things above,And-which is more—-join natures with their love.

He crowns my soul with fire and there doth shine,But like the rainbow in a cloud of mine.Yet there’s a law by which I discomposeThe ashes and the fire itself disclose ;But in his emerald still he doth appear 1They are but grave-clothes which he scatters here.Who sees this fire without his mask, his eyeMust needs be swallow’d by the light and die.

‘ As regards the “ malicious testimony of Promondus,” the record whichcontains it seems to have passed out of knowledge, and he himself 1sunknown.

5 I

T/ze Wares qf T/zomas Vang/zazrz

These are the mysteries for which I wept—-Glorious Agrippa—-when thy language slept,Where thy dark texture made me wander far,Whiles through that pathless night I traced the star ;But I have found those mysteries for whichThy book was more than thrice-piled o’er with pitch.Now a new East beyond the stars I seeWhere breaks the day of thy divinity.Heaven states a commerce here with man, had heBut grateful hands to take and eyes to see.

Hence, you fond schoolmen, that high truth deride,And with no arguments but noise and pride—You that damn all but what yourselves inventAnd yet find nothing by experiment :Your fate is written by an unseen hand,But his Three Books with the Three Wo1'lds shall stand.

Thus far, Reader, I have handled the composition androyalty of man. I shall now speak something of hisdissolution and close up my discourse—as he doth hislife-~—-with death. Death is"‘a recession of life into thehiddenness”ii1--not the annihilation of any one particlebut a retreat of hidden natures to the same state theywere in before they were manifested. This is occasionedby the disproportion and inequality of the matter; forwhen the harmony is broken by the excess of any oneprinciple, the vital twist--without a timely reduction ofthe first unity-—-disbands and unravels. In this recessthe several ingredients of man return to those severalelements from whence they came at first in their accessto a compound. For to think that God creates anythingex ni/zilo in the work of generation is apure metaphysicalwhimsey. Thus the earthly parts-—as we see by experi-ence-—return to the earth, the celestial to a superiorheavenly limbus and the spirit to God that gave it.Neither should any wonder that I affirm the Spirit ofthe living God to be in man, when God Himself doth

1 Recrsszzs 't»'z'z‘te 2'22 .~:zé.rco2zdz'!rr.vz.5 2

A712:/zroposop/zia T/ze0ma,gz'ca

acknowledge it for His own. “ My spirit ”--saith He——“shall not always be sheathed "—-for so the Hebrewsignifies—-“ in man, for that he also is flesh : yet his daysshall be an hundred and twenty years.”1 Besides, thebreathing of it into Adam proves it proceeded from Godand therefore the Spirit of God.

Thus Christ breathed on His apostles and they receivedthe Holy Ghost. In Ezekiel the Spirit comes from thefour winds and breathes upon the slain, that they mightlive. Now, this Spirit was the Spirit of Life, the samewith that Breath of Life which was breathed into thefirst man, and he became a living soul. But withoutdoubt the Breath or Spirit of Life is the Spirit of God.Neither is this Spirit in man alone but in all the greatworld, though after another manner. For God breathescontinually and passeth through all things like an airthat refresheth---wherefore also He is called of Pythagoras“ the quickening of all."2 Hence it is that God inScripture hath several names, according to those severaloffices He performs in the preservation of His creature.“ Moreover "—-saith the Areopagite--“ they bear witnessto His presence in our minds, as also in our souls andeven in our bodies, that He is in heaven and on earth,and simultaneously in His very self: they declare Himto be within the world, to be around and also above it,over and above heaven, the superior essence, sun, star,fire, water, wind, dew, cloud, the very stone and rock:to be in all things which are and Himself to be nothingwhich they are.” 3 And most certain it is because of His

1 The Authorised Version says : “ My spirit shall not always strivewith man.”-—--GENESIS, vi. 3. But the Vulgate gives: Dzlr-r'tgue Dem.-Nan perrrzanebzi‘ S;.6z'rz'tz¢.t meats in flromzhze in retemzmz ; “ My spirit shallnot always abide in man,” which justifies Vaughan’s alternative.

2 ‘l'1ixwo':.s 'rt'I+.v Eiatav, am'mnz‘z'o amt":/ers0ra:m.3 Qmin ez‘z'am in mem‘_z'Zms zlesanz irzesse diczmt, argue in .;mz'mz's, er 2'2:

corjrfierzlius, ez‘ in ceelo esse, algae in term, ac sewzal in sezjfiuo ; eundem 2'2:mzmda esse, czireo mzmdzmz, sugfira marndum, supra ceelzmz, sze;9erz'0reme.r.rem'z'om, solem, stellom, ignem, agzeom, spz'rz'tm:z, rorem, rzebulmrz, z';{>szmzZapz'dem, petmm, omriz'.e esse grate sum‘, et refine’! eorzmz qme semi.

53

Tfie Wares of T/zomrzs Vang/zarz

secretpassage and penetration through all that othersimile in Dionysius was given Him: “ Let that also beadded which may seem vilest and most absurd of all,that the Lord hath called Himself a worm of the earth,as handed down to us by those versed in divinethings.”1

Now, this figurative kind of speech, with its varietyof appellations, is not only proper to Holy Writ but theEgyptians also-~as Plutarch tells me—-called Isis, or themost secret part of Nature, myrionymous ; and certainlythat the same thing should have a thousand names is nonews to such as have studied the Philosopher’s Stone.But to return thither whence we have digressed : I toldyou the several principles of man in his dissolution part-—as sometimes friends do-—-several ways : earth to earth---as our Liturgy hath it--—-and heaven to heaven, accordingto that of Lucretius :

The part which came from earth to earth returns,But what descended from ethereal shoresHigh heaven’s resplendent temples welcome back?

But more expressly the divine Vergil, speaking ofhis bees:

Induced by such examples, some have taughtThat bees have portions of ethereal thought--.Endued with particles of heavenly fires ,For God the whole created mass inspires.Through heaven and earth and ocean’s depths He throwsHis influence round and kindles as He goes.Hence flocks and herds and men and beasts and fowlsWith breath are quicken’d, and attract their souls ;

1 Adtiam etiam at quad ammirm m'Z:'sr:'mzmz arse at mags} abmrdum'w'de2'ur, zjrisum 3562' wermzlr speeiem rm’/z:'6ere ab z'z's gm‘ in rebzrs ¢i:'<vz'm'smultum diugare 'verratz'.r2mt arse trriditzrm.-—DE CCELESTI HIERARCHIA,mp. ii. The reference is to PSALM xxii, v. 6.

2 C'edz't item retro de Jarret‘ gzzodfm? amfeIn termm, at quad mz's.mm est er re!/serfs oars,Id rur.rum- er;-21:‘ fulgerztzle temple rereptant.

54-

1412:/zroposop/zia T/zeomogzica

Hence take the forms His prescience did ordain,And into Him at length resolve again.No room is left for death : they mount the skyAnd to their own congenial planets fly}

This vanish or ascent of the inward, ethereal principlesdoth not presently follow their separation ; for that partof man which Paracelsus calls the “sidereal man “'2 andmore appositely the “ brute part of man,” 3 but Agrippathe “ spectre ” "" and Vergil

Ethereal sense and warmth of simple breath 5-—

this part—--I say--which in the astral man hoverssometimes about the dormitories of the dead, and thatbecause of the magnetism or sympathy which is betweenhim and the radical, vital moisture. In this “spectre”is the seat of the imagination, and it retains after deathan impress of those passions and affections to which itwas subject in the body. This makes him haunt thoseplaces where the whole man hath been most conversant,and imitate the actions and gestures of life. Thismagnetism is excellently confirmed by that memorableaccident at Paris which Dr Fludd proves to be true bythe testimonies of great and learned men. Agrippa also,speaking of the apparitions of the dead, hath these words :“But that which I have seen myself with my own eyesand have touched with my own hands I will not mentionin this place, lest it be my lot to be accused of falsehood by

1 He's gzddom sz};r2z:'s argue /Eerie eiremplo seem'z'Ease opz'oar.r porter: Dz"oz'rzee _Mem"z's er fzousfos15'!‘/tereos dzlrere. Doom nomgue ire per osvmesTerrasgzve troetusgzee morals, eoiusozgue profrmdzmz.1;/z'rzcpecam’es, ormemfo, 1!/z'ros, genres omneferorzrm,Quemgue riot‘ terzuis rzoseenteoz orcessere roitos..5'cz'Z:'eez‘ /izrc rea’dz' defer tie or resolute rqferriOmmo .' oer morn’ esse Zocarm, sad we've woloreSyzferis in rzremerzam argue olto soccedere coelo.

_ 1 have used Dryden’s translation for the text, the Latin only beinggiven in the original.

2 Homo riderezes. 3 Erratum /zomz'm's. * Idolmw.5 .»Etizerez¢-m semum argue ourof sz'mpZr'e:'s ignem.

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Tfie Works of Tfiomos Vang/zorz

the ignorant, by reason of the marvellous strangeness of theoccurrences.” 1 But this scene 2 exceeds not the circuit ofone year, for when the body begins fully to corrupt thespirit returns to his original element. These apparitionshave made a great noise in the world, not without somebenefit to the pope ; but I shall reserve all for my greatwork, where I shall more fully handle these mysteries.

I am now to speak of man as he is subject to a super-natural judgment; and-—to be short—-my judgment isthis : I conceive there are--besides the empyreal heaven-—-two inferior mansions or receptacles of spirits. Theone is that which our Saviour calls “ the outer darkness,”and this is it whence there is no redemption—+“Whencesouls may never come forth,“ as the divine Plato hathit. The other, I suppose, is somewhat answerable to theElysian fields, some delicate, pleasant region, the suburbsof heaven—as it were—those seven mighty mountainswhereupon there grow roses and lilies, or the outgoingsof Paradise in Esdras.5 Such was that place where theoracle told Amelius the soul of Plotinus was :

Where friendship is, where Cupid gentle-eyed,Replete with purest joy, enrich’d by GodWith seinpiternal and ambrosial streams ::Whence are the bonds of love, the pleasant breath,The tranquil air of great ]ove’s golden race.6

1 Sea’ ez‘ zjose ego, gate m.ez'.s' oczzlzlr t/z'a’z' ez‘ monz'6us"terz:gz' koc Zoeo referreoolo, ne me ob aerator slupendooz o:d:ozz'rotz'one.oz de ozerzdocio all z'm:rea’z¢Zz'.rorgmf com‘z'ngot.—

“ So.»:er:e in the original orthography. The word seems inapplicable.Vaughan may have written the Latin _.S'ecet/o=a sign, in the sense ofomen.

3 Tb trrrdr-or, vb efcfirepov.4 “oars tiurrore égiaet : made omimee rzmzguom egredzhmmr.'5 II ESDRAS, ii, I9. The passage referred to is part of the word of the

Lord to Esdras and has nothing to do with Paradise, an allusion to the“ outgoings ” of which occurs, however, cop. iv, 7, in another connection.

B U62‘ omz'cz'z'z'o est, not Copz'do *2/zltu mollzlr,Puree gfiienus leez‘z'z‘z'ee et sem;oz'z‘ernr's -rzwrlrAmbrose)‘: irrzlgotus a Deo ; nude sum‘ omomsmRetzieoculo, dolcz's s,oz'rt'tus at trorzguz'lZarr tether‘A urea‘ genera‘: magma’ jot/z's.

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1472:/zroposop/zz'a T/zeomezgica

Stellatus supposeth there is a successive, gradual ascentof the soul, according to the process of expiation, and hemakes her inter-residence in the moon.‘ But let it bewhere it will, my opinion is that this middlemost mansionis appointed for such souls whose whole man hath notperfectly repented in this world. But notwithstandingthey are of such as shall be saved,2 and are reserved inthis place to a further repentance in the spirit for thoseoffences they committed in the flesh. I do not heremaintain that ignis forum of purgatory, or any suchpainted, imaginary tophet ; but that which I speak of-—-if lam not much mistaken—-I have a strong Scripturefor. It is that of St Peter, where he speaks of Christbeing “put to death in the flesh, but quickened by theSpirit: by which also he went and preached unto thespirits in prison; which sometime were disobedient,when once the longsuffering of God waited in the daysof Noah, while the ark was a preparing, wherein few,that is, eight souls were saved by water.” 3 These spiritswere the souls of those who perished in the Flood andwere reserved in this place till Christ should come andpreach repentance unto them. t

I know Scaliger thinks to evade this construction withhis gui tune, that they were then alive-—namely, before theFlood—-when they were preached unto.‘ But I shalloverthrow this single nonsense with three solid reasons,drawn out of the body of the text. First, it is not saidthat the Spirit itself precisely preached unto them, but HeWho went thither by the Spirit, namely, Christ in the

1 Marcellus Palingenius Stellatus wrote ZODIACUS I/'ITni‘., a Latin hexa-meter poem in twelve books corresponding to the Twelve Signs. Bookix, which answers to Sagittarius, recounts a visit to the Moon, which isregarded as the place of judgment for departed souls.

2 De rah/arzdorreriz memero. 3 I ST PETER, iii, I8--20.4 There were two Scaligers, father and son, respectively 1484-1558 and

1540-1609. They were both sufficiently voluminous. Julius Ctesar---thefather--wrote commentaries on the zoological and botanical works ofAristotle and Theophrastus. The son—]osephus ]ustus—was a famousphilologist of his period.

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T/ze Works Q/‘ T/zomos Vang/zan

hypostatical union of His soul and Godhead—whichunion was not before the Flood when these dead did live.Secondly, it is written that He preached unto spirits, notto men, to those which were in prison, not to thosewhich were “in life,” 1 which is quite contrary to Scaliger.And this exposition the apostle confirms in another place—“ to them that are dead " 2—the dead were preached to,not the living. Thirdly, the apostle says these spiritswere but sometime disobedient and withal tells us when-—namely, in the days of Noah. Whence I gather theywere not disobedient at this time of preaching; and thisis plain out of the subsequent chapter. “ For this cause ”-—saith the apostle—“'was the gospel preached also tothem that are dead, that they might be judged accordingto men in the flesh, but live according to God in thespirit.”3 Now, thisjudgment in the flesh was groundedon their disobedience in the days of Noah, for which alsothey were drowned; but salvation according to God inthe spirit proceeded from their repentance at the preach-ing of Christ, which was after death. I do not imposethis on the reader as if I sat in the infallible chair, but lam confident the text of itself will speak no other sense.As for the doctrine, it is no way hurtful, but-in myopinion—as it detracts not from the mercy of God so itadds much to the comfort of man.

I shall now speak a word more concerning myself andanother concerning the common philosophy, and then Ihave done. It will be questioned perhaps what I am,and especially what my religion is. Take this shortanswer. I am neither papist nor sectary but a true,resolute protestant in the best sense of the Church ofEngland. For philosophy as it now stands it is altogetherimperfect and withal false—a mere apothecary’s drug, amixture of inconsistent, contrary principles which no wayagree with the harmony and method of Nature. In a

1 1773 ’I/¢'U£'.r--'ro'i“s do ¢>v?ton;'i arvstiuuow, I ST PETER, iii, I9.2 fblii, iv, 6. 3 ]t5;fd., iv, 6.

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14%:/zroposopho T/lzeomagzrez

word, the whole encyclopasdia--as they call it-—baitingthe demonstrative, mathematical part—-is built on mereimagination, without the least light of experience. Iwish therefore all the true sons of my famous OxfordMother to look beyond Aristotle and not to confine theirintellect to the narrow and cloudy horizon of his text;for he is as short of Nature as the grammarians are ofsteganography. I expect not their thanks for this myadvice or discovery ; but verily the time will come whenthistruth shall be more perfectly manifested, and especiallythat great and glorious mystery whereof there is littlespoken in this book : “the alone King Messias, the Wordmade flesh of the Father, hath revealed this secret, to bemore openly manifested in a certain fulness of time.”1It is Cornelius Agrippa’s own prediction, and I am con-fident it shall find patrons enough when nothing remainshere of me but memory.

My sweetest Jesus, ’twas Thy voice : IfIBe lifted up I’ll draw all to the sky.Yet I am here. Pm stifled in this clay,Shut up from Thee and the fresh East of day.I know Thy hand’s not short; but Pm unfit--A foul, unclean thing--to take hold of it.I am all dirt, nor can I hope to pleaseUnless in mercy Thou lov’st a disease.Diseases may be cured ; but who’ll reprieveHim that is dead? Tell me, my God, I live.’Tis true, I live ; but I so sleep withalI cannot move, scarce hear when Thou dost call.Sin’s lullabies charm me when I would come ;But draw me after Thee and I will run.Thou know’st I’m sick: let me not feasted be,But keep a diet, and prescribed by Thee.Should I carve for myselfl would exceedTo surfeits soon and by self-murder bleed.

i Solos Rex rile.-mos, Verona: Potris corofocz‘arm,arcormm /zoc rwelotxit,alzguo tampons ;$Zem'!udr'ne o,oer2'z'us morzzfesiofunrs.

59

The Works of T/zomezr Vaugfiaaz

I ask for stones a11d scorpions, but still cross’d-»-And all for love--shouldist Thou grant, I were lost.Dear Lord, deny me still, and never signMy will but when that will agrees with Thine.And when this confli-ct’s pass’d and I appearTo answer what a patient I was here,How I did weep when Thou didst woo, repineAt Thy best sweets and in a childish whineRefuse Thy proffer’d love, yet cry and callFor rattles of my own, to play withal-Look on Thy cross and let Thy blood come in.Wheti mine shall blush as guilty of my sin,Then shall I live, being rescued in my fall,A text of mercy to Thy creatures all, _Who having seen the worst of sins in meMust needs confess the best of loves in Thee.

I have now done, Reader, but how much to my ownprejudice I cannot tell. I am confident this shall notpass without noise; but I may do well enough if thougrantest me but one request. I would not have thee lookhere for the paint and trim of rhetoric, and the ratherbecause English is a language the author was not born to.Besides this piece was composed in haste and in my days ofmourning on the sad occurrence of a brother’s death.“And who knoweth how to write amidst a wailing oftears and ink ?”1

To conclude: if I have erred in anything——and yet Ifollowed the rules of creation--I expose it not to themercy of man but of God, Who as He is most able soalso is He most willing to forgive us in the day of ouraccounts.

Finis

' E! gzzzlr "a'z'dz't'z't .rcrz't5ere in Zzrcfzi [(16/2?j/?.?2rU"f£??£ er‘ ofrrrrnetzfz?

6o

AN ADVERTISEMENT TO THE READER

lF the old itch of scribbling-—-a disease very proper toGalenists—surprise any of their tribe, I shall expect fromthem these following performances : first, a plain, positiveexposition of all the passages in this book, without anyinjury to the sense of their author ; for if they interpretthem otherwise than they ought, they but create errors oftheir own and then overthrow them. Secondly, to provetheir familiarity and knowledge in this art, let them givethe reader a punctual discovery of all the secrets thereof.If this be more than they can do, it is argument enoughthey know not what they oppose; and if they do notknow, how can they judge, or if they judge, where istheir evidence to condemn P Thirdly, let them notmangle and discompose my book with a scatter of observa-tions but proceed methodically to the censure of each part,expounding what is obscure and discovering the verypractice, that the reader may find my positions to be false,not only in their theory but, if he will essay it, by his ownparticular experience.

I have two admonitions more to the ingenuous andwell-disposed reader: first, that he would not slight myendeavours because of my years, which are but few. Itis the custom of most men to measure knowledge bythe beard ; but look thou rather on the soul, an essenceof that nature “ which requireth not the courses of time forits perfection.“ Secondly, that he would not concludeanything rashly concerning the subject of this Art, for itis a principle not easily apprehended. It is neither earth

1 QZIIEL’ n:d_z!>erfectz'0nem max): currz'cz:Za z‘em;§0rz'.r mm des:'d:mt.—Proclus.6 I

T/ze W02"ér of T/lama: Vang/ran

nor water, air nor fire. It is not gold, silver, Saturn,antimony or vitriol, norany kind of mineral whatsoever.It is not blood, nor the seed of any individual—as someunnatural, obscene authors have imagined. In a word,it is no mineral, no vegetable, no animal, but a system—as it were—--of all three. In plain terms, it is the seedof the greater animal,‘ the seed of heaven and earth, ourmost secret, miraculous hermaphrodite. If you knowthis---and with it the Hydro-pyro-magical Art-—you may,with some security, attempt the work : if not, practice isthe Way to poverty. Essay nothing without science, butconfine yourselves to those bounds which Nature hathprescribed you. E

1 .S'parma moj0n'.r aninzalzlr

62

ANIMA MAGICA ABSCONDITAOR A DISCOURSE OF THE UNIVERSAL SPIRI'1

OF NATURE

TO THE RE./{DER

Now God defend: what will become of me? I haveneither consulted the stars nor their urinals, the Almanacks.A fine fellow to neglect the prophets who are read inEngland every day. They shall pardon me for thisoversight.‘ There is a mystery in their profession theyhave not so much as heard of--—the star-spangled Christianheaven 2--a new heaven fancied on the old earth. Herethe twelve apostles have surprised the zodiac and all thesaints are ranged on their North and South sides. Itwere a pretty vanity to preach when St Paul is ascendant,and would not a papist smile to have his pope electedunder St Peter? Reader, if I studied these things Iwould think myself worse employed than the RomanChaucer was in his Troilus.3 I come out as if therewere no hours in the day, nor planets in the hours:neither do I care for anything but that interlude ofPerendenga in Michael Cervantes: “ Let the old man,my master, live, and Christ be with us all.” Thou wiltwonder now where this drives, for I have neither aConde de Lemos nor a Cardinal to pray for. I pray forthe dead, that is, I wish him a fair remembrance whoselabours have deserved it. It happened in exposing myformer discourse to censure-—a custom hath strangledmany truths in the cradle--—that a learned man suggestedto me some bad opinion he had of my author, Henricus

1 Haptiptiipta. 2 Cesium sleliafuflz C/zrz'.rz‘z'am:m.3 The point appears to be that according to the ruling of a certain

oracle the life of Troilus guaranteed Troy against fall. But the son ofPriam was slain by Achilles and the city perished. The comparison ofFergil with Chaucer is not fortunate.

65 5

T715’ Works of T7102/ms Vzmg/zcm

Cornelius Agrippa. I ever understood it was not onebut many in whose sentiment that miracle suffered. Itis the fortune of deep writers to miscarry because orobscurity. Thus the spots in the moon with some menare earth, but ’tis more probable they are water. Thereis no day so clear but there are lees towards the horizon :so inferior wits, when they reflect on higher intellects,leave a mist in their beams. Had he lived in ignorance,as most do, he might have passed hence like the lastyear’s clouds, without any more remembrance. But asI believe the truth a main branch of that end to whichI was born, so I hold it my duty to vindicate him fromwhom I have received it. The world then being notable to confute this man's principles by reason wentabout to do it by scandal; and the first argument theyfastened on was that of the Jew against his Saviour:“ Thou art a Samaritan and hast a devil.” 1 The chiefinthis persecution is Cigognesf and after him Delrio inhis fabulous Disgzzisirionfi But Paulus Jovius stirredin the vomit, who amongst other men’s lives hath putmy author to death.‘ It is done indeed emphaticallybetwixt him and his poet, whom he hired—-it seems—--tostitch verse to his prose and so patched up the legend.“ Who would believe ”—saith he—-“ an amazing capacityto have been concealed in the sedate countenance ofHenry Cornelius Agrippa?” In his subsequent dis-

1 ST Joan, viii, 48.2 z'.e. Strozzi Cigogna, whose 1\-"IAGIIE OMNIFARIEE, W! potzrar zm:'?/ersre

mzzwmz THEATRUM, appeared in Italian and was translated into Latinin 1606.

3 DISQUISITIONUM IVIAGICARUM LIBRI Sax . . . Aucfure M£;zrtz'naDeZrz'0 S0cz'etatz'.r fem Preséytem, &c. I know only the second editionin quarto, Leyden, 1604. The references to Agrippa in this vast treatiseare few and far between.

4 The multitudinous writings of Paolo Giovio, Bishop of Nocera, werecollected and published at liasle between 1578 and 1596 in five foliovolumes. They treated of many matters, but demonology was not amongthem. I do not pretend to say in which portion of the vast memorialthere may occur some reference to Agrippa.

5 Quzlr in Henr:'cz' Ce-rrzeZz':' Agrzppm sedate waltz: gfiorterzteszmz z'rzger:z'zm¢Zaz‘zrz'sse rreziz'a'erz'z‘ ?

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Afrzirzza Magz'c¢z Aléscondzra

course he states his question and returns my author'sbest parts as a libel on his memory. But that whichtroubles him most of all is that Agrippa should prove hisdoctrine out of the Scriptures. Then he inculcates thesolemn cmmée of his dog-devil, whose collar---emblem-atically wrought with nails—-made the ruff to hisfamiliar. For a close to the story he kills him at Lyons,where—being near his departure—he unravelled hismagic in this desperate dismission : “ Begone, abandonedBeast, who hast lost me everything.” 1 This is the mostgross lie and the least probable in every circumstancethat ever was related. Devils use not to quit theirconjurers in the day of death ; neither will they at suchtimes be exterminated. This is the hour wherein theyattend their prey and from seeming servants become cruelmasters. Besides, is it not most gross that any shoulddog this devil from Agrippa's lodging to Araris, where-—-saith this prelate--he plunged himself P Certainly spiritspass away invisibly and with that dispatch no mortal mancan trace them. Believe this, and believe all the fablesof purgatory.

Now, Reader, thou hast heard the worst ; lend a justear and thou shalt hear the best. Johannes Wierus, aprofessed adversary to ceremonial magic and some timesecretary to Cornelius Agrippa, in his Dwnzonomonia 2 speaksthus. He wonders that some learned Germans andItalians were not ashamed to traduce his master in theirpublic writings. That he had a dog whose call wasMonsieur he confesseth, and this spaniel during his servicehe used to lead, when Agrippa walked abroad, by a hair-chain?‘ “And certainly”---saith he—“ the dog was anatural male animal,” * to which Agrippa coupled a bitch

1 A65, fierd:'z‘a 6¢'.rz‘z'a, qrri me totzrm ;firrdz'.r!z'.r;‘z'.2 A French translation appeared in I579 under the title: HISTOIRES,

DISPUTES ET DISCOURS des [!lmz'omr at f.m;'>osz'rrr'es des 1)z'aéZ.es, &c. SeeLzwre ii, c. 5, for the justification of Agrippa.

3 In Zara ex ;5z'l:'.r corzrzwnafo.‘ At rewm cam’: amt rzatzrralzir mascufus.

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T/Le Words qf T/mmas Vaug/zarz

of the same colour, called Moderizaisef/e. It is confessedhe was fond of this dog, and having divorced his firstwife would suffer him-—-for a sarcasm-—--to sleep withhim under the sheets. In his study too this dogwould couch on the table by his master, whence thisgreat philosopher, “absolutely surrounded by his extra-ordinary manuscript treasures"1-—-saith Wierus-—wouldnot sometimes stir out for a whole week together. S0studious was he for the good of posterity, who havebut coldly rewarded him for his pains. I have observedalso in his Epistles that when he was resident atMalines his domestics used to give him an account intheir letters how his dogs fared--so fond was he ofthose creatures.’

But to come to the rest of the legend 1 Paulus Joviustells you he died at Lyons “in a squalid and gloomy inn” ; 3but Wierus—who had more reason to be inquisitive afterhis master’s death--tells me he died at Granople, and that“in the Lord,“ not desperately--as his enemies wouldhave it. Here now was a jovial stride, from Gmrianopolisto Lugdzmum :5 sure this Paul was a scant geographer.But, Reader, it is not my intention to conceal anything inthis matter: know therefore that Agrippa had anotherdog, his Ff/iofi, and this last died in more respect thanmost of his master's adversaries. For my author-—bysome secret means-—having strangely qualified him, diverslearned men writ epitaphs upon him, whereof some havebeen published and are yet extant. Out of this fable ofthe Cerberus Baptista Possevinus pumped these verses :

1 Inter .$‘rqfi=eZZe6z'z'Ze;;z c/zarlaceam eerie zvzszjgnem deZz'z'e.rcerz.r.2 The most accessible source of reference for the English reader is

Henry Morley: CORNELIUS AGRIPPA, 2 vols. 1856, a sympathetic andexcellent study. There are in all seven books ofAgrippa’s correspondence.They appeared in his collected works soon after his death. A selectionwas translated into French in : HENRI CORNELLIS AG-RIPPA ; Sa V2‘: cf res(Ear:/res. Ptrrjoseph Orsier, I91 I.

3 fgnoézfi at tmeoroso in dz'1ver.r0rr'0. 4 In Z)0mz'rzo.5 Grat:'arzo;f>olz's is Grenoble and Lzrgdzmrrm is Lyons, unless Lzrgdurrzmr

Bola‘:/or"mn is intended, 11¢. Leyderg8

Ainima Magz'ca flziscorzdzaz

O ye who, living, mark this grave and deemWhat lies therein deserves the Word of peace,Know, here entomb’d, abysmal Styx’s King,On earth protected by a guard from hellBut in perdition now his warder’s prey.His powers 'controll’d, he might have soar’d as farOn high as now into the deep he sinks.1

Thus have they all-to-bedevilled him ; but why may nottruth run in verse as well as scandal P

So great Agrippa for two worlds sufficedAnd powers diverse displayed in broken frame.Earth conquers earth and heaven has links with heaven.Alive he wrote, confronted by the wise.Nature draws Nature, and supernal lifeAcclaims his soul as kindred to the heights.He taught in life and teaches yet in death,And whilst ascending high amidst the starsSome magic potence still his hands dispense.“

Now, Reader, if thou wouldst be further satisfied in hisdistaste of Black Magic, I wish thee to read his mostChristian invective against the German conj urer entertainedin the French court. Nay, so zealous and nice of con-science was he that being solicited by some divines for acomment on Trismegistus he returned them a very tartanswer, referring all true knowledge to the Scripture. Ina word, he did not only hate irnpious but vain arts, for he

1 I/Yarns gnaw car2zz's Tanzatawrz, as forte meretarOs gfitactdam, .r{ygz'z' }i’e:rfaz't {rte lacas.Qaare ettam rastodam aatwrz, dam 122'?/eret, Ora‘,Cm’ mam: tn tenetw's gbrada daret comz'tem.Art /ztc, 51' z':agerzz'm.a modewart sr:z'.r.ret, ad auras‘Tantzmz asset, quanta»: Tartara arlgra satat.

3 .S'z'.:: Agnlépa z':z,gem, dapZr‘rz' gmngae .rajE.<.'z't aria‘,Fractagrae a'z'wersasfa6rz'.ca momtrat apes.Terran: terra rajfitt, ratogae afiZm'a caetzmzP0.m'det. Hot wz'z.'a.r scrzyfirerat ante sap/res.Nataram Natzrra trakit ; sz'mz'temgae srtgfiemaHan: aatmam agn0.rr.'z't 'm'ta szrperna rzranz..5‘tr wz'r/em‘, maflrnsgrre doret, dzmzgzre altar in artraTendz't, /zatwt magzkas jlarrra '2/at zlzfisa marzmr.

6 9

T/ze Wares of T/zomar Vaug/zen

lost the favour of the Queen-Mother because he wouldnot be employed by her in astrology--a science in whosetrue, natural part he was skilled to a miracle ; but heknew it was bootless to look for fatal events in the planets,for such are not written in Nature but in the SuperiorTables of Predestination. Having thus then sufficientlyproved his integrity,I will in a few words discover thegrounds of his persecution. He was a man reformed inhis religion; and had I the leisure to cite his works Icould quickly prove he was not of the Roman Church.‘For in his book on T/ze Vanity of I/ze Sciences he allows notof monks and friars but calls them sects, “ of which theChurch was free at its best " ;2 and certainly that notablejest of his on the cowl nettles the papists to this day?He disclaims also their images, their invocation of saints,their purgatory and pardons, and would have the laitycommunicate “in both kinds.”*" He corrects the popehimself sufficiently and is utterly against the InquisitionOffice. What also his opinion was of Luther is not hardto guess out of his Epistles, for in a letter to Melanchthonhe hath these words: “Salute for me that invincibleheretic Martin Luther, who—as Paul saith in the Acts--~doth serve His God according to that sect which theyterm heretical." 5 Lastly, he was altogether for the writtenword, preferring it to human constitutions, which is con-trary to the papist, who will not allow it to be the judgeof controversies. This is the man and thus qualified athome, howsoever the world hath rendered him abroad.

Now for his more mysterious principles: thou hasttheir main in this discourse, which if thou canst appre-

1 See note on p. 5o.2 Qm'6a.r earrrit Ecrte.rz'a em): juit 0,1btz'ma.3 The reference is presumably to c. 62 of THE VANITY" or Aars AND

SCIENCES. It is a graphic picture and very severe criticism of monasticorders. I do not know why it is termed a jest in the text above.

* .5146 artrague .s;'>eez'e.5 Satrztaezs per me z'm-'z'etrm-r iltzmz Zta"ret:'ez.mz 11/Irzrtzwzrrxz Latlzerum,

gm‘ (at aft Prratzzs in Aetzeas) eerz/z't Dee sire seezmdzmr rertam gnaw‘z/errant Haresz'rz. The reference is to ACTS, xxiv, 14.

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hend l know thou wilt style him in particular--asTrismegistus doth man in general-— “a manifestedgod ” ;1 or as Panmtius did his Plato, “ the most divine,most holy, most wise man and the Homer of philosophers.” 2But this sluttish struggle fits not his memory and thingsfall from me now as strictures, not compositions. I shallsay nothing more but leave thee to thy studies, whilesI translate that epitaph of Platina to his Tomas 6.

Whoe’er thou art, if piously inclined,Seek not the dead Agrippa to molest,

Nor what with him lies narrowly enshrinedAnd only asks to be alone in rest.3

Euoamus PHILALETHES.

1 E-Jebv tipariav.'3 ffemrwervz dz"z1z'rzzrm, :arzet:'ssz'mum, .rapz'erztz's.rr'mmrz et Hemerurzz

26/I*z'Ze.re,r§/Eerzrm.3 Qz:z'.rgm's es, st ;t>z'rr.r, Agrrjeparrz

Et sates‘ are zrexes: anguste_/aeem‘, ez‘ salt welzmt erse.

'71

ANIMA MAGICA ABSCON DITA

To build castles in the air is a common proverb with allmen but a common practice with the Peripatetics only.I have oftentimes admired that the very end and resultof their philosophy did not clearly discover its falsity.It is a mere help to discourse. Mood and figure aretheir two pillars, their limits.‘ Their heptarchy ends ina syllogism and the best professor amongst them is buta scold well disciplined. Their seven years study areseven years of famine; they leave the soul not satisfiedand are more of a dream than that of Pharaoh? Forverily if the stage and reign of dreams be nowhere be-yond fancy, then the fancies of these menbeing nowherebeyond their authors may rest on the same pillow. Thissect then may be styled a “fellowship of dreams.”3Their conceptions are not grounded on any reasonexistent in Nature, but they would ground Nature onreasons framed and principled by their own conceptions.Their philosophy is built on general, empty maxims,things of that stretch and latitude they may be appliedto anything but conduce to the discovery of nothing.These are the first lineaments of their monster, and inreference to them they have many subordinate errorswhich pretend a symmetry with their fundamentals butin truth have none at all. These latter quillets are sominced with divisions and distinctions that their verypatrons are dubious how to state them. I could comparetheir physiology to a chase in arras, where there is much

1 N03 rrttra. 2 GENESIS, C6219. xli. 3 Afipos éverpciiv.

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of similitude but nothing of truth. ’Tis the child offancy, a romance in syllogisms, a texture of their ownbrain, like that cobweb campagna which Lucian’s spidersplanted betwixt the Moon and Venus. Nature in general---say they—-is “a principle of motion and rest."‘ Aform is “the outward expression of an inward essence " 2—-a definition they know not what to make of—and thesoul is actuality,“ or the “active principle of the organicbody.“ These two last descriptions-—for they are nosubstantial definitions--are such riddles that I verilybelieve Aristotle made use of those words R6709 andév~reké'xe:a= form and actuality, because he would notdiscover his ignorance in these points. For why shoulda form be called R6709, or in what other author can wefind this évv-eltéxetai But because Nature in general,that is, in her active and passive portions--namely, matterand form--together with the soul of man, are the mainfundamentals whereon to build a philosophy, and thatthis Aristotle is so sainted by his clients that the divinesof Collein tell us he was “ precursor of Christ in thingsnatural as John Baptist was in things of grace,"5 I shallfurther examine these his definitions and acknowledgethe benefit when I find it.

In the first place then, it may be thought I am beholdento this man for telling me that Nature is a principle. SoI may tell the reader that the magician’s passive spirit isa principle ; but if I tell him not what kind of substanceit is I will allow him ten years of study, and if the sunwent back every day ten degrees in his dial he shall not-——without a supernatural assistance---know what or whereit is. But you will reply: he tells me further it is aprinciple causeth bodies to move and rest. I thank himfor his nothing. I desire not to know what this principledoth---for that is obvious to every eye—but I would

1 Prz'rzez;£>:'zt:a meta: et gm'etz':;. 3 A6705" -r-I-is oi-afar.3 ’EvreI~.e;(e:a. 4 Actzrr eorjzfierts e1;gaaz'.c'z‘.'5 Prrecurser C/l:rt.rtz' in rzatr:r'aZz'ezrs, at _/0/iramrtflr b’a,t>tz'sta fr: _gr'atm't:'s.

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Tfie Warts of Thomas Vaughan

know w,hat it is ; and therefore he may pocket his defini-tion. Again, you will object : he tells me not only thatNature is a principle but that “ Nature is form ” 1 and byconsequence “ Form is Nature.” 2 This is idem per idem :he retains me in a circle of notions but resolves nothingat all essentially. Besides form-——in the genuine scope ofthe language-signifies the outward symmetry or shapeof a compound? But the Peripatetics--who impose ontongues as they do on Nature—-render it otherwise intheir books and mistake the effect for the cause. I shalltherefore take it in their sense and be content for once tosubscribe to their comments. Form then in their concep-tion is the same with diivtip.:s -n-ltao-1-rid; or formative power,‘which Aristotle defines as the “ outward expression of aninward essence." I must confess I do not understandhim and therefore I shall take him upon trust, as hisdisciples expound him. “ It is Mi’-yos”——saith Magirus—-“inasmuch as it doth perfect, adorn and fashion thenatural thing, so that one may thereby be distinguishedfrom another.” 5 This is an express of the office andeffect of forms but nothing at all to their substance oressence.

Now let us see what he saith to the soul of man. Thesoul—-saith he—is actuality, that is, in plain terms, thesum total,‘-" or barbarously but truly finihaeia, though hisown followers falsely render it “ active principle of organicbody.”7 But this definition is common to beasts andplants, and therefore he hath stumbled on another : “ Thesoul is that principle by which we live, feel, move and

1 Natara estforma. 9 Ferma est Natara.3 According to St Thomas Aquinas, the head and crown of scholastic

philosophy, that which is signified by the term form is the perfection ofeach thing individually, its peculiar determining principle. Per fermamszfnzfieatur ,1f>erfeetz'e zm:'usez{;'zrsgrre Wet.-—DE ENTE ET ESSENTIA, cap. 7.

4 M'sfeftttdtH11’.5 Est em'm Ad-yes, guem'asa at>setra't, e.t;1f>elz't et z'rzfervaat rem natzrratem,

at ;t>er eam zma ad attera dz'stz'rzg2¢atzer.*5 C0n.rzmzmatz'e.I Aetzrs eer,15erz's ergam'ez'.

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./il'¢zz'¢2zzz Magica /§Iesc0ndz'z‘a

understand.” 1 Now, both these descriptions concernonly the operations and faculties which the soul exercisethin the body but discover not her nature or original at all.It was ingenuously done of Galen, who confessed hisignorance concerning the substance of the soul ; but thisfellow--who had not so much honesty—is voiced Princeof Philosophers and the positions of more glorious authorsare examined by his dictates, as it were by a touchstone.Nay, the Scripture itself is oftentimes wrested and forcedby his disciples to vote a pfecet to his conclusions. It isa miserable task to dwell on this ethnic, to gather hisstraw and stubble most of our days and after all to beno better acquainted with ourselves but that the soul isthe course of life, sense, motion and understanding. Ipity our customary follies that we bind ourselves overto a prenticeship of expense and study, only to compassa few superficial truths which every ploughman knowswithout book. Verily, Nature is so much a tutor thatnone can be ignorant in these things ; for who is so stupidas not to know the difference between life and death, theabsence and presence of his soul P Yet these very defini-tions-—-though looked upon as rare, profound, philo-sophical determinations -instruct us in nothing more.

Away then with this Peripatetical Philosophy, this vainbabbling, as St Paul justly styles it,2 for sure enough hehad some experience of it at Athens in his dispute aboutthe resurrection. Let us no more look on this 0//:2 pedridabut on that spirit which resides in the elements, for thisproduceth real effects by the subsequent rotations ofcorruption and generation ; but the spirit of error--whichis Aristotle’s—-produceth nought but a multiplicity ofnotions. Observe then that this Stagyrite and Natureare at a great distance : the one ends in works, the otherin words. His followers refine the old notions but notthe old creatures. And verily the mystery of their pro-

‘ Amima est ;§rz'aez1ez'a;1z gae '2/z"z/trazzrs, mewmur rt z'nteltz'gz'mus.2 I TIMOTHY, vi, 2o, and II z'Z»:'d., ii, I6.

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Tee Wares of T/zomezs Vang/zezrz

fession consists only in their terms. If their speculationswere exposed to the world in a plain dress, their sense isso empty and shallow there is not any would acknowledgethem for philosophers. In some discourses, I confess,they have Nature before them, but they go not the rightway to apprehend her. They are still in chase but neverovertake their game ; for who is he amongst them whoseknowledge is so entire and regular that he can justify hispositions by practice? Again, in some things they arequite beside the cushion ; they scold and squabble aboutwhimsies and problems of their own which are no morein Nature than Lucian’s Lachanopters or Hyppogypians.

Now, the reason of their errors is because they areexperienced in nothing but outward accidents or qualities,and all the performance they can do in philosophy is topronounce a body hot or cold, moist or dry. But if theymind the essential temperament they are grossly mis-taken in stating these qualifications, for it is not thetouch or sight that can discern intrinsical, true complexions.A body that is outwardly cold to the sense may be hotterin the inwardness,‘ where the genuine temperament lies,than the sun himself is manifestly? But they know notthe providence of Nature, how she interposeth a differentresisting quality in the circumference of everything, lestthe qualities of ambient bodies should conspire in toogreat a measure with the centre and so procure a dissolu-tion of the compound. Thus she interposeth her passive,refreshing spirit between the central fire and the Sulphur.Again she placeth the Sulphur between the liquor of thecelestial Luna and her outward Mercury—-a rare andadmirable texture, infallibly proving that none but God—-only wise-Who foresaw the conveniences and discon-veniences of His creatures, could range them in thatsaving order and connection.3 But to go further with

\

1-In oceatte. _2 In mamffeste.3 Vaughan is beginning to speak of certain principles, ex /zy,eet)iesz'

universal in Nature, and more especially concerning two, denominated76

Afr:Ema Mezgem /1est‘one/ita

these Peripatetics: their philosophy is a kind of physi-ognomy. They willjudge of inward principles—forms,as they call them-—which are shut up in the closet ofthe matter, and all this in perusing the outside or crustof Nature. 'Twere a foolish presumption if a lapidaryshould undertake to state the value or lustre of a jewelthat is locked up before he opens the cabinet. I advisethem therefore to use theirhands, not their fancies, andto change their abstractions into extractions; for verilyas long as they lick the shell in this fashion and piercenot experimentally into the centre of things they can dono otherwise than they have done. They cannot knowthings substantially but only describe them by theiroutward effects and motions, which are subject andobvious to every common eye. Let them considertherefore that there is in Nature a certain spirit whichapplies himself to the matter and actuates in every genera-tion. That there is also a passive intrinsical principlewhere he is more immediately resident than in the rest,and by mediation of which he communicates with themore gross, material parts. For there is in Nature acertain chain or subordinate propinquity of complexionsbetween visibles and invisibles; and this is it by whichthe superior, spiritual essences descend and converse herebelow with the matter. But have a care lest you mis-conceive me. I speak not in this place of the DivineSpirit, but I speak of a certain Art by which a particularspirit may be united to the universal, and Nature byconsequence may be strangely exalted and multiplied.Now then, you that have your eyes in your hearts andnot your hearts in your eyes, attend to that which isspoken, and that I may exhort you to magic in themagiciarfs phrase: “Hear with the understanding ofthe heart.” 1Sulphur and Mercury, by which also they were known to alchemists, whoadded Salt as a third, and regarded these three as the fundamentals oftheir whole mystery. Salt is a subject of consideration in EUPHRATES.

1 Jateltecta e0m'z's azrdtte.77

T/ze It/ores of T/zomas Vet;/eg/zarz

lt is obvious to all those whom Nature hath enrichedwith sense and convenient organs to exercise it thatevery body in the world is subject to a certain speciesof motion. Animals have their progressive outward andtheir vital inward motions. The heavens are carriedwith that species which the Peripatetics call lation 1--where,by the way, I must tell you it proceeds from an intrinsicalprinciple, for intelligences are fabulous. The air movesvariously, the sea hath his flux and reflux. Vegetableshave their growth and augmentation, which necessarilyinfer a concoction; and finally, the earth—--with herminerals and all other treasures—-is subject to alteration,that is, to generation and corruption. Now, the matterof itself being merely passive and furnished with nomotive faculty at all, we must of necessity conclude thereis some other inward principle which acts and regulates itin every several species of motion. But verily it is notenough to call this principle a form and so bury up theriches of Nature in this narrow and most absurd formality.We should rather abstain from scribbling or study topublish that which may make something for the author’scredit--but much more for the benefit of the readers.To be plain then, this principle is the Soul of the World,2or the Universal Spirit of Nature. This Soul is retainedin the matter by certain other proportionate natures andmissing a vent doth organise the mass.3 She labourswhat she can to resume her former liberty, frames forherself a habitation here in the centre, puts her prisoninto some good order and brancheth into the severalmembers, that she may have more room to act and employher faculties. But you are to observe that in every frame

1 Latte in classical Latin signifies making or giving, as in Cicero,tegma latte, the making of laws. In late Latin it meant bearing orcarrying, the root being the past participle offere, I bear. It will beseen that Vaughan explains the word as referring in its Aristotelian useto a principle of motion according to cosmic law. The Greek equivalent. qb ,_15 spa

2 A nima mumllf. 3 Ofgamiaare motem.

14721-771 ex MagZea 14dse 0 rzditzz

there are three leading principles. The first is this Soul,whereof we have spoken something already. The secondis that which we have called the Spirit of the World,‘ andthis Spirit is “the medium whereby the Soul is diffusedthrough and moves its body.” The third is a certainoleous, ethereal water. This is the Menstruum andMatrix of the world, for in it all things are framed andpreserved. The Soul is a compound “of a most subtleether and most simple light.” Hence that admirablePlatonical poet styled it “ fire of pure ether."“

Neither should you wonder that I say it is a compound,for there is no perfect specifical nature that is simple andvoid of composition but only that of God Almighty?Trust not then to Aristotle, who tells you that theelements are simple bodies, for the contrary hath beenmanifested by absolute, infallible experience. The passivespirit is a thin, aerial substance, the only immediate vest-ment wherein the Soul wraps herself when she descendsand applies to generation. The radical, vital liquor is apure celestial nature, answering in proportion and com-plexion to the superior, interstellar waters. Now, as soonas the passive spirit attracts the Soul, which is done whenthe first link in the chain moves---of which we shall speakin its due place—then the ethereal water in a momentattracts the passive spirit, for this is the first visiblereceptacle, wherein the superior natures are concentrated.The Soul being thus confined and imprisoned by lawful

‘ .S‘;t>z'2"z'tzes war.-nude‘.9' .Medz'zmz per greed aatma 2'2;/‘rmrtz'tar et met/et smmz carpets.3 Ea" aara temez'ssz'ma et tare sz':.Izptz'rz'ssz‘ma." Am'az' sz'::z;5>tz't"z's zlgnem.--Vergil.5 This notion contradicts the doctrine of the human spirit in Christian

theology, according to which the soul is a spirit, being as such non-com-posite and indivisible. It is in contradiction also with mysticism, whichconceives union with God as the end of the sonl’s being, and no union ispossible with beings that are fundamentally dissimilar. Finally, it is incontradiction with Vaughan, according to whom the spirit of man is theSpirit of God. It is fair to add that scholastic theology has its owndifficulties, postulating a certain duality in all created spirits, consideredas a compound of actuality and potentiality.

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The Works of T/20/was Vang/zaaz

magic in this liquid crystal, the light which is in herstreams through the water, and then it .is “light madeopenly visible to the eye,"1 in which state it is first madesubject to the artist.

Here now lies the mystery of the magician's dcnarius,his most secret and miraculous pyramid,2 whose first unityor cone is always in “the horizon of eternity,” 3 but hisbasis or quadrate is here below in “ the horizon of time.” 4The §o_ul consists of three portions of light and one ofthe matter ; the passive spirit hath two parts of the matterand two of the light, wherefore it is called the “middlenature" and the “sphere of equality.” The celestialwater hath but one portion of light to three of the matter.Now, the chain of descent which concerns the spiritualparts is grounded on a similitude, or symbol of natures,according to that principle of Ostanes : “ Nature ischarmed by Nature." *3 For there being three portions oflight in the Soul and two in the passive spirit, the inferiorattracts the superior. Then there being but one portionin the celestial nature and two in the middle spirit, thissolitary shining unity attracts the other éinarius, to fortifyand augment itself, as light joins with light or flame withflame, and then they hang in a vital, magnetical series.Again, the chain of ascent which concerns the matter isperformed thus. The celestial nature differs not in sub-stance from the aerial spirit but only in degree and com-plexion; and the aerial spirit differs from the /fum, ormaterial part of the Soul, in constitution only and not innature ; so that these three, being but one substantially,

1 Lax rizarzffiisté 2'/z'sz'6z‘Zz's ad oculum.2 The cone E I + base =2 -I-4 basal angles =6 -l— 4 sides ofthe pyramid=1o.3 In /i:arz'z0.m‘e raZern:'taz‘z‘s. 4 In /2orz'zam‘e tenzgfiorslr.5 Natzrra media at 5,15/mrra ragual:'tatz's.*3 1'5 ¢ni<m- 1--ii ¢;51'i.-.:re: Tépféffll. There is :1 fragment of Ostanes on T/hr

.S'ar:rad_ and Dz"vz'rze Art, addressed to Petasius, in the collection’ ofByzantine alchemists. It does not contain the aphorism quoted byVaughan. It will be found, however, in the letter of pseudo-Synesiusto Dioscorus on the Book of Democritus. Analogous expressions recurcontinually in the Greek alchemical texts.

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flrzima /llagica 14éscoizdzflz

may admit of a perfect, hypostatical union and be carriedby a certain intellectual light into “the horizon of thesupercelestial world ” 1 and so swallowed up of immortality.

But, methinks, Nature complains of a prostitution, thatI go about to diminish her majesty, having almost brokenher seal and exposed her naked to the world. I mustconfess I have gone very far and now I must recal myself ;for there is a necessity of reserving as well as publishingsome things. And yet I will speak of greater matters.The Soul though in some sense active yet is she not soessentially but a mere instrumental agent; for she isguided in her operations by a spiritual, metaphysical grain,a seed or glance of light, simple and without any mixture,descending from the first Father of Lights. For thoughHis full-eyed love shines on nothing but man, yet every-thing in the world is in some measure directed for hispreservation by a spice or touch of the First Intellect.This is partly confirmed by the habitation and residenceof God ; for He is seated above all His creatures, to hatch—as it were—-and cherish them with living, eternalinfluences which daily and hourly proceed from Him.Hence he is called of the Kabalists Ker/zer,” and it answersto Parmenides his Fiery Crown,3 which he places aboveall the visible spheres. This flux of immaterial powersChrist I-Iimself——in Whom the fulness of the Godheadresided—-confirmed and acknowledged in the flesh; forwhen the diseased touched His garment He questionedwho it was, adding this reason : “I perceive ”—-said He—-“ that virtue is gone out of me.” “

But laying aside such proofs, though the Scriptureabounds in them, let us consider the exercise and practiceof Nature here below, and we shall find her game suchshe cannot play it without this tutor. In the first place

1 Ir: }z0rz'2om‘e immdi super-su;f>remz'.2 Kether, or the Crown, is the first and highest .5'e;.%z':ra or Numeration

in the Tree of Life in Kabalism. ;;_;',i,3 Corona zlgrzea. ‘ ST LUKE,*rx-,46. 6

8 1

T/ze Wm; of Thomas Vazrtg/zan

then I would fain know who taught the spider his mathe-matics? How comes he to lodge in the centre of hisweb, that he may sally upon all occasions to any part ofthe circumference? How comes he to premeditate andforecast F For if he did not first know and imagine thatthere are flies whereupon he must feed he would notwatch for them, nor spin out his nets in that exquisiteform and texture. Verily we must needs confess thatHe Who ordained flies for his sustenance gave him alsosome small light to know and execute His ordinance.Tell me——if you can-—-who taught the hare to counter-march when she doubles her trace in the pursuit, toconfound the scent and puzzle her persecutors? Whocounsels her to stride from the double to her form, thather steps may be at a greater distance and by consequencethe more difficult to find out? Certainly this is a well-ordered policy, enough to prove that God is not absentfrom His creatures but that “ wisdom reacheth from oneend to another mightily“ and that “His incorruptibleSpirit is in all things."2 But to speak something moreimmediately apposite to our purpose : let us consider theseveral products that are in Nature with their admirablefeatures and symmetry. VVe know very well there isbut one Matter out of which there are formed so manydifferent shapes and constitutions. Now, if the agentwhich determinates and figures the Matter were not adiscerning spirit it were impossible for him to produceanything at all. For let me suppose Hyliardf with hispencil and table ready to portray a rose, if he doth notinwardly apprehend the very shape and proportion ofthat which he intends to limn he may as well do it with-Out his eyes as without his intellectuals. Let us nowapply this to the Spirit which worketh in Nature. This

1 Wisnom or Sotomon, viii, 1. '-=' 1Z»¢’d., xii, 1.3 A miniature painter and craftsman, 1537-1619. He was famous

in the days of Queen Elizabeth and was the engraver of her secondGreat Seal.

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/ifrzima Magiczz /46sc0ndz'z‘¢z

moves in the centre of all things, hath the Matter beforeHim as the potter hath his clay or the limner his colours.And first of all He exerciseth His chemistry in severaltransmutations, producing sinews, veins, blood, flesh andbones, which work also includes His arithmetic, for Hemakes the joints and all integral parts, nay—as Christtells us—-the very hairs of our heads in a certain deter-minate number, which may conduce to the beauty andmotion of the frame. Again, in the outward lineamentsor symmetry of the compound He proves himself a mostregular mathematician, proportioning parts to parts, allwhich operations can proceed from nothing but a Divine,Intellectual Spirit. For if He had not several ideas orconceptions correspondent to His several intentions Hecould not distinguish the one from the other. And ifHe were not sensible, if He did not foresee the work Hedoth intend, then the end could be no impulsive cause-—as the Peripatetics would have it.

The consideration of these several oflices which thisSpirit performs in generation made Aristotle himselfgrant that in the seeds of all things there were “ potencieslike unto artifices.” 1 We should therefore examine whoweaves the flowers of vegetables, who colours them with-out a pencil, who bolts the branches upwards and threads~—-as it were—their roots downwards. For all theseactions include a certain artifice which cannot be donewithout judgment and discretion. Now, our Saviourtells us: “My Father worketh hitherto “,2 and inanother place He tells us God clothes the lilies of thefield ;3 and again “not one sparrow falls without yourFather.“-‘ Verily, this is the truth and the testimonyof truth, notwithstanding Aristotle and his Problems.Neither should you think the Divine Spirit disparagedin being president to every generation because some

1 Vz'rz‘-z.-:z‘es .rz'mz'/as czrtz_'fi6z'z's. 2 ST JOHN, v, 17.3 ST MATT., vi, 28, 29 : ST LUKE, xii, 27, 28.* ST MATT., x, 29.

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The Worhr 0f Thomas‘ Vaugharz

products seem poor and contemptible. For verily aslong as they conduce to the glory of their Author theyare noble enough; and if you reflect upon Egypt youwill find the basest of His creatures to extort a catholicconfession from the wizards: “the finger of God ishere.”1

That I may come then to the point: these invisible,central artists are lights seeded by the First Light in thatprimitive emanation or Sit Lax, which some falsely renderFiat Lz¢x.2 For Nature is the Voice of God,3 not a meresound or command but a substantial, active breath, pro-ceeding from the Creator and penetrating all things.God Himself is “a spermatic form," * and this is the onlysense wherein a form may be defined as “the outwardexpression of an inward essence.” I know this willseem harsh to some men, whose ignorant zeal hath madethem adversaries to God, for they rob Him of His gloryand give it to His creature—nay, sometimes to fanciesand inventions of their own. Iwish such philosophersto consider whether in the beginning there was any lifeor wisdom beyond the Creator, and if so to tell us where.Verily-—to use their own term---they can never findthis Uhi. For they are gracious concessions or talentswhich God of His free will hath lent us; and if Heshould resume them we should presently return to ourfirst nothing. Let them take heed therefore—whiles theyattribute generation to qualities--lest the true Author ofit should come against them with that charge which Hebrought sometime against the Assyrians. “Shall the axboast itself against him that heweth therewith P Or shallthe saw magnify itself against him that shaketh it? Asif the rod should shake itself against them that lift it up,

1 Dz'gz'ms Dex’ est /zz'r.--EXODUS, viii, I9. Vaughan is quoting fromthe Vulgate.

'3 See arzie, p. I6, in the quotation from Georgius Venetus. TheVulgate gives Frat Lear.

3 <i>wv'h -rev Beoii. "‘ A6709 tr1repp.a'rI’:ti>s.5 See ante, p. 73.

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or as if the staff should lift up itself, as if it were nowood.” 1 Let them rather cashier their Aristotle and theerrors wherewith he hath infatuated so many generations.Let them approach with confidence to the Almighty GodWho made the world, for none can give a better accountof the work than the Architect. Let them not despair toattain His familiarity, for He is a God that desires to beknown and will reveal Himself, both for the manifesta-tion of His own glory and the benefit of His creatures.There is no reason then why we should decline this greatand glorious Schoolmaster, Whose very invitation speaksmore than an ordinary encouragement. “ Thus saith theLord, the Holy One of Israel, and his Maker : Ask meof things to come concerning my sons, and concerningthe work of my hands command ye me. I have madethe earth, and created man upon it: I, even my hands,have stretched out the heavens, and all their hosts haveI commanded.” 2 But it will be questioned perhaps: howshall we approach to the Lord and by what means maywe find Him out P Truly not with words but with works,not in studying ignorant, heathenish authors but in per-using and trying His creatures. For in them lies Hissecret path, which though it be shut up with thorns andbriars, with outward worldly corruptions, yet if we wouldtake the pains to remove this luggage we might enterthe Terrestrial Paradise, that Encompassed Gardens ofSolomon, where God descends to walk and drink of theSealed Fountain. But verily there is such a generalprejudice, such a customary opposition of all principleswhich cross Aristotle that Truth can no sooner step abroadbut some sophister or other flings dirt in her face.

It is strange that none of these schoolmen consider howthe several distinctions and divisions translated from logicto divinity have set all Christendom on fire, how theyhave violated the peace of many flourishing kingdoms

1 ISAIAH, x, 15. 2 Iiifai, xlv, 11, 12..3 Hortm r0m'lzr.tm*.~—SONG OF SOLOMON, iv, 12, following the Vulgate.

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and occasioned more sects in religion than there areopinions in philosophy. Most seasonable then andChristian is that petition of St Augustine : “ Deliver us,O Lord, from logic.“ And here I must desire thereader not to mistake me. I do not condemn the usebut the abuse of reason, the many subtleties and fetchesof it, which man hath so applied that truth and error areequally disputable. I am one that stands up for a truenatural knowledge, grounded—as Nature is——on ChristJesus, Who is the true foundation of all things——visibleand invisible. I shall therefore in this discourse touchnearly upon those mysteries which some few have de-livered over to posterity in difiicult, obscure terms, thatif possible the majesty of truth and the benefit they shallreceive from it may settle men in a new way and bringthem at last from vain, empty fancies to a real, sensiblefruition of Nature.

You may remember how, in my former discourse ofthe nature of man, I mentioned a certain simplicity ofelements according to their several complexions in theseveral regions of the world. I shall now speak ofanother triplicity—-much more obscure and mystical-—without which you can never attain to the former, forthese three principles are the key of all magic, withoutwhose perfect knowledge you can never truly understandthe least idioms in Nature. The first principle is one inone and one from one? It is a pure, white virgin andnext to that which is most pure and simple. This is theFirst Created Unity. By this all things were made--notactually but mediately—and without this nothing can bemade, either artificial or natural. This is “ Bride of Godand of the Stars."3 By mediation of this there is a

1 A logfra lieera rzes, Domzkie. Assurcdly the scholastics must have“made mouths” at the speech.

2 The analogue is Shekinah in the great theosophy of the ZOHAR, asthe denomination Uxer-21¢! Spensa indicates. The analogue in alchemyis Salt.

3 Uxer Des’ at stellarzmz.86

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descent from one into four and an ascent from above byfour to the invisible, supernatural Monad. Who knowsnot this can never attain to the Art, for he knows notwhat he is to look for.

The Second Principle differs not from the first insubstance and dignity but in complexion and order.This second was the first and is so still essentially; butby adhesion to the matter it contracted an impurity andso fell from its first unity, wherefore the magicians styleit Binariusd Separate therefore the circumference fromthe centre by the diametrical line,2 and there will appearunto thee the philosopher’s Ternarias, which is the ThirdPrinciple. This third is properly no principle but aproduct of Art. It is a various nature, compounded inone sense and decompounded in another, consisting ofinferior and superior powers. This is the magician’s fire,this is Mercury of the philosophers, that most famousMicrocosm and Adam? This is the labyrinth and wildof magic, where a world of students have lost themselves—a thing so confusedly and obscurely handled by suchas knew it that it is altogether impossible to find it intheir records. There is no late writer understands thefull latitude and universality of this principle, nor thegenuine metaphysical use thereof. It moves here belowin shades and tiffanies, above in white ethereal vesturcs ;neither is there anything in Nature exposed to such apublic prostitution as this is, for it passeth through allhands and there is not any creature but hath the usethereof.

This Temarias, being reduced by the Quaternary,1 This is Sophie Sulphur.2 Per Zfszeam diametralem. I must confess that this symbolism con-

founds the reason. A vertical line drawn through a-circle does not inknown geometry separate the circumference from the centre.

3 Zllerrarzias Phz'Z0s0;5horam, celeaerrimas Elle 11-{z'cre.cosmas at Aaam.The name Adam in alchemy sometimes signifies Sulphur, sometimesMercury and sometimes the Magistery in its perfect red state. Micro-cosm is a general term given to the Magistery at any stage. It doesnot seem to have signified Sophie Mercury.

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ascends to the magical decad, which is “the exceedingsingle Monad,” 1 in which state whatsoever things it maywill those also it can do,2 for it is united then, face toface,3 to the First, Eternal, Spiritual Unity. But ofthese three hear the oracle of magic, the great and solemnAgrippa.‘ “There are then--as we have said—fourelements, without a perfect knowledge of which nothingcan be brought to its effect in magic. But each of themis threefold, that so the number four may make up thenumber twelve and, by passing the number seven intothe number ten, there may be progress to the SupremeUnity, whence all virtue flows, and on which all wonder-

‘ Mouas um'z‘z'ssz'ma. 2 Quoeeuugue uuit, poiest.3 Per as}-ectum.‘ Quatuor ftague qua a’zLrz'mus sum‘ eZemem‘a, siue quorum uoz'z'z':'si

peafferta‘ uullum in .Ma_gz'a producere possusuus efieetusu. Sum‘ ausemsirzgula u-u>zs.ue, us‘ sir Quateruanfus couufi-Zeal‘ Duodeuarfuuz, et pestSepteuafiuuz in Deuarfum ,orogrea’:'eus ad Supremam Uuitatem, uudeomuis 'z»'z':ri‘us et mr'raoz'Zz's ogfieratio depeudet, fun’ gfirogressus. Primeslgz'tur oraliue eiemeuta pura sum‘, Qua uec eorugfiouuufur, nee mutautur,use ;§atz'um'ur commzlraioueuz, sea? z'uoorrre;5tz‘oz'Zz'a sum, et uou a guioussea’per qua omuium uaturalium rerum mriutes gfirodurzmtur in ejertum.I/Yrtutes illozrum a uullo e.r,r§Zz'carz',oossuut, guia in ommfa possum‘ omm'a.Hue Qusiguorat ad nulfam mz'ra6z'lz'um ejectuuru o,oera!z'ouem perZz'ugerepurest. Seeuuidf ordz'm's eZem eu ta rom,oosz'ta sum‘, ruuZtz}5Z:'r:'a ez‘ 'z»'arz'u,ea‘ z'm;5ur"a, reducr'hz'Z£a tamer: per airfem adpuram sz'm,-olz'ez'!az‘em, guzifiusfuue aa' suam sz'm;f>lz'cz'taz'em reverses uirfzss est super omuia comple-meulum, daus omuium ojoerafioueuz oeeulfarum ez‘ operatfouem rzaiuru.Had susztfundameutum tofius magire uaturaZfs. Terz'z'z' ora':'m's eiemeufa,ha’: ;§rz'mo et per se uou sum‘ elemeuta sed a’ecom;§osz'ta waria, uzuZZz}o!z'cz'a,ei z'm'er se z'u'm'eem ;9e:rmzu'aoz'lz'a. {psa sum‘ z'rsfaZlr'h:'Ze medium, ideogueuocautur mea'z'a uatura, si"ue am'm.a mea’z'a natures. Paurz'ssz'mz' sum’gui fliorum profuuda myslesrzla: z'sztelZz'guuZ. In z}.’=sz's per oerios uusueros,gradus, ei ordzues est eousummafio omuis ejfiectus in guaeumyue reuaturah-', coslasli ez’ suj§e:rcoeZesz‘z'. Mz'rauda sum’ et ,»oZeua mysteries guruo,oerarz' possum‘ in magz'a, tam uai'uraZz' guam a’£uz'ua. Per zlasa euimomm'um rerum Z::gatz'oues, etiam solulioues, at trausuzutatfoues, ez‘futurorum coguzfio et _¢>ra’d'z'otz'o, etiam maZorum dresuouum exz'ermz'ua!z'oei’ oouorum s;!iz'm'z'uum .¢om.‘z'lz'atz'o ah z'ZZz's deseeuaiit. Sine his z;gz'Zur!rz}oZz'cz'ous eiemeutis, eoruudemgue co_guz'z‘z'oue, uemo eoufidat se in occultisma_gz'i:e ea‘ uaturee srz'em'z'z's guieouam posse o;§e:rarz'. Quiruugue autemhrec in r'ZZa, imgfiura in gfiura, muZtz}olz'.¢zi:z in sz'?izj.‘iZz'z:z'a reducers uot/erz'.:',eoruudemgue uaturauz, -uurtufem, gliotestatem iu uumero, graafiious uordiue, siue a’z'msz'oue suostautur disreruere srz'uerz't, is facile ohtz'ue6z't'omufum uaturalium rerum ez‘ coeZestz'um seeretorum srz'eut:'am ez‘ opera-tiouem pesj’eetam.——DE OCCULTA PHILOSOPH1.»-"i, La. i, c. 4.

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ful operation depends. In the first order are the pureelements, which are neither compounded nor changed,which suffer no mixture but are incorruptible. Thevirtues of all natural things are brought into activitythrough and not by these. No one is able to declaretheir virtues, for in all things they can do all things. Hewho is ignorant concerning them can neverbring to passthe operation of marvellous effects. Of the second orderare elements that are composite, manifold, various andwithal impure, though reducible by art to a pure sim-plicity, whose virtue—when they are so reduced-—dothabove all things perfect all occult and other operationsof Nature. These are the foundation of all naturalmagic. As regards the third order of elements, originallyand of themselves they are not elements in reality, beingtwice compounded and changeable one with the other.These are the infallible medium, whence they are calledthe middle nature, or soul of the middle nature. Veryfew are they who understand the deep mysteries thereof.By means of certain numbers, degrees and orders, hereinlies the consummation of every effect in all things natural,celestial and supercelestial. They are full of wondersand mysteries which can be performed alike in naturaland divine magic. Thence proceed the bindings, loosingsand transmutations of all things, the knowledge andforetelling of things to come, with the exorcism of eviland the conciliation of good spirits. Without these threekinds of elements and the knowledge thereof, let no mandeem himself competent to work in the secret sciencesof magic and of Nature. But whoever shall know howto reduce those which are of one kind into those ofanother, the impure into pure, compounded into simple,and shall understand distinctly their nature, virtue andpower in number, grades and order—without dividingthe substance—the same shall attain easily to the know-ledge and perfect fulfilment of all natural things and ofall celestial secrets.”

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This is he with the black spaniel, or rather, this is he“who even from his earliest age did ever appear as aninquiring and intrepid investigator into the aboundingoperations of things mysterious and of miraculouseffects.“ Now for your further instruction hear alsothe dark disciple of the more dark Libanius Gallus.“The First Principlef doth consist in an unity, and

1 Qui ao iueuute cetate semper circa mz'raoz'Zz'um efiectuum, et pteuasm_ysterz'o rum operatioues, curiosus im‘repia’usgue esrtitit esrplorator.

2 Primum priuczpium iu uuo cousistit, uou a guo sect per guod omuis.ozz'raua'o:rum uaturaZz'um '2/irtus proa’ucitu:r in fijfii‘-’CZ'£t??2. Per guoa’rti:rz'mus, quia purum ao uuo procedeus uou compomitur, uegue mutatur.Ad ipsum a teruario et guateruaznio fit art rllouadem progressus, ut com-pieatur a’euar'ius. Per ipsum _em'm est uumeiri regres rus oa’ uu-um, simulriesceusus in qua.’-‘uor et asceusus iu rlfouadeuz. ]uzpossz'Ziile est complerideuarium, uisi per zpsum. Mouas in tzriade Zceta comxertitur. Omues/ioc pniuci-ipz'um post priuczpium ./lfouaoiis iguoroutes uit in teruairio pro-ficiuut, uec ad sacrum ouateruarium pertiugzmt. {Vase etsi sapieutumLioros omues /zaoeout, syrterzam cursus, coirtutes, potestates, opcratioues etproprietates perjfccte coguoscaut, zpsorumgue imagines, auuulos et szgitla,et secretissima guoegue artpteuumfiutellzgaut, uutlum tamer: mirauabrumcouseoui possem‘ in suis operatiomous igfiectum, siue hujus priucipii apm'2zczpz'o coguitz'oszc, i'u priucz'pium. Uuoie omues guotiyuot 1/.i'rtz' in magiartaturati operautes out uihil cousecuti sum‘, out aa’ 'uaua,fr'iuoZa et super-stitiosa, post Zougas et i'uutiles opes'atz'oues desperatioue prolapsi sum‘.Priuczpium were secuudum orctiue, uou diguz'tate, ountem o primoseparatum, guoa’ uuum aristeus facit teruarium, est guoa’ operaturmz'rauda per oziaarium. /rt uuo est euim uuum, et uou est uuum, cstsiugpZe.r et in guateruio compomtur, guo purijicato per zgueuz in soiaaqua pura eg'rea'itu:r et zpsum, ad suam simplicitatem reuersum, comple-meutum opei'am‘i moustraoit occuttoirum. ffic ceutrum est totius magiceuaturatis, cujus cizrcumfercutia sioi um'ta circutum nprceseutat, im-meusus onto in iufiuitum. Wrtus ej-us super omuia purzjicato, ctsimplest" miuor omuious, quaterm'o supergradu coumosita. Quateruairiusautem Pythagoricus uumerus teruario .iu_pf-uitus, si ordiuem gradumgzieooseruat, purijicatus, pzurusgue in uuo, ad os'ua:»".ium in teruarz'o mziraudaet occutta Nature? operaripotest. Hi'c est orzatemoxius in cufus meusuniteruarius oz"uo:r.io coujuuctus in uuo cuucta focit, guos mirooititer facit.Teruarius ad zmitatem reductus per’ aspectum omuia iu se com‘iuet, etguise uutt potest. Pm'ucipz'uuz ter'tz'um per se uou estpriucipium, sea’ interipsum et oz'uar.iusu est fims omuis scieutzie et artis m_ystz'ca’, ac z'ufat'Zioz'Zemea'ii cerztrum. In alio guam in zpso facitius uou erratur, guouiampaucissimi 'oir/uut iu teri-z's gui profumia ejus z'utetligraut. Vairium estcompositum, et per septeszarium iu teruarium octies muttipticotum cou-surgeus et mane.-as fisrum. In zpso est cousummatio Numeini groduum cto.ra’im's. Per hoc omues philosophi, occultorum uatzma’ ‘z/eri iugzu'sz'toresmira§.iles ejfiectus corzsecuti sum’ ; per zps-um ad simptesr eZemem‘umz'u temoinio reductum suoito fium‘ iufirmitotum currr mziraculosee ct

90

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through rather than from this is all power of naturalwonders carried into effect. live have said ‘throughwhich’ because the pure eras, which proceedeth out ofunity, is not compounded, neither hath it any vicissitude.Thereuiito, from the triad and the tetrad is a progressionunto the Monad, for the completion of the denary,because thereby is a regression of number into unity, asalso a descent unto the tetrad and an ascension unto theMonad. Hereby only can the duad be completed.Withjoy and triumph is the Monad converted into thetriad. Those who are ignorant of this principle, whichis after the Principle of the Monad, cannot attain untothe triad nor approach the sacred tetrad. Had theymastered all the books of the wise, were they conversantwith the courses of the stars, did they clearly understandtheir virtues, powers, operations and properties, theirtypes, rings, sigils and their most secret things whatsoever,no working of wonders could possibly follow their opera-tions without a knowledge of this Principle, which comethout of a principle and returneth into a principle. Henceall—without exception—-whom I have found experiment-ing in natural magic have either attained nothing or,after long and barren operations, have been reduced indesperation to vain, trivial and superstitious pursuits.Now, the second principle, which is separated from thefirst in order but not in dignity, which alone existing

uaturaliter omuium ¢egrr'tudz'uum ; opusgue in magia uaturoli et pra’ter-uaturali operautis couseouitur epiiectum per a’isposz'tiouem ouateruarii.Prcedictiofuturorumper ipsum "oerificatur, occultorumgue iusz'uuatio, uoualiuude guam per ipsum a uatura percipitur. Hoc uuico medio secretumstat-urre operitur atc/zemistis, siue guo uec zuteilectus artis acguiritur,uec operatiouis efictus iuoem'tur. Erraut, crerie mi‘/ti’, errant omues, ouisiue istis triouspriuczpiis guicguam operari in occultis uaturte scieutiisse posse coufiduut.--Trithemius is far famed in the records of occulthistory. Here it is sufficient to say that he was born about I462 anddied in I516. Agrippa and Paracelsus were both influenced by him, atleast in their early life. Libanius Gallus is, however, a dark star in allrespects. I have no particulars concerning him. There was a laterGeorgius Libanus, 1490-I550, who was an editor of Greek texts and anadvocate of Greek studies.

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doth produce the triad, is that which works wonders bythe duad. For in the one is the one and there is not theone; it is simple, yet in the tetrad it is compounded,which being purified by fire cometh forth pure water,and being reduced to its simplicity shall reveal unto theworker of secret mysteries the fulfilment of his labours.Here lieth the centre of all natural magic, the circum-ference of which thereunto united doth display a circle,a vast order in the infinite. Its virtue is purified aboveall things and less simple than all things, being composedon the grade of the tetrad. But the Pythagoric tetrad,supported by the triad, the pure and purified in one, can---if order and grade be observed--perform marvellous andsecret things of Nature, to the measure of the duad inthe triad. This is the tetrad in the measure whereof thetriad,joined to the duad, maketh all things one, after amarvellous fashion. The triad reduced to unity containsall things face to face within it, and it doeth that which itwill. The third principle is of itself no principle, butbetween this and the duad is the end of all science andmystic art, and the infallible centre of the medial principle.It is not less easy to blunder in the one than the other,for few there are on earth who understand the “depthsthereof. It is of iiiconstant nature, rising by an eight-fold multiplication through the septenary into the triadand then remaining fixed. Herein is the consummationof the scales and order of number. By this hath everyphilosopher and true scrutator of natural secrets attainedunto admirable results; by this, reduced in the triad untoa simple element, they rapidly performed miraculous curesof diseases and of all manners of sickness naturally ; andachievement in natural and supernatural magic followedthe procedure of working through the direction of thetetrad. By this the prediction of future events wasverified, and no otherwise is the penetration of hiddenthings to be learned from Nature. By this one mediumis the secret of Nature laid bare unto alchemists ; without

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it no understanding of the Art can be attained, nor theterm of experiment discovered. Believe me, they all errwho, devoid of these three principles, dream it possibleto accomplish anything in the secret sciences of Nature."

Thus far Trithemius, where-—for thy better under-standing-—I must inform thee there is a twofold Biuarius-—one of light and one of confusion.‘ But peruse Agrippaseriously DE Scams NUMERORUM, and thou mayestapprehend all, for our Abbot borrowed this language fromhim, the perusal of whose book he had before he publishedanything in this nature of his own.2 Now for thy furtherinstruction go along with me, not to Athens or Stagyrabut to that secretary and penman of God Almighty whostood in a cleft of the rock when He made all His good-ness to pass before him.3 I am certain the world willwonder I should make use of Scripture to establishphysiology ; but I would have them know that all secrets-——physical and spiritual, all the close connections and thatmysterious kiss of God and Nature-—-are clearly andpunctually discovered there. Consider that mercifulmystery of the Incarnation, wherein the fulness of theGodhead was incorporated and the Divine Light unitedto the Matter in a far greater measure than at the firstcreation. Consider it---I say—-and thou shalt find thatno philosophy hath perfectly united God to His creaturebut the Christian, wherefore also it is the only true philo-sophy and the only true religion ; for without this unionthere can be neither a natural temporal nor a spiritualeternal life. And Moses tells us that in the beginningGod created the heaven and the earth——that is, the VirginMercury and the Virgin Sulphur. Now let me advise

1 See ante: the reason is that it is the number of division as well asof charity, of divorce as well as marriage, of evil as well as good, andin particular of matter.--DE OCCULTA PHILOSOPHIA, Lio. ii, cop. 5.

2 It is more probable that Trithemius drew from the same sources asCornelius Agrippa. It may be added that the former was an originalthinker, whereas the latter in his THREE BOOKS appears chiefly as acom 'lerpi .

3 Exonus, xxxiii, to-23. A93

Tfie Wares cf Thomas Vazzg/zarz

you not to trouble yourselves with this Mercury unlessyou have a true friend to instruct you or an expressillumination from the first Author of it, for it is a thingattained “by a wonderful Art.“ Observe then what Ishall now tell you.

There is in every star and in this elemental world acertain principle which is “the Bride of the Sun.”These two in their coition do emit semenf’ which seed iscarried in the womb of Nature. But the ejection of itis performed invisibly and in a sacred silence, for this isthe conjugal mystery of heaven and earth, their act ofgeneration, a thing done in private between particularmales and females; but how much more—think you—between the two universal natures P Know therefore thatit is impossible for you to extract or receive any seed fromthe sun without this feminine principle, which is the Wifeof the Sun. Now then, my small sophisters of the Stone,you that consume your time and substance in makingwaters and oils with a dirty capur nzorruum ;‘ you thatdeal in gold and quicksilver, being infatuated with thelegends of some late and former mountebanks : considerthe last end of such men. Did they obtain anything byit but diseases and poverty? Did they not in their oldage--—“ greybeards of an evil time ” 5—fall to clipping andcounterfeiting of coin? And for a period to theirmemory did they not die in despair, which is the child ofignorance? Know then for certain that the magician’ssun and moon are two universal peers, male and female,a king and queen regents, always young and never old.These two are adequate to the whole world and co-ex-tended through the universe. The one is not withoutthe other, God having united them in His work of creation

1 A rte mz'mt5z'Zz'. 2 Uxor s‘.m'.¢.3 Emz'z‘/0'6 semen.4 Capra! flfortuum is the technical term in Alchemy for the faeces left

in the cucurbite or retort after distillation or sublimation : A. ]. Pernety,DICTIONNAIRE MYTHO-HERMETIQUE, p. 289, s.v. Tare Mort.-e.

5 fm:ez'erafz' d:'erm:z malorum.

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/.17/zz'¢mz Magz'ca /iiéscoaza/z'ta

in a solemn, sacramental union. It will then be a hardand difficult enterprise to rob the husband of his wife, topart those asunder whom God Himself hath put together,for they sleep both in the same bed and he that discoversthe one must needs see the other. The love betwixtthese two is so great that if you use this virgin kindlyshe will fetch back her Cupid after he hath ascended fromher in wings of fire.

Qbserve, moreover, that material principles can bemultiplied but materially, that is, by addition of parts, asyou see in the augmentation of bodies, which is per-formed by a continual assumption of nutriment into thestomach. But it is not the body that transmutes thenutriment into flesh and blood but that spirit which isthe life and light of the body. Material principles arepassive and can neither alter nor purify, but well maythey be altered and purified. Neither can they com-municate themselves to another substance beyond theirown extension, which is finite and determinate. Trustnot those impostors then who tell you of a TingeingSulphur‘ and I know not what fables, who pin also thatnew and narrow name of C/zemia on a science both ancientand infinite. It is the light only that can be truly multi-plied, for this ascends to and descends from the firstfountain of multiplication and generation. This lightapplied to any body whatsoever exalts and perfects it afterits own kind :2 if to animals, it exalts animals ,3 if tovegetables, vegetables ; if to minerals, it refines mineralsand translates them from the worst to the best condition.Where note by the way that every body hath passive

‘The whole of this paragraph is most important for the spiritualanalogies which Vaughan recognised as hidden in his cosmic reveries.It 15 unfortunate that—as in his life and work so in his later writings-~-—heforgot so frequently that the “science both ancient and infinite " intowhich he looks here could not be a science of physics.

2 In sue genera.3 The proposition is that there is an inward, essential truth, here

denominated light, and that it transmutes everything, after its proper kind,from the worst to the best stale, on which see my Introduction.

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T/22 [Var/(:.r cf Tfiamas Vang/zan

principles in itself for this light to work upon and there-fore needs not borrow any from gold or silver. Considerthen what it is you search for, you that hunt after thePhilosopher’s Stone, for “ it is his to transmute whocreates.“ You seek for that which is most high but youlook on that which is most low. Two things there arewhich every good Christian may and ought to look after---the true and the necessary. Truth is the arcanum, themystery and essence of all things; for every secret istruth and every substantial truth is a secret- I speaknot here of outward, historical truths—which are butrelatives to actions-—-but I speak of an inward, essentialtruth, which is light: for light is the truth, and it dis-covers falsehood, which is darkness. By this truth allthat which is necessary may be compassed, but neverwithout it.

“I preferred wisdom ”——said the wise king—“ beforesceptres and thrones, and esteemed riches nothing incomparison of her?’ Neither compared I unto her anyprecious stone, because all gold in respect of her is as alittle sand, and silver shall be counted as clay before her.I loved her above health and beauty, and chose to haveher instead of light : for the light that cometh from hernever goeth out. All good things together came to mewith her, and innumerable riches in her hands. Andlrejoiced in them all, because wisdom goeth before them :and I knew not that she was the mother of them. Ifriches be a possession to be desired in this life ; what isricher than wisdom that worketh all things ?3 For sheis privy to the mysteries of the knowledge of God, anda lover of His works.‘ God hath granted me to speakas I would, and to conceive as is meet for the things thatare given me : because it is He that leadeth unto wisdom,and directeth the wise.5 For in His hand are both we

" Ejivsdem est Z?’rUZ.S‘?)Z£H!¢?’e‘!_ _ray'us est errors.2 WISDOM OF SOLOMON, v11, 10-12. 3 16211., v111, 5.‘ !bz'a'., viii, 4. *5 16:71., vii, I5, and so forward to v. 3o.

.4nz'ma Magzica fltircozzdzra

and our words; all wisdom also, and knowledge ofworkmanship. For he hath given me certain knowledgeof the things that are, namely, to know how the worldwas made, and the operation of the elements : the begin-ning, ending and midst of the times: the alterations ofthe turning of the sun, and the change of seasons: thecircuit of years, and the positions of stars : the natures ofliving creatures, and the furies of wild beasts : the violenceof winds, and the reasonings of man: the diversities ofplants, and the virtues of roots: and all such things asare either secret or manifest, them I know. For wisdom,which is the worker of all things, taught me : for in heris an understanding spirit, holy, one only,1 manifold,subtle, lively, clear, undefiled, plain, not subject to hurt,loving the thing that is good, quick, which cannot beletted, ready to do good, kind to man, steadfast, sure,free from care, having all power, overseeing all things,and going through all understanding, pure, and mostsubtle spirits. For wisdom is more moving than anymotion: she passeth and goeth through all things byreason of her pureness. For she is the breath of thepower of God, and a pure influence flowing from theglory of the Almighty: therefore can no defiled thingall into her. For she is the brightness of the everlasting

light, the unspotted mirror of the power of God, and theimage of His goodness. And being but one, she can doall things : and remaining in herself, she maketh all thingsnew : and in all ages entering into holy souls, she makeththem friends of God, and prophets. For God loveth nonebut him that dwelleth with wisdom. For she is morebeautiful than the sun, and above all the order of thestars : being compared with the light, she is found beforeit. For after this cometh night : but vice shall not pre-vail against wisdom.”

1 The Vulgate says : Artg"/‘ex derail me .rapz'.m!z'a, and this is thefiqniovpybs or Texviirfls. The “ one only" or zmz'cur of the Vulgate is literallythe only begotten. This Artiffex in the Zohar is called Shekinah, who is

97 7

T/ze Wares of T/zomas Vaugnan

Thus Solomon; and again a "greater than Solomon:“Seek ye first the kingdom of God and His righteous-ness; and all these things shall be added unto you.”1For, of a truth, temporal blessings are but ushers to thespiritual, or--to speak more plainly-—when once we beginto love the Spirit then He sends us these things as tokensand pledges of His love ; “for promotion comes neitherfrom the East nor from the West,” 2 but from God thatgiveth it.

“ The state of true being ”--saith one 3--“ is that from

with God in Ker/zer but is brought forth into some or understanding.But because of the superincession of the three Divine Hypostases inKabalism she is frequently identified with C/zoianzun or Wisdom.

1 ST MATT., vi, 33. 2 Ps., lxxv, 6.3 Verunz est esse, o guo ni/22'! aoesse, eufque nz'/51'! udesse, rnu/fogue nzz'nu.s

ooesse pofest. rVeeessurz'un: id oanne, quo enrere non possumus. Verftusituoue sunsnu: 'oz'rtus est or z'nex;’5ugnaoz'Ze eusfrunz, ,-oouoz'ssz'nu'.s z'n/zof=ren-nun unzzkis, of :'nnunzer*£s oosessusn z'nr'm:'cz's, jiuulo minus yuan: tofinzundo nun: z'nw'su ns, sed z'nsuperuoz'le gfizlgnus z'z'.s our ;5o.ssz'a’ent zillud.Hue in urce werus ea‘ z'na'uoz'!u!us gfi/zz'loso,o/zorum Zagfizis es‘ fnesuurus con-z‘z'ne!ur, gm‘ non erosus o fz'nez's, nee perfossus ofurious nzonet in owfernunz,r.'orters's dsssolufzs ormzious, mulfis in ruinarn ;6osz'tus, alias rm’ salufenz.1‘./rec est res 1'/ulgo 'zn'Zz'ssz'nru, sfirefu plurirnunz ea‘ esrosu, non tusnen ooTfoz'Zz's,of o2naoz'!z's er ;o:recz'osa p/%z'Zosopkz's, supra genunus ea‘ oururn oonfeon.Omniunz onzolrzlr, onanzlousfersne z'n:'mz'oo, uoioue re,oerr'oz'Zs's ea‘ upouz.'z's-sz'rns's--ouusz' nuZz'z's-—2'n'z.-enuz,per 'oz'eos ocelumons oznnfous : Venife no.’ nae,onznes our’ ouorrz'z‘z's, et Ego 'oo.r duruns in axe:-one sernitoun. Ho": est res filotontunz o '2/eras prordzknfo ,;M:z'Zoso_z5/22's, ouo" r/z'ncz't onznia, nee ao ullo re2n'ncz'tur, corgfius ez‘ cor, ornne durum: er’ solidunz penetruns, or onzne mo!/eronsoluians, e! no osnni duro resz'steno'uns confirnuzns. Noois o1nnr‘oz:.s sefoes? oowfonz, ef non 'oz'denzus earn, woefjferons er olru wore dicens .' Egosun: '2/in 'oerz'ton's; /ronsfte per me, ouior non esf olius no’ 'o£z'o2n trunsflus ,-ez‘ nolumus eons oudire. Odorezn sun-zn'{otz's esnz'tz‘z't, sea’ non ,oerez';5z'1n useum. Do;oz'ous sese noois !z'oeruZz'ler in suu'o'z'lulens ofierf z'nd'z'es, et nondegustansus ea nz. Blunrie nos udsulutezn fro/E21‘, ez‘ ejus traez'uz' resz's{enz'es,sentire nolunsus. Quonion fu.cz‘z' sunaus sicur‘ Zo,oz'des, oculos /zuoentes e!non '2/idenles, uures /uzoenfes ez‘ non ozsafientes, nares non offaefentes/hzoentes, ore Zz'n,guuoue nzuns'z‘z' non degustantes, neoue Zoouentes, nzunzouser pea-'z'ous nil opernntes, nee onzoulanles. O nnlseruan z'uZe genus /zonzinusrnouod Zu,oz'd:'ous non es! ,orof's{orntz'us, into long: z'nferz'us eo quoof /zoo, nonills‘ rafionern daluri sun! o,oemtz'onum suorunz. Tronsnsutenu'nz' (inouir)2‘ronsnzuz'e;'nz'nz' de Zopz'dz'ous rnorluis in fu,zfn'des 'zn"oos ;6ns'Zoso;.’>/zz'cos. Egosum were A-1ed'z'ez'nu, eorrifgens ex’ trunsrnutuns 11:’ ouod non est unzpZz'u.s inid quot! fur? unfe eor'ru;.’>tz'one1n, or in nzelius, no in’ ouod non est in idouod esse deoet. Eeee pro’ forz'ou.s eonsez'enfz'oe uestrte suzn noetes or diesgfiuisons, er‘ non ape:rz'.e‘z's nz:'fzz', Tonzen exfiecto :nz'z‘z's, nee o uoozs imtoreeedo, sad gfiotiens z'njurs'os sustfneo oestrus, eujfiiens per ;f>ufz'enz'z'o.1n ad

98

Hn{ma Magzica Alfiscon4/zta

which nothing is absent ; to which nothing is added andnothing still less can harm. All needful is that withwhich no one can dispense. Truth is therefore thehighest excellence and an impregnable fortress, havingfew friends and beset by innumerable enemies, thoughinvisible in these days to almost the whole world, but aninvincible security to those who possess it. In this citadelis contained that true and indubitable Stone and Treasureof Philosophers, which uneaten by moths and unpiercedby thieves remaineth to eternity---though all things elsedissolve—-set up for the ruin of many and the salvationof some. This is the matter which for the crowd is vile,exceedingly contemptible and odious, yet not hateful butloveable and precious to the wise, beyond gems and triedold. A lover itself of all to all well ni h an enem to beg _ J >

found everywhere, yet discovered scarcely by any, thoughit cries through the streets to all : Come to me, all ye whoseek, and I will lead you in the true path. This is thatonly thing proclaimed by the true philosophers, that whichovercometh all and is itself overcome by nothing, searchingheart and body, penetrating whatsoever is stony and stiff,eanz e.r/Tao rtanzto nos durere. Ventte ttermn, atgue saynius tterurn wentte,out sa;§z'entz'anz gurerz'ts's et enztte gratis, non aura net‘ argento, minus2'aoorz'J:.us ;oroj§rz'z's ouod 1.-an ojertur uttro. Sonora e»'o:r, sua*uz's et grata,6-nz'Zoso,o/zrzntz'zrnz aurz'ous. O fons o!t'oz'ttaru:;z z'ne;r/u:sustz'oz'Zs's nee ttatenzet _,r'ustz'ts'anz sr'tz'entz'ous. O deso Zato run: r'snj5erfeets'ont sotattum. Quin’uttra gua"rz'tz's, nsortates an.rz'z' .5’ Cur tnfinz'tz's antsnos westros curtse.t'agz'tatz's, .Mz'serz' ? Qua" uestra nos e.rco"aat a'enzen tta, guano .9 C-mn in*vooz's non e.r *uol's's—ss't onzne ouoa.’ extra nos, non ajfiud nos gua’rz't'z's.Progfirtusn nor.‘ sotet esse wzufgt 'uz'tz'usn, ut jfirojfirta eontenznens, attena gun‘sunt senaoer appetat. Projfirtusn he pro noots a]5]§rog5>rz'atz' sununnus,nan: er noots zlosts nz'/is? /iaoesnus oont, sea’ st outa’ /zaoere oont ;oossun:usao eo gen’ sotus est oonus fertnrus accaoturnz. E contra, ouod fzaoeanussnalt noots tjbsz' nos a;{>]5roj5rz'a'oz'nzu.s, ex alteno nealo per z'nooea'£entz'asn.Proprtusn ergo nt/22'! /zosntnt est ea" suo flraverguaan ma lunz guodjfiosszaet.Quad ex Bone oonunz /zaoet non ea" sezfso, sed eontrtoute projfirzhnn /zaoeter Bone, runs recz';§z't tanzen. Lzutet tn noots (lz'.=:et obscure) Vtta Lua:/ion-n'nuan, tang-nan: in teneorts, our? non er noots est sea’ an eo eujus est.{fr}: z'Zs'anz ,oZanta'z/it tn noots, ut tn qfus 1I.urnz'ne, out lucenz z'n/zaottatznaeressz'oz'!enz, t/tderesnus Lumen; et /zoo eateras gins ,z5ra’oellerensuscreaturas. Hts‘ stsnites /zar ratione faett, ouod s.n'ntz'ZZanz sut Lunn'nz'sdedertt noots. fist 2:gz'tu.r 'o'erz'tas non tn node's o-ua*rena'a, sea’ in z'nsa,gz'neDes, qua’ tn noots est.

99

T/ze Warts cf T/zomas Vaugfian

consolidating that which is weak and establishing resistancein the hard. It confronts us all, though we see it not, cryingand proclaiming with uplifted voice : I am the way of truth;see that you walk therein, for there is no other path untolife : yet we will not hearken unto her. She giveth forthan odour of sweetness, and yet we perceive it not. Dailyand freely at her feasts she offers to us herself in sweetness,but we will not taste and see. Softly she draws us towardssalvation and still we reject her yoke. For we are becomeeven as stones, having eyes and not seeing, ears and hear-ing not, nostrils refusing to smell, a tongue that will notspeak, a mouth which does not taste, feet which refuse towalk and hands that work at nothing. O miserable raceof men, which are not superior to stones, yea, so muchthe more inferior because to the one and not the otheris given knowledge of their acts. Be ye transmuted—she cries--be ye transmuted from dead stones into livingphilosophical stones. I am the true Medicine, rectifyingand transmuting that which is no longer into that whichit was before corruption entered, and into somethingbetter by far, and that which is no longer into that whichit ought to be. Lo, I am at the door of your conscience,knocking night and day, and ye will not open unto me.Yet Iwait mildly; I do not depart in anger; I sufferyour affronts patiently, hoping thereby to lead you whereI seek to bring. Come again, and come again often, yewho seek wisdom : buy without money and withoutprice, not with gold or silver, nor yet by your ownlabours, that which is offered freely. O sonorous voice,O voice sweet and gracious to ears of sages. O fountof inexhaustible riches to those thirsting after truth andjustice. O consolation to those who are desolate. Whatseek ye further, ye anxious mortals P Why tormentyour sminds with innumerable anxieties, ye miserableones? Prithee, what madness blinds you, when withinand not without you is all that you seek outside instead ofwithin you P Such is the peculiar vice of the vulgar, that

loo

/fninza Magzta /foscone/zta

despising their own, they desire ever what is foreign,nor yet altogether unreasonably, for of ourselves we havenothing that is good, or if indeed we possess any, it isreceived from Him Who alone is eternal good. On thecontrary, our disobedience hath appropriated that whichis evil within us from an evil principle without, and be-yond this evil thus possessed within him man has nothingof his own ; for whatsoever is good in his nature belongsto the Lord of goodness. At the same time that iscounted to him as his own which he receives from theGood Principle. Albeit dimly, that Life which is thelight of men shineth in the darkness within us, a Lifewhich is not of us but of Him Who hath it from ever-lasting. He hath planted it in us, that in His Light,Who dwelleth in Light inaccessible, we may behold theLight. Herein we surpass the rest of His creatures;thus are we fashioned in His likeness, Who hath givenus a beam of His own inherent Light. Truth must nottherefore be sought in our natural self, but in the likenessof God within us."

This is he to whom the Brothers of R. C. gave thetitle of Sapiens and from whose writings they borrowedmost of their instructions to a certain German postu-lant.1 But, that you may the better understand howto come by this Stone, hear what he speaks in anotherplace.” I

1 Ad candtdatusn ouendasn Gernzanta".2 Non prtus z'nez;oz't oera eognttz'o yuan: gfverenntunz et Zaozttuns, sun:

'zn'to." turn tnterttus oolata‘ cosn,oaratz'one, selegat antnsa cunt antnzo fungi,afelectattone mayort traeta fzujus, ouasn eorjrorts. E1' at rognz'tz'oneMens orttur, et corporzs noZuntarta sqoaratto sunn't e.roro'z'z.mz, cunzanuna res;5z'cz'ens ea" una eo:#¢=orz'sfa'ttz'tatenz et in terttunz, ear altera partsyora:-'stanz‘z'anz et freZz'cz'tatesn anz'nn' _zf>er,oetuanz, man tsto (l)toz'no sicrfisgfioszente Flatu) eonnectt eujbzt, attero ,oenz'tus ne_g"Zeeto, ut not soturnappetat ouoa’ a Deo conolususn esse 'oz'a’et tn salut.-nn et ,gZorz'an.=:. Coayfiusin asnoorusn jun: unttorusn zmtonenz coszriesaendere co,gz'tzsr. Has estadmtraotfis ttta ,o/.n'Zoso,o/zorsmz transnsutatto co:»7§orz's tn sjfitrttunz atfiujus in co:-jozss, ole qua dzirtunz noots rettnouitur a sajfitenttous .' Faefixunz ‘volatile, et 'ootatz'te far? jiruns, ut /zaoeas nza_gz'sterz':s2n nostruna.Intelltge : far de ;f>ertz'narz' corpora tractaozte, guod an.-inn’ ,ora'stantz'a run:antnui eonoentente consta.ntz'ssz':.1zz:in fiat corgfius ad onznta susttnendunz

IOI

T7ze Wares of T7z0;nas Vaughan

“True knowledge begins when after a comparison ofthe imperishable with the perishable, of life and annihila-tion, the soul--yielding to the superior attraction of thatwhich is eternal--doth elect to be made one with thehigher soul. The mind emerges from that knowledgeand as a beginning chooses voluntary separation of thebody, beholding with the soul, on the one hand, thefoulness and corruption of the body and, on the other,the everlasting splendour and felicity of the higher soul.Being moved thereto by the Divine inbreathing, andneglecting things of flesh, it yearns to be connected withthis soul, and that alone desires which it finds compre-hended by God in salvation and glory. But the bodyitself is brought to harmonise with the union of both.This is that wonderful philosophical transmutation ofbody into spirit and of spirit into body about which aninstruction has come down to us from the wise of old:‘Fix that which is volatile and volatilise that which isfixed; and thou shalt attain our Mastery.’ That is tosay : Make the stiff-necked body tractable and the virtueof the higher soul, operating with the soul herself, shallcommunicate invariable constancy to the material part, sothat it will abide all tests. Gold is tried by fire, and bythis process all that is not gold is cast out. O pre-eminentgold of the philosophers, with which the Sons of the Wiseare enriched, not with that which is coined. Come hither,ye who seek after so many ways the Treasure of Philo-

e..ranzina. Prooatur enian auruni ilgne, guo reprooatur onzne guori auruninon est. O ,orrestanti'ssisnunz ,onz'Zosopkorunz aurusn, guo a’itantursa;5z'entz'a' _/ilii, non iiio ouod cuditur. Azieste, oui T/zesaurunz P/'ziZo-sopnorurn tans 'z/ario eonatu oua.’ritis, regfirooatzrsn a ‘I/oois Lagiidesneognosaite, ;orius ousis ifle sit anteguanz ourrratzsr. 1'l/Iiruni est sugfier oznnenn'racuZu:oz, guoa’ ouis,oianz agfjfietat Il£_T??0i'tt?JZ sioi. Fatuunz oerte wzaeturid ao noniinious oureri, cujus 'ueri:-‘atenz non norunt i'm/estz:gantes, ouiani/ii! in eo spez' relinouz'tur. Suadeo ouious'ois ergo ,oes"osrz'res2tz'oiss, utcognoseant ,orius ejius quad ouawunt, "oerani eristentianz, anteouanzourrerant : sir eos Zaoos'z'ousfrustro'ri non eontz'nget. Sayoiens ouarrzt ouoa’anzat, nee arnare potest ouod non cognoseit: alioouin z'nszjoz'ens esset.Ea" co,gniz‘ione zlgitur natus est anior, onznismz 'oesitas, once sota '2/{get inonmious '2/eris p/its’/oso,-o/zis.

IO2

/3'n inza Maégica ./Yioscozzc/z'ta

sophers. Behold that Stone which you have rejected, andlearn first what it is before you go to seek it. It is moreastonishing than any miracle that a man should desireafter that which he does not know. It is folly to go inquest of that, the truth of which investigators do notknow : such a search is hopeless. I counsel therefore alland sundry scrutators that they should ascertain in thefirst place whether that which they look for exists beforethey start on their travels: they will not be frustratedthen in their attempts. The wise man seeks what heloves and loves only that which he knows : otherwise hewould be a fool. Out of knowledge therefore comethlove, the Truth of .all, which alone is esteemed by alljust philosophers.”

Thus he; and again :1 “ Ye only toil in vain, allexposers of hidden secrets in Nature, when--takinganother path than this———ye endeavour to discover by

1 Frustra taooratis onznes aoditorunz Nature" seeretorum inahgatores,rusn aliarn ingressi '2/ianz, terrenorusn rsirtutes per terrena detegereeonaniini. Diseite igitur Caalurn per C'a?Zusn, non per terranz, sea’ /lzujusper z'tiius','uirtutes eognoseere. Nenzo eninz ascendit in Calum guodoua.'ritis,nisi gui do Canto (ouod non outeritis) a'eseena'it, prius illusninet aunt. In-corruptioileni ouaaritis niediairianz, ouee corpora neriunz a sorruptionetransmutet in oerum ternperaznentusn, sea’ enan-i tesnperata a’:'utissinzeconseroet. Talenz aiioi ouasn in Carlo repertre non poferitis unouanz.Caelunz 'oirtute sua, per z'noz'sioz'Zes radios in terro" centruni undioue con-rurrentes, osnnia penetrat etesnenta, et etenzentata general, fooetgue.Nesno in sezpso, sea’ in sui si'nu'Z'i, ouoa’ etianr ex ipso sit, generarepotest. Fretus etianz prosniseuus utriusoue parentis in se Naturasn itaretinet, ut in eo parens utergue potentia et actu sit reperzoitis. Quisnorreoit anzplius nisi Zapis in _,greneratione p/ziiosopaira ? Disre er teipsoouicguia est in ratio et in term cognoscere, ut sapiens fias in omnibus.lgnoras r-'a=Zu:n et etenzenta pa ius unum fuisse, Diwino guooue ao in'w'semartifoio separata, ut et te et osnnia generase possent. Si not nosti,religuunz et te fugere non potest, aut ingenio ear.-as onrni. Rursus inomni generatione talis separatio est neeessaria, oualenz tie te supra dirifiendam, anteguanz ad nerre pailosop/zz'a' studia oelusn appiiees. Ex aiiisnunguanz unusnfaaies ouozi ozsaris, nisi prius er teipso fiat unmn ouodaudz'.stz'. Nani talis est noluntas Dei, ut pii piunz eonseouantur opusouod ourerunt, et perfects‘ jfier/zriant aliud out fire; int intenti. Maia'2/oluntatis /zonzinious ni/zil prceter ouoa’ se:nz'na'orrz'nt datur nzetere: isnoouod nragis est, persape oonurn eorunz semen in ioliuuz propter eorusnnuziitiani conoertitur. Far zlgitur ut talis euadas, ouale tuunz esse '2'/is,ouod ouresies is opus.

1o3


material means the powers of material things. Learntherefore to know Heaven by Heaven, not by earth, butthe powers of that which is material discern by that whichis heavenly. No one can ascend to that Heaven which issought by you unless He Who came down from a Heavenwhich you seek not shall first enlighten. Ye seek anincorruptible Medicine which shall not only transmutethe body from corruption into a perfect mode but sopreserve it continually; yet except in Heaven itself,never anywhere will you discover it. The celestial virtue,by invisible rays meeting at the centre of the earth,penetrates all elements, and generates and maintainselementated things. No one can be brought to birththerein save in the likeness of that which also is drawntherefrom. The combined foetus of both parents is sopreserved in Nature that both parents may be recognis-able therein, in potentiality and in act. What shall cleavemore closely than the Stone in philosophical generation PLearn from within thyself to know whatsoever is inHeaven and on earth, that thou mayst become wise inall things. Thou seest not that Heaven and the elementswere once but one substance and were separated one fromanother by Divine skill for the generation of thyself andall that is. Didst thou know this, the rest could notescape, unless indeed thou art devoid of all capacity.Again, in every generation such a separation is necessaryas I have said must be made by thee before starting outin the study of true philosophy. Thou wilt never makeout of others that one thing which thou needest unlessfirst thou shalt make out of thyself that one of whichthou hast heard. For such is the will of God, that thepious should perform the pious work which they desireand the perfect fulfil another on which they are bent. Tomen of bad will there shall be no harvest other than theyhave sown ; furthermore, on account of their malice, theirgood seed shall be changed very often into cockle. Per-form then the work which thou seekest in such a manner

I04.

/:1ma/za Magz'ca A'Zv.rc0m/z'ra

that, so far as may be in thy power, thou mayst escapea like misfortune.”

This is now the true mystery of regeneration or thespiritual death} This is and ever was the only scopeand upshot of magic. But---for your further instruction--ruminate this his other mystical speech.’

“ S0 do therefore, my soul and my body : rise up nowand follow your higher soul. Let us go up into thathigh mountain before us, from the pinnacle of which Iwill shew you that place where two ways meet, of whichPythagoras spoke in cloud and darkness. Our eyes areopened; now shines the Sun of Holiness and justice,guided by which we cannot turn aside from the way oftruth. Let thine eyes look first upon the right path, lestthey behold vanity before wisdom is perceived. See you

1 Neither in the physical nor spiritual order are birth and death inter-changeable terms. Regeneration is one thing at the beginning of thelife mystical and the death called mystical or spiritual is another, lyingfar away in the experience.

2 A,-;'z'z‘e darn z:gz‘z‘z.~rr, arzima mea, carpusgzze mama. Sargz'te nuns,arzimum segma:wz'nz' vestruns. Ascendamus in marrtem hem: exceiszmznah‘: appa.rz't:.mz, (Xe caj'z-rs cacmnz':a.e ‘z/atlfs asfendam z'te¢' /:0: r5z"z1z'zmz, degun per mzaem -at sz'm' Zuzxzirze Zacutzzs est Pythagoras. Naivzis‘ a;f>erz'z'mm‘ am:Zz'; tum pralzrcet .S"aZ;9z'eta!z‘s etjusz'z'tz'a, gun dare mm jfiasszmzma *z»z'a verz'z'atz'.r dqflectere. Volt/:'te gin-'1'»: am oczrias a d dertram, are 'z1z'a'eam.''2/a2zz'tate22-.1 antegzram .i*apz'e:rt'z'a:;z ;berce;f>erz'rzt. Vz'(2'£z'z'.me relzrcem z'ZZ-adea‘ z'nexpugnaéz'le rastrurrz .9 In ea se corztznez‘ p/zz'lasapkz'czr.r amar, (Xetajzrsfontefluant aqua’ *zrz"a/12' quas qzzi desgzrstarit sense! mm sz'2'z't *z»'am'-tatem ampizlas. At} so Zara tam amavaa szramfgzre rerta pra_gredz'e:zdumest ad ama*rzz'0rez2z, in qua Sag?/zz'a maram tra/:z'z', (Xe czgzzs e!:'a.w famescaz’urz'um' aqua’ j>rz'mz'.r Zange faZz'cz'ares, gzzas gar‘ gzrstamfnt z'1zz'mz'cz',pacem ens z'm're azecessa est. Earmrz gar‘ zz’e*z*em'mzt so ,2§ler*z'g-as salami‘aZtz'm tenders, sad mm amazes afitafzrazz arsaazruntzrr. Est Incas zrltraa’z'c2‘a.s', guem aa’z're '2/z'.r Zzicet ma rlrrlzfias, m'.rz' per Dz'm'rzzm: Nzmzezz ad.=:'mnzartaZitatz's ,.g"rarfzmz a.r.i‘zr??.=£j§tz' sum‘. AZ anfeguaxa z'¢z!rorZ:zcam.'z¢ruzandzmz cagzmtar exznrre, caducra 1:»=.>:'z‘a* .ip.aZz'a retenta. Nan est so cmzrzpert/e12er2';at grand a;;z]5Zz'm" marten: tzivzerarzt, M20 ;b0¢'z'z¢s eam z'na’z'e.ranzplecfantzrr .taa1‘»'z'zr.r, gzzam in mzmda qzzzb’ zmgzram sz:a'2‘»'ejzm’z'catzmz estti: avzplexzr drgnzziir. Ultra /za-‘rt iria Zaca grzzzhmgae _g52*a_grr*rz’z'z:rzt:zr aé/zamzazarxz 0.+:.'z:Zz's ettarzesrzrrzt. Quad 52' srcmzrfurzz at fe2'z‘z'n'.w Zacas 'az'd.~:reZzréez‘ arcezzdamm" aZ!z'm'. En szzgfinz ¢'f:rystaZZz':zam jfiririztzrzz arcemaliaixz argerzfeam o'z'de!z'.r, zzltra gzamz ea‘ _!ertz'am arfaiztarztzrzaizz. Qzzarta'2/era nor: .¢“adz't $2161 smsum, dance zrltra t.ertz'am drrreaztzrrzz .rz't. 1121:‘ estazzrem‘ perpetzra fa?Zz'cz'tafz's locus, .s"0Zz'cz't::dz'm': e.r;b::'r at 0;-"mu? rzplztzrsgt-zzzdzo per.¢nm'.

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not that shining and impregnable tower? Therein isPhilosophical Love, a fountain from which flow livingwaters, and he who drinks thereof shall thirst no moreafter vanity. From that most pleasant and delectableplace goes a plain path to one more delightful still,wherein Wisdom draws the yoke. Out of her fountainflow waters far more blessed than the first, for if ourenemies drink thereof it is necessary to make peace withthem. Most of those who attain here direct their coursestill further, but not all attain the end. lt is such a placewhich mortals may scarcely reach unless they are raisedby the Divine VVill to the state of immortality; andthen, or ever they enter, they must put off the world, thehindering vesture of fallen life. In those who attainhereto there is no longer any fear of death; on thecontrary they welcome it daily with more willingness,judging that whatsoever is agreeable in the natural orderis worthy of their acceptance. Whosoever advancesbeyond these three regions passes from the sight of men.If so be that it be granted us to see the second and ‘thethird, let us seek to go further. Behold, beyond the firstand crystalline arch, a second arch of silver, beyond whichthere is a third of adamant. But the fourth comes notwithin our vision till the third lies behind us. This isthe golden realm of abiding happiness, void of care, filledwith perpetual joy."

This is the pitch and place to which if any man ascendshe enters into chariots of fire and is translated from theearth, soul and body.‘ Such was Enoch, such was Elijah,such was Esdras---to whom this Medicine was ministeredby Uriel the angel. Such was St Paul, who was carriedup to the third heaven; such was Zoroaster, who was

1 Notwithstanding his language and his reference to Enoch and Elijah,Vaughan is not perhaps expecting to be taken literally in his statement.Otherwise he would scarcely have cited the experience of St Paul. He isprobably referring to the psychic body, the garment of discarnate souls.If nct, his enumeration stultifies himself. See his later reference to thenatural body in an archnatural state.

too _

Alnima Magz'ca Albscorzr/{ta

transfigured; and such was that anonymous mentionedby Agrippa. “ In like manner ”——saith he—“ a wise mantestified concerning himself that on all sides sparklingflames issued from his body, accompanied even bynoise.”1 This, I suppose, was R. C., the founder of amost Christian and famous Society, whose body also—byvirtue of that l\/Iedicine he took in his life——is preservedentire to this day, with the epitomes of two worlds aboutit. Such Elijahs also are the members of this Fraternity,who—-as their own writings testify—walk in the super-natural light. “To join our assembly ”--say they—-I“ itis needful that thou shouldst behold this light, for with-out this it is impossible to see, save only when weourselves do will it.”2 I know some illiterate schooldivines will no sooner read this but they will cry outwith the Jews : Away with such a fellow from the earth.Truly they are the men “to whom now I also givecounsel that they read not our writings, nor seek tounderstand or remember them ; for they are harmful andas poison to such, and for them the gate of hell is in thisbook. It utters stones for words: let them take heedlest it strikes their heads.” 3 Let them not mind it, buy itnot, touch it not. “ Hence, hence, ye Profane." 4

Go on still and proceed in your own corrupt fancies,“that the occasion of justice may be upheld.” 5 Followyour old beggarly elements, the rudiments of this world,which hitherto have done despite to the Spirit of Grace,which have grieved that Holy and Loving Spirit of God,

|-

1 Idzjaereraz ez‘ de se ;f>r'adz'dz'z‘ .ra;§-{ens arafdam, z'z‘a 24:‘ .s‘ez'ntz'ZZam'e.rfi’amm-/’zz'mr bade, ez‘z'am cam sane g9rarz'Zz'rerzt.—DE OCCULTA PHILOSOPHIA,Lib. iii, cap. 43.

2 U! rzaazsezem ezmfem com:;em'a.t rzeeesre est kane {arena e‘erna.r, .rz'rze em'm/:a"e‘ lace z'nz;f»0rsz'6z'Ze est nae zririere, m'.rz' gzmrrzdo aalumus.

3 Queens et ego name earzszefa, are nosfra senlrfita Zegant, nee zezfellzlgarzt,nee memz'nerz'm‘ .' ream no.1-z'a rmzt, verzenam sum’, ac/zerazztrlr 0.rtz'zmz est‘in izae Zzifiella, Za;.¢z'des Zoguitzzr, cat/eam‘ rte eerearmn z'ZZz's e.1:*cm‘:'a!.——DEOccutrra PHILOSOPI-IIA. A a’ Leetorem.

4 Proerel lame, prone! z'z‘e, Pro}?/Iram'.5 Vt .rer'z/ez‘2erju.rz‘z'!:'re latter.

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whereby you are sealed to the day of redemption. Butconsider whiles you are yet in the flesh, whiles it is to-daywith you, that God will use those men, whom you revile,for His truth, as witnesses against you in a day whenyou shall have nothing to speak for your ignorance,unless you plead your obstinacy. Of a truth God Him-self discovered this thing to the first man, to confirm hishopes of those three supernatural mysteries--—the Incar-nation, Regeneration and Resurrection. For lamblichus--citing the Egyptian records with “ it is to be believedon the authority of secret teaching" 1--hath these verywords, “that a certain matter hath been handed downby the gods in sacred pageants and was known thereforeto those same who transmitted it.”2 And our formerChristian author in a certain place speaks thus: “ It isbeyond question that God revealed by His Holy Spirita certain Medicine to the patriarchs whereby they repairedthe corruption of flesh, and to those above all with whomHe spoke and entered into the covenant.” 3 Let me tellyou then that the period and perfection of magic is noway physical, for this Art

Attains the throne of Jove and things divine essays.‘

In a word, it ascends by the light of Nature to thelight of Grace,5 and the last end of it is truly theological.Remember therefore that Elijah deposed his mantle andpassed through the waters of Jordan before he met withthe chariots of Israel. But, as Agrippa saith, “ the store-house of truth is closed." 6 The Scripture is obscure andmystical, even in historical passages. VVho would believe

I Cr'ede¢za’awz es! arcarzzs ser';2zorzz'o1rs.2 T'r'adz'z‘rwzfir:'.rse mafeflaoz grzrazzdarzz a Dealt per dram syfieofaoula, fieeo

ergo z'ZZz'.r z']6.rz's {raa’e¢ztz'oars oogxratrz esz‘.3 ])zr&z'zz:oz nor: est quire ])ezr.r, am'z'qzrz's j‘>az‘rr'oa.r, nzedz'oz'2zaoz aZz'oz:rmz

#'e't*eZr1r=e2"z'z‘, pea‘ .“T;6z'rz'Zrmz .‘§am¢fzz or Szrzrrn, gen? Zzzerentzer oar";-'zz'.s‘ oorrzejfntforzeoz, es‘ ]§otz'r.rz'mm2z :'z'.r rum gzez't5ze.r Zooaefzrs es! etfrerizzs z'n‘z"I/21‘.

4 Az‘!z'¢z_gz'f rofirmz for/'z's of oarZes:‘z'a feazfar.5 Per lmnerz rVa!m'a’ in lumen G?‘ru-’z'af*.G Cfaurzmz est 7/e1'z'z‘a!z's ar2xrarz'zmz.

I 1o8

flnima Magz'ca /4Zvscondz'm

that in the history of Agar and Sarah the mystery of bothTestaments was couched but that St Paul himself hath toldus so? “ For it is written”—saith he-—“ that Abrahamhad two sons, the one by a bondmaid, the other by afreewoman. But he who was of the bondwoman wasborn after the flesh; but he of the freewoman was bypromise. Which things are an allegory: for these arethe two covenants ; the one from the Mount Sinai, whichgendereth to bondage, which is Agar. For this Agar isMount Sinai, which is in Arabia, and answereth toJerusalem which now is, and is in bondage with herchildren. But Jerusalem which is above is free, whichis the mother of us all.“

I could instance in many more such places, as that ofthe Royal Prophet, that the dew of Hermon descends toMount Sion, which is altogether impossible in the literalsense, for every geographer knows there is a vast distancebetween these two.2 But to return to my former dis-course: some philosophers who by the special mercy ofGod attained to the Ternarius could never notwith-standing obtain the perfect Medicine, neither did theyunderstand it.3 I never met in all my readings but withsix authors who fully apprehended this mystery : the firstan Arabian, a most profound but exceedingly obscurewriter, and from him l conceive Artephius borrowed allhis knowledge ;‘ the second a most ancient Christian

1 GALATIANS, iv, 22-26.2 Vaughan is following the literal version of the VULGATE: Sioart roe

Hermon, ouz‘_a'esoer:dz't in momfem .5'z'on.-PS., cxxxii, 3. The AuthorisedVersion italicizes a saving clause: “As the dew of Hermon, am! as Z/re(Zero that descended upon the mountains of Zion.”-—PS., cxxxii, 3. Thequestion is not worth debating.

3 See my Introduction. The attainment referred to may mean inthe intellectual order, as distinguished from active realisation in thewhole man.

" The Arabian of course cannot be identified by this description, andthe concealment is unworthy of a writer who is pretending to instructothers. We may set aside the genuine Arabian alchemists, who wouldnot have been known to Vaughan, for they had not been translated orprinted; we may set aside the Latin Geber and Avicenna; but the refer-

IO9 i

T/ze P701‘/is gt T/zooms Vazeg/lam

anonymous, the greatest that ever was in point of practice,for he ascended to that glorious metaphysical heightwhere the Archetype shadows the intellectual spheres ;1the other four are famously known in Christendom. Toinstruct thee then: this mystery is perfected when thelight, in a sudden coruscation, strikes from the centre tothe circumference and the Divine Spirit hath so swallowedup the body that it is “a glorified body, splendid as thesun and moon.” In this rotation it doth pass-—-and nosooner--from the natural to a supernatural state, for it isno more fed with visibles but with invisibles, and the eyeof the Creator is perpetually upon it. After this thematerial parts are never more to be seen, “ and this isthat stainless and oft-celebrated Invisibility of the Magi.“Verily this is the way that the prophets and apostles went;this is the true, primitive Divinity, not that clamoroussophistry of theischools. I know the world will be readyto boy me out of countenance for this, because my years arefew and green. I want their two crutches, the pretendedmodern sanctity and that solemnity of the beard whichmakes up a doctor. But, Reader, let me advise thee : ifby what is here written thou attainest to any knowledgein this point—which I hold impossible without a divineassistance—let me advise thee, I say, not to attempt any-thing rashly; for Agrippa tells me: “Whosoever dothapproach unpurified calls down judgment on himself andis given over to the devouring of the evil spirit ” "' Thereis in the magical records a memorable story of a Jew who

ence may be possibly to Morien, who was born in Rome but went in hisyouth to Alexandria and is alleged to have left three tracts in Arabic.Two at least of these would have been known in Latin by Vaughan.

1 The list of anonymous works on Alchemy—apart from MSS.--fillsnearly twelve pages in the bibliography of Lenglet du Fresnoy.

2 C,'o2";zf>zr.r glorzjioatam tanguaoz SoZ oz‘ Lzma sple:rzdz'a’a:m.3 A fgue /zero est 2'1la z‘oz'z'es deoantafrz ez‘ sine soeiera Matgoram 2'22?/z'sz'~

t52'Zz'l'a.r.“ tQzez'oz.mo:ee z'm;ou2zfioaz‘us aocesserz? .m;f-erz'rza’zzez't 52152‘ jzedz'oz':'mz, er

frat z'fa:r ao! deworandum .r,oz'rz'fres rzegzeam.-—DE OCCULTA PHILOSOPHIA,Lib. iii, rap. 6.

IIO

1412ima Magz'ca 146560126/z'ta

having by permission rifled some spiritual treasures wastranslated into the solitudesl and is kept there for anexample to others. I will give thee the best counsel thatcan be given, and that out of a poet :

Demand a healthy mind in healthful frame. 2

Thou must prepare thyself till thou art conformable toHim Whom thou wouldst entertain, and that in every re-spect? Thou hast three that are to receive and there arethree accordingly that give.‘ Fit thy roof to thy Godin what thou canst, and in what thou canst not He willhelp thee. When thou hast thus set thy house in order,do not think thy Guest will come without invitation.Thou must tire Him out with pious importunities,

Perpetual knockings at His door,Tears sullying His transparent rooms,Sighs upon sighs : weep more and more--

He comes.

This is the way thou must walk in, which if thou dostthou shalt perceive a sudden illustration, “ and there shallthen abide in thee fire with light, wind with fire, powerwith wind, knowledge with power, and with knowledge anintegrity of sober mind.” 5 This is the chain that qualifiesa magician. For saith Agrippa: “ To make search intothings future and things at hand, or into other hiddenthings, and those which are foreshewn to men divinely,and into true significations, as also to perform works ex-ceeding the common course of the powers of Nature, isnot possible apart from a profound and perfect doctrine,an uncorrupted life and faith, and is not to be performed

1 In so!r'tzedz'nes.2 Orandzmz est, 2:2’ rs‘! mom rarza in cor»/fiore rano.3 Ommiwodo sz'ozz'lz'tudz'ne.‘i I ST JOHN, v, 7, 8. But see Agrippa: DE OCCULTA PHILOSOPHIA,

Lib. iii, cap. 36.5 Eritoue in re mo: lrmzine zg"m'.r, cam zlgne *oem‘z:s, cum '2/ento potestas,

came poiestate .roz'em‘z'a, cam: .rcz'em‘z'a some meats} z'utegrz'ta.r.III

T/ze Works of Thomas Vang/zan

by light-minded or uninstructed men.” 1 And in anotherplace: “No man can give that which he himself hathnot. But no man hath save he who having suspendedthe elementary forces, having overcome Nature, havingcompelled heaven, having reached the angels, hath ascendedto the Archetype itself, as coadjutor whereof he canaccomplish all things. ” 2 This is the place where if thoucanst but once ascend and then descend,

Then oft the archetypal world attainAnd oft recur thereto and, face to face,Unhinder’d gaze upon the Father's grace 3---

then, I say, thou hast got that spirit “which with-out offence to God, apart from any crime and withoutinjury to religion, can discern and perform whatsoeverportentous astrologers, monstrous magians, invidiousalchemystical torturers of Nature and venomous necro-mancers—more evil than demons-dare to promise.” ‘

Such is the power he shall receive who from theclamorous tumults of this world ascends to the Super-natural Still Voice; from this base earth and mud—whereto his body is allied--to the spiritual, invisibleelements of his soul.“ “He shall receive the life of the

1 Erjfiiorare do fatarzs et z'mozz'a.entz'oas, a!r'z'.w;e oeeaZtz'.r, et once/l:omz'nr'6a.r dz'w':az'z‘zr.r porfendmzlzrr, '2'/erz'dz'oa.r sem'em‘z'a.r, atone o_;§erarz'opera 'oz'rz‘zrz'a.w ooomzzmeoz rzatara oom'aetadz'ae;a e:roea’em‘z'a, nor: m'sigfvrofleada ez‘ perfecta doez‘:-i z'rza', z'ategerr:':aaoae -2/z'tre ao _/idea’ eel, non/zominam Zem'ssz'moram, ae iadoetoram.

2 Non ,ooterz'z‘ z'ZZa dare our‘ nose aaoet. Haoe! aatem nemo, mire’ our,2‘.-am oor'zz'oz'fz'.s* eZemem‘z's, w'oz'a natarri, .ta;$eratz'.r ooelzlr, re;oerz‘z's an;_reZz'.r,ad zfisum Are/zezj/par): argue !ram*oeadz'z', ea/'::s Zane eooperator qfioerepores! ommia.

3 Tzeno ire ad mzmdam are/zetygfiwoz rayoe atone redire,Cuaotarzrrague Pafrem reram speotare an-ea.

4 Qaf oaz'ooaz'd ;§orz‘em‘o.rz' maz‘/zematzlri, oaz'oom'd ,oroa’z:g:'osz' magi,oaiooaza z'm'/z'dem‘e.r rzatara perseozetores ale/z_ymz'.rz'a, gza'eoa:'a’ damonzeasa’ez‘erz'ores maZefZez' aeoroozaaiesjoromzflere aadem‘. Ipee nooz‘! a’z'.roeraere atefioere, z'a’oae sz'r:e omai orz'ozz'rze, .r.z'rze Der ojensa, szrze reZz:g1'onz'.s" z'ajzerz'a‘.

5 Compare Cornelius Agrippa: “Therefore all complexities, divisionand manifold discourse being set aside, ascending to intellectual life andsimple sight, let us look upon the intelligible essence with individual anddirect precepts, so attaining that highest nature of the soul, wherein we

I12

1472Zma Mragica 14orcon4/{ta

gods ; he shall behold the heroes in the assembly of thegods and shall himself be beheld by them.”‘ This,Reader, is the Christian Philosophers Stone—a Stoneso often inculcated in Scripture. This is the Rock in thewilderness—in the wilderness because in great obscurityand few there are that know the right way unto it. Thisis the Stone of Fire in Ezekiel; this is the Stone withSeven Eyes upon it in Zachary; and this is the WhiteStone with the New Name in the Revelation. But inthe Gospel, where Christ Himself speaks—-Who was bornto discover mysteries and communicate Heaven to earth—-it is more clearly described. This is the Salt whichyou ought to have in yourselves; this the Water andSpirit whereof you must be born again ; and this is thatSeed which falls to the ground and multiplies to anhundred fold. But, Reader, be not deceived in me. Iam not a man of any such faculties, neither do I expectthis blessing in such a great measure in this life. God isno debtor of mine. I can affirm no more of myself butwhat my author did formerly : “ Hold me, I bid thee, asa finger-post which, ever pointing forward, shews the wayto others undertaking the journey.” 2 Behold, I will dealfairly with thee : shew me but one good Christian who iscapable of and fit to receive such a secret, and I will shewhim the right, infallible way to come by it. Yet this Imust tell thee: it would sink thee to the ground to hearthis mystery related, for it cannot ascend to the heart ofthe natural man how near God is to him and how He isto be found.

are one . . ., even that first unity in which we are also made one.”-—DEOCCULTA PHILOSOPHIA, La. iii, c. 55. Vaughan reflects Agrippa, and theGerman occult philosopher drew from the fount of Platonism.

1 [lie Dezmz 'Z12'z‘ara ao6r}*§z'et, d'io'z'J‘gue 'vz'(Zebz'z' gfiermafos /zeroas, et rinset/z'deoz'{z:r z'ZZz'.r.

2 Aerzloe me, '2/olo, oelaz‘ z‘adz're;az oar seneper gfira forioar manem aZ:'z'.rgraod iter z'agredz'endaoz sit ostezzdat. The counsel signifies that he whoknows certainly and heholds with the mind’s eye what manner of trans-figuration takes place on Mount Tabor has not for such reason beenhimself transfigured.

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T/re Wares of Tdomar Vaag/zan

But of this enough. I will now speak of a naturalcelestial medicine, and this latter is common amongstsome wise men; but few are they who attain to theformer. The common chemist works with the commonfire and without any medium, wherefore he generatesnothing; for he works not as God doth--to preservation--but to destruction. Hence it is that he ends always inthe ashes. Do thou use it cam plziegmate medii : 1 so shallthy materials rest in a third element, where the violenceof this tyrant cannot reach, but his animo. There is alsoa better way; for if thou canst temper him with theSpirit of Heaven, thou hast altered him from a corrupt-ing to a generating fire. Sublime the middle-nature-fireby trigon and circlef till thou comest to a breach ofinferiors and superiors. Lastly, separate from the magicalcompounded earth that principle which is called medialeartha because it is middlemost between the Unary andBinary;‘ for as it attains not to the simplicity of the first,so it is free from the impurities of the second. This isthe true Crystalline Rock 5»--a bright virgin earth, withoutspot or darkness. This is “Magian Earth in luminousether," 6 for it carries in its belly wind and fire. Havinggot this fundamental of a little new world, unite theheaven in a triple proportion to the earth ; then apply agenerative heat to both ; and they will attract from abovethe star-fire of Nature. “ So shalt thou possess the gloryof the world and all darkness shall fly away from thee.”

Now, because the Law of Nature is infallible and con-firmed to the creature by God’s royal assent, think nottherefore there is any necessity upon God, but what Hehath enacted in general He can repeal in any particular.

1 Compare the middle nature or so-called viscous humidity, of whichman was made, according to Vaughan, and by which he can be alsorenewed.

2 Per Trzflgonam ez‘ Cz'roa/um. 3 Terra mea'z'a.4 Unarzas‘ et 5’z'?zarz'as. 5 Petra C/zrj/st'a!Zz'na.“ Terra arzaga 2'22 oez‘/zere elarzficata.7 S£0 /aerate gforiam tofias memo? : ergo fagiez‘ a re om;az'.r oosear z':‘a.v.

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Remember who translated the dew from the earth to thefleece and from the fleece to the earth} God bestowsnot His blessings where they are to turn to curses. Hecursed the earth once for Adam’s sake: take heed Hedoth not curse it again in thy work for thy sake. It isin vain to look for a blessing from Nature without theGod of Nature; for—--as the Scripture saith—withoutcontroversy the lesser is blessed of the greater.“ Hemust be a good steward that shall overlook the treasuriesof God. Have therefore a charitable, seraphic soul:charitable at home in being not destructive to thyself, asmost men are ; charitable abroad in a diffusive goodnessto the poor, as many are not. There is in every trueChristian a spice, I cannot say a grain, of faith, for thenwe could work miracles. But know thou that as God isthe Father so charity is the nurse of faith. For theresprings from charitable works a hope of Heaven, and whois he that will not gladly believe what he hopes to receive POn the contrary, there springs no hope at all from theworks of darkness and by consequence no faith but thatfaith of devils—to believe and tremble. Settle not thenin the lees and puddle of the world; have thy heart inHeaven and thy hands on earth. Ascend in piety anddescend in charity, for this is the nature of light and theway of the children of it. Above all things avoid theguilt of innocent -blood, for it utterly separates from Godin this life and requires a timely and serious repentanceif thou wouldst find Him in the next.

Now for thy study : in the winter time thy chamber isthe best residence. Here thou mayst use fumigationsand spicy lamps--not for superstition but because suchrecreate the animal spirits and the brain. In the summertranslate thyself to the fields, where all are green with thebreath of God and fresh with the powers of heaven.

1 JUDGES, vi, 37, 38.2 The reference is presumably to I—lEBRF.ws, vi, I6: “For men verily

swear by the greater."Iii;


Learn to refer all naturals to their spirituals by the wayof secret analogy ;‘ for this is the way the magicianswent and found out miracles. Many there are whobestow not their thoughts on God till the world failsthem. He may say to such guests: “ When it can beforced on no one else it is brought to me.”’ Do thouthink on Him first and He will speak to thy thoughtsat last. Sometimes thou mayst walk in groves, whichbeing full of majesty will much advance the soul ; some-times by clear, active rivers, for by such—say the mysticpoets--Apollo contemplated.

All things which Phoebus in his musing spakeThe bless’d Eurotas heard.3

So have I spent on the banks of Ysca many a serious hour.“Tia day, my crystal Usk : now the sad nightResigns her place as tenant to the light.See the amazed mists begin to flyAnd the victorious sun hath got the sky.How shall I recompense thy streams, that keepMe and my soul awaked when others sleep?I watch my stars, I move on with the skiesAnd weary all the planets with mine eyes.Shall I seek thy forgotten birth and seeWhat days are spent since thy nativity ?Didst serve with ancient Kishon? Canst thou tellSo many years as holy Hiddekel?Thou art not paid in this : I’ll levy moreSuch harmless contributions from thy storeAnd dress my soul by thee as thou dost pass,As I would do my body by my glass.What a clear, running crystal here I find :Sure I will strive to gain as clear a mind,And have my spirits--freed from dross-—made light,That no base puddle may allay their flight.How I admire thy humble banks: nougbt’s here

' Per ‘Mam seoreterioris aflaZo_gZ'a.2 Qaum ere:-seam‘ ooz‘radr' potest z‘z‘ar aa’ me.3 Omrzia oars P/iaeoo ozrosidaisz me/z’z'/aafe, beams

Area's? Earofas.1 I 6

I/fmima Magica ./4hscona’z'ta

But the same simple vesture all the year.I’ll learn simplicity of thee and whenI walk the streets I will not storm at men,Nor look as ifl had a mind to cry :It is my valiant cloth of gold and I.Let me not live, but I’m amazed to seeWhat a clear type thou art of piety.Why should thy floods enrich those shores, that sinAgainst thy liberty and keep thee in ?Thy waters nurse that rude land which enslavesAnd captivates thy free and spacious waves.Most blessed tutors, I will learn of thoseTo shew my charity unto my foes,And strive to do some good unto the poor,As thy streams do unto the barren shore.

All this from thee, my Ysca P Yes, and more ;I am for many virtues on thy score.Trust me thy waters yet: why--wilt not so?Let me but drink again and I will go.I see thy course anticipates my plea :I’ll haste to God, as thoudost to the sea;And when my eyes in waters drown their beams,The pious imitations of thy streams,May every holy, happy, hearty tearHelp me to run to Heaven, as thou dost there.

This is the way I would have thee walk in if thou dostintend to be a solid Christian philosopher. Thou must-—-as Agrippa saith—“ live to God and the angels,”‘reject all things which are “contrary to Heaven ” :2 other-wise thou canst have no communion with superiors.Lastly, “ be single, not solitary.”3 Avoid the multitude-—as well of passions as persons. Now for authors: Iwish thee to trust no moderns but Michael Sendivogiusand that author of Physira Restiruro,‘ especially his firstaphoristical part. The rest whom I have seen suggest

1 Viroere Dram ez‘ aagelos. 2 Qua’ ca:-'Zo a':'ssz'mz'Zz'o: semi‘.3 Uaas esto, non sakes.“ Jean d’Espagnet: ENCHYRIDION Physfea Resi'z':‘m‘ee, cam Aroaao

P/zz'loso,ohr'a* Herr:zeZz'oa.c 117

The Worhs of Thomas Vaaghan

inventions of their own, such as may pass with thewhimsies of Descartes or Bovillus his MathematicalRoses. To conclude, I would have thee know thatevery day is a year contracted,1 that every year is a dayextended.’ Anticipate the year in the day and lose nota day in the year. Make use of indeterminate agents tillthou canst find a determinate one. The many may wishwell but one only loves. Circumferences spread butcentres contract: so superiors dissolve and inferiorscoagulate. Stand not long in the sun nor long in theshade. Where extremes meet, there look for com-plexions. Learn from thy errors to be infallible, fromthy misfortunes to be constant. There is nothingstronger than perseverance, for it ends in miracles. Icould tell thee more, but that were to puzzle thee.Learn this first, and thou mayst teach me last.

Thus, Reader, have I published that knowledge whichGod gave me “to the fruit of a good conscience.”3 Ihave not bushelled my light nor buried my talent in theground. I will now withdraw and leave the stage to thenext actor--some Peripatetic perhaps, whose sic proho shallserve me for a comedy. I have seen scolds laughed at butnever admired : so he that multiplies discourses makes aserious cause ridiculous. The only antidote to a shrew issilence ; and the best way to convince fools is to neglect them.

Bless’d souls, whose care it was this first to knowAnd thus the mansions of the light attain :I-low credible to hold that minds like theseTranscend both human littleness and vice. 4

If Thou, O Jehovah, my God, wilt enlighten me, mydarkness shall be made light.“

1 Ammo oomfraotas. 2 Dies erferzszzs.3 Adfraofam home oosisoz'em'z'a.4 Falioes am'ma=, oazhas hao oognosoere j)rz':o-ram,

[none domos saperas soaadere tiara fail :Credz'hz'Ze est illos pariter wz'fz'z'soae, jooz'sg.aeA lit‘:-as hzmzam's e.rerm'sse oajfia Z.

5 Sr" Ta, _/ehowa, Dears moses, z'ZZamz'nar.»erz's me, Jar _/Eeszt Zeszehra mere.I18

MAGIA ADAMICA

on THE ANTIQUITY or MAGIC

To THE Mosr EXCELLENTLY Accoiiivtisiiso,MY BEST or FRIENDS,

MR THOMAS Hsnsnawl

SIR: It was the Qmere of Solomon, and it argued thesupremacy of his wisdom: “T/Vhat was best for man todo all the days of his vanity under the sun P ” 2 Ifl wishmyself so wise as to know this great affair of life it isbecause you are fit to manage it. I will not advise youto pleasures, to build houses and plant vineyards, toenlarge your private possessions or to multiply your goldand silver. These are old errors, like vitriol to theStone 3-—-so many false receipts which Solomon hath triedbefore you, “ and, behold, all was vanity and vexation ofspirit." ‘ I have sometimes seen actions as various as theywere great, and my own sullen fate hath forced me toseveral courses of life ; but I find not one hitherto whichends not in surfeits or satiety. Let us fancy a man asfortunate as this world can make him : what doth he do

1 Thomas Henshaw, 1613-1;-'oo, was entered at University College,Oxford, in I634. When the Civil E-Var started he joined King Charleslat York, was made prisoner later on but permitted to go abroad. Hebecame a privy councillor to Charles II, and one of the first Fellows ofthe Royal Society in 1663. He translated a HISTORY OF THE GREATAND Rsnownno Monaacnv or CHINA from the Italian of F. AlvarezSanieda, and it was published in I655.

2 ECCLESIASTES, ii, 3. But the Authorised Version reads : “ What wasthat good for the sons of men, which they should do under the heaven allthe days of their life 1”’ And the VULGATE is in substantial concurrence.

3 Pernety explains that alchemical symbolism concerning vitriol wasunderstood literally and that innumerable errors arose in consequence.Thesymbolism calls Green Vitriol the crude Matter of the Stone ; WhiteVitriol is the Magistery in its white stage; and Red Vitriol is perfectSophie Sulphur in the red state.

* EccLEs., ii, ii.I21

T/ze Works of Yfiorrzezs Vang/zem

but move from bed to board and provide for the circum-stances of those two scenes P To-day he eats and drinks,then sleeps, that he may do the like to-morrow. A greathappiness, to live by cloying repetitions and such as havemore of necessity than of a free pleasure. This is idemper idem, and what is held for absurdity in reason cannotby the same reason be the true perfection of life. Ideny not but temporal blessings conduce to a temporallife, and by consequence are pleasing to the body; butif we consider the soul she is all this while upon thewing—like that dove sent out of the ark, seeking a placeto rest. She is busied in a restless inquisition, andthough her thoughts—for Want of true knowledge—-differ not from desires, yet they sufiiciently prove shehath not found her satisfaction.‘ Shew me then but apractice wherein my soul shall rest Without any furtherdisquisition, for this is it which Solomon calls vexation ofspirit, and you shew me “What is best for man to dounder the sun.” Surely, Sir, this is not the Philosopher’sStone, neither will I undertake to define it ; but give meleave to speak to you in the language of Zoroaster:“ Seek thou the channel of the soul." 2 I have a betterconfidence in your opinion of me than to tell you I loveyou ; and for my present boldness you must thank your-self : you taught me this familiarity. I here trouble youwith a short discourse, the brokage and weak remem-brance of my former and more entire studies. It is nolaboured piece and indeed no fit present ; but I beg youracceptance as of a caveat, that you may see what unprofit-able affections you have purchased. I propose it not foryour instruction. Nature hath already admitted you toher school and I would make you my judge, not mypupil. If therefore among your serious and more dear

1 The reason being that the soul is “a mystic citizen of the eternalkingdom.” _ _ _

2 Que-ere tu a:zz'm.ce cazzaiem. But the nearest to thls maxim found inthe various collections is preserved by Psellus and reads: “Explore theriver of the soul.”

I 2 2

/llagzkz A’:/amicez

retirements you can allow this trifle but some fewminutes, and think them not lost, you will perfect myambition. You will place me, Sir, at my full height, andthough it were like that of Statius----amongst Gods andstars--I shall quickly find the earth again, and with theleast opportunity present myself,

Sir,Your most humble Servant I

Euoamus Pnrtatarnas.

123

TO THE RE/{DER

WELL fare the Dedec/zedrorz : 1 I have examined the nativityof this book by a cast of constellated bones, and Deux-Acetells me this parable. Truth—said the witty Ale-man—~was commanded into exile, and the Lady Lie was seatedon her throne. To perform the tenour of this sentence,Truth went from among men—but she went all alone,poor and naked. She had not travelled very far When,standing on a high mountain, she perceived a great trainto pass by. In the midst of it was a chariot attendedwith kings, princes and governors, and in that a statelyDonna who-like some Queen-Regent--~commanded therest of the company. Poor Truth, she stood still whilesthis pompous squadron passed by ; but when the chariotcame over against her the Lady Lie, who was there seated,took notice of her and, causing her pageants to stay,commanded her to come nearer. Here she was scorn-fully examined--—whence she came, whither she would goand what about? To these questions she answered--—asthe custom of Truth is—-very simply and plainly ; where-upon the Lady Lie commands her to wait upon her, andthat in the rear and tail of all her troop, for that wasthe known place of Truth.

Thanks then, not to the stars but to the configurationsof the dice: they have acquainted me with my futurefortunes and what preferment my book is likely to attainto. lam for my part contented, though the considera-tion of this dirty rear be very nauseous and able to spoil

1 ].e., Dodecalzedrorr. According to Agrippa, the number twelve isdivine and things celestial are measured thereby.-—-DE OCCULTAPHILOSOPHIA, L275. ii, cap. I3. The term belongs also to Divination.

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a stronger stomach than mine. It has been said of old :“ Truth is an herb that grows not here below” ;1 andcan I expect that these few seeds which I scatter thus inthe storm and tempest should thrive to their full earsand harvest? But, Reader, let it not trouble thee tosee the Truth come thus behind : it may be that there ismore of a chase in it than of attendance, and her con-dition is not altogether so bad as her station. If thouart one of those who draw up to the chariot, pause herea little in the rear, and before thou dost address thyselfto Aristotle and his Lady Lie, think not thy courtshiplost if thou dost kiss the lips of poor Truth. It is notmy intention to jest with thee in what I shall write,wherefore read thou with a good faith what I will tellthee with a good conscience.

God, when He first made man, planted in him a spiritof that capacity that he might know all, adding theretoa most fervent desire to know, lest that capacity shouldbe useless. This truth is evident in the posterity ofman ; for little children, before ever they can speak, willstare upon anything that is strange to them. They willcry and are restless till they get it into their hands, thatthey may feel it and look upon it—that is to say, thatthey may know what it is, in some degree and accordingto the measure of their capacity. Now, some ignorantnurse will think they do all this out of a desire to playwith what they see, but they themselves tell us thecontrary; for when they are past infants and begin tomake use of language, if any new thing appears, theywill not desire to play with it but they will ask you whatit is. For they desire to know, and this is plain out oftheir actions ; for if you put any rattle into their hands,they will view it and study it for some short time, andwhen they can know no more then they will play with it.It is well known that if you hold a candle near to a littlechild he will--if you prevent him not-put his finger

1 N012 est pfarata t»'erz'!'alz's szrper z'rrr'<:wz.12 5

Tae Wares of T/zomar Vang/zan

into the flame, for he desires to know what it is thatshines so bright. But there is something more than allthis, for even these infants desire to improve theirknowledge. Thus, when they look upon anything, ifthe sight informs them not sufiicieiitly, they will---if theycan-—~get it into their hands that they may feel it. Butif the touch also doth not satisfy, they will put it intotheir mouths to taste it, as if they would examine thingsby more senses than one. Now this desire to know isborn with them, and it is the best and most mysteriouspart of their nature.

It is to be observed that when men come to their fullage and are serious in their dispositions they are ashamedto err, because it is the propriety of their nature to know.Thus we see that a philosopher being taken at a fault inhis discourse will blush, as if he had committed somethingunworthy of himself ; and truly the very sense of this dis-grace prevails so far with some they had rather persist intheir error and defend it against the truth than acknow-ledge their infirmities---in which respect I make noquestion but many Peripatetics are perversely ignorant.It may be that they will scarcely hear what I speak, or ifthey hear they will not understand. Howsoever I advisethem not wilfully to prevent and hinder that glorious endand perfection for which the very Author and Father ofNature created them. It is a terrible thing to preferAristotle to Elohim and condemn the truth of God tojustify the opinions of man. Now, for my part, I darenot be so irreligious as to think God so vain, and im-provident in His works, that He should plant in man adesire to know and yet deny him knowledge itself. Thisin plain terms were to give me eyes and afterwards shutme up in darkness, lest I should see with those eyes.

This earnest longing and busy inquisition wherein mentire themselves to attain the truth made a certain masterof truth speak in this fashion} “ It is clear therefore “—-

1 Ergo lz'qm'da agfijfiaret z'rz fiat? mrmdf .5‘f?’1'fl$'f!£?’rf, gamer ceHzz'mm', alt?I2 6

Magia 14da22¢{ca

saith he--“ that in this fabric of the world, which webehold, there is some truth that rules, which truth sooften stirs up, puzzles and helps our reason, so oftensolicits her when she is restless, so often when she iswatchful, and this by strange means—not casual andadventitious, but by genuine provocations and pleasuresof Nature—all which motions being not to no purpose itfalls out at last that in some good time we attain to thetrue knowledge of those things that are.“ But because Iwould not have you build your philosophy on corals andwhistles, which are the objects of little children, of whomwe have spoken formerly, I will speak somewhat of thoseelements in whose contemplation a man ought to employhimself, and this discourse may serve as a preface to ourwhole philosophy. l\/lan—according to Trismegistus—hath but two elements in his power, namely, earth andwater ;1 to which doctrine I add this, and I have it froma greater than Hermes: That God hath made manabsolute lord of the First Matter; and from the FirstMatter, and the dispensation thereof, all the fortunes ofman—both good and bad—do proceed. According tothe rule and measure of this substance all the world arerich or poor, and he that knows it truly, and withal thetrue use thereof, he can make his fortunes constant ; buthe that knows it not—though his estate be never sogreat—stands on a slippery foundation? Look aboutthee then and consider how thou art compassed withinfinite treasures and miracles; but thou art so blind

qzeam z‘rz'a:erp/rare o'erz'taz'em; gate totz'e.r ;r'afz'orzem rzostram eosozuzorxet,agflaf, z'm;f'lz'eaz', e.r;!>z'z'caz‘,' tozfiies z'noaz'ez‘am, t.oz‘z'es z':a.ro nmem mz'rz's modissoZlz'cz'z‘az‘, mm forfuzfis, are! aZz'ama'e ada'erz£r'£z'z'.r, red .rm:'.$ ea‘ pro;fo'z'z'r ez‘or:'_gz'rzarz'z'.r nafara =*zz.na>m _,- gore omnra mm non fimrz’ frastra zrtz'gzrecont:'n_gz‘t, at 'oerz'iaz‘em eorzmz graze rum‘, aZz'»;r.uo tarzdem opportanotempore, amgfilexemur.

1 Having regard to the number of attributed texts, it would be an in—tolerable task to verify this irresponsible reference. I have not foundthe statement in the DIVINE PYMANDER, nor in the passages quotedby Stobaeus.

2 See my Introduction to this edition.I27

T/ze Wm; ay’ T/zomas Vaagfiarz

thou dost not see them. Nay, thou art so mad thoudost think there is no use to be made of them, for thoudost believe that knowledge is a mere peripatetical chatand that the fruits of it are not works but words. If thiswere true, I would never advise thee to spend oneminute of thy life upon learning. Iwould first be oneof those should ruin all libraries and universities in theworld, which God forbid any good Christian shoulddesire.

Look up then to heaven, and when thou seest thecelestial fires move in their swift and glorious circles,think also there are here below some cold natures whichthey overlook and about which they move incessantly,to heat and concoct them. Consider again that themiddle spirit--I mean the air--is interposed as a re-frigeratory, to temper and qualify that heat which other-wise might be too violent. If thou dost descend lowerand fix thy thoughts where thy feet are, that thy wingsmay be-—like those of Mercury-flat thy heels, thou wiltfind the earth surrounded with the water, and that water,heated and stirred by the sun and his stars, abstracts fromthe earth the pure, subtle, saltish parts, by which meansthe water is thickened and coagulated-as with a rennet.Out of these two Nature generates all things. Goldand silver, pearls and diamonds are nothing else butwater and salt of the earth concocted}

Behold,I have in a few words discovered unto theethe whole system of Nature and her royal highway ofgeneration‘. It is thy duty now to improve the truth,and in my book thou mayst——if thou art wise--find thyadvantages. The four elements are the objects andimplicitly the subjects of man ; but the earth is invisible.I know the common man will stare at this and judge menot very sober when I afiirm the earth—-which of all

1 This is the physical thesis of Thomas Vaughan in respect of Alchemy,at whatever value it stands. He does not seem to have changed I115ground subsequently.

I 2 8E-

Magia zfdam{ca

substances is most gross and palpable--to be invisible.But on my soul it is so and—which is more--the eyeof man never saw the earth, nor can it be seen withoutArt. To makethis element visible is the greatest secretin Magic, for it is a miraculous nature and of all othersthe most holy, according to that computation of Trisme—gistus: “ the heaven, the ether, the air and the mostsacred earth.“ As for this feculent, gross body uponwhich we walk, it is a compost and no earth ; but it hathearth in it, and even that earth is not our magical earth.In a word, all the elements are visible but one, and whenthou hast _attaincd to so much perfection as to know whyGod hath placed the earth in aasrondiro thou hast anexcellent figure whereby to know God Himself and howHe is visible, how invisible. Hermes affirmeth that inthe beginning the earth was .a quagmire or quiveringkind of jelly, it being nothing else but water congealedby the incubation and heat of the Divine Spirit. “ Whenas yet the earth was a quivering, shaking substance, theSun afterwards shining upon it did compact it or makeit solid.” The same author introduceth God speakingto the earth, and impregnating her with all sorts of seeds,in these words : “ When God ”—saith he--“ had filled Hispowerful hands with those things which are in Nature,then shutting them close again, He said: Receive fromme, O holy earth, that art ordained to be mother of all,lest thou shouldst want anything. When presently open-ing such hands as it becomes a God to have, He poureddown all that was necessary to the constitution of things.” 3

1 Creiurn, re!/rear, rer et .raarazf:'.rsr'ma terra. Referring presumably tothose elements which were produced at the beginning of things by thewill of God, according to the PYMANDER, rap. I. For the text says, withVaughan, that common earth is degenerate and impure.-—Ioz'd., cap. 9.

i Cmn adkuc term tremula asset, Zuemte sole, covzparta est.3 Cumgue manor agree tralfdus z'm,aZe:.ret ream graze in Natam2,-

amofentegue eram‘, at pugnor waiide rom'tr*r'ngms .' Szmze, z'rzor.:z't, Oracra tar-ra,_guce ge2z:'trz'Er omrziarm es firtura, are Mia re egena "z/Mean‘: ,-et marmr, gualer oporfet Dram /zabere, expandenr, demz'sz't omrzia adremm com-tz'tatz'om:m meerraria.

I29 9

T/ze Works qf T/'z0ma.r Vang/zan

Now, the meaning of it is this: the Holy Spirit,moving upon the chaos-—--which action some divinescompare to the incubation of a hen,upon her eggs, didtogether with his heat communicate other manifold in-fluences to the matter. For as we know the sun dothnot only dispense heat but some other secret influx, sodid God also in the creation, and from Him the sun andall the stars received what they have, for God Himselfis a supernatural sun or fire, according to that oracle ofZoroaster: “That Architect Who built up the cosmosby His unaided power was Himself another orb of fire.” 1He did therefore hatch the matter and bring out thesecret essences, as a chick is brought out of the shell,whence that other position of the same Zoroaster: “ Byone single fire is generated all that is.”2 Neither didHe only generate them but He also preserves them now,with perpetual efliux of heat and spirit. Hence He isstyled in the Oracles “ Father of men and gods, animatingabundantly the fire, the light, the ether and the worlds.” 3

This is advertisement enough. And now, Reader, Imust tell thee I have met with some late attempts on mytwo former discourses ; but truth is proof, and I am sofar from being overcome that I am nowhere understood.When I first eyed the libel and its address to Philalethes,Ijudged the author serious and that his design was notto abuse me but to inform himself. This conceit quicklyvanished, for—-perusing his forepart-—his ears shot outof his skin and presented him a perfect ass,‘ Hisobservations are one continued ass’s skin and the oyster-whores read the same philosophy every day. ’Tis a

1 Faeior, gmper re operarrsfaorefeez'f rzzrrrrdzarzr,Qznredam 2:,§rm'.r moles era! altera.

-2 Ozvmzia rub zmo algae gem‘z’a erre. Compare the oracle in Porphyryconcerning “an incorruptible flame” which is “ the origin of all things.”

3 ' Pater /zozrrimmrarre, derimgme,Aj'aZz'm arrzwzarzs rjgnerez, lzrrerrz, retkera, matador.

4 The reference is to Henry More, who--under the name of Alazono-mastix Philalethes—wrote OBSERVATIONS z.-goon Am‘kropo.r0p/zz'a Theo-ma_g'z'ra am1'Am'ma Ma,.grz'ea Aa.rz.‘ondz'z‘a. See Appendix III.

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scurril, senseless piece, and—-—as he well styles himself---a chip of a block-head. His qualities indeed are tran-scendent abroad but they are peers at home. His maliceis equal to his ignorance. I laughed to see the fool’sdisease——a flux of gale which made him still at the chopswhiles another held the press for him, like Porphyry’sbasin to Aristotle's well. There is something in himprodigious. His excrements run the wrong way, for hismouth stools, and he is so far from man that he is theaggravation to a beast. These are his parts, and for hisperson I turn him over to the dog-whippers, that he maybe well lashed and bear the errata of his front imprintedin his rear. I cannot yet find a fitter punishment, forsince his head could learn nothing but nonsense-—bysequel of parts---his tail should be taught some sense.

This is all at this time ; and for my present discourseI wish it the common fortune of truth and honesty--todeserve well and hear ill. As for applause, I fish not somuch in the air as to catch it. It is a kind of popularitywhich makes me scorn it, for I defy the noise of therout, because they observe not the truth but the successof it. I do therefore commit this piece to the worldwithout any protection but its own worth and the estimateof that soul that understands it. For the rest, as I cannotforce so I will not beg their approbation. I would notbe great by imposts nor rich by briefs. They may bewhat they will, and I shall be what I am.

Euosnws Pnttauzrnss.

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MAGIA ADAMICA

THAT I should profess magic in this discourse and justifythe professors of it withal is impiety with many but religionwith me. It is a conscience that I have learned fromauthors greater than myself and scriptures greater thanboth. Magic is nothing but the wisdom of the Creatorrevealed and planted in the creature. It is a name——-asAgrippa saith-“ not distasteful to the very Gospelitself.” 1 Magicians were the first attendants our Saviourmet-withal in this world, and the only philosophers whoacknowledged Him in the flesh before that He Himselfdiscovered it. I find God conversant with them, as Hewas formerly with the patriarchs. He directs them intheir travels with a star, as He did the Israelites with apillar of fire. He informs them of future dangers intheir dreams, that having first -seen His Son they mightin ‘the next place see His salvation. This makes mebelieve they were “Sons of the prophets "2 as well as“ Sons of Art " 3--men that were acquainted with the verysame mysteries by which the prophets acted before them.To reconcile this science and the Masters of it to theworld is an attempt more‘ plausible than possible, theprejudice being so great that neither reason nor authoritycan balance it. If I were to persuade a Jew to myprinciples I would do it with two words—-man}?! ‘l‘lDN=“ the Ha:/zamim or Wise Men have spoken it.” Givehim but the authority of his fathers and presently he

1 Compare the dedications and other preliminaries prefixed to DEOCCULTA PI-IILOSOPHIA. I do not find the actual quotation of Vaughan :1,1551‘ cwangeZz'o mm z'ngr'atarm.

2 F:'Z:'ipro;fi/’zeiar'urn. _ 3 F:'Zz'z' A rtzlr.132

Magia 14damica

submits to the seal. Verily, our primitive Galileans—lmean those Christians whose lamps burnt near the crossand funeral--were most compendious in their initiations.A proselyte in those days was confirmed with a simple“Believe,”‘ and no more. Nay, the solemnity of thisshort induction was such that julian made it the topic ofhis apostasyn “You havei”---said he——“ nothing morethan your Credo” to establish your religion? Such wasthe simplicity of those first times, “whilst as yet theblood of Christ ran fresh,”3 whiles His wounds wereas yet in their eyes and His blood warm at their hearts.But alas those holy drops are frozen; our salvation istranslated from the cross to the rack and dismemberedin the inquisition-house of Aristotle. Be not angry, OPeripatetic, for what else shall I call thy schools, whereby several sects and factions Scripture is so seriouslymurdered pro er con. A spleen first bred and afterwardspromoted by disputes, whose damnable divisions anddistinctions have minced one truth into a thousandheretical whimsies. But the breach is not considered;divinity still is but chaff, if it be not sifted by the engine,if it acts not by the demonstrative hobby-horse. Thuszeal, poisoned with logic, breathes out contentious calen-tures, and faith, quitting her wings and perspective, leanson the reed of a syllogism. Certainly I cannot yet con-ceive how reason may judge those principles “whosecertainty wholly depends on God " 4 and, by consequence,is undemonstrable without the Spirit of God. But if Ishould grant that, which I will ever deny : Verily, a truefaith consists not in reason but in love, for I receive myprinciples, and believe them being received, only out ofmy affection to Him that reveals them.“

Thus our Saviour would have the Jews to believe Him

1 Tito'1'l.=1'ie'rs. 2 'Ou3é'v til-trip rriorsudtv3 Dam ealeoa! cruor C‘/zrz'.rz‘z'.“ Quorum '2/erz'ta.r pmdet a rolrl re‘:/e!am"z'r out/zorz'rate.5 Solo ergo rev/elantmz amour.

I33

T/ze Wares if T/zomar Vaagaarz

first for His own sake and when that failed for His work'ssake. But some divines believe only for Aristotle's sake.If logic renders the tenet probable then it is creed ; if not’tis Alcoran. Nevertheless, Aristotle himself--who wasfirst pedlar to this ware, and may for sophistry take placeof Ignatius in his own conclave-—hath left us this con-cession : “ that reason is subject to error, as well asopinion." 1 And Philoponus expounding these wordsof his :---“ We say not only science but the principle alsoof science to be something whereby we understand theterms "2-—hath this excellent and Christian observation :3“Taking indeed ”--saith he --~“ the mind to be theprinciple or first cause of knowledge, not our own butthat of God which is above us ; but taking the terms tobe intellectual and Divine forms.“ Thus, according toAristotle—if you trust the comment—-the Divine Mindis the First Cause of knowledge. For if this Mind onceunfolds Himself and sheds His light upon us we shallapprehend the intellectual forms or types of all things thatare within Him. These forms he very properly calls5’povr=Terms, because they terminate or end all things,for by them the creature is defined and hath his individua-tion, or---to speak with Scotus-—-his “ selfness,” 5 by whichhe is this and not that. This now is the demonstrationwe should look after—-namely, the expansion or openingof the Divine Mind—--not a syllogism that runs perhapson all fours. If once we be admitted to this Communionof Light we shall be able, with the apostle, to give a reasonfor our faith, but never without it. Now you are tounderstand that God unfolds not Himself “unless theheaven of man be first unfolded.”6 “Cast off the veil

1 "E1r1fi§;(e1'aP Th tfxefifios ofov fitifa ital ?to'ytr.=',ubs- _3 Non solzém .rrz'erztz'am red at ,orz'noz';f>:'urrr -roz'entr'.a’ erre alioaoa’ a'z'cz'r;zm

ouo termriaos cog rzo.rcz'm:ze.r.3 The reference is apparently to Johannes Philoponus, a philosopher

and grammarian of the seventh century. _* Meaning presumably modes of Divine Manifestation to human

minds; i,5 Hrecrez'!z'e (.rz'r:). 6 _/Vz'.rz' magao ocrlo ;9rz'as pa tey’ac2‘o.

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Magia Hr/am{ca

that is before your faces,“ and you shall be no moreblind. God is not God afar off but God at hand.“ Behold ”——saith I-Ie—~—“ I stand at the door and knock." 2Open yourselves then, for it is written; “If any manopens, I will come in and sup with him.”3 This is theinward mystical, not the outward, typical supper ; and thisis the spiritual baptism with fire, not that elemental onewith water.

Truly I am much comforted when I consider twothings ; first, what magic did afford the first professors ofChristianity, whose knowledge and devotion broughtthem from the East to Jerusalem; secondly, that thisArt should suffer as religion doth, and for the very samereason. The main motives which have occasioned thepresent rents and divisions of the Church are the cere-monies and types used in it. For-—without controversy--—the apostles instituted and left behind them certainelements or signs—-as Water, Oil, Salt and Lights—bywhich they figured unto us some great and reverentmysteries. But our reformers, mistaking these things forsuperstitions, turned them all out of doors. But verily itwas ill done ; for if the shadow of St Peter healed shallnot these shadows of Christ do much more P The papist,on the contrary, knowing not the signification of thesetypes, did place a certain inherent holiness in them andso fell into a very dangerous idolatory. I omit manythings which he invented of his own, as images, holylambs and relics, adding these dead bones to theprimitive and beauteous body of the Church. Now todraw up the parallel: the magicians, they also institutedcertain signs as the key to their Art, and these were thesame with the former, namely, Water, Oil, Salt andLight, by which they tacitly discovered unto us theirthree pri-nciples and the light of Nature—-which fills andactuates all things. The common man, perusing their

1 Amooete ergo weiamm r'r:teZZeriar '1/e.rz‘rr'.-—AGRIPPa.2 REVEIATIONS, Ill, 2o. 3 rear.

I35


books but not their sense, took candles, common water,oil and salt, and began to consecrate and exorcise them,to make up his damnable and devilish magic.

The magicians had a maxim among themselves “thatno word is eflicacious in magic unless it be first animatedwith the Word of God.” 1 Hence in their books there wasfrequent mention made of Verhum and Serena, which thecommon man interpreting to his own fancy invented hischarms and Voeahula, by which he promised to do wonders.The magicians in their writings did talk much of trianglesand circles, by which they intimated unto us their moresecret triplicity, with the rotation of Nature from thebeginning of her week to her Sahaot/z. By this circle alsoor rotation they aflirmed that spirits might be bound,meaning that the soul might be united to the body.Presently upon this the common man fancied his trianglesand characters, with many strange cobwebs or figures anda circle to conjure in; but knowing not what spirit thatwas which the magicians did bind he laboured and studiedto bind the devil? Now if thou wili question me whothese magicians were,3I must tell thee they were kings,they were priests, they were prophets, men that wereacquainted with the substantial, spiritual mysteries ofreligion and did deal or dispense the outward, typical partof it to the people. Here then we may see how magiccame to be out of request: for the lawyers and commondivines who knew not these secrets, perusing the cere-monial, superstitious trash of some scribblers who pre-tended to magic, prescribed against the art itself as im-

‘ Quad nulla no.2" operatur in nragza nz'sz';I>r'z'::s Def '2/ooeforrnetur.2 These are notable statements, and there are reasons for believing that

an experimental science of a far diflierent order lies behind the formulaeand procedure of ceremonial magic. But the question is very difficult topursue, as there is no canon of criticism.

3 Vaughan is dreaming of Persia and the further East, but the practicalmagic with which he was acquainted came out of Jewry. Now the tradi-tional tlieosophy of Israel did not deal in the symbolism of triangles andcircles, but in the hidden meaning of the Holy Word. On the other hand,debased Kabalism did, and was the progenitor of Almadels and Grimoires.

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pious and antichristian, so that it was a capital sin toprofess it and the punishment no less than death. In theinterim those few who were masters of the science-—observing the first monitories of it——buried all in a deepsilence. But God, having suffered His truth to beobscured for a great time, did at last stir up some resoluteand active spirits who—putting the pen to paper—expelledthis cloud and in some measure discovered the light. Theleaders of this brave body were Cornelius Agrippa, LibaniusGallus, the philosopher Johannes Trithemius, GeorgiusVenetus, Johannes Reuchlin--—called in the Greek Capnion--with severalothers in their several days} And afterall these, as an usher to the train, Eugenius Philalethes.

Seeing then I have publicly undertaken a provincewhich I might have governed privately with much morecontent and advantage, I think it not enough to havediscoveredithe abuses and misfortunes this science hathsuffered unless I endeavour withal to demonstrate theantiquity of “it. For certainly it is with arts as with men :their age and continuance are good arguments of theirstrength and integrity. Most apposite then was thatcheck of the Egyptian to Solon: “You Grecians”—said he---“ are ever childish, having no ancient opinion,no discipline of any long‘ standing.” But as I confessmyself no antiquary, so I wish some Selden would standin this breach and make it up with those fragments whichare so near dust that time may put them in his glass.I know for my own part it is an enterprise I cannotsufficiently perform; but since my hand is already inthe bag I will draw out those few pebbles I have; andthus I fling them at the mark.

1 These writers have been named already, either in the texts or notes,with the exception of Reuchlin, author of DE ARTE KABALISTICA. HisGerman name is Capnion. See Basnage: HISTOIRE DES JUIFS, and anote on his position as a Kabalist in my DOCTRINE AND LITERATUREor THE KABALAH.

2 0 Solon, Solon, nos Graver‘ rernper pueri eats}, nuliam anfiouamlzaoenter opr'n:‘onenr, nullam a'z'.ro:}frZz'nam {ampere oanam.

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This art or rather this mystery is to be consideredseveral ways, and that because of its several subjects.The primitive, original existence of it is in God Himself ;for it is nothing else but the practice or operation of theDivine Spirit Working in the matter, uniting principlesinto compounds and resolving those compounds intotheir priiiciples. In this sense we seek not the antiquityof it, for it is eternal, being a notion of the DivineWisdom and existent before all time or the creation ofit. Secondly, we are to consider it in a derivative sense,as it was imparted and communicated to man, and thisproperly was no birth or beginning but a discovery orrevelation of the art. From this time of its revelationwe are to measure the antiquity of it, where it shall beour task to demonstrate upon what motives God didreveal it, as also to Whom and when.

The eye discovers not beyond that stage wherein it isconversant,‘ but the ear_ receives the sound a great wayoff. To give an experienced testimony of actions moreancient than ourselves is a thing impossible for us, unlessWe could look into that glass where all occurrences maybe seen—-past, present and to come? I must thereforebuild my discourse on the traditions of those men towhom the word--both written and mystical----was en-trusted; and these were the Jews in general, but moreparticularly their Kabalists. It is not my intention torest on these Rabbins as fundamentals, but willjustifytheir assertions out of Scripture and entertain my readerwith proofs both Divine and human. Finally, I will

ass out of Judea into E t and Greece, where a ainI) shall meet with these iiijiisteries and prove that gthisscience did stream---as the chemists say their Salt-

‘ I am surprised that this statement has never been quoted as an earlyenunciation in England of the now familiar hypothesis concerning theso-called Astral Light, or universal glass of vision. The hypothesis isnot my concern, knowing as a mystic that the way of reality is a wayout of the sphere of images, but it should be important as a record of thepast for those who are in the occult schools.

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Fountain doth—-out of _]ewryl and watered the wholeearth.

It is the constant opinion of the Hebrews that beforethe Fall of Adam there was a more plentiful and largecommunion between heaven and earth, God and theelements, than there is now in our days} But upon thetransgression of the first man, Malitutb 2——-say the Kabalists--was cut ofi’ from the [Km/2,3 so that a breach was madebetween both worlds and their channel of influence dis-continued. Now Illa!/rut/z is the invisible ArchetypalMooii,‘ by which our visible celestial moon is governedand impregnated. And truly it may be that upon thisretreat of the Divine Light from inferiors those spotsand darkness which we now see succeeded in the bodyof this planet,5 and not in her 2llOI1€'bllt about the sunalso, as it hath been discovered by the telescope. Thus—say they-—God, to punish the sin of Adam, withdrewHimself from the creatures, so that they were not feastedwith the same measure of influences as formerly. Forthe Archetypal Moon, which is placed in the D“DlIJTI=Has/zamainzfi to receive and convey down the influx ofthe six superior, invisible planets," was-—-as the JewsafFirm—-either separated from the firm or her breastswere so sealed up that she could not dispense her milk toinferiors in that happy and primitive abundance. But

1 This of course is in virtue of the fact that Adam in his primeval stateknew the glory of God, as noted ‘already.

2 That is, the World of Action.3 Meaning 'f'jt{~¢=Tree. Knorr von Rosenroth says that the Supple-

ments of the ZOHAR term Bzrza/z, or Supernal Understanding, the Rootof the Tree, that is, root of the direct light, iwalkzzt/z being the root ofreflected light. The thesis is therefore that Malitutk was cut off fromBfrzaii ; the Shekinah above was in separation from the Shekinah below.

‘* There is authority for this attribution in the Kabalistic work calledTHE GARDEN or POMEGRANATES.

5' So also in the perfect state, according to the ZOHAR, the moonneither waxes nor wanes but reflects perfectly in its fulness the sun ofTzjfi/zerez‘/.>:. -

G The Archetypal Moon is Shekinah.7 The ZOHAR knows nothing of invisible planets.

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The Wares cf T/zomas Vang/zan

because I would not dwell long on this point let us hearthe Kabalist himself state it in a clear and apposite phrase.“ In the beginning of the creation of the world God diddescend and cohabitate with things here below. Andwhen the Divine habitation was here below, the heavensand the earth were found to be united, and the vitalsprings and channels were in their perfection, and didflow from the superior to the inferior world; and Godwas found to fill all things, both above and beneath.Adam the first man came and sinned, whereupon thedescents from above were restrained and their channelswere broken; and the watercourse was no more; andthe Divine Cohabitation ceased, and the society wasdivided.“

Thus for my Rabbi. Now because I have promisedScripture to my Kabalism, I will submit the tradition toMoses, and truly that Rabbi also is of my ‘side, for this Iread in Genesis. “And unto Adam he said, Becausethou . . . hast eaten of the tree, of which I commandedthee, saying, Thou shalt not eat of it: cursed is theground for thy sake: in sorrow shalt thou eat of it allthe days of thy life; Thorns also and thistles shall itbring forth to thee; and thou shalt eat the herb of thefield; In the sweat of thy face shalt thou eat bread, tillthou return unto the ground; for out of it wast thoutaken: for dust thou art, and unto dust shalt thoureturn." 2 This is the curse, and Adam was so sensible ofit that he acquainted his posterity with it. For Lamech,prophesying of his son Noah, hath these words: “Thissame shall comfort us concerning our work and toil ofour hands, because of the ground which the Lord hath

1 Im'!:'0 t‘r.rat:'0m's mundi a'z"z/z'mz c0ka6:'tat:'0 era! desrendens in -in-_ferz'0m, at rum asset dz”:/z'mz co/Eai5:'rat:'0 1':-zfer:'us repertz' smzt trash‘ at termzmz't'i, at erant forztes at canals: act:'ivz' in pa:ffra'z'0m', at trakebantzrr a.iv¢per:'0re ad z'rzferz'us, ea‘ :'mv.en:'e&az'ur Dears cornplens supeme at bzfeme.Vem? Adam prrir-zus at pecaawit, at dz'rm':' smzt descensus, at ¢'o2gfmcz'z'sum’ canales, at desk?‘ agrrrrdrzrtrzs, at r:e:sa'z/it dz’?/z'na co/Eat5z'tatz'0, at d:'m':aest racist.-:z.r.

2 GENESIS, iii, i7-19.I40

Mag:'d Aldamica

cursed."‘ And this indeed was accomplished in somesense after the Flood, as the same Scripture tells us.“And the Lord said in his heart, I will not again cursethe ground any more for man’s sake.”2 Here now weare to consider two things-—first the curse itself and nextthe latitude of it. To manifest the nature of the curseand what it was you must know that God essentially islight and evil is darkness. The evil properly is a corrup-tion that immediately takes place upon the removal ofthat which is good. Thus God having removed Hiscandlestick"and light from the elements, presently thedarkness and cold of the matter prevailed, so that theearth was nearer her first deformity and by consequenceless fruitful and vital. Heaven and hell, that is, lightand darkness, are the two extremes which consummategood and evil. But there are some mean blessings whichare but in ardine, or disposing to heaven, which is theirlast perfection ; and such were these blessings which Godrecalled upon the trangression of the first man. Againthere are some evils which are but degrees conducing totheir last extremity, or hell; and such was this curse orevil which succeeded the transgression. Thus our Saviourunder these notions of blessed or cursed comprehends theinhabitants of light and darkness: “ Come, ye blessed "and “Depart from me, ye cursed.”“ In a word then,the curse was nothing else but an act repeated or a re-straint of those blessings which God of His mere good-ness had formerly communicated to His creatures. Andthus I conceive there is a very fair and full harmonybetween Moses and the Kabalists.‘ But to omit theirdepositions, though great and high, we are not to seek in

1 GENESIS, v, 29. 2 1ifu'd., viii, 21.3 ST MATT., xxv, 34, 41.‘ In the hands of Zoharic and other doctors of theosophical Jewry the

Pentateuch went into a melting pot and there was brought out from it theSecret Doctrine in Israel. Furthermore the liquescent matter hadadditions from many sources. Vaughan’s remark is interesting becauseit illustrates the extent of his critical scholarship.

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this point for the testimony of an angel. For the tutorof Esdras, amongst his other mysterious instructions,hath also this doctrine: “Wheii Adam transgressed mystatutes then was decreed that now is done. Then werethe entrances of this world made narrow, full of sorrowand travail : they are but few and evil, full of perils, andvery painful. For the entrances of the elder world werewide and sure, and brought immortal fruit.” 1

Thus much for the curse itself: now for the latitudeof it. It is true that it was intended chiefly for'man, whowas the only cause of it, but extended to the elements,in order to him and for his sake. For if God hadexcluded him from Eden and continued the earth in herprimitive glories He had but turned him out of oneparadise into another; wherefore he fits the dungeon tothe slave and sends a corruptible man into a corruptibleworld. But in truth it was not man nor the earth alonethat suffered in this curse but all other creatures also.For saith God to the serpent: “ Thou art cursed aboveall cattle, and above every beast of the field,” so thatcattle and beasts also were cursed in some measure, butthis serpent above them all. To this also agrees theapostle in his Epistle to the Romans, where he hath thesewords: “ For the creature was made subject to vanity,not willingly, but by reason of Him who hath subjectedthe same in hope. Because the creature itself also shallbe delivered from the bondage of corruption into theglorious liberty of the children of God.”3 Here by thecreature he understands not man but the inferior species,which he distinguisheth from the children of God, thoughhe allows them both the same liberty.‘ But this is moreplain out of the subsequent texts, where he makes a cleardilference between man and the whole creation. “ For

1 IIESDRAS, vii. II-13. 2 GENESIS, iii, 14.3 ROMANS, viii, 2o, 21.* This is Vaughan’s manner of understanding verse I9 of St Pau1’s

text: “ For the earnest expectation of the creature waiteth for themanifestation of the sons of God.”

S 14.2

/llazgzicz Aldam{ca

we know ”—saith he---“ that the whole creation groanethand travaileth in pain together until now. And not onlythey, but ourselves also, which have the first-fruits of theSpirit, even we ourselves groan within ourselves, waitingfor the adoption, to wit, the redemption of our body.” 1Here we see the first fruits of the Spirit referred to man ;and why not some second, subordinate fruits of it to thecreatures in general P” For as they were cursed in theFall of man, for man’s sake, so it seems in his restitutionthey shall be also blessed for his sake. But of thisenough.

Let us now sum up and consider the several incon-veniences our first parent was subject to, for they willbe of some use with us hereafter. First of all he wasejected from the presence of God and exposed to themalice and temptations of the devil. He was alteredfrom good to bad; from incorruptible to corruptible.“ In the day "--saith the Scripture-—“that thou eatestthereof thou shalt surely die.” 3 He was excluded froma glorious Paradise and confined to a base world, whosesickly, infected elements, conspiring with his own nature,did assist and hasten that death which already began toreign in his body. Heaven did mourn over him, theearth and all her generations about him. He lookedupon himself as a felon and a murderer, being guilty ofthat curse and corruption which succeeded in the worldbecause of his Fall, as we have sufficiently proved outof the Mosaical and Kabalistical traditions. He wasignorant and therefore hopeless of life eternal,‘ and for

1 Romans, viii, 22, 23.2 Those who suggest that St Paul is making a distinction between “ the

first-fruits of the Spirit,” understood as the elect, and the world of man atlarge—as between the “creature” and the “children of God”-—may bereferred to viii, 37, of the same text: “ Nor height, nor depth, nor anyother_creature.” The word creature is used in a cosmic sense and thepromised restitution is catholic.

3 GENESIS, ii, 17." According to Reuchlin, with whose writings Vaughan was evidently

acquainted, Adam died spiritually in eating the forbidden fruit, so that the

14-3


this temporal, present life he was not acquainted withthe provisions of it. The elements of husbandry werenot as yet known ; there was neither house nor plough,nor any of those manual arts which make up a worldlyprovidence. He was exposed to .the violence of rainsand winds, frosts and snows, and in a word deprived ofall comforts-—spiritual and natural. What should I saymore P He was a mere stranger in this world, could notdistinguish medicines from poisons, neither was he skilledin the ordinary preparations of meat and drink. He hadno victuals ready to his hands but the crude, unseasonedherbage of the earth, so that he must either starve orfeed as Nebuchadnezzar did, with the beasts of the field.He heard indeed sometimes of a Tree of Life in Eden,but the vegetables of this world—for aught he knew-—might be so many Trees of Death. I conclude thereforethat he had some instructor to initiate him in the waysof life and to shew him the intricate and narrow pathof that wilderness. For without question his outwardmiseries and his inward despair were motives whereuponGod did reveal a certain art unto him, by which he mightrelieve his present necessities and embrace a firm hopeof a future and glorious restitution. For God havingordained a second, eternal Adam did by some mysteriousexperience manifest the possibility of His coming to thefirst, who being now full of despair and overcharged withthe guilt of his own sin was a very fit patient for soDivine and Merciful a Physician. But omitting our ownreasons--which we might produce to this purpose--—-letus repair to the Kabalists, who indeed are very high inthe point : and thus they deliver themselves.

God—-say they-—--having made fast the doors of HisParadise and turned out Adam, sometime the dearest ofDivine Sentence was fulfilled there and then upon him. He was notmerely made subject to dissolution. Marta iworz'eJ>a::.ur, says Reuchlin.He quotes also a Kabalistic teaching, that the just in their death arecalled. living, but the wicked are dead, even during their life.---DE ARTECABALISTICA, Lid». i.

I 44-

Magz'a /fdamice

His creatures, did-—notwithstanding the present punish-ment-—retain His former affection towards him still.For God is said to love His creatures, not that there isanything lovely in them without their Creator but inthat He desires their perfection. That is to say, Hewould have them conformable to Himself and fit toreceive His image or similitude, which is a spiritualimpress of His beauty. Now, to restore this similitudein Adam was impossible unless God should reassume thatto Himself which was now fallen from Him. So tran-_-scendent and almost incredible a mercy had God treasuredup in His secret will, being resolved to unite the natureof man to His own and so vindicate him from death bytaking him into the Deity, which is the true fountainand centre of life.‘ This will-—say the Kabalists——wasfirst revealed to the angels, and that by God Himself, inthese words : “ Behold an Adam like one of us, knowinggood and evil." 2 This speech they call “a most secretconference which God had with the blessed angels in theInner Chambers of Heaven."3 Now, that the sameScripture should speak one thing in the letter and anotherin the mystery is not strange to me, how difhcult soeverit may seem to another. For verily this text may notconcern the first Adam, who knowing evil by committingit could not be like God in respect of that knowledge,which made him sinful and altogether unlike Him.For God--if I may so express it—knows the evil onlyspeculatively,‘ inasmuch as nothing can escape His

1 It must be said -that Kabalism does not contain the doctrine ofabsorption in God suggested here. There is no taking of man into theDeity. There is union with the Supernals through Shekinah in DivineUnderstanding, but the'unmanifest God is in the transcendence; andthip is God not only unknown butunknowable, as the ZOHAR tells us.

QENESIS, iv, 21, which reads in the Authorised Version : “ Behold theman is become as one of us ” ; and the Vulgate : Ecce Adam quasi‘ anusax rzeézsfactus est.

f t_')ra£'2'0rre:r:z 0c‘cuZt'z'ss:'mam rt Creator: mundz‘ cum beatzis angels? 1}: 516:2Dxfvznztatis Perzetmfihm haifitam._ We have to remember, according to the SEPHER YETZIRAH--whichis perhaps the earliest purely Kabalistic text——that the Ten .S‘.e;fi-hz'r0z‘/z--

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The Worhr of Thomas Vaagharz

knowledge, and therefore is not guilty of evil: for—asTrithemius hath well observed--—-“ the knowledge of evilis not evil, but the practice of it." 1 t It remains then thatthis speech concerned the Second Adam, Christ Jesus,Who knew the evil but did not commit it and thereforewas “ like one of us," that is, like one of the Trinity,knowing good and evil and yet no way guilty of theevil. 'This primitive and compendious gospel was nosooner imparted to the angels but they became ministersof it, the Law---as St Paul saith---being ordained intheir hands till Christ should take it into His own ;”and their administration to man took beginning withthis oracle.

Thus--say the Kabalists---Raziel the angel was presentlydispatched to communicate the intelligence to Adam andto acquaint him with the mysteries of both worlds,eternal and temporal?’ For as he could not obtain theblessings of the eternal world unless by a true faith heapprehended the Three Eternal Principles of it, so neithercould he fully enjoy the benefits of this temporal worldunless he truly understood the three visible substanceswhereof it consists. For there are Three above andthree beneath, Three—--as St John saith—-in Heaven andthree on earth. The inferior bear witness of the Superiorand are their only proper receptacles. They are signaturesand created books where we may read the Mysteries of

which are worlds of being—-were emanated from God in the hiddennessand were an abyss of evil as well as of goodness. So also God formedman of a spirit of good and a spirit of evil, according to the ZOHAR. Thegood which issues from evil is regarded a little crudely as the justificationof its origin. The Kabalistic doctors were not troubled by the problemof that origin and were willing to accept the consequences of their beliefin God as the Creator of all. See my SECRET DOCTRINE IN ISRAEL,pp. 37, 80, 86 and 96.

1 .S'rz'em'z'a mali non est mafam, sea? mus,‘ GALATIANS, iii, 19, which says that the Law was “ ordained by angels

in the hand of a mediator.”3 There is authority for this in the ZOHAR, according to which the

angel Raziel was commissioned to entrust Adam with a secret bookwherein was expounded the holy mystery of wisdom.

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the Supernatural Trinity} But to proceed in our formerdiscourse : the Kabalists do not only attribute a guardianto Adam but to every one of the patriarchs, allowing themtheir presidents and tutors, both to assist and instructthem in their wearisome and worldly peregrinations-—adoctrine; in my opinion not more religious than necessary,how prodigious ‘soever it may seem _to some fantastic,insipid theologicians.2 For certainly it is impossible forus to find out mysteries of ourselves: we must eitherhave the Spirit of God or the instruction of His ministers,whether they be men or angels. And thus we see outof the traditions and doctrines of the Jews how theirKabalah and our magic came first into the world. I shallnow examine the Scriptures and consult with them, where—if I am not much mistaken—-I shall find some conse-quences which must needs depend on these principles:and thus I apply myself to the task.

The first harvest I read of was that of Cain and the firstflocks those of Abel. ‘A shepherds life in those early dayswas no difficult profession, it being an employment of morecare than art. But how the earth was ploughed up beforethe sound of Tubal’s hammers is a piece of husbandryunknown to these days. However, it was a labour per-formed, and not without retribution. Cain hath his sheavesas well as Abel his lambs: both of them receive and bothacknowledge the benefit. I find established in these two acertain priesthood: they attend both to the altar; and thefirst blood was shed by sacrifice, the second by murder.

Now, so dull am I and so short of2syllogisms—thosestrange pumps and hydragogues which lave the truthex puree, like water---that all my reason cannot make these

1 The three that bear witness on earth, according to I ST JOHN, v, 8,are “the spirit, and the water, and the blood,” and that in which theyagree is the unity of our human personality.

2 The authority is Abraham Ben Dior, that is, Abraham Ben DavidHa Levi, who died A.D. 1126. He assigned guardian angels to prophetsas well as patriarclis-—that of Moses being Metatron, the Great Angel ofthe Presence. '

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The Works qf Thoma; Vaug/zarz

men levites without revelation. For I desire to know howcame they first to sacrifice and by whom were they initiated?If you will say by Adam the question is deferred but notsatisfied. For I would know further: in what school wasAdam instructed? Now, that it was impossible for himto invent these shadows and sacraments of himself I willundertake to demonstrate, and that by invincible reasonwhich no adversary shall dare to contradict.

It is most certain that the hope and expectation of manin matters of sacrifices consist in the thing signified andnot in the sign itself. For the material, corruptibleshadow is not the object of faith but the spiritual, eternalprototype which answers to it and makes the dead signeffectual. The sacrifices of the Old Testament and theelements of the New can be no way acceptable with Godbut inasmuch as they have a relation to Christ Jesus, Whois the great, perfect sacrifice oH'ered up once for all. It isplain then that sacrifices were first instituted upon super-natural grounds, for in Nature there is no reason to befound why God should be pleased with the death of Hiscreatures. Nay, the very contrary is written in that Book,for death—both natural and violent---proceeds not fromthe pleasure but from the displeasure of the Creator. Iknow the learned Alkind 1 builds the efficiency of sacrificeson a sympathy of parts with the great world; for thereis in every animal a portion of the star-fire, which fire-—upon the dissolution of the compound-—is united to thegeneral fire from whence it first came and produceth asense or motion in the limbus to which it is united.This indeed is true,but that motion causeth no joy thereand by consequence no reward to the sacrifice;2 for I

1 1.:., Alchindius, Alkendi or Alkindi, an Arabian philosopher andphysician who is ascribed to an ‘Uncertain period between the eighth andtwelfth centuries. He is accredited with two hundred treatises and threehave been translated into Latin : (I) ASTRORUM INDICES, &c., I507; (2)D11: RERUM GRAD-IBUSF, 1531 ; and (3) DE MEDICINARUM COMPOSITARUMGRADIBUS, 1603.

2 This reverie seems personal to Thomas Vaughan and is unintelligible.I 4.8

Magia 1%/arnzica

shall make it to appear elsewhere that the Astral Motherdoth mourn and not rejoice at the death of her children.‘Now if we look back on these two first sacrifices, we shallfind Abel and his oblation accepted, which could not be,had he not offered it up as a symbol or figure of hisSaviour. To drive home my argument then, I say thatthis knowledge of the type in whom all offerings wereacceptable could not be obtained by any human industrybut by sole revelation. For the Passion of Christ Jesuswas an ordinance wrapped up in the secret will of God,and he that would know it must of necessity be of Hiscouncil. Hence it is called in Scripture the HiddenMystery, for the truth and certainty of it was not to bereceived from any but only from Him Who had both thewill and the power to ordain it. But if you will tell me—like the author of the Predicable:-—that men sacrificedat first by the instinct of Nature—~—and without any respectto the type—-I shall indeed thank you for my mirthwhensoever you give me‘ so just a reason to laugh.

It remains then a most firm, infallible foundation thatAdam was first instructed concerning the Passion, and inorder to that he was taught further to sacrifice and offerup the blood of beasts as types and prodromes of theblood of Christ _]esus—the altars of the Law being butsteps to the cross of the Gospel. Now, if it be objectedthat several nations have sacrificed who did not knowGod at all, much less the Son of God, Who is the proto-type and perfection of all oblations: to this I answer thatthe custom of sacrificing was communicated to heathensby tradition from the first man, who having instructedhis own children they also delivered it to their posterity,so that this vizard of religion remained, though the sub-stance and true doctrine of it was lost. And thus in myopinion it sufficiently appears that the first man didsacrifice not by Nature—-—as Porphyrius, that enemy of

1 There seems no recurrence to this subject in the later writings ofVaughan.

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our religion, would have it-—but some by revelation,others by custom and tradition. But-—-now I think uponit-——I have Scripture to confirm me concerning this primitiverevelation, for Solomon numbering those several blessingswhich the Divine Wisdom imparted to the ancient fathers,amongst the rest, specifies her indulgence to Adam :1“ She preserved ”—saith he--“ the first formed father ofthe world, that was created alone, and brought him out ofhis Fall.” Herel find Adam in some measure restored,and how could that be but by discovering unto him theGreat Restorative Christ Jesus, the Second Adam inWhom he was to believe? For without faith he couldnot have been brought out of his Fall, and without Christrevealed and preached unto him he could have no faith,for he knew not what to believe. It remains then thathe was instructed, for as in these last days we are taughtby the Sonrof God and His apostles, so in those firsttimes they were taught by the Spirit of God and Hisministering angels. These were their tutors, for of themthey heard the Word; and verily we are told that faithcomes by hearing.

It is now----as I think—sufficiently proved that Adamhad his metaphysics from above. Our next service—andperhaps somewhat difficult--—-is to give some probable ifnot demonstrative reasons that they came not alone buthad their physics also to attend them. I know theScriptures are not positive in this point, and hence thesects will lug their consequence of reprobation. Truly,for my part,I desire not their ruinz but their patience.I have--though against the precept 3-—for many yearsattended their philosophy; and if they spend a fewhours on my spermalogy it may cost them some part of

1 VVISDOM OF SOLOMON, x, I, here treated by Vaughan as if it werecanonical. It will be noted that he has no doubt respectlng the author-ship. _

2 The original reads Hum, which seems nonsensical.3 The reference is to COLOSSIANS, ii, 8: “Beware lest any man spoil

you through philosophy and vain deceit, after the tradition of men.”15o

/llagia Ale/amz'ca

their justice but none of their favours.‘ But that we maycome to the thin in hand: I hold it very necessary todistin uish arts, For I have not yet seen any author whohath fiully considered their difference. The Art I speakof is truly physical in subject, method and effect. Butas for arts publicly professed and to the disadvantage oftruth allowed, not one of them is so qualified, for theyare mere knacks and baubles of the hand or brain, havingno firm fundamentals in Nature. These, in my opinion,Solomon numbers amongst his vanities, when he speaksin a certain place “that God hath made man upright;but they have sought out many inventions.”” Of theseinventions we have a short catalogue in Genesis, whereMoses separates the corn from the chaff, the works ofGod from the whimsies of man. Thus we read thatJabal was the father of such as dwell in tents, his brotherJubal the father of all such as handle the harp and organ,and Tubal Cain an instructor of every artificer in brassand iron.3 What mischiefs have succeeded this brass andiron Cyclops I need not tell you.‘ If you know not thefates of former times you may study your own ; you livein an age that can instruct you. Verily it is worth ourobservation that these arts and their tools proceeded notfrom the posterity of Seth, in which line our Saviourstands, for-—-as we shall make it appear hereafter—questionless they had a better knowledge; but theyproceeded from the seed of Cain, who in action was amurderer and in the circumstance of it a fratricide.

To be short there is no vanity [like] 5 to the vanity ofsciences, I mean those inventions and their professors

1 Vaughan gives a marginal reference to ACTS, xvii, I8.2 ECCLESIASTES, vii, 29.3 GENESIS, iv, 2o~22." But the words “ every artificer” cover the metal-work of peace as well

as war, and one of the Victorian poets, Charles Mackay, tells us verypleasantly how Tubal Cain “fashion’d the first plough-share.”

5 I have inserted this word, which seems necessary to the meaning ofthe sentence.

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which produce nothing true and natural but effects eitherfalse or in their ends corrupt and violent. But it is noconquest to tread on ruins: Cornelius Agrippa hathalready laid these rodomonradas in the dirt and that sohandsomely they were never since of a general reputation.‘Give me an art then that is a perfect, entire map of thecreation, that can lead me directly to the knowledge ofthe true God, by which I can discover those universal,invisible essences which are subordinate to Him—an Artthat is no way subject to evil and by which I can attainto all the secrets and mysteries in Nature. This is theArt wherein the physics of Adam and the patriarchs con-sisted, and that this Art was revealed to him I willundertake to demonstrate by Scriptures and the practiceof his posterity.

This truth, I am certain, will seem difficult—if notincredible--to most men, the providence of God beingprejudiced in this point, for they will not allow Him toinstruct us in natural things but only in supernaturals,such as may concern our souls and their salvation. Asfor our bodies, He must not prescribe for their necessitiesby teaching us the true physic and discovering the lawsof His creation; for though He made Nature yet Hemay not tutor us in natural sciences. By no means:Aristotle and his syllogism can do it much better.Certainly this opinion is nothing different from that ofthe epicure——that “ God takes the air, I know not inwhat walks and quarters of His heaven, but thinks notof us mortals who are here under His feet.” 2 Question-less, a most eminent impiety, to make God—as Tertulliansaid of old--“ an idle, unprofitable nobody in this world,having nothing to do with our affairs, as they are natural

1 Agrippa’s book on the vanity of the sciences includes all arts andmodes and methods of knowledge in the field of its criticism. It may becompared with the lamentation of Robert Fludd over their degenerationfrom original perfection in his APOLOGIA COMPENDIARIA or defence ofthe Rosicrucian Society.

2 Deum ad ctrli cardzrzrs obambulare, at rmlifi fungi mortalirmz crmzf.I 5' 2

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and human." 1 Sure these men are afraid lest His mercyshould diminish His majesty : they suffer Him to tradeonly with our immortal parts, not with corruptible bodiesthat have most need of His assistance. They are basesubjects which He hath turned over to Galen and theapothecaries.

Not so, my friend : He hath created physic and bringsit out of the earth ; but the Galenist knows‘ it not. Heit is that pities our afflictions ; He is the good Samaritanthat doth not pass by us in our miseries, but pours oiland wine into our wounds. This I know very well, andI will prove it out of His own mouth. Did not Heinstruct Noah to build an ark, to pitch it within andwithout, and this to save life in a time when He Himselfwas resolved to destroy it—-in a time when the world wasacquainted with no mechanics but a little husbandry‘ anda few knacks of Tubal Cain and his brethren ? But eventhose inventions also proceeded from that light which Heplanted in man,2 an essence perpetually busy and whoseambition it is to perform wonders. Yet hea seldomproduceth anything of his own but what is fantastic andmonstrous. Did He not put His Spirit in Bezaleel, theson of Uri and in Aholiab, the son of Ahisamach ?‘"‘ DidHe not teach them to devise cunning works, to work ingold, in silver, in brass, in cutting of stones, in settingof them, in carving of timber and in all manner ofworkmanship P But to come nearer to our purpose : didHe not inform Moses in the composition of the oil andthe perfume? Did He not teach him the symptoms ofthe leprosy and the cure thereof ? Did He not prescribea plaster of figs for Hezekiah and--to use your own term

1 0_tz'0.rr¢m at :'ne.rarc‘z'tu#z m'mz'nem 2'1: ream‘ /mmam's.-—-APOLOGIAAnvaasus Genres, mp. 24.

_"' The argument has a side of danger, for there is no principle whichwill exclude the inventions clue to the z‘nrgem'mn of Galen._ 3 The pronouns of Vaughan are not infrequently confused and confusing. The present one refers to man generally, but those of the previousand succeeding sentence to God.

" EXODUS, xxxi, 2, 3, and xxxv, 34.

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T/ze Works of Tfiomai" Vaughan

——an ophthalmic for Tobit ? Did not Jesus Christ Him-self, in the days of His flesh, work most of His miracleson our bodies, though His great cure was that of oursouls? Is He not the same then to-day as yesterday?Nay, was He not the same from the beginning? DidHe care for our bodies then and doth He neglect themnow? Or, being seated on the right hand of the Majestyon high, is He less good because more glorious? Godforbid~—to think so were a sin in superlatives. Let usthen take Him for our President, for He is not---saithSt Paul--such an one “which cannot be touched withthe feeling of our iiifirmities" ;‘ but He is indeed onethat looks to our present estate as well as to our futureand is as sensible of our infirmity as He is careful of ourimmortality. Wheii He was on earth with the dust ofthat earth He made the blind to see,2 and of mere waterHe made wine. These were the visible elements of Hisphysic, or rather—--so the notion doth not offend you—-of His magic. But shall I shew you His library and inthat His threefold philosophy? Observe then first andcensure afterwards. “ Have salt in yourselves”; andagain: “ Ye are the salt of the earth ”; and in a thirdplace-: “Salt is good.” This is His mineral doctrine :3will you know His vegetable ? It is in two little books—a mustard-seed and a lily.‘ Lastly He hath Hisanimal magic, and truly that is a scroll sealed up: Iknow not who may open it.5 He “ needed not that anyshould testify of man : for He knew what was in man." 6

And what of all this blasphemy? says some spleneticsophister. Behold, I will instruct thee. First of all, havesalt in thyself, for it will season thy soul that is infected

1 Hsaanws, iv, 15. 2 ST Joan, rap. ix pa.m'm.3 Riz'd., iii, 2--I I.4 ST MARK, ix, 5o; ST MA'I"I‘., v, 13; Sr LUKE, xiv, 34.5 It should not be difficult in view of the preceding intimations con-

cerning the doctrine of Christ in respect of minerals and vegetables. Itis all spiritually understood, in respect of the three kingdoms.

'3 ST JOHN, ii, 25. 154

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and preserve thy brains that are putrefied with the dirt ofAristotle. In the second place, learn what the salt of theearth is to which the disciples are compared—-and that bya regular, solid speculation. Thirdly, come up to ex-perience, and by a physical, legitimate practice know inwhat sense “ salt is most good.” Fourthly, examine thelilies by fire and the water of fire, that thou mayst seetheir miraculous, invisible treasures and wherein thatspeech of truth is verified-——“ that Solomon in all his glorywas not arrayed like one of these.“ If thou wiltattempt a higher magic thou mayst, being first seasoned ;but in this place it is not my design to lead thee to it.Animal and vegetable mysteries thou canst never perfectlyobtain without the knowledge of the first mineral secret,namely, the salt of the earth—---which is salt and no salt 2»-—-and the preparation thereof. This discourse, I confess,is somewhat remote from that I first intended, namely,that philosophy was revealed to Adam as well as divinity ;but some pates are blocks in their own ways and---asI told you formerly—-will not believe that God dispensethwith any natural secrets. This made me produce thesefew instances out of Scripture as preparatives to the pro-position itself and—-—if he be anything ingenious—-to thereader. His compliance to my principles I expect not;nay, I am so far from it he may suspend his charity.Let him be as rigid as justice can make him, for I wishnot to prevail in anything but the truth ; and in the nameof truth thus I begin.

You have been told formerly that Cain and Abel wereinstructed in matters of sacrifice by their father Adam ;

1 ST MAT'I‘., vi, 28, 29 ; ST LUKE, xii, 27.2 Like other hypothetical prime principles of alchemy, the Salt of the

Philosophers is called by many contradictory names-—as for example,First Matter, Stone of the Philosophers, Foliated Earth. It is confusedalso with Sulphur and Mercury, as if the three principles were one andthe same thing, which indeed is one of the theses. Geber says that ithas no appearance of salt till it is caused to assume this in the operationperformed upon it. For the rest, it cannot be extracted from any knownsalts and yet is the root of all.

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but Cain having murdered his brother Abel his priest-hood descended to Seth, and this is confirmed by thosefaculties which attended his posterity : for Enoch, Lamechand Noah were all of them prophets. It troubles youperhaps that I attribute a priesthood to Abel, but Ihave—-besides his own practice—Christ’s testimony for it,Who accounts the blood of Abel amongst that of the per-secuted prophets and wise men.‘ Now, to conclude thatthese men had no knowledge in philosophy because theScripture doth not mention any use they made of it isan argument that denies something and proves nothing.To shew the vanity of this inference, I will give youan example out of Moses himself. We know very wellthere are no prophecies of Abraham extant, neither dowe read anywhere that ever he did prophesy; but not-withstanding he was a prophet. For God reprovingAbimelech King of Gerar, who had taken Sarah fromhim i'f—supposing she had been his sister——-hath thesewords: “ Now therefore restore the man his wife; forhe is a prophet, and he shall pray for thee, and thou shaltlive.” ‘ Hence we may learn that the Holy Ghost dothnot always mention the secret perfections of the soul inthe public character of the person. Truly I should notbe so impudent as to expect your assent to this doctrineif the Scriptures were silent in every text, if I did notfind there some infallible steps of magic, such as may leadme without a lantern to the Archives of the Art itself.I know the troop and tumult of other affairs are both themany and the main in the history of Moses. But in thewhole current I meet with some acts which may not benumbered amongst the fortunes of the patriarchs but areperformances extraordinary and speak their causes notcommon.

1 Sr Luxn, xi, 5o, 51 ; Sr MATT., xxiii, 35.2 Vaughan forgets that the burden of proof is on him and not on the

side of denial. He might have done much worse than acquire somecounsels of reason from Aristotle himself-

GENESIS, xx, 7. * ]6:‘d., xx, 7.I 56

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l have ever admired that discipline of Eliezer thesteward of Abraham who when he prayed at the well inMesopotamia could make his camels also kneel.‘ I mustnot believe there was any hocus in this or that the spiritof Banksz may be the spirit of prayer. Jacob makes acovenant with Laban that all the spotted and browncattle in his flocks should be assigned to him for hiswages. The bargain is no sooner made but he finds anart to multiply his own colours and sends his father-in-lawalmost a woolgathering. “ And Jacob took him rods ofgreen poplar, and of the hazel and chesnut-tree; andpilled white strakes in them, and made the white appearwhich was in the rods. And he set the rods which hehad pilled before the flocks in the gutters in the watering-troughs when the flocks came to drink, that they shouldconceive when they came to drink. And the flocks con-ceived before the rods, and brought forth cattle ring-straked, speckled and spotted.” As for that which theScripture tells us elsewhere, namely, that Jacob “ sawin a dream, and, behold the rams which leaped upon thecattle were ringstraked, speckled and grisled” :"' thisdoth no way impair our assertion or prove this genera-tion miraculous and supernatural. For no man, Ibelieve, is so mad as to think those appearances or ramsof the dream did leap and supply the natural males ofthe flock-—God using this apparition only to signify thetruth of that art Jacob acted by and to tell him that hishopes were effected. But I shall not insist long on anyparticular, and therefore I will pass from this dream toanother. Joseph being seventeen years old——an age ofsome discretion—propounds a vision to his father, notloosely and to no purpose, as we tell one another of ourdreams, but expecting--I believe—an interpretation, as

1 GENESIS, xxiv, II.2 There was a famous showman of this name, but the reference is

perhaps to some obscure prophet, and there was a cloud of these and ofastrologers at Vaughan’s period.

3 GENESIS, xxx, 37-4o. * !éz'a'., xxxi, io, I2.I 57

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knowing that his father had the skill to expound it.The wise patriarch, being not ignorant of the secrets ofthe two luminaries, attributes males to the sun andfemales to the moon, then allows a third signification tothe minor stars, and lastly answers his son with a question :“ What is this dream that thou hast dreamed? Shall Iand thy mother and thy brethren indeed come to bowdown ourselves to thee to the earth ?” 1

Now, I think no man will deny but the interpretationof dreams belongs to magic and hath been ever soughtafter as a piece of secret learning. True it is when theinterpreter receives his knowledge immediately from God,as Daniel did, then it falls not within the limits of anatural science; but I speak of a physical exposition, asthis was, which depends on certain abstruse similitudes ;for he that knows the analogy of parts to parts in thisgreat body which we call the world may know what everysign signifies and by consequence may prove a good in-terpreter of dreams. As for Jacob’s first practice, whichwe have formerly mentioned, namely, the propagation ofhis speckled flocks, it is an effect so purely magical thatour most obstinate adversaries dare not question it. Icould cite one place more which refers to this patriarchand points at the fundamentals of magic; but beingannexed to this discourse it would discover too much?I shall therefore leave it to the search of those who areconsiderable proficients, if not masters in the art. Thesum of all is this : man of himself could not attain to trueknowledge ; it was God in mere mercy did instruct him.To confirm this, I shall desire the reader to consider hisown experience. We have in these days many magicalbooks extant, wherein the Art is discovered---both trulyand plainly. We have also an infinite number of men

1 GENESIS, xxxiii, io.2 The reference might seem obviously to the wrestling of Jacob with

an angel at Peniel ; but later on in the text it is said that ]acob’s Ladderis the greatest mystery in the Kabalah.

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who study those books, but after the endeavours of along life not one in ten thousand understands them.Now, if we——with all these advantages—cannot attain tothe secrets of Nature, shall we think those first fathersdid, who had none of our libraries to assist them, norany learned man upon earth to instruct them? Couldthey do that without means which we cannot do withmeans, and those too very considerable? The Peripa-tetics perhaps will tell me their syllogism is the enginethat can perform all this.‘ Let them then in bariwaro orbaroca demonstrate the First Matter of the Philosopher'sStone. But they will tell me there is no such thing.Behold, I tell them again-—and assure them too on mysalvation--there is ; but in truth their logic will neverfind it out.

It is clear then that God at first instructed Adam;from him his children received it ; and by their traditionit descended to the patriarchs, every father bequeathingthese secrets to his child as his best and most lastinglegacy.” I have now attended Jacob, the Israel of God,both in his pilgrimage at Padan-aram and in his typicalinheritance, the earnest of the Land of Canaan. But tworemovals perfect not the wanderings of a patriarch. Godcalls him from the habitation of his fathers to the prisonof his posterity and provides him a place of freedom inthe house of bondage. I must follow him where hisfortune leads, from Isaac’s Hebron to the Goshen ofPharaoh, then back again to the cave and dust ofMachpelah. As for his sons and their train, who attendedhis motion thither, I find notany particular remembranceof them, only Moses tells me of a general exit: “Josephdied and all his brethren, and all that generation.” I

_ 1 Any argument, how bad soever, is good enough to cast at a syllogism,but the answer is that Aristotelians as such laid no claim to the discoveryof secrets of Nature by the method of logic.

2 Somewhat crudely expressed here, this is the theory of transmissionas regards the Secret Tradition in Israel.

3 Exonos, i, 6.I59

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must now then—-to prove the continuance and successionof this Art—address myself to the court, where I shallfind the son of Levi newly translated from his ark andbulrushes. Yet there is something may be said of Joseph,and verily it. proves how common magic was in thosedays and the effects of it no news to the sons of Jacob;for having conveyed his cup into the sack of Benjamin--and by that policy detained his brethren—-he asks them :“ What deed is this that ye have done? Wot ye notthat such a man as I am can certainly divine ?"1

In this speech he makes his brethren no strangers tothe performances of Art but rather makes their famili-arity therewith an argument against them: “ Wot yenot ?” But the following words are very effectual andtell us _what qualified persons the ancient Magi were.They were indeed—as he speaks of himself-——such asJoseph was, princes and rulers of the people, not beggarlygipsies and mountebanks, as our doctors are now. Itwas the ambition of the great in those days to be good,and as these secrets proceeded from God, so were theyalso entertained by the gods--I mean, by kings. Forsaith the Scripture: “I have said ye are gods”2—aname communicated to them because they had the powerto do wonders, for in this magical sense the true Godspeaks to Moses: “See, I have made thee a god toPharaoh : and Aaron thy brother shall be thy prophet.” 3And verily this true knowledge and this title that belongsto it did that false serpent pretend to our first parents :“Ye shall be as gods, knowing good and evil.”"' But'tis not this subtle dragon but that good crucified serpent“that can give us both this knowledge and this title : for“all things were made by Him; and without Him wasnot anything made that was made." 6 If He made themthen He can teach us also how they were made.

I must now refer myself to Moses, who at his first

,1 GENESIS, xliv, i5. 2 PSALM lxxxii, 6. 3 Exoous, vii, i.* GENESIS, iii, 5. 5 Homo.‘ ills Serpens. 6 ST JOHN, 1, 3.

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acquaintance with God saw many transmutations--one inhis own flesh, another of the rod in his hand, with a thirdpromised and afterwards performed upon water. It iswritten of him that he was skilled in all the learning ofthe Egyptians ; but for my partl do much question whatkind of learning that was, the Scripture assuring me—andthat by the pen of Moses—their wonders were effectedby €l'1Cl"l3.DlIlT1Cl1tS.1 This is certain : their learning wasancient, for I find magicians in Egypt four hundred andthirty years and upwards before Jamnes and Jambres.This is confirmed by Pharaoh's dream, which his ownsorcerers and wizards could not interpret, but Josephalone expounded it.2 Verily it cannot be denied butsome branches of this art, though extremely corrupted,were dispersed among all nations by tradition from thefirst man, and this appears by more testimonies than one.For in the land of Canaan, before ever Israel possessed it,Debir—which Athniel the son of Kenaz conquered—wasan university, at least had in it a famous library, where-fore the Jews called it Kiria:/z-Sepfzarimf I might speakin this place of the universality of religion, for never yetwas there a people but had some confused notion of aDeity, though accompanied with lamentable ceremoniesand superstitions. Besides, the religions of all nationshave always pretended to powers extraordinary, even tothe performance of miracles and the healing of all diseases,and this by some secret means, not known to the commonman. And verily if we examine all religions, whetherfalse or true, we shall not find one but it pretends tosomething that is mystical. Certainly if men be not re-solved against reason, they must grant these obliquitiesin matters of faith proceeded from the corruption of someprinciples received--as we see that heretics are but so

1 EXODUS, vii, II, 12. 2 GENESIS, ix, 4i.3 See Josnua, xv, 15-i7, and compare JUDGES, i, 11-i 3. As regards

the famous library, there may be a Talmudic tradition with which I amunacquainted, or it may be a speculation of Vaughan, founded on thename Kz‘:yat1z-.S'e,z§fzer=city of letters, or of the book.

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many false interpreters. But notwithstanding in thosevery errors there remained some marks and imitations ofthe first truth. Hence it comes to pass that all partiesagree in the action but not in the object. For example,Israel did sacrifice and the heathen did sacrifice, but theone to God, the other to his idol. Neither were theyonly conformable in some rites and solemiiities of divinity,but the heathens also had some hints left of the secretlearning and philosophy of the patriarchs, as we may seein their false magic, which consisted for the most part inastrological observations, images, charms and characters.

But it is my design to keep in the road, not to followthese deviations and misfortunes of the Art, which not-withstanding want not the weight of argumeiit—theexistence o things being as well proved by their mis-carriage as by their success. To proceed then, I say thatduring the pilgrimage of the patriarchs this knowledgewas delivered by tradition from the father to his child;and indeed it could be no otherwise, for what was Israelin those days but a private family? Notwithstanding,when God appointed them their possession, and that thisprivate house was multiplied to a nation, then thesesecrets remained with the elders of the tribes, as theydid formerly with the father of the family. These eldersno doubt were the Mosaical septuagint who made up theSanhedrim, God having selected some from the rest tobe the stewards and dispensers of His mysteries. Now,that Moses was acquainted with all the abstruse opera-tions and principles of Nature is a truth, I suppose, whichno man will resist. That the Senhedrim also participatedof the same instruction and knowledge with him is plainout of Scripture, where we read that God “took of thespirit ” that was in Moses “ and gave it unto the seventyelders.”1

But lest any man should deny that which we takefor granted—-namely, the philosophy of Moses-—I shall

1 NUMBERS, xi, 25.I 62

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demonstrate out of his own books, both by reason asalso by his practice, that he was a natural magician. Firstof all then, it is most absurd and therefore improbablethat he should write of the creation who was no wayskilled in the secrets of God and Nature,‘ both whichmust of necessity be known before we should undertaketo write of the creation. But Moses did write of it:ergo. Now I desire to know what he hath written—-truth or a lie. If truth, how dare you deny his know-ledge? If a lie--which God forbid--why will you be-lieve him? You will tell me perhaps he hath done itonly in general terms ; and I can tell you that Aristotlehath done no otherwise. But think you in good earnestthat he knew no more than what he did write? Thereis nothing you can say in this point but we can disproveit, for in Genesis he hath discovered many particulars,and especially those secrets which have most relation tothis Art. For instance, he hath discovered the minemof man, or that substance out of which man and all hisfellow-creatures were made? This is the First Matter ofthe Philosopher’s Stone. Moses calls it sometimes water,sometimes earth; for in a certain place I read thus:“And God said, Let the waters bring forth abundantlythe moving creature that hath life, and fowl that may flyabove the earth in the open firmament of heaven.”‘°‘ Butelsewhere we read otherwise: “But out of the groundthe Lord God formed every beast of the field, and everyfowl of the air.” ‘ In this later text he tells us that Godmade every fowl of the air out of the ground, but in theformer it is written He made them out of the water.

1 It is much ado about nothing, for if Moses was en: hyp02.‘he.tz' inspired—as Vaughan certainly lield—-—his philosophy or learning is m'hz'Z ad rent.

3 The text of GENESIS is stultified by this statement and all that followsit. lt is said that the waters brought forth moving creatures and fowls ;that the earth brought forth living creatures thereunto belonging ; but thatthe Elohim made man in their own image and likeness. Again, it is notworth debating, but the point is that Vaughan had no real qualificationsas an interpreter of Scripture.

3 GENESIS, i, 2o. * GENESIS, ii, 19.163

The Warhs cf Thomas Vaugharz

Certainly Aristotle and his organ can never reconcilethese two places, but a little skill in magic will makethem kiss and be friends without a philtre. This sub-stance then is both earth and water, yet neither of themin their common complexions. But it is a thick waterand a subtle earth. In plain terms it is a slimy, spermatic,viscous mass, impregnated with all powers, celestial andterrestrial. The philosophers call it water and no water,earth and no earth. And why may not Moses speak asthey do? Or why may not they write as Moses did?This is the true Damascene earth,1 out of which Godmade man? You then that would be chemists, seem notto be wiser than God but use that subject in your Artwhich God Himself makes use of in Nature. He is thebest workman and knows what matter is most fit for Hiswork. He that will imitate Him in the effect must firstimitate Him in the subject. Talk not then of flint-stones and antimony: they are the poet’s pin-dust andegg-shells. Seek this earth and this water.

But this is not all that Moses hath written to thispurpose: I could cite many more magical and mysticalplaces ; but in so doing I should be too open—whereforel must forbear. I shall now speak of his practice, andtruly this is it which no distinction, nor any other logicalquibble can waive. Nothing but experience can repelthis argument; and thus it runs. And Moses “tookthe calf which they had made, and burnt it in the fire, andground it to powder, and strawed it upon the water, andmade the children of Israel drink of it.” 3 Certainly herewas a strange kind of spice and an art as strange as thespice. This calf was pure gold, the Israelites having

‘ I do not remember any earth, literal or symbolical, which is designatedunder this name in the texts of alchemy.

2 The Biblical allocations are dust according to Genesis, David andSolomon, or clay according to Isaiah. As Vaughan appeals to theScriptures, it seems fair to say that they offer no warrant for his hypothesisof a viscous slime ; but the thesis is not of course worth pursuing.

3 EXODUS, xxxii, 20.164.

Magzia 14¢"/am2'02

contributed their earrings to the fabric. Now would lgladly know by what means so solid and heavy a body asgold may be brought to such a light powder that it maybe sprinkled on the face of the water and afterwardsdrunk up. l am sure here was aurum parehilef andMoses could never have brought the calf to this passhad he not ploughed with our heifer. But of this enough :if any man think he did it by common fire let him alsodo the like, and when he hath performed he may sell hispowder to the apothecaries.

If I should insist in this place on the Mosaical Cere-monial Law, with its several reverend shadows and theirsignifications, I might lose myself in a wilderness ofmysteries, both Divine and natural. For verily thatwhole system is but one vast screen, or a certain mightyumbrage drawn over two worlds, visible and invisible.But these are things of a higher speculation than thescope of our present discourse will admit of. I onlyinform the reader that the Law hath both a shell and akernel: it is the letter speaks but the spirit interprets.To this agrees Gregory Nazienzen, who makes a two-fold Law, -rt:-5 ypcimid-roe and -i-06 vrvsiipiii~ro;—-one literal,another spiritual. And elsewhere he mentions 1-6 (pai-vdiievov TOU vdptov, ircit '1-d xpvwvdnevov, the hidden andthe manifest part of the Law, the manifest part--saithhe—being appointed Tofs rrohhoir ircii KC£’T'd) ,lL€{VOU0'£-—~—fOI'many men and such whose thoughts were fixed herebelow—but the hidden "ref; ’o7\t"yoi5' icoii Td tiivni t,f>povofio'i—-for few only whose minds aspired upwards to heavenlythings? Now that the Law, being given, might benefitthe people in both parts, spiritual and literal, thereforedid the Lawgiver institute the Srmhedrim, a council ofseventy elders, upon whom he had poured his spirit, that

1 The Potable Gold of alchemy, about which Rulandus said in 1612that “those who prepare it at this day do so rather to the destruction thanthe salvation of meI1.”——-LEXICON ALCHEMIEE, s.v. Aumm Petaefle.

2 Gregory Nazienzen : DE STATU EPISCOP.I65

The Worhr of Thomas Vaughan

they might discern--as Esdras did—-the deep things ofthe night1—-in plain terms, the hidden things of his Law.From these elders the Kabalah-—I believe--had itsoriginal, for they imparted their knowledge by word ofmouth to their successors, and hence it came to passthat the science itself was styled Kabalah—that is, areception? This continued so long as Israel heldtogether, but when their frame began to discompose andthe dilapidations of that house proved desperate, thenEsdras, a prophet incomparable—--notwithstanding thebrand of Apocrypha—-writ that law in tables of boxwhich God Himself had sometime written in tables ofstone? As for the more secret and mysterious partthereof, it was written at the same time in seventy secretbooks, according to the number of elders in whose heartsit had been some time written.‘

And this was the very first time the spirit married theletter; for these sacraments were not trusted formerlyto corruptible volumes but to the Eternal Tables of theSoul. But it may be there is a blind generation whowill believe nothing but what they see at hand and there-fore will deny that Esdras composed any such books.To these owls--though an unequal match—I shalloppose the honour of Picus, who himself affirms that inhis time he met with the Secret Books of Esdras and

1 The reference is possibly to II ESDRAS, xiii, I ea‘ seq.2 162'.-:if.., raj). xiv, 24.3 The traditional story is that the inward mysteries of the Law were

communicated on or about Mount Sinai to a secret council by Moses.For the warrant, such as it is, we must refer to EXODUS, xviii, 25, 26,on the institution of “heads over the people,“ but this was for the judg-ment of “every small matter.” The “hard causes ” were still brought toMoses, and it was he only who acted as an intermediary with God. Thecouncil of seventy elders was ordained later by Divine command, somepart of the spirit of Moses being promised thereto.-— NUMBERS, xi, 16.It was obviously executive and most certainly not doctrinal or expository.

‘i Esdras is instructed to declare some things and to hide others,xiv, I ; to publish some things and shew some secretly to the wise, xiv,ao; and he produced with his scribes two hundred and four books, xiv,44; but of these seventy were reserved for the wise--xiv, 46—presumably,the council of elders.

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bought them with a great price.‘ Nor was this all, forEugenius, Bishop of Rome, ordered their translation;but he dying the translators also fell asleep? It is trueindeed something may be objected to me in this placeconcerning the Kabalah—an art which I in no way approveof, neither do I condemn it, as our adversaries condemnmagic, before I understand it. For I have spent someyears in the search and contemplation thereof. But whythen should I propose that for a truth to others which Iaccount for an error myself? To this I answer that Icondemn not the true Kabalah but the inventions ofsome dispersed wandering rabbis, whose brains had moreof distraction than their fortunes. Of this thirteenthtribe I understand the satirist when he promiseth solargely :

Vi/'liat dreams soe’er thou wilt the Jews do sell.3

These, I say, have produced a certain upstart, bastardKabalah, which consists altogether in certain alphabeticalknacks, ends always in the letter where it begins, and thevarieties of it are grown voluminous.‘ As for the moreancient and physical traditions of the Kabalah, I embracethem for so many sacred truths ; but verily those truthswere unknown to most of those rabbiiis whom I haveseen, even to Rambam himself--I mean Rabbi MosesEgyptius, whom the Jews have so magnified with theirfamous hyperbole: “From Moses unto Moses therehath not arisen one like unto Moses.”

But to deal ingenuously with my readers, I say the

1 What he bought actually was the codices of the .5';;6her Ha Zehar.—»THE SECRET DOCTRINE IN ISRAEL, p. I.

2 It was Pope Julius ll whom Picus is supposed to have interestedin the strange texts which he acquired.

3 Qzraizmrzrrzgne r.ieZe.t_/2¢di:ez' .remm'a iverzdrmz‘.‘* The casual reader will gain a sufficient insight regarding these

varieties by glancing at L.-i Scii~:;NcE C.\B.‘il.ISTlQUE of Lenain, whichappeared originally at Amiens in 1823 and was reprinted at Paris inioog.

5‘ A flies: ad .’l1'0s.m new rzmre.-1'2? r.i'rm‘ .51.!eras167

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Kabalah I admit of consists of two parts-—-the name andthing} The former part is merely typical in referenceto the latter, serving only as the shadow to the substance.I will give you some instances. The literal Kabalah——which is but a veil cast over the secrets of the physical-~hath Three Principles, commonly styled Tres Metres, orthe Three Mothers? In the masculine complexion theJews call them wo:~2=Eme.t, in the feminine own = Asam,and they are :4 ¢/I/ep/z, to Mam, tt? S/zirz. Now I will shewyou how the physical Kabalah expounds the literal.Saith the great Abraham,“ or as some think Rabbi Al-riba :“ The three Mothers, Emes, or A/ep/2, Mam and S/zin, areAir, Water and Fire: a still Water"—mark that—“ahissing Fire, and Air the middle spirit.”4 Again saiththe same Rabbi: “ The Three Mothers, Ewes, in thisworld are Air, Water and Fire. The heavens were madeof the Fire, the earth was made of the Water”-—markwell this Kabalism—“ and the Air proceeded from amiddleispirit."5 Now, when the Kabalist speaks of thegeneration of the Three Mothers he brings in ten SecretPrinciples which—-I think---ten men have not understoodsince the San/zearim, such nonsense do I find in mostauthors when they undertake to discourse of them. TheFirst Principle is a Spirit which sits in his primitive in-comprehensible retreat, like water in its subterraneouschannel before it springs. The Second Principle is the

1 By “the name ” is meant apparently the external form and system,but the great text of all—which is the ZOHAR-—l1aS happily no systemwhatever.

2 In this and what follows Vaughan derives from SEPHER YETZIRAH,already cited, traditionally the work of the patriarch Abraham and bylater speculation ascribed to Rabbi Akiba, as stated above.

3 The SEPHER YETZIRAH divides the Hebrew letters into ThreeMothers, allocated as Vaughan tells us; seven doubles, referred to theseven planets; and twelve simple letters, answering to the signs of theZodiac. But there are various subsidiary attributions. The Latin formof the text quoted above reads : Emu, fa’ est, Aer, Aqua at [_g.ez's,' Aquagmeta, Igmlr .rz'l':'Zam at Aer s_z§2'rz'tus medians‘.

* Tres lldatras-—-Em.es——z'n mzmdo : Aer, Aqua at ]g*nz'.s'. Chair’ ex [gatecreati srmt, Terra ex Aqua; Aer rgressus est ex spz'r:'tu, gm‘ stat medias.

5 In retrocessu we fantana.168

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Voice of that first Spirit. This breaks forth like a well-spring where the water flows out of the earth and isdiscovered to the eye. They call it “ Spirit from Spirit." 1The Third Principle is a Spirit which proceeds both fromthe first Spirit and from his voice? The Fourth Principleis a certain Water which proceeds from the Third Spirit,“and out of that Water goeth forth Air and Fire. ButGod forbid that I should speak any more of thempublicly :4 it is enough that we know the original of thecreature and to Whom we ought to ascribe it.

The Kabalist when he would tell us what God didwith the Three Mothers useth no other phrase than this :“ He weighed ”—-saith he---“flfep/z with all and all with/flap/2, and so He did with the other Mothers.”5 Thisis very plain, if you consider the various mixtures of theelements and their secret proportions. And so muchfor the physical part of the Kabalah: I will now shewyou the metaphysical. It is strange to consider whatunity of spirit and doctrine there is amongst all theChildren of Wisdom. This proves infallibly that thereis an universal Schoolmaster, Who is present with allflesh and Whose principles are ever uniform-—-namely,the Spirit of God. The Kabalists agree with all theworld of magicians that man in spiritual mysteries isboth agent and patient.“ This is plain; for ]acob’sLadder is the greatest mystery in the Kabalah." Herewe find two extremes: Jacob is one at the foot of theLadder and God is the other Who stands above it,

1 S;fvz'rz'tizs ea: .S}6z'rz'z‘u. 2 S;f>z'rz'!'::.r ex spz'rz'tz'J1Itr.3 . .Aqua dz: spzrztu. i . '4 This is ridiculous occultism. Vaughan has given nothing but what

is found in the SEPHER YETZIRAH, and the most ordinary reader havingany translation in his hand can find more for himself.

5 Penderarxit Aleph mm omniéus at ommle cum Aleg?/z, ez‘ .92‘: dcsz'rzguZz's.

B In the sense above all that the soul--—as bride-is feminine in respectof the Christ-Spirit—-as Spouse. But this is the Kabalah Christianised.

T Because it signifies the bond of union, in virtue whereof that whichis above is like unto that which is below and that which is below is likeunto that which is above, as the Hermetic text affirrns.

I6Q

T/ze /V01%: of T/zomar Vaugfiem

shedding some secret influx of spirit upon Jacob, whoin this place typifies man in general. The rounds orsteps in the Ladder signify the middle natures by whichJacob is united to God, inferiors united to superiors.As for the angels of whom it is said that they ascendedand descended by the Ladder, their motion proves theywere not of the superior hierarchy but some other secretessences, for they ascended first and descended afterwards ;but if they had been from above they had descended first---which is contrary to the text} And here, Reader, Iwould have thee study. Now to return to Jacob, it iswritten of him that he was asleep, but this is a mysticalspeech, for it signifies death—namely, that death whichthe Kabalist calls Mars Oscufi, or the Death of the Kiss,of which I must not speak one syllable.” To beshort, they agree with us over the Secret of Theologyfthat no word is efficacious in magic unless it be firstquickened by the Word of God. This appears out oftheir S/zem/zamp/zams/2,‘ for they hold not the names ofangels effectual unless some Name of God---as H" --= YAHor '7i~i=EL---be united to them. Then---say they -inthe power and virtue of those Names they may work.An example hereof we have in all extracted names, asVa/zu-In/z, E/em-[(211, Jedi-E/, Sim-.EZ. Now, this practicein the letter was a most subtle adumbration of the con-junction of the Substantial VVorcl or Spirit with the Water.See that you understand me rightly, for I mean with theelements : and so much for the truth.

To conclude,I would have the reader observe that

I The human aspirations went up and the Divine Influx came down.2 The state of mystical death and the Kiss of Shekinah. Rosenroth,

translating the GARDEN OF POMEGRANATES, gives Osmla amem rmzz‘izd»i:rrrz'o Spz'r'i'tir.r cams .i¢z'2v'fzr.—~KABB.aLA DENUDATA. Paint I, Agfiparafm2'12 Lzfirzmz S0/ma", p. 6oo.

3 In arcane tiwalognr.4 The Divine Name of seventy-two letters, according to the Kabalah.

See Petrus Galatinus: DE ARCANIS CA‘I‘HOI.IC.»E VERITATIS, 11;». ii,c. 17, and Athanasius Kircher: (F.D1PUs /EGYPTIACUS, Tom. ii, C/tins’:iv, Caifiafa Heb1"rz’0a*zrriz, c. 6.

17o

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the false, grammatical Kabalah consists only in rotationsof the alphabet and a metathesis of letters in the text,by which means the Scripture hath suffered many racksand excoriations. As for the true Kabalah it useth theletter only for artifice, whereby to obscure and hide herphysical secrets--as the Egyptians heretofore did usetheir hieroglyphics. In this sense the primitive pro-fessors of this art had a literal Kabalah, as it appearsby that wonderful and most ancient inscription in therock in Mount Horeb. It contains a prophecy of theVirgin Mother and her Son Christ Jesus, engraven inhieroglyphics, framed by combination of the Hebrewletters, but by whom God only knows: it may be byMoses or Elijah. This is most certain : it is to be seenthere this day, and we have for it the testimonies ofThomas Obecinus, a most learned Franciscan, and Petrusa Valle, a gentleman, who travelled--both of them»--intothose parts}

Now, that the learning of the Jews-I mean theirI(abalah—was chemical and ended in true physical per-formances cannot be better proved than by the BOOK orABRAHAM THE Jaw, wherein he laid down the secrets ofthis Art in indifferent plain terms and figures, and thatfor the benefit of his unhappy countrymen, when-——bythe wrath of God—they were scattered over all theworld.“ This book was accidentally found by Nicholas

1 THE TRAVELS of Pietro della Valle into “East India” and Arabiawere written originally in Italian. An English translation appeared inI66§'and a French version in instalments between I662 and I665.

2 This is perhaps the most extraordinary argument preferred even bya maker of dreams like Vaughan. If it be assumed for a moment thatthere was ever a literal Book of Abraham the Jew and that it is correctlydescribed by the writer who calls himself Nicholas Flamel, it follows thatan alchemical treatise was bequeathed by an Israelite for the consolationof his people—if it so happened that they could understand it. But thistreatise-—-as described in the memorial concerning it-—has nothing to dowith the Kabalah of Jewry, and in what manner it proves the latterphysical passes understanding. The one known text which adaptsKabalistic symbolism--as e.g. the Tree of the .5'ef>/zz'rot/1--to the purposesof alchemy is called AESH IVIEZAREPH and is known by the translation ofcertain fragments and their inclusion in the Apparaiirs of Rosenroth. As

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Flamel, a Frenchman, and with the help of it heattained at last to that miraculous medicine which mencall the Philosopher's Stone. But let us hear the Monsieurhimself describe it. “ There fell into my hands ”—saithhe—“ for the sum of two florins a gilded book, very oldand large. It was not of paper nor parchment, as otherbooks be, but it was made of delicate rinds—--as it seemedto me--—-of tender young trees. The cover of it was ofbrass, well bound, all engraven with letters or strangefigures; and for my part I think they might well beGreek characters, or some such ancient, language. SureI am I could not read them, and I know well they werenot notes nor letters of the Latin, nor of the Gaul, for ofthem I understood a little. As for that which was withinit, the bark-leaves were engraven and with admirablediligence written with a point of iron in fair and neatLatin letters, coloured. It contained thrice seven leaves,for so were the leaves counted at the top, and alwaysevery seventh leaf was without any writing ; but insteadthereof in the first seventh leaf there was painted a Virginand serpents swallowing her up; in the second seventha cross, where a serpent was crucified; and in the lastseventh there were painted deserts or wildernesses, inthe midst whereof ran many fair fountains, from whencethere issued forth a number of senpents, which ran upand down, here and there. Upon the first of the leaveswas written in great capital letters of gold : Abraham theJew, Prince, Priest, Levite, Astrologer and Philosopherto the nation of the Jews, by the wrath of God dispersedamong the Gauls, sendeth Health.

“After this it was filled with great execrations andcurses-—with this word Maranar/in which was often

regards Nicholas Flamel and his Book of Abraham the Jew, the wholesubject calls for a new consideration at the hands of criticism. Thehistorical basis of the legend began to be questioned in the middle of theeighteenth century. The legend itself--otherwise the autobiographicalromance—-was first printed in I561. About earlier copies in manuscriptI cannot ‘speak.

I '7 2

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repeated there—-against every person that should cast hiseyes upon it, if he were not sacrificer or scribe. He thatsold me this book knew not what it was worth, no morethan I when I bought it. I believe it had been stolen ortaken by violence from the miserable Jews, or found hidin some part of the ancient place of their habitation.Within the book, in the second leaf, he comforted hisnation, counselling them to fly vices and above allidolatry, attending with sweet patience the coming of theMessiah, Who should vanquish all the people of theearth and should reign with His people in glory eternally.Without doubt this had been some wise and understand-ing man. In the third leaf and in all the other writingsthat followed—to help his captive nation to pay theirtributes to the Roman Emperors, and to do other thingswhich I will not speak of-—he taught them in commonwords the transmutation of metals. He painted thevessels by the sides and he informed them of the coloursand of all the rest, except the first agent, of which hespake not a word, but only—as he said--in the fourthand fifth leaves he had figured it with very great cunningand workmanship. For though it was well and intelli-gibly figured and painted, yet no man could ever have beenable to understand it without being well skilled in theirKabalah—-which goeth by tradition—and without havingwell studied their books. The fourth and fifth leaftherefore was without any writing, all full of fair figuresenlightened, for the work was very exquisite. First hepainted a young man with wings at his ankles, havingin his hand a caducean rod, writhen about with twoserpents, wherewith he struck upon a helmet whichcovered his head. He seemed to my small judgment tobe Mercury, the pagan god. Against him there camerunning and flying with open wings a great old man,who upon his head had an hour-glass fastened and in hishands a hook or scythe, like death, with the which—interrible and furious manner-—he would have cut off the

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feet of Mercury. On the other side of the fourth leafhe painted a fair flower on the top of a very highmountain, which was sore shaken with the North wind.It had the root blue, the flowers white and red, the leavesshining like fine gold. And round about it the dragonsand griffins of the North made their nests.

“On the fifth leaf there was a fair rose-tree floweredin the midst of a sweet garden, climbing up against ahollow oak, at the foot whereof boiled a fountain of mostwhite water, which ran headlong down into the depths.Notwithstanding it passed first among the hands of in-finite people who digged in the earth, seeking for it ; but--because they were blind—--none of them knew it, excepthere and there one which considered the weight. Onthe last side of the fifth leaf was painted a King with agreat falchion, who caused to be killed in his presence bysome soldiers a great multitude of little infants, whosemothers wept at the feet of the merciless soldiers. Theblood of these infants was afterwards gathered up byother soldiers and put in a great vessel, whereto the Sunand Moon came to bathe themselves. And thus you seethat which was in the first five leaves. I will not repre-sent unto you that which was written in good and in-telligible Latin in all the other written leaves, for Godwould punish me, because I should commit a greaterwickedness than he who-—as it is said——wished that allthe men of the world had but one head that he mightcut it off at one blow.”

Thus far Nicholas Flamel.1I could now pass from Moses to Christ, from the Old

Testament to the New--not that I would interpret thesebut request the sense of the illuminated. I desire toknow what my Saviour means by the Key of Knowledge

1 The text above represents less than half the personal memorial, whichgoes on to recount the quest and atlventures of Flaniel in his endeavourto understand the book, his final attainment of the great secret, hismanner of life subsequently and the works of charity which he performedby the “projection of the Red Stone.”

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which the lawyers-—-as He tells me and them too--hadtaken away} Questionless it cannot signify the Lawitself, for that was not taken away, being read in theSynagogue every Sabbath. But to let go this: I amcertain, and I could prove it all along from His birthto His passion, that the doctrine of Christ Jesus is notonly agreeable to the laws of Nature but is verified andestablished thereby. When I speak of the laws of Nature,I mind not her excessive, irregular appetites and inclina-tions, to which she hath been subject since her corruption--for even Galen looked on those obliquities as diseases,but studied Nature herself as their cure. ‘We know byexperience that too much of anything weakens and destroysour nature ; but if we live temperately and according tolaw we are well, because our course of life accords withNature. Hence diet is a prime rule in physic, far betterindeed than the pharmacopmia ; for those sluttish receiptsdo but oppress the stomach, being no fit fuel for acelestial fire. Believe it then, these excessive, bestialappetites proceeded from our Fall, for Nature of herselfis no lavish, insatiable glut but a most nice, delicateessence. This appears by those fits and pangs she issubject to whensoever she is overcharged. In common,customary excesses there is not any but knows this truthby experience. Indeed in spiritual sins the body is notimmediately troubled but the conscience is terrified, andsurely the body cannot be very well when the soul itselfis sick. We see then that corruption and sin do not somuch agree with us as they do disturb us, for in whatsense can our enemies be our friends or those things thatdestroy Nature be agreeable to Nature? How thenshall we judge of the Gospel? Shall we say that thepreservation of man is contrary to man and that thedoctrine of life agrees not with life itself? God forbid.The laws of the resurrection are founded upon those ofthe creation and those of regeneration upon those of

1 ST LUKE, xi, 52.175

T/ze Warts cf T/zomar Vang/zan

generation; for in all these God works upon one and thesame matter by one and the same Spirit.‘ Now that it isso-—I mean that there is a harmony between Nature andthe Gospel—I will prove out of the Sinic Monument ofKim Cim, priest of Judea. In the year of redemption1625 there was digged up in a village of China calledSanxuen a square stone, being near ten measures of anhand-breadth long and five broad. In the uppermostpart of this stone was figured a cross and underneath itan inscription in Sinic characters, being the title to themonument, which I find thus rendered in the Latin :

LAPIS IN LAUDEM ET MEMORIAM ETERNAMLEGIS LUCIS ET VERITATIS PORTATJE

DE JUDEA ET IN CHINA

PROMULGATE

ERECTU3.

That is: “A stone erected to the praise and eternalremembrance of the Law of Light and Truth, broughtout of Judea and published in China.” After thisfollowed the body of the monument, being a relationhow the Gospel of Christ Jesus was brought by one OloPuen out of Judea and afterwards--—-by the assistanceof God-—-planted in China. This happened in the yearof our Lord 636. Kim Cim, the author of this history,in the very beginning of it, speaks mysteriously of thecreation. Then he mentions three hundred and sixtyfive sorts of sectaries who succeeded one another, allof them striving who should get most proselytes. Someof their vague opinions he recites, which indeed arevery suitable with the rudiments and vagaries of theheathen hilosophers. Lastly, he describes the pro-fessors of) Christianity, with their habits of life and the

1 The analogy here instituted is true only if regeneration is a workperformed upon the body of man; but if the Spirit of God is workingupon the spirit of man the comparison does not hold, and the subject,moreover, is not the same as those waters of creation on which the Spiritmoved at the beginning. This is one of those cases in which Vaughan’soft-quoted warrants in Genesis rise up against him.

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excellency of their law. “It is a hard matter”—saithhe-——“ to find a fit name for their Law, seeing the effectof it is to illuminate and fill all with knowledge.‘ It wasnecessary therefore to call it Kim ti ao—that is, theGreat Law of Light.” To be short O/0 Puen wasadmitted to the Court by Tar‘ Cum Van Huamri, King ofChina. Here his doctrine was thoroughly searched,examined and sifted by the King himself, who--havingfound it to be true and solid—-caused it to be proclaimedthroughout his dominions. Now, upon what this doctrinewas founded, and what estimate the King had both ofit and it’s professor, we may easily gather from the wordsof his proclamation. First then, where he mentions O/0Puen he calls him “a man of great virtue or power.”3It seems he did something more than prate and preach,could confirm his doctrine-—as the apostles did theirs-—not with words only but with works. Secondly, theproclamation-——speaking of his doctrine—runs thus:“The drift of whose teachings we have examined fromthe very fundamentals : we find his doctrine very excellent,without any worldly noise and principally grounded onthe creation of the world."‘ And again in the sameplace: “His doctrine is but of few words, not full ofnoise and notions, neither doth he build his truth onsuperficial probabilities.” 5

Thus we see the Incarnation and Birth of ChristJesus--which to the common philosopher are fables andimpossibilities but in the book of Nature plain, evident

‘See ATHANASIUS KIRCHER: Mouuiunnri SINICI, quad Ama-Domini‘ 162 5 z‘errz's in zjifisd C/aim? emtum, &c., I672. Vaughan drew hisinformation from earlier particulars, which I have not identified.

A Digfiirfls est i-22' names: congraunz re,i9erz're, cam ejas ejfiiartas sitz'llumz'nan' at omma cla:rr'z‘az‘.-: perffarsdere; and: nscessariam -fat? camajpeliare .- Kim ks‘ an-/soc est, Legem sfaram ez‘ magnam.

3 Magnet 2/z'rtatz's /zamzivem.“ C'a]'us z'm‘er:t'zsm demands‘ nos a fimdamentzs s.ramz':rtarziss, z'n'wnz'mas

dartrmam ajas advzodam esrccllen rem at sz'm' sz‘repz't:.¢ exterzkn z‘, fimdatamprz'nrz}§alz'ter 2'2‘: creaz‘z'rme mzmdzl

5 Doctrirza igjas mm est mrslforum verdoflsnz, net.‘ sziperficfl: temss swam/imdat 'verz'taz'em.

177 I2

T/ze W0r"és of T/zomas Vang/zarz

truths--were proved and demonstrated by the primitiveapostles and teachers out of the creation of the world.But instead of such teachers we have in these our daystwo epidemical goblins--a schoolman and a saint for-sooth? The one swells with a syllogistical pride, theother wears a broad face of revelation. The first cannottell me why grass is green, the second with all his devo-tion knows not A B C, yet pretends he to that infinitespirit which knows all in all. And truly of them boththis last is the worst. Surely the devil hath been verybusy to put out the candle, for had all written truthsbeen extant this false learning and hypocrisy could neverhave prevailed. Kim Cim mentions seven and twentybooks which Christ Jesus left on earth to further theconversion of the world. It may be we have not oneof them, for though the books of the New Testamentare just so many, yet being all written-—-at least some ofthem—a long time after Christ they may not well passfor those Scriptures which this author attributes to ourSaviour, even at the time of His Ascension. What shouldI speak of those many books cited in the Old Testamentbut nowhere to be found, which if they were now extantno doubt but they would prove so many reverend,invincible patrons of magic? But ink and paper willperish, for the hand of man hath made nothing eternal.The truth only is incorruptible, and where the letterfails she shifts that body and lives in the spirit.

I have, not without some labour, now traced thisscience from the very Fall of man to the day of hisredemption, a long and solitary pilgrimage, the pathsbeing unfrequented because of the briars and scruplesof antiquity, and in some places overgrown with thepoppy of oblivion. I will not deny but in the shades

1 It would be interesting -=to_ know what saint was in the mind of ourauthor, but there is_nothing in the context which will justify or eventolerate any speculation. It is not the Angel of the Schools, for he alsowas a schoolman.

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and ivy of this wilderness there are some birds of night,owls and bats, of a different feather from our phenix:I mean some conjurers whose dark, indirect affection tothe name of magic made them invent traditions moreprodigious than their practices. These I have purposelyavoided, lest they should wormwood my stream and Iseduce the reader through all these groves and solitudesto the Waters of Marah.1 The next stage I must moveto is that whence I came out at first with the Israelites,namely, Egypt. Here--if books fail me-——the stoneswill cry out. Magic having been so enthroned in thisplace it seems she would be buried here also. So manymonuments did she hide in this earth which have beensince digged up and serve now to prove that she wassometime above ground. To begin then, I will firstspeak of the Egyptian theology, that you may see howfar they have advanced, having no leader but the lightof Nature. Trismegistus is so orthodox and plain inthe Mystery of the Trinity the Scripture itself exceedshim not ;2 but he being a particular author, and oneperhaps that knew more than his order in general, I shallat this time dispense with his authority. Their catholicdoctrine, and wherein I find them all to agree is this.Emep/zt,3 whereby they express their Supreme God—andverily they mind the true One----signifies properly anIntelligence or Spirit converting all things into Himselfand Himself into all things. This is very sound Divinityand philosophy, if it be rightly understood. Now—saythey--Emep/it produced an egg out of his mouth, whichtradition Kircher expounds imperfectly, and withal errone-

1 The reference is to a spurious later Kabalism which allocated occultpowers to operations performed with Divine Names and so produced aparticular form of talismanic and ceremonial magic, out of which came athousand infamous and foolish processes.

A The implication is that THE Divmi: Pvsmxnaa and other writingsascribed to Hermes are documents of ancient Egypt, or are at least afaithful mirror of old Egyptian theology. A view like this was possible inthe mid-seventeenth century.

3 See Faber’s PAGAN IDOLATRY, Bk. vi, c. 2.I79

T/ze Works Of T/zomas Vamg/um

ously.‘ In the production of this egg was manifestedanother Deity, which they call Pr/za, and out of someother natures and substances enclosed in the egg thisPr/za formed all things. But to deal a little more openly,we will describe unto you their hieroglyphic, whereinthey have very handsomely but obscurely discoveredmost of their mysteries. First of all then, they draw acircle, in the circle a serpent—-not folded but diameter-wise and at length. Her head resembles that of a hawk,the tail is tied in a small knot, and a little below the headher wings are volant. The circle points at Emep/22, orGod the Father, being infinite---without beginning, with-out end. Moreover, it comprehends or contains in itselfthe second Deity Pt/za and the egg or chaos out of whichall things were made?

The hawk in the Egyptian symbols signifies light andspirit ;3 his head annexed here to the serpent representsP:/za, or the Second Person, who is the First Light—aswe have told you in our /I22:/zroposop/zia. He is said toform all things out of the egg, because in Him—-as itwere, in a glass—-are certain types or images, namely, thedistinct conceptions of the Paternal Deity, according towhich--by co-operation of the Spirit, namely, the Holy

1 The first volume of Kircher’s (IEDIPUS EGYPTIACUS appeared in 1652,though its dedication to the Emperor Ferdinand III is dated I65 5 and theImperial Licence 1649. The last volume is dated I654. It is a vast in-folio, three volumes in four. This being the bibliographical position, itmay be imprudent to say that Vaughan could not have consulted it inI650; but my presumption—-at its value———is that he refers in the text tosome other work of the Jesuit, who produced folios innumerable. I havenot consulted them to verify. No doubt Vaughan is right in saying thatKircher is wrong, but he had no means of knowing. Of necessity at thatperiod they were all in the wrong about Egypt.

'3 There are scraps only in Kircher on the symbolism of the Egyptianegg, but such as they are most of them will be found in his third volumeof the text quoted previously. He is quite learned on the so-called ovmmZoromtrezzm, but seems deficient, even for his period, on things that con-cern the subject with which he professes to deal. He is of course notworth quoting, except as a contemporary of Vaughan and one who hasingarnered notions belonging to the period.

ii Life and light, according to Kircher.' 180

Magia ./46/63771ica

Ghost—the creatures are formed. The inferior part ofthis figure signifies the matter or chaos, which they callthe egg of Emep/2:. That you may better know it wewill teach you something not common. The body ofthe serpent tells you it is a fiery substance, for a serpentis full of heat and fire, which made the Egyptians esteemhim divine. This appears by his quick motion, withoutfeet or fins, much like that of the pulse, for his impetuoushot spirit shoots him on like a squib. There is alsoanother analogy, for the serpent renews his youth--sostrong is his natural heat-—and casts off his old skin.Truly the Matter is a very serpent, for she renews herselfa thousand ways and is never a perpetual tenant to thesame form. The wings tell you this subject or chaos isvolatile, and in the outward complexion airy and watery.But to teach you the most secret resemblance of thishieroglyphic, the chaos is a certain creeping substance,for it moves like a serpent sine pediéus, and truly Mosescalls it not water but serpitura 6'Z9'Z{.¢€--th€ creeping ofwater, or a water that creeps} Lastly, the knot on thetail tells you this matter is of a most strong compositionand that the elements are fast bound in it, all which thephilosophers know to be true by experience.

As for the affinities of inferiors with superiors and theirprivate, active love—which consists in certain mixturesof heaven with the matter-—-their opinion stands thus.In the vital fire of all things here below the sun--saythey——is king. In their secret water the moon is queen.In their pure air the five lesser planets rule and in theircentral, hypostatical earth the fixed stars.” For theseinferiors-—-according to their doctrine—are provinces orthrones of those superiors where they sit regent and

1 I do not know how Vaughan comes by this intimation, which iscertainly not in the Hebrew text of Genesis, nor do the words serpz't::raagate occur in the Vulgate version.

2 The authority for all this is wanting, except that according to foolishold occult physics the moon was cold and moist in temperament, while thesolar characteristics were great heat and dryness.

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paramount. To speak plainly, heaven itself was originallyextracted from inferiors, yet not so entirely but someportion of the heavenly natures remained here below andare the very same in essence and substance with theseparated stars and skies. Heaven here below differsnot from that above but in her capacity and that abovediffers not from this below but in her liberty.‘ Theone is imprisoned in the matter, the other is freed fromthe grossness and impurities of it; but they are bothof one and the same nature, so that they easily unite;and hence it is that the superior descends to the inferior,to visit and comfort her in this sickly, infectious habita-tion. I could speak much more but I am in haste, andthough Iwere at leisure you cannot in reason expect Ishould tell you all. I will therefore decline these generalprinciples to tell you something that makes for theEgyptian practice and proves them philosophers adepted.The first monument I read of to this purpose is that ofSynesius-—a very learned, intelligent man. He found inthe Temple of Memphis vrsr-poop ,8n8?mv9, “books of stone,”and in those hard leaves these diflicult instructions :

Hi ¢nio'ts rijv ¢nio'tv -réip-metH5 I H I Ai daviots 712V qbvptv vtxg. AH qtvo-ts Tnv qbuotv rtpoxrct.

That is: “One nature delights in another; one natureovercomes another; one nature over~rules another."These short lessons, but of no small consequence, arefathered on the great Ostanes. The second monumentis that admirable and most magical one mentioned byBarachias Abenesi, the Arabian.“ This also was a stoneerected near Memphis, and on it this profound scripture :

1 Compare the fixed and liberated Mercury of alchemical symbolism,of which there is a strange spiritual understanding in some of the schools.So also Vaughan’s remark in the text has its proper mystical aspect andas such is concerned with the soul in bondage and the soul in freedom.

2 I have found no particulars concerning this author. The inscriptionrecalls that of the so-called Table of Hermes.

I82

Magza A’:/amicaOYPANOS ANQ, OYPANOQ KATQ,AETPA AND, AETPA KATQ,HAN To ANQ, [IAN TOYTO KATQ,TAYTA AABE, KAI EYTYXE.

That is :Heaven above, heaven beneath,Stars above, stars beneath,All that is above is also beneath :Understand this, and be happy.

Under this were figured certain apposite hieroglyphics,and---——for a close to all-—this dedicatory subscription :1EYNGPONOIS TOIE EN AIPYIITQ GEOIE ISIASAPXIEPEYZ ANEHKE = “Isias the High Priesterected this to the resident gods in Egypt.”

And now though I formerly suspended the authorityof Trismegistus I might, like the Italian, produce hisweapons sfadmro; but I love no velitations, and truthis so brave it needs no feather. “ That which is above "—said Hermes—-—“ is even as that which is below, andthat which is below is even as that which is above.”This is his mystery, and 'tis great. The benefit whichattends the purpose is no less: “ All the pomp andsplendour of the world shall be thine.”3 To thislanguage the dialect of Isias doth so echo, these two—like Euphorbus and Pythagoras—might pass for one:“ Heaven above "--said he--“ heaven below ; stars above,stars below: whatsoever is above, that is also below.”And then follows a reward for the intelligent : “ Under-stand th1s and thou art fortunate.“ Thou hast madethyself very happy.

This is enough to prove that magic sometime flourishedin Egypt, and no doubt but they received the truth of

1 Vaughan adds in brackets: “I find it only in the Coptic characterbut our founts wanting that letter, I must give it you in Greek.”

2 Quad est superzws est 52'./:m‘ id quad es! z'nferz':zs, er’ quad es! :'rg"e.r:'rrsest szkrrt id erred es! superz'us.

3 liabeirzs glorztzm 1'otz'u.r mzmdi.“ Crrium mrsum, crrlzrvrz drorszmz ; astrrz szmtzrm, asim dr0r.s'zr:2z; amaze

quad sursrrnz, rmme id drorsrmz : /zrrc rape at ;"rr'Zz'cz'z'arr.I83

T/ze Warts (yr T/zomas Vaughan

it from the Hebrews, who lived amongst them to theterm of four hundred and thirty years. This is plain,for their own native learning was mere sorcery andwitchcraft, and this appears by the testimony of Moses,who tells us their magicians produced their miracles byenchantments. And why, I beseech you, should thisinstruction seem impossible P For Joseph being marriedto Asenath, daughter of Potipherah Priest of On, someof the Egyptian priests-—--and those likely of his ownalliance-—might, for that very relation, receive a betterdoctrine from him. But this is not all I could say ofthis nation and their secret learning, if I were disposedto be their Mercury. There is not any,I believe, whopretend to antiquity or philosophy but have seen thatfamous monument which Paul III bestowed on hisCardinal Petrus Bembus and was ever since called theBembine Table. No doubt but the Hieroglyphics thereincontained—--were they all reduced into letters--wouldmake a volume as ample as mysterious} But ’tis notmy design to comment on Memphis : that were to makebrick and look’ out the straw withal, Egypt having nocomplete table but the world, over which her monumentsare scattered. This place then was the pitcher to thefountain, for they received their mysteries immediatelyfrom the Hebrews; but their doctrine, like their Nilus,swelling above its private channel, did at last overrunthe universe. Iamblichus the divine, in that excellentdiscourse of his De Mysteriis, tells us that Pythagorasand Plato had all their learning “out of the pillars orhieroglyphical monuments of Trismegistus.”3 But theancient Orpheus, in his poem De Verbs Sacr0—-where hespeaks of God--—hath these words : “ None ”—-saith he-—-

1 Meanwhile there is at least the admirable work of LaurentiusPignorius: MENSA ISIACA, which appeared at Amsterdam in 1670, andin addition to its exposition of the SUIJJGCI has most beautiful foldingplates reproducing the entire tablet.

' This is possibly an erratum and may be read “leave.”3 Ex colmn.-m'.r M:rcun'z'.

I 84.

Magia 14dam{ca

“ hath ever seen God but a certain man descended fromthe Chaldean race." 1 Now this was Moses, of whom itis written that he spake with God face to face, as oneman speaks with another. After this he gives us a shortcharacter or description of the Deity, not in the recessand abstract but in reference to the incubation of HisSpirit upon Nature. Lastly, he acquaints us with theoriginal of his doctrine-—from whence it first came--andverily he derives it from the well-head. “ The priests "-—-saith he—“or prophets of the ancient fathers taughtus all these things, which God delivered to them here-tofore in two tables.”2 Thanks be to that God Whomade a heathen speak so plainly. I need not tell you towhom these tables were delivered. Cavallero d’ Epistolacan inform you. I cited this place that it might appearthough the philosophy of Greece came generally out ofEgypt yet some Grecians have been disciplined by theJews, and this is proved by no contemptible testimonies.

Aristobulus, who lived in the days of the Maccabees andwas himself a Jew, writes to Ptolemy Philometor, Kingof Egypt, and affirms that the Pentateuch or five booksof Moses were translated into Greek before the time ofAlexander the Great and that they came to the hands ofPythagoras and Plato? Indeed Numenius the Pytha-gorean calls Plato “ Moses speaking in the Greek dialect,” ‘by which he minded not a similitude of style but a con-formity of principles. There is a story of Clearchus thePeripatetic in his book 5 De Samara,“ how true I know not

1 Name illum, mist’ C/zaldreo de ronguzlne guzlddnmPro-grnz'tu.r, '2/z'dz't.

2 Prisrromm nos has dacmrunt ammo '2/ates,Qure 6z'm'.r z‘ac$uZz's Dears alfm tradz‘d:'t z'!lz'.s".

3 Aristobulus was a Jewish philosopher, circa 15o B.C. The Ptolemymentioned by Vaughan died B.C. 14 5.

* .Mo.vm Attz'ca Zzivgun layuemfem. Numenius was of Apamea in Syriaand was a writer of repute. He is mentioned by Origen.

5 The original reads “ first,” which is obviously a misprint.' He is called a disciple of Aristotle, but the sole remaining fragment

of his work is found in Josephus contra Apion, Lib. i.I85

T/ze /Vorvés of Tfiomas Vaugfiarz

but the substance of it is this. He brings in his masterAristotle, relating how he met with a very reverend andlearned ]ew, with whom he had much discourse aboutthings natural and Divine; but hisspecial confession isthat he was much rectified by him in his opinion of theDeity. This perhaps might be, but certainly it was afterhe writ the Orgmzon and his other lame discourses thatmove by the logical crutch. Now, if you will ask me:What Greek did ever profess any magical principles?To this I answer that if you bate Aristotle and his ushers,who are born like the pismires ex purredine, out of theirmaster’s corruptions, Greece yielded not a philosopherwho was not in some positions magical. If any man willchallenge my demonstration herein I do now promise himmy performance. To give you some particular instances,Hippocrates was altogether chemical, and this I couldprove out of his own mouth,‘ but at this time his worksare not by me. Democritus, who lived in the same ageWith him, Writ hiS tpuovr-rd Kai ,u.vo'"rt.-rd—that iS PHYSICALAND Mvsrrcal. Tnmos, in plain English, Natural Secrets?‘To this mystical piece Synesius added the light of hiscomments and dedicated them to Dioscorus, Priest ofSerapis.3 Of this Democritus Seneca reports in hisEpisries that he knew a secret coction of pebbles by whichhe turned them into emeralds.‘ Theophrastus, a mostancient Greek author, in his book De Lapidiiwus, mentionsanother mineral work of his own, wherein he had writtensomething of metals.” True indeed that discourse of hisis lost, but notwithstanding his opinion is on record,namely, that he referred the original of metals to water.This is confirmed by his own words, as I find them cited

1 Hippocrates died B.C. 361, or in the same year as Democritus. Thedesignation of his writings as chemical is not worth debating.

2 See -=I>T2IKA KAI MTETIKA in the Byzantine Collection.3 laid. The reference is to a letter by pseudo~Synesius on the work

of pseudo-Democritus.‘ He is said also to have made ivory malleable.5 He has been accredited with two hundred treatises, of which twenty

are now extant.I 86

Zllczgia /£70/zzm iczz

by Picus in his book De Aura : “ It is by the conversionof water that silver and gold are produced. " 1 But thatthe art of transmutation was in request in his days andno late invention or imposture, as some think, appearsby the attempts and practice of that age, out of the sameTheophrastus. For he mentions one Callias, an Athenian,who endeavouring to make gold brought his materialsinto cinnabar.

It were an endless labour for me to recite all theparticulars that Greece can afford in order to my presentdesign. I will therefore close up all in this shortsummary. There is no wisdom in Nature but whatproceeded from God, for He made Nature. He firstfound outi and afterwards ordained the very ways andmethod how to corrupt and how to generate. This Hisown wisdom and knowledge He communicated in somemeasure to the first man. From him his children receivedit, and they taught it their posterity; but the Jews havingthe spiritual birthright this mystery was their inheritanceand they possessed it entirely, being the anointed nationupon whom God had poured forth His spirit. By tradi-tion of the Jews the Egyptians came to be instructed ; fromthe Egyptians these secrets descended to the Grecians ; andfrom the Grecians—as we all know—the Romans receivedtheir learning and, amongst other common arts, thismagical, mysterious one. This is confirmed by someproper, genuine effects and monuments thereof, namely,that flexible malleable glass produced in the days ofTiberius and the miraculous Olybian Lamp. But thesetimes wherein I am now and those through which I havepassed are like some tempestuous day: they have more_ 1 TT6E1'I'0$' ,uiw_'ni‘i uerakart-dgevo, ire-reirep tip-yi-'par ital xpuabs. The guotationis given by Picus in L216. iii, c. 4 of his treatise. It will be foun , amongother places, in Mangetus : BIBLIOTHECA CHEMICA CURIOSA, vol. ii,p. 2566.

_ typical example of Vaughan’s crude and childish way of expres-sion in certain cases. Macaulay’s proverbial schoolboy could scarcelydo worse in describing the intellectual workings of a supposed all-knowing God.

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clouds than light. I will therefore enter Christendom,and here I shall find the Art in her infancy. Trueindeed the cradle is but in some private hands, few knowwhere, and many believe there is no such thing. Theschoolmen are high in point of noise and condemn allbut what themselves profess. It is Aristotle’s /iimodena :they expose his errors to the sale, and this continues fora long time. But everything-—--as the Spaniard saith—-hath its qurmdo. Many years are passed over, and nowthe child begins to lisp and peep abroad in the fustian ofArnold and Lully. I need not tell you how he haththrived since. Do but look upon his train; for at thisday who pretends not to magic, and that so magisterially,as if the regalos of the Art were in his powers P I knownot any rqfragram except some sickly Galenists whosepale, tallow faces speak more disease than physic. Theseindeed complain their lives are too short, philosophy tootedious, and so fill their mouths with Arr Kongo, wireZirevis. This is true--»saith the Spanish Picaro—for theycure either late or never, which makes their art long;but they kill quickly, which makes life short : and so theriddle is expounded.

188

CCELUM TERRZ-Eon THE MAGICIAN’S HEAVENLY CHAOS

CCELUM TERRA3

I nave now, Reader, performed my promise and-—according to my posse-——proved the antiquity of magic.I am not so much a fool as to expect a general subscrip-tion to my endeavours. Every man’s pincer is not thesame with mine; but “ the die is cast."1 I have donethis much, and he that will overthrow it must know, inthe first place, it is his task to do more. There is onepoint I can justly bind an adversary to—--that he shallnot oppose man to God, heathen romances to DivineScriptures. He that would foil me must use suchweapons as I do, for I have not fed my readers withstraw, neither will I be confuted with stubble. In thenext place, it is my design to speak something of theArt itself, and this I shall do in rational terms, a formdifferent from the ancients; for I will not stuff mydiscourse like a wilderness with lions and dragons. Tocommon philosophers that fault is very proper whichQuintilian observed in some orators: “ The summitsof their structures are in evidence; the foundations arehidden.”2 The spires of their Babel are in the clouds,its fundamentals nowhere. They talk indeed of finethings but tell us not upon what grounds. To avoidthese flights, I shall in this my ollci--for I care not muchwhat I shall call it—observe this composition. First, Ishall speak of that one only thing which is the subject ofthis Art and the mother of all things. Secondly, I willdiscourse of that most admirable and more than naturalMedicine which is generated out of this one thing.

1 jam: est ailea. *3 Oprrir2.izjasf¢1gz'a .$‘,’£§€t2'£'tZ?lf!£?, Zaterrtfimdarnerittr.I 91

Tne Words of Tnonzas Vaughan

LastIy—though with some disorder—-I will discover themeans how and by which this Art works upon thesubject; but these being the keys which lead to thevery estrado of Nature, where she sits in full solemnityand receives the visits of the philosophers, I mustscatter them in several parts of the discourse. This isall, and here thou must not consider how long or shortI shall be but how full the discovery ; and truly it shallbe such and so much that thou canst not in modestyexpect more.

Now then, you that would be what the ancientphysicians were, “ the health-giving hands of the gods,” 1not quacks and salvos of the pipkin; you that wouldperform what you publicly profess and make yourcallings honest and conscionable: attend to the truthwithout spleen. Remember that prejudice is no religionand by consequence hath no reward. If this Art weredamnable you might safely study it notwithstanding, foryou have a precept to “prove all things ” but to “holdfast that which is good.” It is your duty not to bewanting to yourselves ; and for my part—that I may bewanting to none—thus I begin.

Said the Kabalist: “The building of the Sanctuarywhich is here below is framed according to that of theSanctuary which is above.“ Here we have two worlds,visible and invisible, and two universal Natures, visibleand invisible, out of which both those worlds proceeded.The passive universal Nature was made in the image ofthe active universal one, and the conformity of bothworlds or Sanctuaries consists in the original conformityof their principles. There are many Platonics—and thislast century hath afforded them some apish disciples-—who discourse very boldly of the similitudes of inferiorsand superiors; but if we thoroughly search their trash

1 .1/{anus Deormn rafntares. if I TI-IESSALONIANS, v. 21.3 Donna: Sand-aarz'z' qua? est /sic z'nferi.fi.t dz'.:ponz'tar secundanz .D0?72H?.»'?

Sanctirari'z' qua: est sa;5erz'f)s.I 9 '1

Ctr/nan Terms

it is a pack of small conspiracies—namely, of the helio-trope and the sun, iron and the lodestone, the wound andthe weapon} It is excellent sport to hear how they crow,being roosted on these pitiful particulars, as if they knewthe universal magnet which binds this great frame andmoves all the members of it to a mutual compassion.This is an humour much like that of Don Quixote, whoknew Dulcinea but never saw her. Those students then,who would be better instructed must first know thereis an universal agent, Who when He was disposed tocreate had no other pattern or exemplar whereby to frameand mould His creatures but Himself. But having in-finite inward ideas or conceptions in Himself, as Heconceived so He created: that is to say, He created anoutward form answerable to the inward conception orfigure of His mind. In the second place, they ought toknow there is an universal patient, and this passiveNature was created by the Universal Agent. This generalpatient is the immediate catholic character of God Him-self in His unity and trinity. In plain terms it is thatsubstance which we commonly call the First Matter.But verily it is to no purpose to know this notion [or] 2Matter unless we know the thing itself to which thenotion relates. We must see it, handle it and by ex-perimental ocular demonstration know the very centralinvisible essences and properties of it.3 But of these

1 A not unwarranted criticism of old extravaganceswhich came out ofthe doctrine of correspondences. I do not know whether Vaughan alludesto the flower called heliotrope or to the stone. The former is misnamed,since it does not turn, following the sun. As to the latter, one story saysthat it becomes the colour of blood, if exposed to the solar rays after beingthrown into water. The curious folly of the weapon-salve was much inevidence during the seventeenth century in England. Rulandus illustratesthe affinity between iron and the lodestone by saying that the “veins”which produce one very often produce the other.

9 A conjectural emendation of the text, which does nof make sense asit stands in the original.

3 The implied claim of this statement is illustrated elsewhere, whenVaughan affirnis that he has himself seen the First Matter. His referenceto “the immediate catholic character of God ”—-—as exhibited by this sub-

I93 I3

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things hear the most excellent Capnion, who informs hisJew and his Epicure of two catholic natures-—-materialand spiritual. “ One nature ”-—-saith he—-“ is such itmay be seen with the eyes and felt with the hands, andit is subject to alteration almost in every moment. Youmust pardon-—as Apuleius saith--—this strange expression,because itmakes for the obscurity of the thing. Thisvery nature--since she may not continue one and thesame-—is notwithstanding apprehended of the mind underher such qualification more rightly as she is than as sheis not, namely, as the thing itself is in truth-—-that is tosay, changeable. The other nature or principle of sub-stances is incorruptible, immutable, constant, one and thesame for ever, and always existent.” 1

Thus he. Now, this changeable nature whereof hespeaks is the first, visible, tangible substance that everGod made: it is white in appearance and Paracelsusgives you the reason why: “All things”—saith he--—-“When they first proceed from God are white, but Hecolours them afterwards according to His pleasure.” 2 Anexample We have in this very matter, which the philosopherscall sometimes their Red Magnesia, sometimes their White,by which descriptions they have deceived many men.3 Forin the first preparation the chaos is blood-red, because theCentral Sulphur is stirred up and discovered by the Philo-sophical Fire. In the second it is exceeding white andtransparent like the heavens. It is in truth somewhat

stance or expressed therein~—-is a little obscure in its wording, but it meansnothing more than the close of his sentence shows—name1y, that the FirstMatter is one as regards its essence but three in its manifestation.

1 Afiemm geese 'z/z'a’erz' eczelit ez‘ az‘z'z';egz' mama pe.t.s‘z'z‘ ,6-rope ad evmememenizem altemeflem. Deter? e;zz'm venzkz, at aft 11/fadaurerzszlt, n0s'z'z‘atz'veréerzem, rerzem 06.tea¢;rz'taz‘z'em z'¢z.re:»‘ *.ez'em‘z'. Heee we cum endem ez‘ zmagfierszlttere neg teen 1‘, 222'/izz'le?;zz'.=zm a Zak“ 'zvz'rz‘-ze ie am'mz' /zes;§z'!z'0 szrsez'j5z'tzer,pro mode rectius Q3450 est gzzam gzee non: est, qua/z's in s=e;rz'ta£e res est,fa.’ est, :ezuz‘abz'Zz's. Altemm azetem .mesz‘am‘z'arum .eaz‘m'am z'ne0:r.mj§tam,z'mmm‘aez'Zem, cerzstmzterzz, earzdmzgue ac .i"£??Z]5£?" e.rz'sz‘erzz‘em.

2 Ommkz in mama Dez‘ aiea sum‘, is ea £z'ezgz'z' m’ waft.3 See the TESTAMENTUM MAo1s'rRI RAYMUNDI LULLII, Part I, De

TZ:e02'z'ca, cap. 30, concerning “ the power of our Magnesia.”I94.

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like common quicksilver, but of a celestial, transcendentbrightness, for there is nothing upon earth like it. Thisfine substance is the child of the elements and it is a mostpure sweet virgin, for nothing as yet hath been generatedout of her. But if at any time she breeds it is by the fireof Nature, for that is her husband. She is no animal,no vegetable, no mineral, neither is she extracted out ofanimals, vegetables or minerals, but she is pre-existent tothem all, for she is the mother of them. Yet one thingI must say: she is not much short of life, for she isalmost animal. Her composition is miraculous anddif-Ferent from all other compounds whatsoever. Gold isnot so compact but every sophister concludes it is nosimple ; but she is so much one that no man believes sheis more. She yields to nothing but love, for her end isgeneration and that was never yet performed by violence.He that knows how to wanton and toy with her, the sameshall receive all her treasures. First, she sheds at hernipples a thick heavy water, but white as any snow : thephilosophers call it Virgin’s Milk.1 Secondly, she giveshim blood from her very heart: it is a quick, heavenlyfire ; some improperly call it their sulphur. Thirdly andlastly, she presents him with a secret crystal, of moreworth and lustre than the white rock and all her rosials.This is she, and these are her favours: catch her, ifyou can.

To this character and discovery of my own I shall addsome more descriptions, as I find her limned and dressedby her other lovers. Some few-—but such as knew hervery we1l—have written that she is not only one andthree but withal four and five ; and this truth is essential.The titles they have bestowed on her are divers. Theycall her their Catholic Magnesia” and the Sperm of the

1 Lac I/E':jgz';rzz'.t, otherwise Virginal Milk and sometimes milk simply,symbolises the Mercurial Water of Alchemists. According to DenisZachaire, it is Sophic _Mercury coagulated by a certain fixed body.

2 The term Magnesia is frequently used to designate the First Matterof the Philosophers Stone; otherwise, it is that substance during the

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World out of which all natural things are generated.Her birth—say they--is singular and not without amiracle, her complexion heavenly and different from herparents. Her body also in some sense is incorruptibleand the common elements cannot destroy it, neither willshe mix with them essentially. In the outward shapeor figure she resembles a stone and yet is no stone, forthey call her their White Gum‘ and Water of the Sea,2Water of Life,3 Most Pure and Blessed Water ;4 and yetthey mind not water of the clouds or rain water, nor waterof the well, nor dew, but a certain thick, permanent, saltishwater, that is dry and wets not the hands,5 a viscous, slimywater generated out of the fatness of the earth. They callher also their twofold Mercury and Azoth,“" begotten by theinfluences of two globes, celestial and terrestrial. More-over, they affirm her to be of that nature that no fire candestroy her, which of all other descriptions is most true, forshe is fire herself, having in her a portion of the universalfire of Nature and a secret celestial spirit, which spirit isanimated and quickened by God Himself, wherefore alsothey call her their Most Blessed Stone. Lastly, they sayshe is a middle nature between thick and thin, neither alto-gether earthy nor altogether fiery but a mean aerial sub-stance-—to be found everywhere and every time of the year.process of putrefaction. It may also typify prepared Mercury, whichIS fundamentally the same thing. W'hite Magnesia is White SophieSulphur or Gold, and Red Magnesia is Red Sulphur or Gold, the Sunof Alchemy.

1 The alternatives in this case are similar to those ofMagnesia. Mercuryin putrefaction is Gum; \Vhite Gum is Sulphur in the white state ; RedGum is Sophic Sulphur in the red state.

2 Described otherwise as Philosophical Mercury, extracted from theRed Sea of the Wise.

3 Called also Quintessence of Philosophers.‘* z'.e., Mercurial Quintessence. Agree eerzedz'r:z‘a is used by pseudo-

Albertus Magnus. See pp. 205-207 on Permanent VVater.5 Another name is Philosophical \<Vater.6 I believe that Basil Valentine was the first to make use of this word,

which is composed of the first and final letters of the Latin, Greek andHebrew alphabets. It was adopted in particular by Planiscampus andParacelsus to denote the Universal Medicine, presumably in that statewhen it was administered to man, rather than to metals.

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This is enough. But that I may speak somethingmyself in plain terms, I say she is a very salt, butextreme soft and somewhat thin and fluid, not so hard,not so thick as common extracted salts, for she is noneof them, nor any kind of salt whatsoever that man canmake. She is a sperm that Nature herself draws outof the elements without the help of art. Man may findit where Nature leaves it; it is not of his office to makethe sperm, nor to extract it. It is already made andwants nothing but a matrix and heat convenient forgeneration. Now should you consider with yourselveswhere Nature leaves the seed, and yet many are so dullthey know not how to work when they are told whatthey must do. We see in animal generations the spermparts not from both the parents, for it remains with thefemale, where it is perfected. In the great world, thoughall the elements contribute to the composure of thesperm yet the sperm parts not from all the elementsbut remains with the earth or with the water, thoughmore immediately with the one than with the other. Letnot your thoughts feed now on the phlegmatic, indigestedvomits of Aristotle: look on the green, youthful andflowery bosom of the earth.‘ Consider what a vastuniversal receptacle this element is. The stars andplanets overlook her and---thoughthey may not descendhither themselves-——-they shed down their golden locks,like so many bracelets and tokens of love. The sun isperpetually busy, brings hislfire round about her, as if hewould sublime something from her bosom and rob her ofsome secret, enclosed jewel. Is there anything lost sincethe creation ? Wouldst thou know his very bed and hispillow P It is earth. How many cities, dost thou think,have perished with the sword? How many by earth-

1 One of the spiritual correspondences of his subject may have beenin the mind of Vaughan, that Word of God which is compared to a seedby ST LUKE, viii, 5, II, and is sown in the earth of our humanity-—thatis to say, in the heart. Of eternal generation, it is neither made norextracted and needs only the matrix, which is carried within by us all.

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quakes? And how many by the deluge? Thou dostperhaps desire to know where they are at this present:believe it, they have one common sepulchre. What wasonce their mother is now their tomb. All things returnto that place from whence they came, and that very placeis earth. If thou hast but leisure, run over the alphabetof Nature ; examine every letter-—I mean, every particularcreature—-in her book. What becomes of her grass, hercorn, her herbs, her flowers? True it is, both man andbeast do use them, but this only by the way, for theyrest not till they come to earth again. In this elementthey had their first and in this will they have their laststation. Think-—if other vanities will give thee leave—on all those generations that went before thee andanticipate all those that shall come after thee. Whereare those beauties the times past have produced andwhat will become of those that shall appear in futureages? They will all to the same dust; they have onecommon house; and there is no family so numerous asthat of the grave. Do but look on the daily sports ofNature, her clouds and mists, the scene and pageantryof the air. Even these momentary things retreat to thecloset of the earth. If the sun makes her dry she candrink as fast; what gets up in clouds comes down inwater; the earth swallows up all and like that philo-sophical dragon eats her own tail.‘ The wise poetssaw this and in their mystical language called the earthSaturn, telling us withal she did feed on her own children.Verily, there is more truth in their stately verse than inAristotle’s dull prose, for he was a blind beast and malicemade him so.

But to proceed a little further with you, I wish youto concoct what you read, to dwell a little upon earth,not to fly up presently and admire the meteors of your

1 The familiar symbol recurs also in alchemy. The Dragon‘devour_ingits tail is the Matter of the Stone when it circulates in the philosophicalvesseL

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own brains. The earth, you know, in the winter-timeis a dull, dark, dead thing--a contemptible, frozen,phlegmatic lump. But towards the spring and fomenta-tions of the sun what rare pearls are there in this dung-hill, what glorious colours and tinctures doth shediscover. A pure, eternal green overspreads her, andthis attended with innumerable other beauties--roses redand white, golden lilies, azure violets, the bleedinghyacinths, with their several celestial odours and spices.If you will be advised by me, learn from whence theearth hath these invisible treasures, this annual flora,which appears not without the compliments of the sun.Behold, I will tell you as plainly as I may. There arein the world two extremes--matter and spirit. One ofthese, I can assure you, is earth. The influences of thespirit animate and quicken the matter and in the materialextreme the seed of the spirit is to be found. In middlenatures—-as fire, air and water--this seed stays not, forthey are but dispenseros or media which convey it fromone extreme to the other, from the spirit to the matter—-that is, the earth. But stay, my friend ; this intelligencehath somewhat stirred you and now you come on sofuriously, as if you would rifle the cabinet. Give meleave to put you back. I mind not this common,feculent, impure earth: that falls not within my dis-course but as it makes for your manuduction. Thatwhich I speak of is a mystery : it is are/um term? and termrreli, not this dirt and dust but a most secret, celestial,invisible earth.‘ i

Raymund Lully in his COMPENDIUM or ALCHEMY callsthe principles of art magic “certain fugitive spirits con-densed in the air, in the shape of divers monsters, beastsand men, which move like clouds hither and thither.”

1 Much as the body of man is described in another symbolism as theTerrestrial Paradise, and it is said that a curse fell thereon because ofthe keeper.

2 Spz'r2'tu.r fugz'tz"z4es z'rz aere condense/es, in forms merzsrreszmz dryer-rerum ex‘ anzmalzium, an-‘am izemzwzmr, gm‘ wadmzz‘ sieut nuees, mode brie,

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As for the sense of our Spaniard, I refer it to his readers :let them make the most of it.

This is true : as the air and all the volatile substancesin it are restless, even so is it with the First Matter.The eye of man never saw her twice under one and thesame shape ; but as clouds driven by the wind are forcedto this and that figure—but cannot possibly retain oneconstant form—--so is she persecuted by the fire of Nature.For this fire and this water are like two lovers : they nosooner meet but presently they play and toy, and thisgame will not over till some new baby is generated. Ihave oftentimes admired their subtle perpetual motion,for at all times and in all places these two are busy,which occasioned that notable sentence of Trismegistus—that action was the life of God.‘ But most excellent andmagisterial is that oracle of Marcus Antoninus, who inhis discourse to himself speaks indeed things worthy ofhimself. “The nature”--saith he-—“ of the universedelights not in anything so much as to alter all thingsand then to make the like again."2 This is her tick-tack: she plays one game, to begin another. TheMatter is placed before her like a piece of wax, and sheshapes it to all forms and figures. Now she makes abird, now a beast, now a flower, then a frog, and she ispleased with her own magical performances as men arewith their own fancies. Hence she is called of Orpheus“the mother that makes many things and ordains strangeshapes or figures.”3 Neither doth she as some sinfulparents do, who-—-having their pleasure—care not for theirchild. She loves them still after she hath made them,

-.

made silk)-:I.—-COI\*IPENDIUIwI Aatris Atcnvmus ET’ NATURALIS PHILO-SOPHIZE, r. 1.

1 The reference is possibly to DIVINE PYMANDER, e. xi, I7, whichaffirrns (I) that as man is only in virtue of the life in man, so is God onlyin that He brings good to pass; and (2) that the good is life and motionin God, causing -all things to move and live.

2 ’Ou3-Ev 3v-rm: ¢t}\o? Ital Ttiir 3}'twI/¢Hia'1s dis Ttivra perafiahikelv, rcru rruteiv veind,t-'.0lt't.

3 Hohuptpxevos ,u.'l]'r15|,o and ’AA?tuTp1o,u.op¢o5ierror.ZOO

Cw/um Terree

hath an eye over them all and provides even for hersparrows. ’Tis strange to consider that she works aswell privately as publicly, not only in gardens whereladies may smell her perfumes but in remote solitudesand deserts. The truth is she seeks not to please othersso much as herself, wherefore many of her works--andthose the choicest-—never come to light.

We see little children, who are newly come from underher hand, will be dabbling in dirt and water, and otheridle sports affected by none but themselves. The reasonis they are not as yet captivated, which makes them seektheir own pleasures. But when they come to age thenlove or profit makes them square their actions accordingto other men’s desires. Some cockney claps his revenueon his back, but his gallantry is spoiled if his mistressdoth not observe it. Another fights, but his victory islost if it be not printed: it is the world must hear ofhis valour. Now, Nature is a free spirit that seeks noapplause; she observes none more than herself but ispleased with her own magic, as philosophers are withtheir secret philosophy. Hence it is that we find her busy,not only in the pots of the balconies but in wildernessesand ruinous places, where no eyes observe her but the starsand planets. In a word, wheresoever the fire of Naturefinds the Virgin Mercury there hath he found his love,and there will they both fall to their husbandry, a pleasurenot subject to surfeits, for it still presents new varieties.

It is reported of Mark Antony, a famous but un-fortunate Roman, how he sent his agent over the worldto copy all the handsome faces, that amongst so manyexcellent features he might select for himself the mostpleasing piece.‘ Truly Nature is much of this strain, forshe hath infinite beauteous patterns in herself, and allthese she would gladly see beyond herself, which she

1 This,is not a very happy illustration for Vaughan’s purpose, for thehypothetical point is that the patterns are within Nature, whereasAntonius Marcus sent over the world to find them.

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cannot do without the Matter---for that is her glass.This makes her generate perpetually and imprint herconceptions in the Matter, communicating life to it andfiguring it according to her imagination. By this practiceshe placeth her fancy or idea beyond herself, or as thePeripatetics say beyond the Divine Mind,‘ namely, in theMatter. But the ideas being innumerable and withaldifferent, the pleasures of the agent are maintained bytheir variety or—-to speak more properly--by his ownfruitfulness, for amongst all the beauties the world affordsthere are not two that are altogether the same.

Much might be spoken in this place concerningbeauty, what it is, from whence it came and how it maybe defaced, not only in the outward figure but in theinward idea and lost for ever in both worlds. But thesepretty shuttles I am no way acquainted with : I have nomistress but Nature, wherefore I shall leave the fine ladiesto fine lads and speak of my simple

1‘ELIA LJELIAIt was scarce day when all aloneI saw I-Iyanthe and her throne.In fresh green damask she was dress‘dAnd o‘er a sapphire globe did rest.This slippery sphere when I did see,Fortune, I thought it had been thee.But when I saw she did presentA majesty more permanentI thought my cares not lost ifIShould finish my discovery.

-Sleepy she look’d to my first sight?As if she had watch’d all the night,And underneath her hand was spread,The white supporter of her head.But at my second, studied viewI could perceive a silent dew

1 Extra z'ni‘eZleez'rrm. _2 Compare the description of Thalia in LUMEN DE LUMINE.

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Steal down her cheeks, lest it should stainThose cheeks where only smiles should reign.The tears stream‘d down for haste and allIn chains of liquid pearl did fall.Fair sorrows---and more dear than joysVi/hich are but empty airs and noise-—Your drops present a richer prize,For they are something like her eyes.

Pretty white fool, why hast thou beenSullied with tears and not with sin ?’Tis true thy tears, like polish’d skies,Are the bright rosials of thy eyes ;But such strange fates do them attendAs if thy woes would never end.From drops to sighs they turn and thenThose sighs return to drops again ,But whiles the silver torrent seeksThose flowers that watch it in thy cheeksThe white and red Hyanthe wearsTurn to rose-water all her tears.

Have you beheld a flame that springsFrom incense when sweet curled ringsOf smoke attend her last weak firesAnd she all in perfumes expires?So did I-Iyanthe. Here--said she—Let not this vial part from thee.It holds my heart, though now ’tis spill’dAnd into waters all distill’d.’Tis constant still. Trust not false smiles :Who smiles and weeps not, she beguiles.Nay, trust not tears : false are the few 5Those tears are many that are true.Trust me and take the better choice :Who hath my tears can want no joys.

lknow some sophisters of the heptarchy 1-—I meanthose whose learning is all noise, in which sense even

1 A satirical allusion to the Seven \Vise Men of Gotham, as comparedwith the Seven Wise Masters.

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pyannets and paraquitoes are philosophical—will concludethis all “bait and poetry; that we are pleasing, not posi-tive, and cheat even the reader’s discretion. To preventsuch impotent calumnies and to spend a little more ofour secret light upon the well-disposed student, I shallin this place produce the testimonies ofsome able philo-sophers concerning the First Matter itself, as it is naturallyfound before any alteration by art. And here verily thereaderjmay discover the mark. It is most easily done, ifhe will but eye the flights of my verse or follow the moregrave pace of their prose. The first I shall cite is Arnoldusde Villa Nova,‘ an absolute perfect master of the Art.He describes the Philosophical Chaos in these plain terms.“ It is”—-saith he—-“a stone and no stone, spirit, souland body ; which if thou dissolvest, it will be dissolved ;and if thou dost coagulate it, it will be coagulated ; andif thou dost make it fly, it will fly: for it is volatile orflying and clear as a tear. Afterwards it is made citrine,then saltish ; but without shoots or crystals, and no manmay touch it with his tongue. Behold, I have describedit truly to thee, but I have not named it. Now I willname it; and I say that if thou sayest it is water thoudost say the truth ; and if thou sayest it is not water thoudost lie. Be not therefore deceived with manifold de-scriptions and operations, for itis but one thing, to whichnothing extraneous may be added.” 2

Thus Arnoldus, and he borrowed this from the Turive.

1 The panegyric is of general recognition, but the name of RaymundLully should be bracketed with Arnold as the great adepts of their period.Sendivogius and Eirenaeus Philalethe are the great masters of the seven-teenth century.

2 l:£Iji'Z‘.S' est et mm Ze,ez's, spzfitzts, aizfma et corpus,‘ enem st dz'sseZ-vts,e?z'sseZ'vz'tzrr,' et sz‘ rea,.¢,rarZes, rengzrlatarr ; et sz' ixelere farts, 1/elrzt. Esterztm '2'/eZrztz'Zz's, alerts rel [£16/ltj}/ftldi eeztlzi. Postea efi6z'tzrr cz'trt':rzzts, salszes,,z5z'Zz's earens ; enem neme sze.-:3 Zzlvguri trzngere petest. Here zjtiszmz jars: suddesvtertstrar/2' desertl'ef2'0rze, neat tamer: ?zemz'rza'z1z‘. . . . diode stole zjesatrnzzemtnare, et titre greed sf dz'.'i:'erz's eztm agitate esse, wermn e?fc‘z's ; et sfdzI:reH's ezmz rzglzram non esse, me¢ztz':r2's. A-‘e zlgz't’ai:r deez}fiz'arz's ptzre testsdeserzjt>tz'e mears et 0;f>eretz'em'Zws ; zmztm em'm ga'z'd est, em‘ m'/zz‘! aZz'em'z'rifi'rtr¢r._—-SPI+:CULU1ii ALCIIIMUE, s.v. Otters: Z)z's,eesz'tz'0 Specials‘.

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Let us now hear his disciple Raymund Lully,‘ who speak-ing very enviously and obscurely of seven metallic principlesdescribes the third-—wherein four of the seven are in-eluded--in these words. Saith he : “ The third principleis a clear, compounded water, and it is the next substancein complexion to quicksilver. It is found running andflowing upon the earth. This quicksilver is generatedin every compound out of the substance of the air, andtherefore the moisture of it is extreme heavy.” 2 To theseI will add Albertus I\/Iagnus,3 whose suffrage in this kind oflearning is like the stylanx to gold ; for he had thoroughlysearched it and knew very well what part of it wouldabide the test. In plain English saith he : “The Mercuryof the wise men is a watery element, cold and moist.This is their Permanent VVater, the spirit of the body,the unctuous vapour, the blessed water, the virtuouswater, the water of the wise men, the philosopher’svinegar, the mineral water, the dew of heavenly grace,the virgin’s milk, the bodily Mercury; and with othernumberless names is it named in the books of the philo-sophers ; which names truly--though they are divers not-withstanding—-always signify one and the same thing,namely, the Mercury of the wise men. Out of thisMercury alone all the virtue of the Art is extracted and-—according to its nature--the Tincture, both red and white.“

1 The title of envious was given to those who darkened the counsels ofalchemy by excessive obscurity. The term is used frequently in the debateof the TURBA PHILOSOPHORUM, in which the interlocutors do not spareone another. In what sense any of them can lay claim to clearness isperhaps another question, but the charge of envy obtained when adeptcould not understand adept.

2 Terttam est agaa clara eearpesz'ta, et tlta est res argeato we've m.a,g1's,ere;5t'ngaa, gate eaideriz rej>erz'tar supra Z'.€?’?"£Z.?.F3 carrerzs et flzzeas. Et{stud argerztam mtraia in eiam' eerpere elementate a matenia aeris estpreprz'e geaeratam, et r'a'ee zjestas aa.vzz'a'z'z‘as est '2/afde jvenderesa.

3 It should be mentioned that the LIBELLUS DE ALCHYMIA and similartracts attributed to Albertus Magnus are not his work, nor is there anytruth in the story that he transmitted the great secret to St ThomasAquinas.

Mersarz'as .S‘a,ez'en tam est elemeatrmz d¢]%6Z£I?3_f?’£;§"2‘dZttH et /za-ivadaet,aqua perazanens, s;9z':Fz'Z2ts 6ar;e0rz's, '2/a,/after’ anctaosas, aqua tienedzhta,

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To this agrees Rachaidibi the Persian.‘ “The spermor First Matter ”—-—saith he—-—“ of the stone is outwardlycold and moist but inwardly hot and dry.” All whichis confirmed by Rhodian,3 another instructor, it seems,of Kanid King of Persia. His words are these: “ Thesperm is white and liquid, afterwards red. This spermis the Flying Stone, and it is aerial and volatile, cold andmoist, hot and dry.“ To these subscribes the authorof that excellent tract entitled THE Boon OF THE THREEWORDS._ “This”-—saith he--“ is the Book of ThreeWords, meaning thereby Three Principles ; the Book ofthe Precious Stone, which is a body aerial and volatile,cold and moist, Watery and adustive; and in it is heatand drought, coldness and moisture, one virtue inwardly,the other outwardly.” 5

Belus the philosopher, in that famous and most classicSyuoa’ of Arisleusf inverts the order to conceal the practice;but if rightly understood he speaks to the same purpose.aqua 1-tartuasa, agua sapieuzfu:-.u, areturzu ,fiaz'Zas0p/zorzmz, aqua uzz'uera!z'.r,ms cafieszfis gratia-", lac '2/z'r,,_gfz'uz's, u2ercurz'2z.r .*;'0r;5=0raZz's, :2‘ alz'z's z'?zflm'2fz's,uo2uz'uz'¢§u.r in ;fiizz'Z0.ro;é/zoruuz Zz‘érz's uouzzuafur, qua’ gzrzaeuz uomzua,guam'zJz'$ uaraa sum‘, seuzjber tauzeu zmam at rand.-:-we rem szjguaficaut,uzlaofe soluuz Mercurz'u;¢z .§'a;§z'euz‘uuz. Ex {£130 solo eZz'rz'tur 0:-'mzz'.s* '2/z'rz‘u.rarias aZrZzeuzz'a1 at sun uzodo fiurtura aiéa 5; ruéea.

1 Rachaidibus : DE MATERIA LAPIDIS is contained in ARTIS AURIFERAE‘.guauz C/zemz'a:=u ‘vacant '2/aluuzzfiaa duo, Tom. i, Traci. xix.

2 Sgfieruza Za;_6z'dz'.r estfrz:.g*z'a'u2;a at /zum:z'a'um in rxzaagfesfo, ez’ in accultaraZ.=:'a'uuz u siccum.

3 Rachaidibus was also the King’s teacher. The more usual form ofthe King’s name is Kalid or Calid. He became an adept himself andwrote the Boon OF THE THREE Woans which Vaughan quotes imme-diately. The words are Air, Water, Fire—“in which the whole Artconsists."

4 Speruza es‘! alefiuuz ez’ Zz'guz'a'uu-2, parka rubeuuz. Spar.»-za zstud estlaj,'>z'$ fu.gz'z‘z"vus, at est aereum at '2/0Zaz‘z'Ze', ea‘ est fr.{gz'a’uuz at /zuuzzauuz, ez‘c‘alz'a’uuz at .rz'c-mus.

5 Hz'c err LIE-‘ER TRIUM VERBOR UM, Lzlfier La;5z'a'z's Prer:z'asz', gui estcorpus aereuuz at 'uolatz'!e,frz:.g'z'ziuuz at /2u.vzz'dzmz, aguosu;-u at adustzwursz,at in :20 est ra!z'a'z'z'ar rt .rz'cz7z'tas, _frz;gz'dz'ta.v ez‘ /zuuu'a'z'z'as, aZz'a w'rtu.r inorrzalto, alia in zazaugfesto. It will be seen that Vaughan is in a certainconfusion over the question of alleged authorship.

*5 The reference is to TURBA PHILOSOPHORUM, which begins with asalutation addressed on the part of Arisleus to those who shall follow inthe path.

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“Amongst all great philosophers ”—saith he--~“ it ismagisterial that our Stone is no stone: but amongstignorants it is ridiculous and incredible. For who willbelieve that water can be made a stone and a stone water,nothing being more different than these two ? And yetin very truth it is so. For this very Permanent Wateris the Stone ; but whiles it is water it is no stone.” 1 Butin this sense the ancient Hermes abounds and almost dis»covers too much. “ Know "-—saith he-—“you that arechildren of the wise : the separation of the ancient philo-sophers was performed upon Water, which separationdivides the water into four other substances."2 Thereis extant a very learned author who hath written some-»thing to this purpose, and that more openly than anywhom we have formerly cited. “As the world”-—saithhe---“was generated out of that Water upon which theSpirit of God didmove, all things proceeding thence, bothcelestial and terrestrial, so this chaos is generated out of acertain Water that is not common, not out of dew nor aircondensed in the caverns of the earth, or artificially in thereceiver ; not out of water drawn out of the sea, fountains,pits or rivers; but out of a certain tortured water thathath suifered some alteration. Obvious it is to all butknown to very few. This water hath all in it that is neces-sary to the perfection of the work, without any extrin-sical addition.“ I could produce a thousand authorsmore, but that were tedious. I shall conclude with one

1 Exceisuuz era‘ fzqc apzrd;5f5:z'lqrq;5/ear uzaguqr Zapuieuz uqu ease Za;!»z'deru,apud z'a’z'qz‘a.r *2/fie er‘ z'urredz'qz'Ze. Quzlr euiuz credet lapz'dem aquauz at aquaxuZapz'deuz fierz, rum m'/22'! sit a'z'uer.rz'uns ? A ttarueu rwera eta art. La;.6z'.remu: era‘ /tam‘ zqfisa peruzaueus aqua, at duuz aqua es! Za;f>r'.r uqu est.

2 Scz'z‘ou, Fz'Ziz' .S'apz'eutum, quqa’ prz'.u:q:r'zuu p/u'Zosqp/io:ru:u aqua estdz"uz'.u'q, qua dz'uz'dat zjbraru in alia quatuqr.

3 5z'cutz' uzuudur qrzgzueu-2 aau aqua, cur’ S;bz'rz'z'z¢s Dqu.u'uz' iucuqaqaz‘,requs tam rrrlestzqus quauz terresuriqzrs 0uuzz'qus z'ua'e ;9rqdeuurz'q.u's, itazu»au.~ aa: euzergrt ex aqua‘ arm 'vuZ_garz', ueque ar more ra'Ze.rtz' aut ex aererqudematq an car/eruz's terra, "qr! fa rrc.=§qz'euz'e zfsq, arm er aqyssq uzaznfs,fquuifius, puz'ez'.r, fluuu'uz'qusue /xaustq, sad er aqua quadam perpersa,qmuz'6u.r qbwfa‘, przurz'ssz'rrzz'.r rqgrzzui. Qua in re fiaqet qzuecuuque adtoZius operas rqrzgplerzzeuturrz sum‘ uecessa:rz'a, qruui auzq to e.rtrz'u.rec0.

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of the Rosy Brothers, whose testimony is equivalent tothe best of these but his instruction far more excellent.His discourse of the First Matter is somewhat large, andto avoid prolixity I shall forbear the Latin, but I will givethee his sense in punctual, plain English.

“I am a oddess ”----saith he, speaking in the person ofNature-—--“ For beauty and extraction famous, born out ofour own proper sea which compasseth the whole earth andis ever restless. Out of my breasts I pour forth milk andblood : boil these two till they are turned into silver andgold. O most excellent subject, out of which all thingsin this world are generated, though at the first sight thouart poison, adorned with the name of the Flying Eagle}Thou art the First Matter, the seed of Divine Benedic-tion, in whose body there is heat and rain, which not-withstanding are hidden from the wicked, because of thyhabit and virgin vestures which are scattered over all theWorld. Thy parents are the sun and moon ; in theethere is water and wine, gold also and silver upon earth,that mortal man may rejoice. After this manner Godsends us His blessing and wisdom with rain and thebeams of the sun, to the eternal glory of His Name. Butconsider, O man, what things God bestows upon thee bythis means. Torture the Eagle till she weeps and theLion be weakened and bleed to death. The blood of thisLion, incorporated with the tears of the Eagle, is thetreasure of the earth. These creatures use to devour andkill one anotherf but notwithstanding their love is mutual,and they put on the property and nature of a Salamander,which if it remains in the fire without any detriment itcures all the diseasesrof men, beasts and metals. Afterthat the ancient philosophers had perfectly understood

1 The Flying Eagle is usually explained in the lexicons to be Philo~sophical Mercury, which itself is sometimes a name of the First Matter,or--as we have seen--—of one of the principles evolved therefrom.

2 -There are various lions in alchemy, qualified as green, red, flying andso forth ; but the generic name is sometimes applied to the male substancewhich enters into the composition of the Magistery.

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this subject they diligently sought in this mystery for thecentre of the middlemost tree in the Terrestrial Paradise,entering in by five litigious gates. The first gate was theknowledge of the True Matter, and here arose the firstand that a most bitter conflict. The second was the pre-paration by which this Matter was to be prepared, thattheymight obtain the embers of the Eagle and the bloodof the Lion. At this gate there is a most sharp fight, forit produceth water and blood and a spiritual, bright body.The third gate is the fire which conduceth to the maturityof the Medicine. The fourth gate is that of multiplica-tion and augmentation, in which proportions and weightare necessary. The fifth and last gate is projection.But most glorious, full rich and high is he who attainsto the fourth gate, for he hath got an universal Medicinefor all diseases. This is that great character of the Bookof Nature out of which her whole alphabet doth arise.The fifth gate serves only for metals. This mystery,existing from the foundation of the world and the creationof Adam, is of all others the most ancient, a knowledgewhich God Almighty-—by His Word—breathed intoNature, a miraculous power, the blessed fire of life, thetransparent carbuncle and red gold of the wise men, andthe Divine Benediction of this life. But this mystery,because of the malice and wickedness of men, is givenonly to few, notwithstanding it lives and moves everyday in the sight of the whole world, as it appears by thefollowing parable.

“I am a poisonous dragon, present everywhere and tobe had for nothing. My water and my fire dissolve andcompound. Out of my body thou shalt draw the Greenand the Red Lion ; but if thou dost not exactly know methou wilt---with my fire--—destroy thy five senses. A mostpernicious, quick poison comes out of my nostrils whichhath been the destruction of many. Separate thereforethe thick from the thin artificially, unless thou dost delightin extreme poverty. I give thee faculties both male and

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female and the powers both of heaven and earth. Themysteries of my art are to be performed magnanimouslyand with great courage, if thou wouldst have me over-come the violence of the fire, in which attempt many havelost both their labour and their substance. I am the eggof Nature known only to the wise, such as are pious andmodest, who make of me a little world. Ordained I wasby the Almighty God for men, but--—though many desireme—-—I am given only to few, that they may relieve thepoor with my treasures and not set their minds on goldthat perisheth. I am called of the philosophers Mercury:my husband is gold philosophical.‘ I am the old dragonthat is present everywhere on the face of the earth. I amfather and mother, youthful and ancient, weak and yetmost strong, life and death, visible and invisible, hard andsoft, descending to the earth and ascending to the heavens,most high and most low, light and heavy. In me theorder of Nature is oftentimes inverted—--in colour, num-ber, weight and measure. I have in me the light ofNature ; I am dark and bright ; I spring from the earthand I come out of heaven ; I am well known and yet amere nothing; all colours shine in me and all metals bythe beams of the sun. I am the Carbuncle of the Sun,”a most noble, clarified earth, by which thou mayst turncopper, iron, tin and lead into most pure gold."

Now, gentlemen, you may see which way the philo-sophers move: they commend their Secret Water and Iadmire the tears of Hyanthe. There is something in thefancy besides poetry, for my mistress is very philosophicaland in her love a pure platonic. But now I think upon

1 As distinguished, that is to say, from auruuz rrzqrtuuzzz, the dead goldof commerce. The latter is especially that metal which has suffered theprocess ofmelting; but it has to be understood that no product ofthe minesranks as that of Hermetic philosophy. Philosophical gold ea" fly;-q!kesz'was either the work of art in the grade of adeptship or was that mysteryof attainment which lay behind the veils of symbolism in spiritualalchemy.

2 I am not acquainted with any earlier use of this figurative expression,and I cannot identify the author of the long extract.

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Cm/um Terra

it, how many rivals shall I procure by this discourse?Every reader will fall to and some fine thing may break herheart with nonsense. This love indeed were mere luck ;but for my part I dare trust her, and lest any man shouldmistake her for some things formerly named I will tellyou truly what she is. She is not any known water what-soever but a secret spermatic moisture, or rather theVenus that yields that moisture. Therefore do not youimagine that she is any crude, phlegmatic, thin water,for‘ she is a fat, thick, heavy, slimy humidity. Butlest you should think I am grown jealous and wouldnot trust you with my mistress, Arnoldus de Villa Novashall speak for me : hear him. “I tell thee further”-~saith he--—“ that we could not possibly find, neither couldthe philosophers find before us, anything that would per-sist in the fire but only the unctuous humidity. Awatery humidity, we see, will easily vapour away and theearth remains behind, and the parts are therefore separatedbecause their composition is not natural. But if we con-sider those humidities which are hardly separated fromthose parts which are natural to them, we find not anysuch but the unctuous, viscous humidities.”

It will be expected perhaps by some flint and antimonydoctors—who make their philosophical contrition with ahammer—that I should discover this thing outright andnot suffer this strange bird-lime to hold their pride by theplumes. To these I say it is Water of Silver, which somehave called Water of the Moon ; but ’tis Mercury of theSun, and partly of Saturn, for it is extracted from thesethree metals and without them it can never be made?

I The original reads “ or.” .2 /lu.t;$Zz'u.r f2'15z' dire quad uulla uzqda z'mv¢uz';n~: ;5qz‘uz'.=.au.s', are .rz'uu'2'z'z‘.er

.€u'u¢'uz're paZuerurzz‘ ;§/zz'Zq.t0j§Z»:z', aiiquauz reuz jfiersauertzafrrrz in sign e, m'5z'sqlauz zructuqrauz k.u;vzz'rZz'fa fem. Aquram iumu'a'z'z‘az‘em o':'rz’e'uzur tie facz'Zz'euapqrare, arida rezaauef, at z'a’eq .s'e;z§a?'auz‘m', quia uau rum‘ uafuraler.52' aufeuz ear /.¢u.raz'dz'fafe: cqasfdereuzus, qua’ ¢i.;'[/Ferrite?‘ rrjfiarazr/zar aq /'25:qua suu! uaturaies, uqu z'aueuz'uzu.t aliquar -.=zz'.rz' uucfuqsas ez‘ 'z)z'scq.ta.r.

3 It seems obvious that Vaughan is befooling his “flint and antimonydoctors,” for he poses here as affirming that the matter of the mastery is

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Now they may unriddle and tell me what it is, for it istruth—-if they can understand it.

To the ingenuous and modest reader I have somethingelse to reply, and I believe it will sufficiently excuse me.Raymund Lully--a man who had been in the centre ofNature and without all question understood a great partof the Divine Will-—gives me a most terrible charge notto prostitute these principles. Saith he: “I swear tothee upon my soul that thou art damned if thou shouldstreveal these things. For every good thing proceeds fromGod and to Him only is due. Wherefore thou shaltreserve and keep that secret which God only should reveal,and thou shalt affirm thou dost justly keep back thosethings whose revelation belongs to His honour. For ifthou shouldst reveal that in a few words which God hathbeen forming a long time, thou shouldst be condemnedin the great day of judgment as a traitor to the majestyof God, neither should thy treason be forgiven thee. Forthe revelation of such things belongs to God and not toman."1 So said the wise Raymund.

Now, for my part I have always honoured the magicians,their philosophy being both rational and majestic, dwellingnot upon notions but effects, and those such as confirmboth the wisdom and the power of the Creator. WhenI was a mere errant in their books and understood themnot,l did believe them. Time rewarded my faith andpaid my credulity with knowledge. In the interim Isuffered many bitter calumnies, and this by some enviousadversaries who had nothing of a scholar but their gownsto be extracted trom metals, which is opposed to his entire thesis. He istherefore giving a wrong name of the literal kind to the substances whichhe has just described figuratively, using familiar terms of alchemy.

1 juro z‘z'6z' supra auzwzauz uzeara qu-0a’ rs‘ ea rewefes, dauruafur er. Nama Den queue pruned?! aouuuz el er‘ sols’ deqezur. Quare sea waézlr ea‘ secreiuuzteaetizlr fllua’quqa’ u a’eZ1efz¢r_ret/eiaudum, ez‘a5§‘irura£»z'.r quauzjher recz‘auz;5r0-prz'ez'a!e;.=z .ru6z‘ra/ult, qua ejus /square deqeuarr. Quia 52' rea'elare.r qremfque-uerqzs‘ ifiud quad lougzuquq z‘e.v.p‘q:»'e for uzaraz‘, in die :waguz' _/ua’z'rz'z' rau-aeirzuareris, iaaquauz qua perpetrator e.1."z'.rzfeu.r rqruflra M'ny'e.s‘!az‘euz De:lanrauz, aec z‘z'qz' reraifierefur casus Zresre uzajesfafir. Yafuruz euiuz re'uelaz‘z'qad Dezua ex’ uqa aa’ alferum special.-'I'n1~;OR1CA, rap. 6.

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and a little language for vent to their nonsense. Butthese could not remove me; with a Spartan patience lconcocted my injuries and found at last that Nature wasmagical, not peripatetical. I have no reason then to dis-trust them in spiritual things, whom I have found soorthodox and faithful even in natural mysteries} I dobelieve Raymund, and in order to that faith I provide formy salvation. I will not discover, that I may not becondemned. But if this will not satisfy thee—whoeverthou art—let me whisper thee a word in the ear, andafterwards do thou proclaim it on the housetop. Dostthou know from whom and how that sperm or seed whichmen for want of a better name call the First Matter pro-ceeded ? A certain illuminatee——and in his days a memberof that Society which some painted buzzards use to laughat—writes thus : “ God ”-—saith he-—-“ incomparably goodand great, out of nothing created something; but thatsomething was made one thing, in which all things werecontained, creatures both celestial and terrestrial.“ 2 Thisfirst something was a certain kind of cloud or darkness,which was condensed into water, and this water is thatone thing in which all things were contained. But myquestion is : What was that nothing out of which the firstcloudy chaos or something was made? Canst thou tellme? It may be thou dost think it is a mere nothing.It is indeed rzi/15! qua aa’ nos—-nothing that we perfectlyknow. It is nothing as Dionysius saith: it is nothing

1 The manner of expressing this sentiment may lead to a misappre-hension concerning its scope and purport. The exhortation of Lullydoes not contain spiritual mysteries or in any wise suggest them, unlesseverlasting punishment is one of them. On the other hand, I do notfeel that Vaughan is intimating that the tracts of Lully contain morethan merely natural mysteries; but if not he is talking in a careless orexaggerated way.

2 Deus O;f>z‘z'mus fl/[ax'z'uzu.r ea m'/zilq aiiquid .-:rea1.vz'z'__.- iflud alz'quz'a’ werefieéaz‘ uuuuz aliquqal, fa quo auzuz'a—-creature? calester et z‘erre.rz‘re.r.---Vaughan’s marginal note reads: “See Jacob Bohmen in his most ex-cellent and profound DISCOURSE or THE THREE PRINCIPLES.” It maybe noted that the Teutonic philosopher did not know Latin, and I questionwhether he was ever translated into that language.

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that was created or of those things that are and nothingof that which thou dost call nothing—that is, of thosethings that are not, in thy empty, destructive sense.‘

But, by your leave, it is the True Thing, of Whom wecan afiirm nothing. lt is that Transcendent EssenceWhose theology is negative and was known to theprimitive Church but is lost in these our days? This isthat nothing of Cornelius Agrippa, and in this nothingwhen he was tired with human things—-I mean humansciences——-he did at last rest. “To know nothing is thehappiest life.” True indeed, for to know this nothingis life eternal. Learn then to understand that magicalaxiom, “ the visible was formed from the invisible,” ‘ forall visibles came out of the invisible God, for He is theWell~spring whence all things flow, and the creation wasa certain stupendous birth or delivery. This fine VirginWater or chaos was the Second Nature from God Him-self and——-if 1 may say so———the child of the Blessed Trinity?What doctor then is he Whose hands are fit to touch thatsubject upon which God Himself, when He Works, laysHis own Spirit P For verily so we read : “ The Spirit ofGod moved upon the face of the water.” 6 And can it beexpected then that I should prostitute this mystery to allhands whatsoever, that I should proclaim it and cry it as

1 Nz'kz'Z eorrmz grace 52492;‘, es.’ 222'/zz'Z eorzmz grace mm szmz‘.—DE MYSTICATHEOLOGIA, capers’ 5. But it is instituting a false analogy to compare——much less to identify the Nz'kz'Z Dz'r»'z'rzm;r of Dionysius with the creationout of nothing mentioned by Bohme.

2 Vaughan is here in the singular position of confusing his First Matterwith the abyss of Deity. His marginal reference is to T/teologzkr Nagnfiva---z.a, the tract on Mystical Theology by pseudo-Dionysius.

3 £Vz'/522'! .sfr:z':re err‘ 'z/z'Z'rz f¢'Zz'cz's.rr.»rm. It is possible that Agrippa hadDionysian symbolism in his mind, for he was a man of wide reading; buthe was not a mystic and it remains an open question. At the same time,Vaughan was, on the whole, justified in so understanding his author.

4 Ex z'm:/z'sz'5iz'Ze frzcrzrm est w'.rz'r5z'lr.5* _Vaughan’s form of expression is again of the most confusing kind,

making his theology seem almost hopeless on the surface. He does notappear to dispute the fact of creation ex 222'/.2270, but “ the Second Naturefrom God ” has a clear emanation-implicit, which otherwise seems con-trary to his intention.

“ Genasrs, i, 2.214

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they cry oysters P Verily these considerations, with someother which I will not for all the world put to paper, havemade me almost displease my dearest friends, to whomnotwithstanding I owe a better satisfaction. Had it beenmy fortune barely to know this Matter, as most men do,Ihad perhaps been less careful of it; but I have beeninstructed in all the secret circumstances thereof, whichfew upon earth understand. I speak not for any ostenta-tion, but I speak a truth which my conscience knows verywell. Let me then, Reader, request thy patience, for Ishall leave this discovery to God, ‘Who—-if it be Hisblessed will~—can call unto thee and say : Here it is, andthus I work it.

I had not spoken all this in my own defence had I notbeen assaulted——as it were—in this very point and told tomy face I was bound to discover all that I knew, for thisage looks for dreams and revelations as the train to theirinvisible righteousness. I have now sufficiently discoursedof the Matter, and if it be not thy fortune to find it byWhat is here written yet thou canst not be deceived bywhat I have said, for I have purposely avoided all thoseterms which might make thee mistake any common salts,stones or minerals for it. I advise thee withal to bewareof all vegetables and animals : avoid them and every partof them whatsoever. I speak this because some ignorant,sluttish broilers are of opinion that man’s blood is thetrue subject. But, alas, is man’s blood in the bowels ofthe earth, that metals should be generated out of it P Orwas the world and all that is therein made out of man’sblood as of their first matter? Surely no such thing.The First Matter was existent before man and all othercreatures whatsoever, for she is the mother of them all.They were made of the First Matter, and not the FirstMatter of them. Take heed then : let not any mandeceive thee. It is totally impossible to reduce any par-ticular to the First Matter or to a sperm without ourMercury, and being so reduced it is not universal but the

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Tfie Works of Thomas Vaugfiarz

particular sperm of its own species and works not anyeffects but what are agreeable to the nature of that species :for God hath sealed it with a particular idea.‘ Let themalone then who practise upon man’s blood in theirchemical stoves and athanors, or as Sendivogius hath itin formcuiis mirrz45iZz'Zws.2 They will deplore their errorat last and sit without sackcloth in the ashes of theircompositions.

But I have done. I will now speak something ofgeneration and the ways of it, that the process of thephilosophers upon this matter may be the better under-stood. You must know that Nature hath two extremesand between them a middle substance,3 which elsewherewe have called the middle nature. Example enough wehave in the creation. The first extreme was that cloudor darkness whereof we have spoken formerly. Somecall it the remote matter and the invisible chaos, but veryimproperly, for it was not invisible. This is the Jewishufin Sap/2 outwardly,‘ and it is the same with that Orphicnight :

O Night, thou black nurse of the golden stars?

Out of this darkness all things that are in this worldcame, as out of their fountain or matrix. Hence thatposition of all famous poets and philosophers—-—that “allthings were brought forth out of night.“ The middlesubstance is the VVater into which that night or darknesswas condensed, and the creatures framed out of the watermade up the other extreme. But the magicians, when

1 Compare this with Vaughan’s pretended instruction to “flint andantimony doctors” on p. 211. The whole of the present passage isimportant for his general hypothesis.

2 The NOVUM LUMEN CHEMICUM and other tracts of this writer givemany illustrations of the errors and follies of uninstructed alchemists.See especially the satirical DIALOGUS r’l4e:rrm'r'z', Alckemzsfre at A-irzfzrrte.

3 A marginal note refers to ANIMA MAC-ICA ABSCONDI'I‘a.* This is equivalent to the previous comparison between the Divine

Nothing of Dionysius and the First Matter.5 ‘Q N155 pehatva Xptinumv fiuerpwv 'rpo¢i=.5 Omnfa ex necte ;f*r0dz'z'.~r.re.

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they speak strictly, will not allow of this other extreme,because Nature does not stay here: wherefore theirphilosophy runs thus. Man—say they--in his naturalstate is in the mean creation, from which he must recedeto one of two extremes--either to corruption, as commonlyall men do, for they die and moulder away in theirgraves; or else to a spiritual, glorified condition, likeEnoch and Elijah, who were translated. And this-theysay—is a true extreme, for after it there is no alteration.‘Now, the magicians, reasoning with themselves why themean creation should be subject to corruption, concludedthe cause and original of this disease to be in the chaositself, for even that was corrupted and cursed upon theFall of man. But examining things further they foundthat Nature in her generations did only concoct thechaos with a gentle heat. She did not separate theparts and purify each of them by itself ; but the puritiesand impurities of the sperm remained together in all herproductions, and this domestic enemy prevailing at lastoccasioned the death of the compound. Hence theywisely gathered that to minister vegetables, animals orminerals for physic was a mere madness, for even thesealso had their own impurities and diseases, and requiredsome medicine to cleanse them. Upon this advise theyresolved—-God without all question being their guide—to practise on the chaos itself. They opened it, purifiedit, united what they had formerly separated and fed itwith a twofold fire, thick and thin, till they brought itto the immortal extreme and made it a spiritual, heavenlybody. This was their physic, this was their magic. Inthis performance they saw the image of that face whichZoroaster calls the pre-existent countenance of the Triad.‘

1 The archnatural body is not, however, the body of this life for thetrue alchemists, and even in the lower ranks the elixir was not supposedto render the latter immortal.

2 I give this freely: 711/z'aa'z's '2/zrlfus ante e.r.re:ztz'am e.rz'.rz‘.erzt.em is anexpression in a cloud of unknowing. If it means the state of Godheadrecognised by t/zeelogia nrgatziva, this has no form or countenance.

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They perfectly knew the Secrmdea‘ which contains allthings in her naturally, as God contains all things in Him-self spiritually. They saw that the life of all things herebelow was a thick fire, or fire imprisoned and incorporatedin a certain incombustible, aerial moisture. They found,moreover, that this moisture was originally derived fromheaven, and in this sense heaven is styled in the Oracles :“Fire, derivation of fire and food of fire.” ‘

In a word, they saw with their eyes that Nature wasmale and female, as the Kabalists express it: a certainfire of a most deep red colour, working on a most white,heavy, salacious water,"' which water also is fire inwardly,but outwardly very cold. By this practice it was mani-fested unto them that God Himself was Fire, accordingto that of Eximidius in Turin-:2: “The beginning of allthings ”—saith he——-“ is a certain nature, and that eternaland infinite, cherishing and heating all things.”" Thetruth is, life--—which is nothing else but light—proceededoriginally from God and did apply to the chaos, whichis elegantly called by Zoroaster “ the fountain of fountainsand of all fountains, the matrix containing all things.”°We see by experience that all individuals live not onlyby their heat, but they are preserved by the outwarduniversal heat which is the life of the great world. Evenso truly the great world itself lives not altogether by thatheat which God hath enclosed in the parts thereof, butit is preserved by the circumfused, influent heat of theDeity. For above the heavens God is manifested likean infinite“ burning world of light and fire, so that He

1 There are the 5ecrmrz'z'z' or subsidiary gods of Trithemius, who weregreat planetary angels, ruling the earth and its kingdoms during succes-sive periods of time ; but the name Sermzderz, or secondary goddess,applied to the Second Principle, is apparently an invention of Vaughan.

2 [grzz's, z:_gnz'.r (ierzwa fin ea’ zlgzezlr perzas.3 lg):-2'5 radar srqgfver dorsrmz z:grzz'.r crz:rzdr'dz'.4 Oxvmzwrz rem»; z'rzz'fz'rmz arse Natzrrerrz gmnndam, eanzgue perfietuam,

mfirzz'z‘rwz, 0.=rmz'n for/emfem, cogrrenfezr-rqrre.5 Fonrforzfzarrrz ez‘f0m'z'rmz carncforzmz, m'a!rr'x romfifmm‘ czrrrcfe.° This paradox is unworthy of Vaughan : neither heaven nor earth can

be described as below that which is infinite.218

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overlooks all that He hath made and the whole fabricstands in His heat and light, as a man stands here onearth in the sunshine. I say then that the God ofNature employs Himself in a perpetual coction, and thisnot only to generate but to preserve that which hath beengenerated ; for His spirit and heat coagulate that which isthin, rarefy that which is too gross, quicken the dead partsand cherish the cold. There is indeed one operation ofheat whose method is vital and far more mysterious thanthe rest : they that have use for it must study it.

I have for my part spoken all that I intend to speak,and though my book may prove fruitless to many, be-cause not understood, yet some few may be of that spiritas to comprehend it. “ Spacious flame of spacious mind "said the great Chaldean.‘ But because I will not leavethee without some satisfaction, I advise thee to take theMoon of the firmament, which is a middle nature, andplace her so that every part of her may be in two elementsat one and the same time. These elements also mustequally attend the body, not one further off, not onenearer than the other. In the regulating of these twothere is a twofold geometry to be observed--natural andartificial. But I may speak no more.

The true furnace is a little simple shell; thou maysteasily carry it in one of thy hands? The glass is oneand no more; but some philosophers have used two,and so mayst thou. As for the work itself, it is no waytroublesome; a lady may read the Arcadia and at thesame time attend this philosophy without disturbing herfancy. For my part, I think women are fitter for it than

‘ Aivgfiln” mrm‘z'.t anzpla flarmrze.2 Compare the disquisitions of Rulandus s.v. Az‘izi:m0r,_ Farrzax and

Furmrs. Compare also d’Espagnet: ENCHIRIDION Pnvsicaz Rasrtruraz.Compare finally DE FORNACIBUS CONSTRUENDIS, ascribed to the LatinGeber. Then set against all the witness of Eirenaeus Philalethes inFONS CI-IEMIC./‘E PHILOSOPHIC./E, according to which there is one vessel,one furnace, one fire, and all these are one thing, which is “our Water.”Do these figures of speech and does that of Thomas Vaughan suggesta physical operation?

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men, for in such things they are more neat and patient,being used to a small chemistry of sack-possets and otherfinical sugar-sops. Concerning the effects of this MedicineI shall not speak anything at this time. He that desiresto know them let him read the Revelation of Paracelsus,‘a discourse altogether incomparable and in very truthmiraculous. And here without any partiality I shallgive myjudgment of honest Hohenheim. I find in therest of his works, and especially where he falls on theStone, a great many false processes; but his doctrine ofit in general is very sound. The truth is he had somepride to the justice of his spleen, and in many places hehath erred of purpose, not caring what bones he threwbefore the schoolmen, for he was a pilot of Guadalcanarand sailed sometimes in his rio dc Zn recrietien.

But I had almost forgot to tell thee that which is all inall, and it is the greatest difficulty in all the art--namely,the fire. It is a close, airy, circular, bright fire: thephilosophers call it their sun and the glass must stand inthe shade. It makes not the Matter to vapour---no, notso much as to sweat. It digests only with a still, piercing,vital heat. It is continual and therefore at last altersthe chaos and corrupts it. The proportion and regimenof it is very scrupulous, but the best rule to know it byis that of the Synod: “Let not the bird fly before thefowler.” 2 Make it sit while you give fire, and then you aresure of your prey. For a close I must tell thee the philoso-phers call this fire their bath,‘ but it is a bath of Nature,‘not an artificial one; for it is not any kind of water“

i I do not know what text of or referred to Paracelsus is quoted underthis title. Nothing corresponding thereto is found in the Geneva folios,claiming to contain the genuine works, nor does the bibliography ofLenglet du Fresnoy throw any light on the subject.

2 Faeife nefasirznus (sic) '2/0Ze.a' rmfe zivseezrezefem. 3 Belnem-;;_‘ Bnlnezrm Nrrfurae. It will be noted that the two Philalethes are

saying the same thing.5 This is presumably equivalent to saying that Philosophical Water,

Aqua rzostrrrr of Eirenmus, is not any ordinary water that is seen andheld and used.

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but a certain subtle, temperate moisture which com-passeth the glass and feeds their sun or fire. In a word,without this bath nothing in the world is generated.Now, that thou mayst the better understand what degreeof fire is requisite for the work, consider the generationof man, or any other creature whatsoever. It is notkitchen fire nor fever that works upon the sperm in thewomb, but a most temperate, moist, natural heat whichproceeds from the very life of the mother. It is justso here. Our Matter is a most delicate substance andtender, like the animal sperm, for it is almost a livingthing. Nay, in very truth, it hath some small portion oflife, for Nature doth produce some animals out of it.‘For this very reason the least violence destroys it andprevents all generation; for if it be overheated but forsome few minutes the white and red sulphurs will neveressentially unite and coagulate. On the contrary, if ittakes cold but for half an hour—the work being oncewell begun---it will never sort to any good purpose. Ispeak out of my own experience, for I have-—as theyphrase it-—given myself a box on the ear, and that twiceor thrice, out of a certain confident negligence, expectingthat which I knew well enough could never be.

Nature moves not by the theory of men but by theirpractice, and surely wit and reason can perform no miraclesunless the hands supply them. Be sure then to knowthis fire in the first place, and accordingly be sure tomake use of it. But for thy better security I willdescribe it to thee once more. It is a dry, vapourous,humid fire; it goes round about the glass and is bothequal and continual. It is restless, and some have calledit the white philosophical coal. It is in itself natural, butthe preparation of it is artificial. It is a heat of the dead,

1 As if it might bring forth tadpoles; but how does this statementabout “some small portion of life ” compare with that counter descriptionquoted from pseudo-Zoroaster: “the matrix containing all things ”i’ Orwith the description—-also quoted-—-of Btihme: In giro 0mm'.e—rreaZurtectelesfes ex.’ Zerrestres?

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wherefore some call it their unnatural, necrornantic fire.It is no part of the matter, neither is it taken out ofit; but it is an external fire and serves only to stir upand strengthen the inward oppressed fire of the chaos.But let us hear Nature herself, for thus she speaks inthe serious romance of Mehung.‘ “After putrefactionsucceeds generation and that because of the inward,incombustible Sulphur that heats or thickens the cold-ness and crudities of the Quicksilver, which suffers somuch thereby that at last it is united to the Sulphur andmade one body therewith. All this-namely, fire, airand water--~is contained in one vessel. In their earthlyvessel---that is, in their gross body or composition--Itake them, and then I leave them in one alembic, whereI concoct, dissolve and sublime them without the help ofhammer, tongs or file; without coals, smoke, fire or bath ;or the alemhics of the sophisters. For I have myheavenly fire, which excites or stirs up the elementalone, according as the matter desires a becoming agreeableform."2

Now, Nature everywhere is one and the same, where-fore she reads the same lesson to Madathan, who thinkingin his ignorance to make the Stone without dissolutionreceives from her this check. “ Dost thou think "—says

‘ ]ean de Meung continued and completed the Romance qf the Hose,begun by Guillaume de Loris. The entire poem was regarded asalchemical and its meaning as such has been unfolded ; but those portionswhich carry the Hermetic seal are in the work of the later poet. Thatwhich attracted chief attention is certain “ Remonstrances” addressed toan alchemist by Nature and a “ Reply ” on his own part. THE MIRROROF ALCHEMY is also attributed to jean de Meung. It was first printedin 1613.

2 Pose‘ ,em‘refartz'e:ver;z .tz'z‘ zjfisrz _generez‘z'e, ridgzre per z'::z‘ermmz r'm:e;vrez4:rz'-arzm calerem dd argem‘z' was/2' frzgz'dz'fnte:iz ealefeeierzdem, erred lantern:eyrririeirz ;fi'at2'z'zrr, zrz’ fender): arm: .r2¢Z;5/were sue zmz'rzz.‘z./r. Omrze iliudrme in "ease eerrzplexuixz ere‘, zlgnzlt, aer ez‘ eerrrz wr'de!z'ref, germ in terrerze32450 were arr;§z‘>z'e, eademgrre rme irz rile-.whr'r0 relziegzeez er tum rogue,d.is.r0z’r/0 er .rrre!z1vzz'0, ahsgzre mrrilee, fenriyfie, we! iimrz, szive earhenitius,wajeere, igrze, amt .M.drire-fialflee ez‘ .r0j)hz'sz‘r:zrmvr aZemhz'ci.t. C'r:s:'ie.rz'emrzamgzre ?h!€I¢'?f£ zfrrerrz hdheo, ears’ elemerzfaleez. jfirerrf rrzareria z'drmeam de-centemeuefermem /zeeere desz'derez‘, e.rrz'faz‘.—DE1x-IONSTRATIO NATURIE.

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she--“ to eat oysters, shells and all? Ought they notfirst to be opened and prepared by the most ancient cookof the planets?”‘ With these agrees the excellentFlamel, who speaking of the solar and lunar Mercury—-and the plantation of the one in the other-—hath thesewords : “ Take them therefore ”--saith he—“ and cherishthem over a fire in thy alembic. But it must not be afire of coals, nor of any wood, but a bright shining fire,like the Sun itself, whose heat must never be excessivebut always of one and the same degree."2 This isenough and too much, for the secret in itself is notgreat but the consequences of it are so-—which made thephilosophers hide it. Thus, Reader, thou hast the out-ward agent most fully and faithfully described. It is intruth a very simple mystery and--if I should tell itopenly--ridiculous. Howsoever, by this and not with-out it did the magicians unlock the chaos ; and certainlyit is no news that an iron key should open a treasuryof gold.

In this universal subject they found the natures of allparticulars, and this is signified to us by that maxim:“ Let him who is not familiar with Proteus have recourseto Pan.”3 This Pan is their chaos or Mercury, whichexpounds Proteus—namely, the particular creatures,commonly called individuals. For Pan transforms him-self into a Proteus, that is, into all varieties of species,into animals, vegetables and minerals. For out of theUniversal Nature or First Matter all these are made andPan hath their properties in himself. Hence it is thatMercury is called the Interpreter or Expositor of inferiorsand superiors, under which notion the ancient Orpheus

‘ A12 2'2: mm: eechieas, ‘Z/e! remrre.-r ram: z_‘e.tz‘i.r det/erare rzz't‘eri.r? Anmm ,erz'1v.r a 'z1er’zr.rz‘z‘.r.rz'me plarzeazrrmz roe-are man-:rerz' er prd;eararz' fliese,eerret?—AURaUir SECULUM REDIVIVUM.

2 Srmzarrtrrr izfrzgree at nectar. z'nferdz'uerre a.r.rz'a'-are rzrgfira {gnaw ire alemeiiee_/'0‘:/erzmfzrr. New auteur Z:g'?23‘.5‘ earreemzrz'z.+:.r eel e Zzgrze eenferms, red clams;eeZZ_:-.ve'z'dusgue right’: .rz'z‘, 220:2 secret are re! rinse, ezii rzzrrzerreez piers _7'zrsz'eeafzdm" erdensezre, sed emu: temgfiere eyrzsdem eeiorzs esre deeef;

3 Qm Preteen: mm rzor/z'z‘ rzdeat Perm.223

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invokes him: “Hear me, O Mercury, thou messengerof Jove and son of Maia, the Expositor of all things."‘Now, for the birth of this Mercury and the place of itI find but few philosophers that mention it. Zoroasterpoints at it, and that very obscurely, where he speaks ofhis Iynges or the Ideas in these words: “Their multi-tudes leap upward, ascending to those shining worlds,wherein are the three heights, and beneath these there liesthe chief pasture? This prorum or meadow of the Ideas,a place well known to the philosophers-—Flamel calls ittheir garden and the mountain of the seven metals ; seehis Summoryf where he describes it most learnedly, for hewas instructed by a Jew--is a certain secret but universalregion. One calls it the Region of Light,‘ but to theKabalist it is Night of the Body,“ a term extremelyapposite and significant. It is in few words the rendez-vous of all spirits, for in this place the ideas---when theydescend from the bright world to the dark one-—areincorporated. For thy better intelligence thou mustknow that spirits whiles they move in heaven, which isthe fire-world, contract no impurities at all, according tothat of Stellatus: “All”--saith he—-“ that is above themoon is eternal and good, and there is no corruption ofheavenly things.” 6 On the contrary, when spirits descendto the elemental matrix and reside in her kingdom theyare blurred with the original leprosy of the matter, forhere the curse raves and rules; but in heaven it is notpredominant. To put an end to this point, let us hear

‘ Kfitfitir pcoii 'Ep,u.efct, Aibs dyyehie, Mtziefios vibe, 'Epptewn1-is wdvrwv.2 rlafrrirre yuidem /are soorndzmz‘ Zzrridos mzmdos,

1'n.r.ilerz fes : qarrzrrmz surrzrzritates sierra‘ free.Suijeotzrrrr est .ij).rz'.r ]§rz'nr'z;ooZe pratmrz.

3 i.e., Sorzzmaire Phiiosophzlozre de N.iooZa.r Flamei, apps!!! are/rev:-rem‘le roman de Flrmzel. It appeared at Paris in I561.

4 Regz'o Z2roi.r.5 Noa* ror,oorz'.r--mentioned in one of the CONCLUSIONES KABALISTICEE

of Picus de Mirandula.6 Oeme orrod est supra Zmzoivz oeternzmzgzre eormivzeue

Ease scrim, nee z‘rz'.rte o:Zz'em'd r:.:rle.rtz'o Jangiz‘.-— _Zomacus VITEE, Lzoer ix.

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the admirable Agrippa state it. This is he betweenwhose lips the truth did breathe and knew no otheroracle. “ The heavenly powers or spiritual essences,whiles they are in themselves, or before they are unitedto the Matter and are showered down from the Fatherof Lights through the holy intelligences and the heavens,until they come to the moon--their influence is good, asin the first degree. But when it is received in a corruptsubject the influence also is corrupted.” 1

Thus he. Now, the astronomers pretend to a strangefamiliarity with the stars; the natural philosophers talkas much; and truly an ignorant man might well thinkthey had been in heaven and conversed-—like Lucian’sMenippus2—-—with Jove himself. But in good earnestthese men are no more eagles than Sancho ; their fanciesare like his flights in the blanket and every way as shortof the skies. Ask them but where the influences arereceived and how; bid them by fair experience provethey are present in the elements, and you have undonethem. If you will trust the four corners of a figure orthe three legs of a syllogism you may: this is all theirevidence. Well fare the magicians, then, whose Art candemonstrate these things and put the very influences inour hands. Let it be thy study to know their Region ofLight and to enter into the treasures thereof, for thenthou ma st converse with spirits and understand thenature ofy invisible things. Then will appear unto theethe universal subject and the two mineral sperms--white and red, of which I must speak somewhat beforeI make an end.

In the PYTHAGORICAL SYNOD which consisted of three

1 Casle.s‘!z'r¢m "'2/fres, dum in se exz'.tz‘zzrzz’, at a Dalare Z211:-'zz'm.mz giver sarzcfasinteZlz;genz'z'as at caries z'nflzmm‘ur, qzzousgzze ad [imam per’:/enz'renz' : serumz'nfluentz'¢z éorm est, tanguazm in ;5rz'mo grads: ; a’ez'rm’e autmz gzzamio 2'2:szzlfijerto 1/z'lz'0rz' suscz}6z'tzrr,z}5sa efiam 'z1z'!escz't.——DE OCCULTA PHILOSOPHIA.

2_MCI'1ippl1S was a Phoenician cynic and the author of certain lostsatires of a very severe character. He appears in the dialogues ofLucian.

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score and ten philosophers, all Masters of the Art, it isthus written : “ The thickness or sperm of the fire falls intothe air. The thickness or spermatic part of the air, andin it the sperm of the fire, falls into the water. The thick-ness or spermatic substance of the water, and in it the twosperms of fire and air, fall into the earth, and there theyrest and are conjoined. Therefore the earth itself isthicker than the other elements, as it openly appears andto the eye is manifest."1 Remember now what I havetold thee formerly concerning the earth, what a generalhospital it is, how it receives all things, not only beastsand vegetables but proud and glorious man. Whendeath hath ruined him, his coarser parts stay here andknow no other home. This earth to earth is just thedoctrine of the Magi. Metals—-say they-—and all thingsmay be reduced into that whereof they were made. Theyspeak the very truth : it is God’s own principle and Hefirst taught it Adam. “ Dust thou art and unto dustshalt thou return.” 2 But lest any man should be deceivedby us, I think it just to inform you there are two reduc-tions. One is violent and destructive, reducing bodies totheir extremes ; and properly it is death, or the calcina-tion of the common chemist. The other is vital andgenerative, resolving bodies into their sperm or middlesubstance, out of which Nature made them; for Naturemakes not bodies immediately of the elements but of asperm which she draws out of the elements. I shall ex-plain myself to you by an example. An egg is the spermor middle substance out of which a chick is engendered,and the moisture of it is viscous and slimy, a water andno water, for such a sperm ought to be. Suppose Doctor

1 fgms sgfizkszmz 2'12 arm cadz? ,- aerzl" rxem 5,15-z'.r.rz¢a2z, ez‘ gzror! ex algaesparse corzgregatur, 2'2: aguezm z'm'z'a'z'z‘,- agrees gzeogme s;§z'.r.rzmz, et quad exzlgrrzfs ea‘ aerzlr .r;!>z'ss0 coadurzatzer 2'22 Xerrri gz.»:z'esez'r. [era zkiorzerrz trizmzspz's:z't-ado in ferret guz'escz'z', z'2z§zee ea corgjuneta szmt. linen ergo termomnzezes c.rsz‘er2's elemerztze .spz'.m'ar est, rm" palam apparel at w'dere est.-TURBA PHILOSOPHORUM, Dz'e!rmz Seezmdzmz. This text is called alsoTHE THIRD PYTHAGORICAL SYNOD.

2 GENESIS, iii, I9.226

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Coal—-l mean some broiler—had a mind to generate some-thing out of this egg: questionless, he would first distilit, and that with a fire able to roast the hen that laid it.Then would he calcine the caper marruum and finally pro-duce his nothing}

Here you are to observe that bodies are nothing elsebut sperm coagulated, and he that destroys the bodyby consequence destroys the sperm. Now, to reducebodies into elements of earth and water—-as we haveinstanced in the egg—is to reduce them into extremesbeyond their sperm, for elements are not the sperm butthe sperm is a compound made of the elements and con-taining in itself all that is requisite to the frame of thebody. Wherefore be well advised before you distil andquarter any particular bodies, for having once separatedtheir elements you may never generate unless you canmake a sperm of those elements. But that is impossiblefor man to do: it is the power of God and Nature.Labour then, you that would be accounted wise, to findout our Mercury: so shall you reduce things to theirmean spermatical chaos. But avoid the broiling destruc-tion. This doctrine will spare you the vain task ofdistillation, if you will but remember this truth-—-thatsperms are not made by separation but by compositionof elements; and to bring a body into sperm is not todistil it but to reduce the whole into one thick water,keeping all the parts thereof in their first natural union.

But that I may return at last to my former citation ofthe Synod. All those influences of the elements beingunited in one mass make our sperm or our earth----whichis earth and no earth. Take it, if thou dost know it,and divide the essences thereof, not by violence but bynatural putrefaction, such as may occasion a genuinedissolution of the compound. Here thou shalt find a

i While there is no question that Vaughan offers an accurate picture ofignorant alchemical procedure, this and the next paragraph are a curiousundesigned commentary on the state of his own knowledge on the physicalquestions about which he discoursed so often.

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miraculous White Water, an influence of the moon,which is the mother of our chaos. It rules in twoelements-—earth and water. After this appears thesperm or influx of the sun, which is the father of it.It is a quick celestial fire, incorporated in a thin, oleous,aerial moisture. It is incombustible, for it is fire itselfand feeds upon fire; and the longer it stays in the firethe more glorious it grows. These are the two mineralsperms-—masculine and feminine. If thou dost placethem both on their crystalline basis, thou hast thephilosopher’s flying Fire-Drake} which at the first sightof the sun breathes such a poison that nothing can standbefore him. I know not what to tell thee more unless-—in the vogue of some authors--I should give thee aphlegmatic description of the whole process, and that Ican despatch in two words. It is nothing else but acontinual coction, the volatile essences ascending anddescending, till at last they are fixed according to thatexcellent prosopoprria of the Stone :

I am not dead, although my spirit’s gone,For it returns, and is both off and on :Now I have life enough, now I have none.

I suffer’d more than one could justly do ;,Three souls I had and all my own, but twoAre fled : the third had almost left me too.2

“ What I have written, I have written.” 3 And now giveme leave to look about me. Is there no powder-plot

1 The denominational varieties of alchemical fire approach fifty, andone of them I5 termed &l’tIfiC1El.I fire, but 1t does not answer to p_yrs6alz.¢s=fireworks because it 1s held to signify Mercury dissolvent.

2 New ego s0m’z'meo #22011-:'0r, de-me spz'rz'tzes e;rs'z‘,IV-am :»"edz'z‘ rzsszdue, grzeasazr/2's et scape recedat,E1‘ mz7zz' muss magsza est amszzrzr, mms mafia fraczeltas.Plus ego szzst'z'msz' gleam corpus deéwft amum _;Tres arzimas fzaézez, gr-was amazes in tars /zaéefiaszz,Diseessere dues, sea’ tertza przvze seeuirz est.

3 Quad serzpsz‘, ssrzpsi.A 22 8

Gee/um Terra:

or practice? What is become of Aristotle and Galen?Where are the scribe and pharisce, the disputers of thisworld? If they suffer all this and believe it too, I shallthink the general conversion is come about, and I maysin :

The Virgin’s sign returns, comes Saturn’s reign}

But come what will come, I have once more spokenfor the truth and shall for conclusion speak this muchagain. I have elsewhere called this subject “a celestialslime "2 and the middle nature. The philosophers call itthe venerable nature; but amongst all the pretenders Ihave not yet found one that could tell me why. Hearme then, that whensoever thou dost attempt this work itmay be with reverence-—not like some proud, ignorantdoctor, but with less confidence and more care. Thischaos hath in it the four elementsf‘ which of themselvesare contrary natures; but the wisdom of God hath soplaced them that their very order reconciles them. Forexample, air and earth are adversaries; for one is hotand moist, the other cold and dry. Now to reconcilethese two God placed the water between them, which isa middle nature, or of a mean complexion between bothextremes. For she is cold and moist ; and as she is coldshe partakes of the nature of the earth, which is coldand dry ; but as she is moist she partakes of the nature.of the air, which is hot; and moist. Hence it is that airand earth, which are contraries in themselves, agree andembrace one another in the water, as in a middle naturewhich is proportionate to them both and tempers their ex-tremities. But verily this safvo makes not up the breach,for though the water reconciles two elements like a friendlythird, yet she herself fights with a fourth----namely, withthe fire. For the fire is hot and dry but the water is cold

1 _/62?); reds? elf Vz'r_g0, redezmt -S'¢z2'm'?zs'rz regime.2 Limies eazlesfis.

_ 3 This is the general testimony——one primeval substance and four whichissue therefrom ; but the quest is after the unity.

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and moist, which are clear contraries. To prevent thedistempers of these two God placed the air between them,which is a substance hot and moist; and as it is hot itagrees with the fire, which is hot and dry; but as it ismoist it agrees with the water, which is cold and moist ;so that by mediation of the air the other two extremes,namely, fire and water, are made friends and reconciled.Thus you see--as I told you at first--that contrary ele-ments are united by that order and texture wherein theWise God hath placed them.

You must now give me leave to tell you that thisagreement or friendship is but partial-——a very weak love,cold and skittish. For whereas these principles agree inone quality they differ in two, as your selves may easilycompute. Much need therefore have they of a morestrong and able mediator to confirm and preserve theirweak unity; for upon it depends the very eternity andincorruption of the creature. This blessed cement andbalsam is the Spirit of the Living God, Which someignorant scribblers have called a quintessence. For thisvery Spirit is in the chaos, and to speak plainly the fire isHis throne,‘ for in the fire He is seated, as we have suffici-ently told you elsewhere? This was the reason why theMagi called the First Matter their Venerable Nature andtheir Blessed Stone. And in good earnest, what thinkyou? Is it not so? This Blessed Spirit fortifies andperfects that weak disposition which the elements alreadyhave to union and peace-—for God works with Nature,not against her—and brings them at last to a beauteousspecifical fabric. s

Now if you will ask me where is the soul or—»-as theschoolmen abuse her-—-the form all this while? Whatdoth she do ? To this I answer that she is, as all instru-

1 The quest of alchemy is therefore a quest of God, and in what senseis it pursued by Vaughan in physics? One would say in the last resourcethat it can be in the physics of man’s own body and nowhere else in theuniverse.

1’ A marginal note refers to ANTHROPOSOPHIA THEOMAGICA.230

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mentals ought to be, subject and obedient to the will ofGod, expecting the perfection of her body. For it is Godthat unites her to the body and the body to her. Souland body are the work of God——-the one as well as theother. The soul is not the artificer of her house, for thatwhich can make a body can also repair it and hinder death ;but the soul cannot do this : it is the power and wisdomof God. In a word, to say that the soul formed the bodybecause she is in the body is to say that the jewel madethe cabinet because the jewel is in the cabinet; or thatthe sun made the world because the sun is in the worldand cherisheth every part thereof. Learn therefore to dis-tinguish between agents and their instruments, for if youattribute that to the creature which belongs to the Creatoryou bring? yourselves in danger of hell-fire. For God isa jealous God and will not give His glory to another. Iadvise my doctors therefore, both divines and physicians,not to be too rash in their censures, nor so magisterial intheir discourse as I have known some professors of physicto be---who would correct and undervalue the rest of theirbrethren when in truth they themselves were most shame-fully ignorant. lt is not ten or twelve years’ experiencein drugs and sops can acquaint a man with the mysteriesof God’s creation. “Take this and make a world”—“ Take I know not what and make a pill or clyster "-aredifferent receipts} We should therefore consult with ourjudgments before we venture our tongues and never speakbut when we are sure we understand.

I knew a gentleman who meeting with a philosopheradept, and receiving so much courtesy as to be admittedto discourse, attended his first instructions passing well.But when this magician quitted my friend’s known roadand began to touch and drive round the great wheel ofNature, presently my gentleman takes up the cudgels,

_1 Compare Recipe aZz'i7az'a’ igriatzeiis, gisamwm welzeerfs. It is said to begiven in some alchemical text, but if not there are many instructions whichare equally intelligible and practical.

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T/ze Works cf T/zomas Vaagaaa

and, urging all the authorities which in his vain judgmentmade for him, oppressed this noble philosopher with amost clamourous, insipid ribaldry. A goodly sight itwas and worthy our imitation to see with what an ad-mirable patience the other received him. But this errantconcluded at last that lead or quicksilver must be thesubject and that Nature worked upon one or both. Tothis the Q/{:1/eprus replied: “Sir, it may be so at thistime, but if hereafter I find Nature in those old ele-ments where I have sometimes seen her very busy, Ishall at our next meeting confute your opinion.” Thiswas all he said and it was something more than he did.Their next meeting was referred to the Greek Kalends,for he could never be seen afterwards, notwithstandinga thousand solicitations.

Such talkative, babbling people as this gentleman was,who run to every doctor for his opinion and follow likea spaniel every bird they spring, are not fit to receivethese secrets. They must be serious, silent men, faithfulto the Art and most faithful to their teachers. We shouldalways remember that doctrine of Zeno: “Nature”-—said he--“ gave us one tongue but two ears, that wemight hear much and speak little.” Let not any mantherefore be ready to vomit forth his own shame andignorance. Let him first examine his knowledge andespecially his practice, lest upon the experience of a fewviolent knacks he presume to judge Nature in her verysobrieties.

To make an end : if thou dost know the First Matter,know also for certain thou hast discovered the Sanctuaryof Nature. There is nothing between thee and hertreasures but the door. That indeed must be opened.Now if thy desire leads thee on to the practice, considerwell with thyself what manner of man thou art and whatit is that thou wouldest do: for it is no small matter.Thou hast resolved with thyself to be a co-operator withthe Spirit of the Living God and to minister to Him in

232

Ca’/um Terra:

His work of generation.‘ Have a care therefore thatthou dost not hinder His work ; for if thy heat exceedsthe natural proportion thou hast stirred the wrath of themoist natures and they will stand up against the centralfire, and the central fire against them ; and there will bea terrible division in the chaos. But the sweet Spiritof Peace, the true eternal quintessence, will depart fromthe elements, leaving both them and thee to confusion.Neither will he apply Himself to that Matter as long asit is in thy violent, destroying hands. Take heed there-fore lest thou turn partner with the devil, for it is thedevil's design from the beginning of the world to setNature at variance with herself, that he may totally corruptand destroy her. “Do not thou further his designs.”2I make no question but many men will laugh at this;but on my soul I speak nothing but what I have knownby very good experience : there ore believe me. For myown part, it was ever my desire to bury these things insilence, or to paint them out in shadows. But I havespoken thus clearly and openly out of the affection I bearto some who have deserved much more at my hands.True it is I intended sometimes to expose a greater workto the world which l promised in my A'm*/iroposop/zia ; butI have been since acquainted with that world and I foundit base and unworthy : wherefore I shall keep in my firsthappy solitudes, for noise is nothing to me. I seek notany man's applause. If it be the will of my God to callme forth and that it may make for the honour of HisName, in that respect I may write again ; for I fear notthe judgment of man. But in the interim, here shall bean end.

FINIS

1 Note the apparent mixture of distinct concerns.2 Ne 2'2: aizgeas fatum.

233

AN EPILO G UE

AND now, my Book, let it not stop thy flightThat thy just author is not lord or knight.I can define myself and have the artStill to present one face and still one heart.But for nine years some great ones cannot seeWhat they have been, nor know they what to be.What though I have no rattles to my name,Dost hold a simple honesty no fame ?Or art thou such a stranger to the timesThou canst not know my fortunes from my crimes?Go forth and fear not : some will gladly beThy learned friends whom I did never see.Nor shouldst thou fear thy welcome ; thy small priceCannot undo ‘em, though they pay excise.Thy bulk’s not great ; it will not much distressTheir empty pockets but their studies less.Th’art no galleon, as books of burthen be,Which cannot ride but in a library.Th’art a fine thing and little : it may chanceLadies will buy thee for a new romance.O how I’ll envy thee when thou art spreadIn the bright sunshine of their eyes and readWith breath of amber, lips of rose that lendPerfumes unto thy leaves shall never spend.When from their white hands they shall let thee fallInto their bosoms—-which I may not callAught of misfortune—thou dost drop to restIn a more pleasing place and art more blest.There in some silken, soft fold thou shalt lie,

7-34

Car/am Terra

Hid like their love or thy own mystery.Nor shouldst thou grieve thy language is not fine,For it is not my best—though it be thine.I could have voiced thee forth in such a dressThe spring had been a slut to thy express—Such as might file the rude unpolish’d ageAnd fix the reader’s soul to every page.But I have used a coarse and homely strain,Because it suits with truth—which should be plainLast, my dear Book, if any looks on theeAs on three suns or some great prodigy,And swear to a full point I do derideAll other sects to publish my own pride,Tell such they lie, and since they love not theeBid them go learn some high-shoe heresy.Nature is not so simple but she canProcure a solid reverence from man,Nor is my pen so lightly plumed that IShould serve ambition with her majesty.’Tis truth makes me come forth, and having writThis her short scene I would not stifle it ;For I have called it child, and I had ratherSee’t torn by them than strangled by the father.

Sou Dso GLORIA

/imerz

235

LUMEN DE LUMINEon A NEW MAGICAL LIGHT

THE EPISTLE DEDICATORYITo MY DEAR MOTHER,

THE M051" FAMOUS UNIVERSITY OF OXFORD

l nave observed, most dear Mother, and that in mostof thy Sons, a complexion of fame and ingratitude.Learning indeed they have, but they forget the breaststhat gave it. Thy good works meet not with one Samari-tan; but many hast thou cured of the leprosy of ignorance.This is the spot that soils our perfections: we have alldrunk of thy fountain, but we sacrifice not the water tothe well. For my own part, I can present thee withnothing that is voluminous ; but here is a mustard-seedwhich may grow to be the greatest amongst herbs. Thedraught itself hath nothing of Nature but what is underthe veil. I wish indeed thou mayest see her without abridal scarf; but her face-—-like that of the /9’nmmtz'aIa—expects the pencil of an angel. I cannot say this com-posure deserves thy patronage: but give me leave to makeit my opportunity, that l may return the acknowledgmentwhere I received the benefit. I intend not my addressfor the Banks of Isis ; thou hast no portion there, unlessthy stones require my inscription. It is thy dispersedbody I have known, and that only I remember. Takeit then, wheresoever thou art, in thy sad removes andvisitations. It is neither Sadducee nor Pharisee but thetext of an Israelite and

Thy Legitimate ChildEUGENIUS PI-IILALETHES.

1650.

239

TO THE READER

I nave had some contest with myself in the disposalof this piece, the subject being cross to the genius of thetimes, which is both corrupt and splenetic. It was mydesire to keep it within doors, but the relation it bearsto my former discourses hath forced it to the press. Itis the last of mythoughts and-—-their first reflex beingnot complete—-I have added this to perfect their imageand symmetry. I must confess I have no reason for itbut what my adversaries supply me withal. I would ad-vance the truth because they would suppress it. IndeedI have been scurvily rewarded; but the success of thisart grows from its opposition; and this—I believe-—-our late libellers have observed, for they quit the scienceto quash the professors.‘

It is not enough to abuse and misinterpret our writings :with studied calumnies do they disparage our persons,whom they never saw and perhaps never will see. Theyforce us to a bitterness beyond our own dispositions andprovoke men to sin---as if they did drive the same designwith the devil.

For my own part, I will no more hazard my soul bysuch uncivil disputes. I know I must give an accountof every idle word? This theme hath reduced mypassions to a diet. I have resolved for the future tosuffer, for this I am sure of : God will condemn no manfor his patience.

1 A further reference to Henry More, whose attack seems always tohave rankled in the mind of Vaughan. -

2 ST MATT., xii, 36.240

Lumen afe Lamina

The world indeed may think the truth overthrownbecause she is attended with her peace; for——in thejudgment of most men—where there is no noise thereis no victory. This I shall look upon as no disadvantage.The estimate of such censors will but lighten the scales ;and I dare suppose them very weak brains who conceivethe truth sinks because it outweighs them.

As for tempestuous outcries, when they want theirmotives they discover an irreligious spirit-—one that hathmore of the hurricane than of Christ Jesus. God wasnot in the wind that rent the rock to pieces, nor in theearthquake and fire at Horeb. He was in aura renni-—in the still, small voice.‘

My advice is that no man should resent the commonspleen. Who writes the truth of God hath the samepatron with the truth itself; and when the world shallsubmit to the general tribunal he will find his Advocatewhere they shall find their judge. There is a mutualtestimony between God and His servants : if the Baptistdid bear witness of Christ, Christ also did as much forthe Baptist. He was a burning and a shining light?

This, Reader, I thought fit to preface, that if any dis-course of mine be produced hereafter thou may’st notexpect my vindication. I have referred my quarrel tothe God of Nature: it is involved in the concernmentsof His truth. I am satisfied with the peace and rest ofa good conscience : I have written nothing but what Godhath verified before my eyes in particular and is able tojustify before the World in general. I have known Hissecret light: His candle is my schoolmaster. I testifythose things which I have seen under His very beams,in the bright circumference of His glory.

When I first put my thoughts to paper--God can bearme witness—it was not for any private ends. I wasdrawn and forced to it by a strong admiration of themystery and majesty of Nature. It was my design to

1 I KINGS, xix, I2. 2 ST JOHN, v, 35.24x 16

T/ze Warns if T/zonzas Vang/zan

glorify the truth and in some measure to serve the age—had they been capable of it. But the barbarous insultsI have met withal, and without any deserts of mine, haveforced my charity to keep at home. Truly, had I notbeen robbed of my peace, I had imparted some thingswhich--I am confident-——-this generation will not receivefrom another pen. But the times in this respect fall noteven with Providence, for the years of discovery are notyet come. This truth-—like the dove in the deluge—must hover in winds and tempests, overlook the surgesand billows, and find no place for the sole of her foot.But the wise God provides for her: on all these wavesand waters she hath a little bark to return to. MethinksI see her in the window all wet and weather-beaten.

To conclude: this discourse is my last and the onlykey to my first.‘ What I have written formerly is likethe Arabian’s HaZz'caZz'.2 It is Dinnns signara, a house shutup: but here I give you the key to the lock. If youenter, seal up what you see in your hearts. Trust it notto your tongue, for that’s a flying scroll. Thus I delivermy light to your hands; but what returns you will giveme I know not. If you are for peace, peace be with you ;if for war,I have been so too. But let not him thatgirds on his armour boast like him that puts it off?’ Dowell and fare well.

EUGENIUS PHILALETHES.I651.

1 The reference is to ANTHROPOSOPI-IIA THEOMAGICA. Vaughancontinued to write, and it is perhaps because of this statement that hisnext discourse appears under the letters S. N., and seeks to veil itsauthorship by the aid of friendly references to Eugenius Philalethes.

2 See note on p. 267.3 I KINGS, xx, II.

242

LUMEN DE LUMINE

I.——THE UNDERWORLD

Now had the night spent her black stage, and allHer beauteous, twinkling flames grew sick and pale.Her scene of shades and silence fled, and clayDressld the young East in roses, where each ray-Falling on sables—-made the sun and nightKiss in a checker of mix’d clouds and light.

I think it were more plain and to some capacities morepleasing if I express myself in this popular, low dialect.It was about the dawning or daybreak when, tired with atedious solitude and those pensive thoughts which attendit, after much loss and more labour, I suddenly fell asleep.Here then the day was no sooner born but strangled.l was reduced to a night of a more deep tincture thanthat which I had formerly spent. My fancy placed mein a region of inexpressible obscurity, and—as I thought—-more than natural, but without any terrors. I was ina firm, even temper and, though without encourage-rnents, not only resolute but well pleased. I movedevery way for discoveries but was still entertained Withdarkness and silence; and I thought myself translatedto the land of desolation. Being thus troubled to nopurpose, and wearied with long endeavours, I resolved torest myself, and seeing I could find nothing I expectedif anything could find me. t

I had not long continued in this humour but I couldhear the whispers of a soft wind that travelled towardsme; and suddenly it was in the leaves of the trees, so

243

T/ze Works qf T/zomar Vaug/zarz

that I concluded myself to be in some wood or wilderness.With this gentle breath came a most heavenly, odourousair, much like that of sweet briars, but not so rank andfull. This perfume being blown over, there succeeded apleasant humming of bees amongst flowers ; and this didsomewhat discompose me, for I judged it not suitablewith the complexion of the place, which was dark andlike midnight. Now was I somewhat troubled with theseunexpected occurrences when a new appearance divertedmy apprehensions. Not far off on my right hand I coulddiscover a white, weak light--—not so clear as that of acandle, but misty and much resembling an atmosphere.Towards the centre it was of a purple colour, like theElysian sunshine, but in the dilatation of the circumfer-ence milky; and if we consider the joint tincture of theparts, it was a painted Vesper, a figure of that splendourwhich the old Romans called Sol Mortu0rum.1 Whiles Iwas taken up with this strange scene there appeared inthe middle purple colours a sudden commotion, and outof their very centre did sprout a certain flowery light, asit were the flame of a taper. Very bright it was, spark-ing and twinkling like the day-star. The beams of thisnew planet———issuing forth in small skeins and rivulets—looked like threads of silver, which, beings reflected againstthe trees, discovered a curious green umbrage; and Ifound myself in a grove of bays. The texture of thebranches was so even---the leaves so thick and in thatconspiring order—it was not a wood but a building?

I conceived it indeed to be the Temple of Nature, whereshe had joined discipline to her doctrine. Under thisshade and screen did lodge a number of nightingales,

1 In a marginal note Vaughan says that Boxhorn falsely interprets thisnotion. Alchemical symbolism—it may be added-—pictures a region ofstrange experience where the sun shines at midnight, and such an inwardrealm is known to mystics, but it lies far along the path of attainment.

2 In this description and in much of the account that follows Vaughanis giving an almost free rein to the spirit of imagination, which makes itnecessary to distinguish the allegory behind his vision frO1n the poeticimages under which it passes into expression.

I 244

Lumen c/e Lamina

which I discovered by their whitish breasts. These,peeping through their leafy cabinets, rejoiced at thisstrange light, and-—having first plumed themselves—-stirred the still air with their music. This I thoughtwas very pretty, for the silence of the night, suiting withthe solitude of the place, made me judge it heavenly.The ground, both near and far off, presented a pleasingkind of checker, for this new star meeting with somedrops of dew made a multitude of bright refractions,as if the earth had been paved with diamonds. Theserare and various accidents kept my soul busied, butto interrupt my thoughts, as if it had been unlawful toexamine what I had seen, another, more admirable objectinterposed.

I could see between me and the light a most exquisite,divine beauty—-her frame neither long nor short but amean, decent stature. Attired she was in thin loose silkbut so green that I never saw the like, for the colour wasnot earthly. In some places it was fancied with whiteand silver ribbons, which looked liked lilies in a fieldof grass. Her head was overcast with a thin, floatingtiffany, which she held up with one of her hands andlooked as it were from under it. Her eyes were quick,fresh and celestial but had something of a start, as if shehad been puzzled with a sudden occurrence. From herblack veil did her locks break out, like sunbeams froma mist. They ran dishevelled to her breasts and thenreturned to her cheeks in curls and rings of gold. Herhair behind her was rolled to a curious globe, with asmall short spire, flowered with purple and sky-colouredknots. Her rings were pure, entire emeralds--for shevalued no metal——and her pendants of burning carbuncles.To be short, her whole habit was youthful and flowery:it smelt like the East and was thoroughly aired with richArabian diapasons. This and no other was her appear-ance at that time; but whiles I admired her perfectionsand prepared to make my addresses she prevents me with

14-5

T/ze Warts of Tfiomas Vamg/zam

a voluntary approach. Here indeed I expected somediscourse from her ; but she, looking very seriously andsilently in my face, takes me by the hand and softlywhispers I should follow her. This, I confess, soundedstrange; but I thought it not amiss to obey so sweeta command, and especially one that promised very muchbut was able in my opinion to perform more.

The light which I had formerly admired proved nowat last to be her attendant, for it moved like an usherbefore her. This service added much to her glory, and itwas my only care to observe her, who though she wanderednot yet verily she followed no known path. Her walkwas green, being furred with a fine, small grass whichfelt like plush, for it was very soft, and pearled all theway with daisies and primrose. When we came out ofour arbours and court of bays I could perceive a strangeclearness in the air, not like that of day, neither can Iaflirm it was night. The stars indeed perched over usand stood glimmering, as it were, on the tops of highhills ; for we were in a most deep bottom and the earthoverlooked us, so that I conceived we were near thecentre. We had not walked very far when I discoveredcertain thick, white clouds—for such they seemed to me-—which filled all that part of the valley that was before us.This indeed was an error of mine ; but it continued notlong, for coming nearer I found them to be firm, solidrocks but shining and sparkling like diamonds. Thisrare and goodly sight did not a little encourage me, andgreat desire I had to hear my mistress speak-—for so Ijudged her now—that if possible I might receive someinformation. How to bring this about I did not wellknow, for she seemed averse from discourse. Buthaving resolved with myself to disturb her, I asked herif she would favour me with her name. To this shereplied very familiarly, as if she had known me longbefore.

“Eugenius”-—-said she—-“I have many names, but24.6

Lumen de Lunzine

my best and dearest is Thalia, for I am always greenand shall never wither. Thou dost here behold theMountains of the Moon,2 and I will shew thee theoriginal of Nilus ;3 for she springs from these invisiblerocks. Look up and peruse the very tops of thesepillars and cliffs of salt, for they are the true, philo-sophical, lunar mountains. Did’st thou ever see such amiraculous, incredible thing ?”

This speech made me quickly look up to those glitter-ing turrets of salt, where I could see a stupendouscataract or waterfall. The stream was more large thanany river in her full channel; but notwithstanding theheight and violence of its fall it descended without anynoise. The waters were dashed and their current dis-tracted by those saltish rocks; but for all this theycame down with a dead silence-—like the still, soft air.Some of this liquor-—for it ran by me-—I took up, to seewhat strange woollen substance it was that did thus stealdown like snow. When I had it in my hands it was nocommon water but a certain kind of oil of a watery com-plexion. A viscous, fat, mineral nature it was, brightlike pearls and transparent like crystal. When I hadviewed and searched it well, it appeared somewhatspermatic, and in very truth it was obscene to the sightbut much more to the touch. Hereupon Thalia told meit was the First Matter and the very natural, true spermof the great world.‘ “ It is ”-—said she-—“ invisible and

1 Thalia is the Greek Eidaeie, one of the nine muses, and comes from aword which signifies to bear flowers, or be in bloom.

2 This image is particular to Thomas Vaughan, as an allusion to some-thing remote and generally inaccessible. It is not found in the alchemists,so far as I can remember.

3 The same observation applies; the source of the Nile was unknowni1:1Vaughan’s days and so was the First Matter, save—a:r /2,1750!/zrsz'—toa epts.

* It is useful to compare this extended description of the First Matter,seen in pretended vision, with those earlier definitions which tell us thatthe supposed substance—“ obscene to the sight but much more to thetouch ”-is “ the Second Nature from God ” and “ the Child of the BlessedTrinity.” The First Matter of Vaughan is a matter of his reverie.

247

1

T/ze W0r'és qf T/zornas Vaughan

therefore few are they that find it; but many believe itis not to be found. They believe indeed that the worldis a dead figure, like a body which hath been sometimemade and fashioned by that spirit which dwelt in it, butretains that very shape and fashion for some short timeafter that the spirit hath forsaken it. They should ratherconsider that every frame, when the soul hath left it,doth decompose and can no longer retain its formerfigure; for the agent that held and kept the partstogether is gone. Most excellent then is that speechwhich I heard some time from one of my own pupils.‘This world’---saith he—-‘ of such divers and contraryparts, would not have reached unity of form had therenot been One who did join together such contrary things.But, being brought together, the very diversity of thenatures joined, fighting one with another, had discom-posed and separated them, unless there had been One tohold and keep those parts together which He at first didjoin. Verily the order of Nature could not proceed withsuch certainty, neither could she move so regularly inseveral places, times, effects and qualities, unless therewere Some One Who disposed and ordered these varietiesof motions. This, whatsoever it is, by which the worldis preserved and governed, I call by that usual nameGod.’ 1

“ Thou must therefore, Eugenius ”-—-said she-—“ under-stand that all compositions are made by an Active, In-telligent Life; for what was done in the composure ofthe great world in general, the same is performed in thegeneration of every creature, and its sperm in particular.I suppose thou dost know that water cannot be contained

1 Mundus /12': ea: tam a’z'zrersz's cantr'ar'z'z'sgrue gfiartzifius in unam farmam2nz'nz'mé cen'z»'enz'ss.ez‘, nz'sz' unus asset, qui tam dz'-versa conjungeret. Con-juncfa were nafurarum zfsa a'z"z»'ersz'fas ain‘:/2166222 a’z'srI0:rs dz'ss0cz'a;re! atgurdz't/eiieret, nz'sz' anus asset, qua quad ne.ruz'z‘ rentfnerrz‘. Non tam '2/arerertus natures ordo prerederer, net" tam dz's;fi»osz't0s nzatus Zoris, tengt$0n'6us,ejicien :‘z'd, gruaZz'z'atz'bus .e.rp!z'caret, nz'sz' unus asset, gm‘ /zas mutationum'uarz'era!es manens zjuse dzsponeret. Her guz'cguz'd es! gun rana’z'z'a manentargue gubernantur usitatn cnnrtis werabuiunz Drum mnnino.

24.8

Lumen r/e Lunzine

but in some vessel. The natural vessel which God hathappointed for it is the earth. In earth water may bethickened and brought to a figure; but of itself, andwithout earth, it hath an indefinite flux and is subject tono certain figure whatsoever. Air also is a fleeting andindeterminate substance, but water is his vessel ; for waterbeing figured by means of earth the air also is thickenedand figured in the water. To ascend higher, the aircoagulates the liquid fire, and fire incorporated involvesand confines the thin light. These are the means bywhich God unites and compounds the elements into asperm, for the earth alters the complexion of the water,and makes it viscous and slimy. Such a water must theyseek‘ who would produce any magical, extraordinaryeffects ; for this spermatic water coagulates with the leastheat, so that Nature concocts and hardens it into metals.Thou seest the whites of eggs will thicken as soon asthey feel the fire ; for their moisture is tempered with apure, subtle earth, and this subtle, animated earth is thatwhich binds their water. Take water then, my Eugenius,from the l\/Iountains of the Moon,“ which is water and nowater. Boil it in the fire of Nature“ to a twofold earth,white and red ; then feed those earths with air of fire andfire of air; and thou hast the two magical luminaries.But because thou hast been a servant of mine for a longtime, and that thy patience hath manifested the truth ofthy love, I will bring thee to my school, and there will Ishew thee what the world is not capable of.”

This was no sooner spoken but she passed by thosediamond-like, rocky salts and brought me to a rock ofadamant, figured to a just, entire cube. It was the basis

1 The remarkable tract of Alipili calls it “ dry water from the philo-sophers’ clouds.“ The names as usual are many and the reference is inmost cases to Philosophical Mercury, as to that substance which is chiefly“desired by the wise.” Thomas of Bonona says that out of this water allthings grow and all things have their nourishment.

2 I do not remember Mountains of the Moon in alchemical symbolism.Generically, mountains are metals.

3 Compare Geber: “ Burn it in water and wash it in fire.”249


to a fiery pyramid, a trigon of pure pyrope, whose im-prisoned flames did stretch and strive for heaven. Tothe four-square of the frontlet of this rock was annexeda little portal and in that hung a tablet. It was a paintedhedgehog, so rolled and wrapt up in his bag he couldnot easily be discomposed. Over this stood a dog snarl-ing and hard by him this instruction : Softly, or he pricks}

In we went, and having entered the rocks, the interiorparts were of a heavenly, smaragdine colour. Somewherethey shined like leaves of pure gold, and then appeared athird inexpressible, purple tincture. We had not gonevery far but we came to an ancient, majestic altar. Onthe ofFertory,2 or very top of it, was figured the trunk ofan old rotten tree, plucked up by the roots. Out of thiscrept a snake--of colour white and green—slow of motionlike a snail and very weak, having but newly felt the sunthat overlooked her. Towards the foot or basis of thisaltar was an inscription in old Egyptian hieroglyphicswhich Thalia expounded, and this is it:

T0 THE BLESSED consIN THE UNDERWORLD3

N. L.1'. :1. v.

From this place we moved straight forward till we cameto a cave of earth. It was very obscure and withal dankish,giving a heavy odour—like that of graves. Here westayed not long, but passing this churchyard we came atlast to the Sanctuary, where Thalia turning to me madethis her short and last speech.

“ Eugenius, this is the place which many have desiredto see, but saw it not. The preparatives to their admis-sion here were wanting. They did not love me but mine.They coveted indeed the riches of Nature, but Nature

1 Sua'uz'!e:r am’ ;f>ungz'z‘. '2 Ofi?.'rt‘0rz'unz was the place on which sacrifices were offered, the top of

the altar.3 Dir‘: beatz's. In Casio suhferraneo.

I 250

Lumen ale Lumine

herself they did both neglect and corrupt. Some advan-tages they had in point of assault, had they but studiedtheir opportunities. I was exposed to their hands butthey knew me not. I was subject in some measure totheir violence, but He that made me would not suffer meto be rifled. In a word, the ruin of these men was builton their disposition. In their addresses to me they re-sembled those pitiful things which some call courtiers.These have their antics and raunts, as if they had beentrained amongst apes. They scrape—as one hath wellexpressed it—proportions mathematical, make strange legsand faces, and in that phrase of the same poet

‘ Vary their mouths as ’twere by magic spellTo figures oval, square and triangle.’

So these impudentsophisters assaulted me with vainglorioushumours. When I looked into their hearts there wasno room for me. They were full of proud thoughts anddreamed of a certain riotous happiness which must bemaintained by my expenses and treasures.‘ In the interimthey did not consider that I was plain and simple, one thatdid not love noise but a private, sweet content. I have,Eugenius, found thee much of my own humour. I havewithal found thy expectations patient. Thou canst easilybelieve where thou hast reason to thy faith. Thou hastall this while served without wages: now is the timecome to reward thee. My love I freely give thee, andwith it these tokens——my key and seal. The one shuts,the other opens: be sure to use both with discretion.As for the mysteries of this my school, thou hast theliberty to peruse them all; there is not anything herebut I will gladly reveal it to thee. I have one preceptthat I shall commend to thee, and this is it : you must be

1 Compare ]ean de Meung’s address of Nature to the “stolid philo-sophaster” in the DEMONSTRATION or NATURE; also Sendivogius: ADratoous BETWEEN Maacuav, THE ALCHEMIST AND NATURE; andthe further debate in the tract CONCERNING SULPHUR, ascribed toSendivogius. Tha11a’s discourse is more or less modelled on these.

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silent. You shall not in your writings exceed my allow-ances. Remember that I am your love, and you will notmake me a prostitute. But because I wish you serviceableto those of your own disposition, I here give you anemblematical type of my Sanctuary} with a full privilegeto publish it. This is all, and I am now going to thatinvisible region where is the abode of the immortals? Letnot that proverb take place with you : Out of sight, outof mind. Remember me and be happy."

These were her instructions, which were no soonerdelivered but she brought me to a clear, large light ; andhere I saw those things which I must not speak of.Having thus discovered all the parts of that gloriouslabyrinth, she did lead me out again with her clue ofsunbeams—-her light that went shining before us. Whenwe were past the rocks of Nilus she shewed me a secretstaircase, by which we ascended from that deep andflowery vale to the face of this our common earth. HereThalia stopped in a mute ceremony, for I was to be leftall alone. She looked upon me in silent smiles, mixedwith a pretty kind of sadness, for we were unwilling topart. But her hour of translation was come, and taking--as I thought--our last leave, she passed before myeyes unto the eternalf into the ether of Nature.

Now verily was I much troubled and somewhat dis-ordered; but composing myself as well as I could Icame to a cop of myrtles, where resting myself on aflowery bank I began to consider those things which Ihad seen. This solitude and melancholy study continuednot long, for it met with a very grateful interruption. Icould see Thalia--as it were—at the end of a landscape,somewhat far off; but in a moment she was in themyrtles, where, seating herself hard by me,I receivedfrom her this discourse.

“I would not, Eugenius, have thee ignorant of the

1 See the Frontispiece inscribed So/wZra_1l4ag:'ra<' Typus.2 ‘ilv’ dflavdvwv 5509 1‘-o~rI;v.---ILIAD I Book vlil. 3 Hphs fl.I{ifIPiI.

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unity and concentration of sciences.‘ In the past andmore knowing years of the world, when magic was betterand more generally understood, the professors of thisart divided it into three parts—elemental, celestial andspiritual. The elemental part contained all the secretsof physic, the celestial those of astrology and the spiritualthose of Divinity. Every one of these by itself was buta branch or limb, but being united all three they were thepandects of the science. Now in these thy days there isno man can shew thee any real physic or astrology;neither have they any more than a tongue and bookDivinity. The reason of it is this: in process of timethese three sciences—which work no wonders without amutual, essential union-——were by misinterpretation dis-membered and set apart, so that every one of them washeld to be a faculty by itself. Now God had united thesethree in one natural subject,2 but man he separated themand placed them in no subject, but in his own brain,where they remained in words and fancy, not in sub-stantial elements and verity. In this state the scienceswere dead and ineffectual ; they yielded nothing but noise,for they were separated-—as if thou shouldst dismember aman and then expect some one part of him should performthose actions which the whole did when he was alive.

“ Thou dost know by very natural experience that outof one specifical root there grow several different sub-stances, as leaves, flowers, fruit and seed. So out of oneuniversal root—namely, the chaos-— grow all specificalnatures and their individuals. Now there is no truescience or knowledge but what is grounded uponsensible, particular substances, or upon the sensible,

1 Compare Raymund Lully’s dream of an universal science, out ofwhich came the ARS MAGNA SCIENDI; but it was little more than anelaborate art of debate.

9 The expression is curious, having regard to the distinction whichfollows---namely, that it is not the brain of man. The question is whetherVaughan alludes to the simple mind above the logical understanding.But he affirms almost immediately that the First Matter or chaos is thecentre of all sciences.

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universal substance, out of which all particulars are made.As for universals in the abstract, there are no such things ;they are empty, imaginary whimsies, for abstractions arebut so many fantastic suppositions. Consider now,Eugenius, that all individuals, even man himself, hathnothing in him materially but what he received from thematerial, universal Nature. Consider again that thesame individuals are reducible to their first physicaluniversal matter, and by consequence this universalmatter hath in itself the secrets and mysteries of allparticulars; for whatsoever includes the subject itselfincludes the science of that subject. In the First Matterthe Divine Wisdom is collected in a general chaoticalcentre,1 but in the particulars made of the First Matterit is dispersed and spread out, as it were, to a circum-ference. It remains then that the chaos is the centre ofall sciencesf to which they may and ought to be reduced,for it is the sensible, natural Myslerium Magnum andunder God the secondary Temple of Wisdom.3 Searchtherefore and examine the parts of this chaos by the rulesand instructions received when I was with thee in themineral region. Dwell not altogether on the practice,for that is not the way to improve it. Be sure to addreason to thy experience and to employ thy mind as wellas thy hands. Labour to know all causes and theireffects : do not only study the receipt, like that broiling,frying company, who call themselves chemists but areindeed no philosophers.

“ This is all which I think fit to add to my former pre-

1 I suppose that this may be taken as an allusion to the immanence ofthe Christ-Spirit in the universe from the very beginning of manifestation,and as then in the chaos——-according to Vaughan’s terminology—-so after-wards in all the orders and classes included by the cosmos.

2 Ex hypo!/zesz' and otherwise, it could be so only in respect of DivineImmanence.

3 Concerning the first Temple we do not hear : it is perhaps that palaceor sanctuary at the centre figured as the Divine habitation before therewas any evolution of beings and of things—a place which is no place, theSanctuary which is He.

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scriptions; but that which made me return was some-thing else, and now thou shalt receive it. Thou hastheard sometimes, I suppose, of the beryllistic part ofmagic :1 have a care to apprehend me, and I will shewthee the foundation. Thou must know the stars can im-press no new influx in perfect, complete bodies; theyonly dispose and in some measure stir up that influencewhich hath been formerly impressed. It is most certain,Eugenius, that no astrobolism 2 takes place without someprevious corruption and alteration in the patient, forNature works not but in loose, moist, discomposedelements. This distemper proceeds not from the starsbut from the contrariety of the elements amongst them-selves. Whensoever they fall out and work their own dis-solution, then the celestial fire puts in to reconcile themagain and generates some new form, seeing the old onecould consist no longer. Observe then that the genuinetime of impressions is when the principles are spermaticand callow ; but being once coagulated to a perfect bodythe time of stellification is past. Now the ancient Magiin their books speak of strange astrological lamps, images,rings and plates, which being used at certain hours wouldproduce incredible, extraordinary effects.” The commonastrologer he takes a stone, or some piece of metal, figuresit with ridiculous characters and then exposeth it to theplanets, not in an alitemusi 1 but as he dreams himself--he

1 The beryl is described by Aubrey in his MISCELLANIES as “ a kind ofcrystal that hath a weak tincture of red.” It was used for seering purposes,and the Ritual of invoking spirits therein is found among the lesser pro-cesses of ceremonial magic.

2 Astroboifsnzus is an equivalent in late Latin for the classical s£a’eratr'o,meaning primarily the withering or blasting of trees through wind ordrought ; but it stood also for a seizure of human beings, known otherwiseas planet-struck, a benumbed condition, one of temporary paralysis.

3 The suggestion is that the rings and the images were not images orrings, just as in alchemy the water is no water, the stone is not-a stone,and so forth. It is scarcely the inference which would be carried awayfrom a study of Ag:-ippa’s THREE Booxs or OCCULT PHILOSOPHY.Ceremonial Magic is very old and it has always made use of instruments.

‘1 I have not found this word in Arabian or Syriac alchemy: it is nodoubt a corruption of one which has been changed out of all knowledge.

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knows not how. When this is done,all is to no purpose ;but though they fail in their practice yet they believethey understand the books of the Magi well enough.Now, Eugenius, that thou mayst know what to do, Iwill teach thee by example. Take a ripe grain of cornthat is hard and dry; expose it to the sunbeams in a glass,or any other vessel, and it will be a dry grain for ever.But if thou dost bury it in the earth, that the nitrous,saltish moisture of that element may dissolve it, then thesun will work upon it and make it spring and sprout to anew body. It is just thus with the common astrologer:he exposeth to the planets a perfect, compacted body andby this means thinks to perform the magiciatfs Gamau-'a,1and marry the inferior and superior worlds. It must bea body reduced into sperm, that the heavenly, femininemoisture, which receives and retains the impress of theastral agent, may be at liberty and immediately exposedto the masculine fire of Nature. This is the ground ofthe Beryl ; but you must remember that nothing can bestellified without the joint magnetism of three heavens.What they are I have told you elsewhere, and I will nottrouble you with repetitions.”

When she had thus said she took out of her bosomtwo miraculous medals—not metalline but such as I hadnever seen, neither did I conceive there were in Naturesuch pure and glorious substances. In my judgmentthey were two magical Astrolasms, but she called themsapphirics of the sun and moon. These miracles shecommended to my perusal, excusing herself as beingsleepy: otherwise she had expounded them for me. Ilooked, admired and wearied myself in their contempla-

1 Gaffarel devotes considerable space to this subject in his UNHEARD OFCURIOSITIES, the English rendering of which by Edmund Chilmead waspublished in the same year as ANTHROPOSOPHIA THEOMAGICA. Gamairosor Chamafeu were originally natural figured agates or other stones, theremarkable shapes of which, or the pictures appearing thereon, weresupposed to have singular virtues. The word was extended afterwardsto include similar curiosities of plant and animal life.

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tion. Their complexion was so heavenly, their contriv-ance so mysterious I did not well know what to makeof them. I turned aside to see if she was still asleepbut she was gone, and this did not a little trouble me.I expected her return till the day was quite spent, butshe did not appear. At last, fixing my eyes on that placewhere she sometimes rested,I discovered certain piecesof gold which she had left behind her, and hard by apaper folded like a letter. These I took up and now—-the night approaching---the evening star tinned in theWest, when taking my last survey of her flowery pillowI parted from it in this verse.

Pretty green bank, farewell, and mayst thou wearSunbeams and rose and lilies all the year.She slept on thee but needed not to shedHer gold ; ’twas pay enough to be her bed.Thy flowers are favourites ; for this loved dayThey were my rivals and with her did play.They found their heaven at hand and in her eyesEnjoy’d a copy of their absent skies.Their weaker paint did with true glories tradeAnd-—mingled with her cheeks--one posy made.And did not her soft skin confine their prideAnd with a screen of silk both flowers divide,They had suck’d life from thence and from her heatBorrowid a soul to make themselves complete.

O happy pillow, though thou art laid evenWith dust, she made thee up almost a heaven.I-Ier breath rained spices, and each amber ringOf her bright locks strew’d bracelets o’er thy spring.That earth’s not poor did such a treasure holdBut thrice enrich’d with amber, spice and gold.

This is that emblematical, magical type which Thaliadelivered to me in the invisible Guiana.‘ The first andsuperior part of it represents the Mountains of the Moon.

1 Whether visible or invisible, Guiana is of no special repute or know-ledge in alchemy, and only some personal predilection could have ledVaughan to introduce it here in a figurative sense. See FRONTISPIECE.

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The philosophers commonly call them the Mountainsof India, on whose tops grows their secret and famousLunaria.1 It is an herb easy to be found but that menare blind; for it discovers itself and shines after nightlike pearl. The earth of these Mountains is very red,and soft beyond all expression. It is full of crystallinerocks, which the philosophers call their glass and theirstone. Birds and fish-—say they—-bring it to them.Of these Mountains speaks Hali the Arabian,” a most ex-cellent,judicious author. “ Go, my son, to the Mountainsof India and to their quarries or caverns, and take thenceour precious stones, which dissolve or melt in water whenthey are mingled therewith.” Much indeed might bespoken concerning these mountains, if it were lawfulto publish their mysteries: but one thing I shall notforbear to tell you. They are very dangerous placesafter night, for they are haunted with fires and otherstrange apparitions, occasioned--as I am told by theMagi—by certain spirits which dabble lasciviously withthe sperm of the world and imprint their imaginationsin it, producing many times fantastic and monstrousgenerations. The access and pilgrimage to this place,with the difficulties which attend them, are faithfully andmagisterially described by the Brothers of R. C. Theirlanguage indeed is very simple, and with most menperhaps contemptible. But to speak finely was no partof their design ; their learning lies not in the phrase butin the sense; and that it is which I propose to the con-sideration of the reader.

1 The Moon-plant belongs especially to herbalism, but it passed intothe symbolism of alchemy rather early in the Latin period. A tractattributed to Maria, the imputed sister of Moses, says that SophieMercury is two white plants found among little hills, and there are twokinds of Lunaria. Moreover, the Moon is a name given to Mercury.But some alchemists use Lunaria to signify the Sulphur of Nature.

1 Hali is mentioned once by Paracelsus, but he and his tract haveescaped the vigilance of Lenglet du Fresnoy.

3 Vadr, filz'2', ad Monies India of ad oatrernas suas, at aoozjoe ea" sis/apz'a’es /zonoralos our? Iiguofizmt in agrua, guando oomm:'srenz‘ur oi.

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ll.—-A LETTER FROM THE BROTHERS or R. C. cou-CERNING "rm: INVISIBLE, Maorcat. Mouur.-nu ANDTHE TREASURE THEREIN conrarnaol

Every man naturally desires a superiority, to havetreasures of gold and silver, and to seem great in theeyes of the world. God indeed created all things for theuse of man, that he might rule over them and acknow-ledge therein the singular goodness and omnipotence ofGod, give Him thanks for His benefits, honour Himand praise Him. But there is no man looks after thesethings otherwise than by spending his days idly. Theywould enjoy them Without any previous labour anddanger ; neither do they look them out of that place whereGod hath treasured them up, Who expects also that manshould seek for them there, and to those that seek willHe give them. But there is not any that labours for apossession in that place, and therefore these riches are notfound. For the way to this place-—-—and the place itself-—hath been unknown for a long time, and it is hidden fromthe greatest part of the world. But notwithstanding it bedifficult and laborious to find out this Way and place, yetthe place should be sought after. But it is not the willof God to conceal anything from those that are His ; andtherefore in this last age--—before the final judgment comes--all these things shall be manifested to those that areworthy. As He Himself-—-though obscurely, lest it shouldbe manifested to the unworthy---hath spoken in a certainplace: “There is nothing covered that shall not be re-

‘ This communication may be contrasted with the Latin letter publishedin SUMMUM BONUM, a treatise under the name of Ioachim Fritz, attachedto Robert Fludd’s SoPH1.»E cunt Moat}; CERTAMEN and generally regardedas his work. A translation of the letter appears in my REAL HISTORYOF THE ROSICRUCIANS. It is much inferior to the document printedabove, but both are of interest as claiming to be official messages of theBrotherhood. Very little early Rosicrucian literature is available inEngland-—either in public or private libraries—-~ and 1 am unable to saywhether Vaughan tlrew from a published work or not.

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vealed and hidden that shall not be known.” 1 We there-fore, being moved by the Spirit of God, do declare thewill of God to the world, which we have also alreadyperformed and published in several languages.” But mostmen either revile or contemn that our MANIFESTO, or else——waiving the Spirit of God-—-—they expect the proposalsthereof from us, supposing we will straightway teach themhow to make gold by art, or furnish them with ampletreasures, whereby they may live pompously in the faceof the world, swagger and make wars, turn usurers,gluttons and drunkards, live unchastely and defile theirwhole life with several other sins—-all which things arecontrary to the blessed will of God. These men shouldhave learnt from those ten Virgins--whereof five thatwere foolish demanded oil for their lamps from those fivethat were wise 3--how that the case is much otherwise. Itis expedient that every man should labour for this treasureby the assistance of God and his own particular searchand industry. But the perverse intentions of these fellowswe understand out of their own writings, by the singulargrace and revelation of God. We do stop our ears andwrap ourselves, as it were, in clouds to avoid the bellow-ings and howlings of those men who in vain cry out forgold. And hence indeed it comes to pass that they brandus with infinite calumnies and slanders, which notwith-standing we do not resent; but God in His good timewill judge them for it. But after that we had well known---though unknown to you-—and perceived by your writ-ing how diligent you are to peruse the Holy Scriptureand seek the true knowledge of God ; we have also above

1 The reference given is to ST MATT., x, 26, which Vaughan quotes atfull length in his translation, but the Latin letter expresses it only insummary form: N2‘/z2'Z est aJ>scondz'z'um quad non reveletur. CompareParacelsus : Nz'/22'! est opertus quad mm r.e'z1eZa6z't::r and A-’z'/22'! 2'.-I: /zomzheabstmszm-z sit quad mm raoalarzrr.-ExPI.1cA'r1o TOTIUS Asrnonomtza,s. v. Proéa {£0 in .S‘cz'em'z'.<zm Szgrrzatam.

9 A reference to the Fara.-1. FRATERNITATIS R. C., which appearedalmost simultaneously in German, Dutch and Latin.

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many thousands thought you worthy of some answer ; andwe signify this much to you by the will of God and theadmonition of the Holy Ghost.‘ ~

There is a mountain situated in the midst of the earthor centre of the world which is both small and great. Itis soft, also above measure hard and stony. It is far offand near at hand, but by the providence of God invisible.i’In it are hidden most ample treasures, which the world isnot able to value. This mountain—by envy of the devil,who always opposeth the glory of God and the happinessof man--is compassed about with very cruel beasts andother ravening birds--which make the way thither bothdifficult and dangerous.“ And therefore hitherto--becausethe time is not yet come--the way thither could not besought after nor found out. But now at last the way isto be found by those that are worthy--but notwithstand-ing by every man's self-labour and endeavours.

To this Mountain you shall go in a certain night-—when it comes-most long and most dark, and see thatyou prepare yourselves by prayer. Insist upon the waythat leads to the Mountain, but ask not of any man wherethe way lies. Only follow your Guide, who will offerhimself to you and will meet you in the way. But youshall not know him. This Guide will bring you to theMountain at midnight, when all things are silent anddark. It is necessary that you arm yourselves with aresolute, heroic courage, lest you fear those things that

1 It is said in the other communication: “ Our fellowship is with theFather and with Jesus; and we write unto you that you may rejoicebecause God is light and in Him there is no darkness at all.”

5' As pseudo-Dionysius suggests that we can approximate towards anotion of the Divine Nature by the way of negation rather than of affirma-tion, but ends by testifying that God is nothing of that which is andnothing of that which is not, so the alchemists used the terms of contra-diction to describe their symbolical Stone and other Hermetic secrets.The delineation above is equivalent to stating that the mountain is not amountain. In this case it seems to indicate some mystery of spiritualattainment. In the secret schools we hear of a mountain of initiation.

3 As the sanctuary of our inward nature is encompassed and madedifficult of attainment by the powers of evil within us.

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will happen and so fall back. You need no sword norany other bodily weapons : only call upon God sincerelyand heartily. When you have discovered the Mountainthe first miracle that will appear is this : A most vehementand very great wind that will shake the Mountain andshatter the rocks to pieces. You shall be encounteredalso by lions and dragons and other terrible beasts; butfear not any of these things. Be resolute and take heedthat you return not, for your Guide 1—-who brought youthither---will not suffer any evil to befal you. As forthe treasure, it is not yet discovered ; but it is very near.After this wind will come an earthquake that will over-throw those things which the wind hath left and makeall flat. But be sure that you fall not off. The earth-quake being past, there shall follow a fire that will con-sume the earthly rubbish and discover the treasure.But as yet you cannot see it. After all these things andnear the daybreak there shall be a great calm; and youshall see the Day-Star arise and the dawning will appearand you shall perceive a great treasure. The chiefestthing in it and the most perfect is a certain exaltedTincture, with which the world—if it served God andwere worthy of such gifts»--might be tinged and turnedinto most pure gold.

This Tincture being used as your Guide shall teach youwill make you young when you are old, and you shallperceive no disease in any part of your bodies. By meansof this Tincture also you shall find pearls of that excellencywhich cannot be imagined. But do not you arrogateanything to yourselves because of your present power;but be contented with that which your Guide shall com-municate to you. Praise God perpetually for this Hisgift, and have a special care that you use it not for worldly

1 Compare THE BOOK. or L.='t}~lBSI‘RI2~IG, containing figures and emblemsUs Lrrpz'dr Pfiiosopizorrmz. The Guide leads a figurative Son of theKing to a very high mountain, that he may understand all wisdom andbehold the heavenly throne. The Guide and Son are said to signifySpirit and Soul. _

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pride ;‘ but employ it in such works which are contrary tothe world. Use it rightly and enjoy it so as if you had itnot. Live a temperate life and beware of all sin : other-wise your Guide will forsake you and you shall be deprivedof this happiness. For know this of a truth : whosoeverabuseth this Tincture and lives not exemplarly, purely anddevoutly before men, he shall lose this benefit and scarceany hope will there be left ever to recover it afterwards.

Thus have they described unto us the Mount of God,the mystical, philosophical Horeb---which is nothing elsebut the highest and purest part of the earth? For thesuperior, secret portion of this element is holy ground,and Aristotle tells his Peripatetics that “wheresoever isthat which is higher there also is that which is moredivined“ It is the seed-plot of the Eternal Nature, theimmediate vessel and recipient of heaven, where allminerals and vegetables have their roots and by whichthe animal monarchy is maintained. This philosophicalblack Saturn mortifies and coagulates the invisible Mer-cury of the stars; and——on the contrary—---the Mercurykills and dissolves the Saturn ; and out of the corruptionof both the central and circumferential suns generate anew body. Hence the philosophers describing theirStone tell us that it is a black, vile and fetid Stone, andit is called the origin of the world and it springs up likegerminating things.‘ As for the EPISTLE of the Fraternity

1 One of the most frequent temptations of those who have gone acertain distance along the path of the Spirit.

2 It is plain by preceding texts that earth is not earth, according to thethesis of Vaughan. There is the “virgin earth of the philosophers,” ametaphysical basis of bodies, their kernel or centre, a simple principleof all composites. There is also a figurative earth which is the mz'mm-:2of that matter out of which Sophie Mercury is extracted. Finally, thehypothetical fixed Mercury is sometimes called earth. As to theRosicrucian Mount of God, it is earth in the sense that the mysticalHoreb is earth of the world to come and the Land of the Living.

3 Locus gate e.rce!.rz'or, so dz'wz'm'0r." Lap-z's mlger, ':.1z'lz's at fcetens, at dz'rz'z‘m" orzlgo mrmdf, at oritur sicm‘

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T/ze 5V0:/"er ayf T/zomas Vaug/zan

l have for satisfaction of the ordinary reader put it intoEnglish. I know some doctors will think it no advantage,but then they confess their ignorance. I can assure themthe subject is nowhere so clearly discovered; and forthe first abstruse preparation there is no private authorhath mentioned it, but here we have it entirely and withalmost faithfully described. I confess indeed their instruc-tion wears a mask, but very plain and pervious.

This much we have from these famous and mostChristian philosophers, men questionless that havesuffered much by their own discreet silence and solitude.Every sophister contemns them because they appear notto the world and concludes there is no such Societybecause he is not a member of it. There is scarce areader so just as to consider upon what grounds theyconceal themselves and come not to the stage when everyfool cries: Enter. No man looks after them but forworldly ends, and truly if the Art itself did not promisegold I am confident it would find but few followers.How many are there in the world that study Nature toknow God? Certainly they study a receipt for theirpurses, not for their souls, nor in any good sense fortheir bodies. It is fit then they should be left to theirignorance, as to their cure. It may be the nullity oftheir expectations will reform them ; but as long as theycontinue in this humour neither God nor good men willassist them.

The inferior part of this type presents a dark circle,1charged with many strange chimaeras and Aristotle’sTmgefep/z0s——that metaphysical beast of the schoolmen?‘It signifies the innumerous conceited whimsies and airy,roving imaginations of man. For before we attain to

1 Here follows Vaughan’s further descriptive interpretation of theScfzofre .rl4'rzgz'r.'re Typzrs.

9 Tpri-yéaéiqbos, z'.e., Hz'rc0-cerwzrs, the Tragelnpizus of Pliny, a mythicalcombination of goat and stag. What follows in the text of Vaughan isan excellent account of the universal medium--or astral light—-of all themental follies.

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the truth we are subject to a thousand fancies, fictionsand apprehensions, which we falsely suppose and manytimes publicly propose for the truth itself. This fantasticregion is the true, original seminary of all sects and theirdissensions. Hence came the despairing sceptic, theloose epicure, the hypocritical stoic and the atheousperipatetic; hence also their several digladiations aboutNature---whether the First Matter be fire, air, earth orwater, or a fry of imaginary atoms, all which are falseand fabulous suppositions. If we look on religion andthe diversities thereof, whence proceeded the presentheresies and schisms but from the different erroneousapprehensions of men P Indeed whiles we follow our ownfancies and build on bottomless, unsettled imaginationswe must needs wander and grope in the dark, like thosethat are blindfolded. On the contrary, if we lay the lineto our thoughts and examine them by experience, we arein the way to be infallible, for we take hold of that rulewhich God hath proposed for our direction. In vainhath He made Nature if we dwell on our own concep-tions and make no use of her principles. It were ahappy necessity if our thoughts could not vary from herways. I But certainly for us to think that we can findtruth by mere contemplation without experience‘ is asgreat a madness as if a man should shut his eyes fromthe sun and then believe he can travel directly fromLondon to Grand Cairo by fancying himself in the rightway, without the assistance of the light. It is true thatno man enters the Magical School but he wanders firstin this region of chimaeras, for the inquiries which wemake before we attain to experimental truths are most of

1 This is not less true in deep things of the spiritual order than inthose which are external and physical. It is for this reason that thecommon counsels of contemplation, but especially those imported andmodern processes which have become familiar among us, are found toand can lead nowhere. There is, however, the contemplation of StThomas Aquinas, which—he says--is love, that “ continual contemplationof an absent beauty,” mentioned by Saint-Martin, until the day comeswhen its living presence abides within us.

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them erroneous. Howsoever, we should be so rationaland patient in our disquisitions as not imperiously toobtrude and force them upon the world before we areable to verify them.

I ever approved that regular and solid speech of BasilValentine :1 “ Be advised, therefore, my wrangler, andseek with thine own eyes, even thy very hand, that firstfoundation which Nature holds hidden within her: soonly shalt thou be able to reason with judgment wiselyand build upon the impregnable rock. Apart from thisthou must remain a vacant and fantastic trifier, whoseargument in the absence of experience shall be rooted insand alone. On the other hand, the man who wouldteach me anything by rhetorical figures and trifles shouldknow that he can in no wise satisfy me with emptywords, for it is indispensable that proof drawn from the factof experience be also at hand.” And in another place:“ I value not the trifier who speaks otherwise than fromhis proper experience, for his discourse has the samefoundation as the judgment of a blind man aboutcolours.” 2 Questionless, all this was the breath of a truephilosopher—one that studied not the names but thenatures of things. I oppose it as battery to the school-men : if they will needs muster their syllogisms, I expectalso they should confirm their noise by their experience.

Within this fantastic circle stands a Lamp, and ittypifies the Light of Nature. This is the Secret Candleof God, which He hath tinned in the elements: itburns and is not seen, for it shines in a dark place.

1 Disce z:gz'tzur, Dz'.r;5uz'rrta;*' ?n.:', ef z'ru].uz're ;tf>r.t'n:mn fund-anzenturn zjz'>sz'soculrir at menu, quad {Va/urn serum: fin’ u5*.rc0nriz'fum. Sir.‘ demumprzrdenter er’ cunt jz¢dr'cz'0 de reéus rlzlnrerere, ez‘ sugfira z'?ze.r;f*u,g‘nu6'z'!en1gfiefrurrz r.:r'd.i'jZcurej§0Zerz's. Sine /:06 trident '2/anus et 1-25/irznZustz'cus nugatornuznerfizlr, cujus sermones aévsgue uiliii e;t';ie2*z'e?ziz'r"i supra urenunz soluzn/'zrna§¢zz‘z' sunz‘. Qua? uufenz ser2n0cz'nuz‘z'0?zz'£>us .ruz'.r ea‘ nugis me ulz'guz'ddecere r/uh‘, is we werézlr Zaniuuz nudzlr non prrscru‘, sea’ e.r;§en'enfrtrfuc!unzriocunzenfunz .rz'.»wuZ sit 1-rfirrrsto oporfrf, nine Que non teneor '2/.er6z'.r Lacunadare, fidenzgue z'z'.r rza’/zz'6e2*e.

2 Nugatorern /urud manor guinon pee" ea,z§erz'enz’z'unz ,z§r0;fn'z'unz logturlur.r-"Vent .e_;'us sersnones _,neri'nde_fundaz‘z' aunt mt rrr'c.‘z' jz.u1'z'cz'rmz de coforfeus.

I 266

Lunzen r/e Lu/nine

Every natural body is a kind of black lantern ; it carriesthis Candle within it, but the light appears not: it iseclipsed with the grossness of the matter. The effectsof this Light are apparent in all things; but the lightitself is denied, or else not followed. The great worldhath the sun for his life and candle; according to theabsence and presence of this fire all things in the worldflourish or wither. We know by experience—and thisin our own bodies—--that as long as life lasts there is acontinual coction, a certain seething or boiling within us.This makes us sweat and expire in perpetual defiuxionsat the pores ; and if we lay our hands to our skin we canfeel our own heat, which must needs proceed from anenclosed fire or light. All vegetables grow and augmentthemselves ; they put forth their fruits and flowers, whichcould not be if some heat did not stir up and alter thematter. We see, moreover, that in vegetables this lightis sometimes discovered to the eye, as it appears in rottenwood, where the star-fire shines after night.‘ As forminerals, their first matter is coagulated by this fiery spiritand altered from one complexion to another, to whichmay be added this truth for manifestation : if the mineralprinciples be artificially dissolved——that their fire andspirit may be at liberty---even metals themselves maybe made vegetable. This fire or light is nowhere to befound in such abundance and purity as in that subjectwhich the Arabians call Hr:/z'uzZz', from Hali-=Su¢nmumand Cu/op = Banana ; but the Latin authors corruptly writeit Su! /llituli. This substance is the catholic receptacleof spirits. It is blessed and impregnated with light fromabove and was therefore styled by the magicians“ a SealedHouse, full of light and divinity.”2

1 Very curious is the intellectual fantasy which describes the phosphor-escence of decaying vegetable matter as the Secret Candle of God andlaments that its light is not followed. I think that the Light of Nature inthe middle place of .5‘.-5/:05.-se .-l[u,gz'cra" Typus had another and higher meaning.

2 It is obvious that this is not true of 5'rrZ uZ1.uzlz', but it is not to bethought that in using this name the altihemists meant what ordinary

267

The H/orhs of Thomas Vaughan

But to proceed in the exposition of our type : not farfrom this Lamp you may observe the Angel or Geniusof the place. In one hand he bears a sword, to keep offthe contentious and unworthy; in the other a clue ofthread, to lead in the humble and harmless. Under thealtar lies the green dragon, or the magiciaifs Mercury,involving in itself a treasure of gold and pearl. Thisis neither dream nor fancy, but a known, demonstrable,practical truth. The treasure is there to be found, in-finitely rich and real. Indeed we must confess it isenchanted and that by the very art and magic of theAlmighty God. It can neither be seen nor felt, but thecabinet that holds it is every day under our feet. On thistreasure sits a little child, with this inscription : Except toone of these little ones. It tells us how they should bequalified who desire to be admitted to this place. Theymust be innocent and very humble--not impudent, proudranters nor covetous, uncharitable misers. They must beaffable, not contentious ; they must love the truth and--tospeak in a homely phrase-—they must also, like children andfools, speak the truth. In a word, they must be as ourSaviour Himself hath said---“like one of these little ones.”

This is the sum of that magical emblem which Thaliacommunicated to me in the mineral region. More Icannot say of it, for I was not trusted with more in rela-tion to a public and popular use. I will now proceed to adiscovery of some other mysteries which I received fromher—-and those such as are not commonly sought after.The basis of them all is the visible, tangible quintessencef

chemistry signifies thereby, and they were not concealing their realsubject more completely than Thomas Vaughan or his authorities underthe denomination of Halicali. The Hermetic lexicons give the followingmeanings, s.v. Sui alkali’: (1) The Magistery of the ‘Wise, understoodas the basis of all bodies; (2) Oil of Philosophers; (3) Salt of \Visdom.Pernety warns his readers against preparations of common sodium andBasil Valentine against those of plants, which is a dead salt.

1 Vaughan is here using a term of the alchemists which he has con-demned previously: see p. 25. Moreover, his “first created unity”cannot be a quintessence in any rational use of words.

268

Lumen r/e Lunzine

or the first created unity, out of which the physicaltetractys‘ did spring. I shall speak of them not in acast, artificial discourse and method, but in their ownnatural, harmonical order, and first of all of the FirstMatter.

III.-—Tn1~: FIRST l\/IATTER

When l seriously consider the system or fabric of thisworld I find it to be a certain series, a link or chain whichis extended from unconditioned to unconditionedf fromthat which is beneath all apprehension to that which isabove all apprehension. That which is beneath alldegrees of sense is a certain horrible, inexpressible dark-ness. The magicians call it active darkness,“ and theeffect of it in Nature is cold, etc. For darkness is thevisage of cold--the complexion, body and matrix of cold—as light is the face, principle and fountain of heat.That which is above all degree of intelligence is a certaininfinite, inaccessible fire or light. Dionysius calls itDivine Darkness,‘ because it is invisible and incompre-hensible. The Jew styles it /{yin 5---but in a relativesense or, as the schoolmen express it, “ in respect of us.” 6In plain terms, it is unveiled Deity apart from all vesture.7The middle substance or chain between these two is thatwhich we commonly call Nature. This is the Sm/u ofthe great Chaldee which doth reach from the subternaturaldarkness to the supernatural fire.“ These middle naturescame out of a certain water, which was the sperm or First

1 The physical tetrartys signifies the four elements, and these meantmany things for Vaughan and his precursors.

2 A non grade: ad non gmdum. My rendering must stand at its value.It may be called alchemical, a translation which is not a translation.

3 Tenebme artz"zue.f Caligo Dz'rn'na-—about which compare ante, p. 214, s.v. N?/’zz'1 Dz'w'nunr.‘ See ante, p. 216. Vaughan gives the Hebrew, of which his printers

made nonsense and he sought to rectify in the list of errata, but theymade bad worse. The word is 193.

*1 Qua ad nos. T Daria: nude, sine fndumento.3 A Tartaro adpn'm-uni igncnr.

269

Tfie Wares qf Tfiomas Vaug/mix

Matter of the great World. And now we will begin todescribe it : Let him receive who can.‘

It is in plain terms “ dissolved and flowing Water,” 2 orrather it is something melted,3 that is a solution of earth,a certain plasticity of earth,‘ an exceedingly soft, moist,fusible, flowing earth—an earth of wax that is capableof all forms and impressions. It is Son of the Earth,mixed with VVater,5 and—--to speak as the nature of thething requires---mixed earth and marriage of earth.“ Thelearned alchemist defines it as divine and living silver, anunion of spirit in matter? It is a divine, animated mass,of complexion somewhat like silver, the union of masculineand feminine spirits, the quintessence of four, the ternaryof two and the tetract of one.3 These are his generations,physical and metaphysical. The thing itself is a worldWithout form, neither mere power nor perfect action, buta weak virgin substance, a certain soft, prolific Venus,the very love and seed, the mixture and moisture ofheaven and earth. This moisture is the mother of allthings in the World; and the masculine, sulphureousfire of the earth is their father. Now the _lews—-—whoWithout controversy were the wisest of nations---whenthey discourse of the generation of metals tell us it isperformed in this manner. The Mercury or mineralliquor——say they---is altogether cold and passive, and itlies in certain earthy, subterraneous caverns.“ But when

1 Ci:z;¢z'af g?2'rz' capers fiofesf. 2 X5-rlw mu Pm» iifiwp.3 ‘H xurly. 4 Fail: Xu,ua1-d-fins, Kill vb Xciuwirrai rns yfis.5 T£’??‘¢2’ Fz'Zz'zr.r agar? 91221172-'££.$‘. T5pu:,tuivos 'y11'yem’="rn-s.° I‘sw,u.E'-y'l)s, are: yiis "yti,LI.C-‘S. -7 (Elsie? tip-yiipiou §am-iabv, ilvwais rt’-iv 1rm=up.a'r£iv ev o'<'I1,mz.

*-‘* Compare what is said in a certain short appendix to the TWELVEKEYS of Basil Valentine: “The Stone is composed of one, two, three,four and five, being (5) the quintessence of its proper substance, (4) thefour elements, (3) the three principles of all things, (2) the dual mercurialsubstance, and (1) that first essence produced from the primal Fiat.

9 According to AESH MEZAREPH, which is the only purely Jewish andKabalistic tract on alchemy with which I am acquainted, Mercury is thefoundation of all Nature and the art of metals. A particular Mercury is,however, required for the work, and it is called “a Fountain of LivingWater.” There is nothing in the extant fragments of this tract which

27o

Luizzen 0/2 Lamina

the sun ascends in the East his beams and heat, fallingon this hemisphere, stir up and fortify the inward heatof the earth. Thus we see in winter weather that theoutward heat of the sun excites the inward, naturalwarmth of our bodies and cherisheth the blood when itis almost cold and frozen. Now then, the central heatof the earth, being stirred and seconded by the circum-ferential heat of the sun, works upon the Mercury andsublimes it in a thin vapour to the top of its cell orcavern. But towards night, when the sun sets in theWest, the heat of the earth---because of the absence ofthat great luminary---grows weak and the cold prevails,so that the vapours of the Mercury, which were formerlysublimed, are now condensed and distil in drops to thebottom of their cavern. But the night being spent, thesun again comes about to the East and sublimes themoisture as formerly. This sublimation and condensationcontinue so long till the Mercury takes up the subtle,sulphureous parts of the earth and is incorporated there-with, so that this sulphur coagulates the Mercury andfixes him at last, that he will not sublime but lies still ina ponderous lump and is concocted to a perfect metal.

Take notice then that our Mercury cannot be co-agulated without our sulphur, for “ the Dragon dieth notapart from his fellow.“ It is water that dissolves andputrefies earth, and earth that thickens and putrefieswater. You must therefore take two principles to pro-duce a third agent, according to that dark receipt of Halithe Arabian. “ Take"——saith he—-“ the Corascene dog andthe bitch of Armenia. Put them both together and theywill bring thee a sky-coloured whelp."’ This sky-coloured whelp is that sovereign, admired and famous

corresponds to the statement in the text, so that Vaughan drew fromanother source which I am not able to identify.

1 Draco mm morrmr sine ma rnrrzpare.2 Acczlne comm nzrzsrrrfrrm Corarcemmz rt (airflow: A;r'merzz'cz' : canjunge,

etparirrrt z':'&:' mzwium color-z'.r stair‘. The Armenian dog sometimes standsfor Sulphur, or the male seed of the Stone. -~Pernety.

271

Tfie Wm; cf Thomas Vang/zam

Mercury known by the name of the philosopher'sMercury. Now, for my part, I advise thee to take twoliving Mercuries; plant them in a purified, mineral Saturn ;wash them and feed them with water of salt vegetable;and thou shalt see that speech of the Adeptus verified:“ The mother shall bring forth a budding flower, whichshe will nurture at her own milky breast and, being helpedby the father, will turn herself into food for it utterly.” 1But the process or receipt is no part of my design, where~fore I will return to the First Matter ; and I say it is nokind of water whatsoever. Reader, if it be thy desire toattain to the truth, rely upon my words, for I speakthe truth, and I am no deceiver. The mother or FirstMatter of metals is a certain watery substance, neithervery water nor very earth, but a third thing com-pounded of both and retaining the complexion of neither.To this agrees the learned Valentine in his apposite andgenuine description of our sperm. “ The First Matter "—-saith he——“ is a waterish substance found dry, or of sucha complexion that wets not the hand——and nothing liketo any other matter whatsoever”; Another excellentand well-experienced philosopher defines it thus. “ It is ”~—saith he—“ an earthy water and a watery earth, mingledwith earth in the belly of the earth; and the spirit andinfluences of heaven commix themselves therewith."3Indeed it cannot be denied but some authors have namedthis substance by the names of all ordinary waters, not todeceive the simple but to hide it from the ranting, ill-disposed crew. On the contrary, some have expresslyand faithfully informed us it is no common water, andespecially the reverend Turluz. “The ignorant ”-“saithAgadmon-—“ when they hear us name water, think it is

1 ilfaterflerem germzinalem, graze»: were sire 'm'.rce.t0 rrutrfet, at se totemer‘ in c:'bum 2/ertet, fetrentepatre.

9 Maten'a ;§rz'mrz est aguem sm5.rtam‘:'a, ricea rejletn at rmlli materxisecempara§z'Zz'.r.

3 Est terrena aqua et agtwsa term, in term’ wmtre term cemmz'xi'n,cum quad": eemmrlrcet .rpz'r:'tur at e:z'Ze.rt:'.r fiefluxur.

2 '7 2

Lzmzerz de Lamina

water of the clouds ; but if they understood our books theyshould know it to be a permanent or fixed water which,without its companion~—-to which it hath been united—--cannot be permanent.“ The noble and knowingSendivogius tells us the very same thing : “ Our water isa heavenly water, which wets not the hand, not that ofthe common man but almost, or as it were, pluvial."2We must therefore consider the several analogies andsimilitudes of things, or we shall never be able to under-stand the philosophers.

This Water then wets not the hand, which is notionenough to persuade us it can be no common water. Itis a metalline, bitter, saltish liquor. It hath a true mineralcomplexion. “It hath"—saith Raymund Lully—“ thelikeness of the sun and moon, and in such water it hathappeared to us, not in spring or rain water.” But inanother place he describes it more fully. “It is a drywater, not water of the clouds or phlegmatic water, but acholeric water, more hot than fire.”‘ It is, moreover,greenish to the sight, and the same Lully tells you so.“ It looks”—-saith he--“like a green lizard.” 5 But themost prevalent colour in it is a certain inexpressible azure,like the body of heaven in a clear day. It looks in truthlike the belly of a snake, especially near the neck, wherethe scales have a deep blue tincture ; and this is why thephilosophers called it their serpent and their dragon. Thepredominant element in it is a certain fiery, subtle earth,and from this prevalent part the best philosophers havedenominated the whole compound. Paracelsus names it

1 Igaarf cam azzdium’ namen aqua? patam‘ aquam azrqzlr esse, qr/ma’ sf[zeros rzastres z'm‘eZZzgrerent, sczirent ease aqaam permanemenz, qua-* absqaeszre ear2z;5=arz' cam qua faeta est‘ itfltéffi permarzemr ease mm p0.r.rz'.f.

2 Aqua no.-;z'ra era‘ aqaa etele.-n'z'.~r, mm maa’efacz'e2zs mama", mm w¢l_gz', redfere plat1z'aZz'.r.

3 Habet s_;f>ecz'em salzlt ea‘ Kama"-, et in {air aqari rzeqzlr a;5;9a:rm'z‘, nor: inaqzrci fa:-*:z‘z'.r aaZ;f>Z2rta'a?.

4 Aqaa sfcca, no-a aqua nzrais azrz‘ ;qkZe_gwzatr'ea, sea’ aqua c/zalerzlta, ijqrte6rrZz'dz'0 2*.

5 Haqet ealermz Zrrcerta '0;-s'rz'dz's.273 I8

Tfie Wont: of T/zomas Vang/zarz

openly but in one place, and he calls it viscum term, theslime or viscous part of the earth.‘ Raymund Lully de-scribeth the crisis or constitution of it in these words:“ The substance of our Stone ”—saith he—-~“ is altogetherfat or viscous and impregnated with fire”?--in whichrespect he calls it elsewhere “ not water but earth." “ Takeour earth "—-saith he—“ which is impregnated or with childby the sun ; for it is our precious Stone which is found indesolate houses, and there is shut up in it a great secretand a treasure enchanted." 3 And again, in a certain place,he delivers himself thus: “ My son ”---saith he—-—“ theFirst Matter is a subtle, sulphureous earth, and this nobleearth is called the mercurial subjectf” Know then forcertain that this slimy, moist sperm or earth must be dis-solved into water, and this is the Water of the Philosophers--not any common water whatsoever. This is the grandsecret of the Art, and Lully discovers it with a great dealof honesty and charity. “Our l\/lercury”-—saith he--“isnot common Mercury or quicksilver. But our Mercuryis a water which cannot be found on earth, for it is notmade or manifested by the ordinary course of Nature, butby the art and manual operations of man."5 Seek notthen for that in Nature which is an effect beyond herordinary process. You must help her, that she may ex-ceed her common course, or all is to no purpose. In a

1 See DE NATURALIBUS AQUIS, La. iii: De I/'r'.rca.rz's Aqazlr; butthere is nothing to the purpose of alchemy and nothing correspondingto Vaugharfs thesis. '

2 Saqstarrfza la;f>z'z:1'z'.r 12a.rt'rz' es! fala pz'agaz'.s‘, ez‘ zlgrze z'?;tpregr2afa.3 Cajfaas few/"arr: aartram 2'1:-garegaatanz a role, qaia laps’: est /zerzaratar,

repertas fa /zo-.r;fiz'z‘z'z'.r rie.re:rtz'r, ez‘ es! raw-"a.r z'acZasam. *2:/elaz‘ azagaam seeretamez‘ tkesaaras iacaafatas.

* Prima maz‘erz'a, Fz'lr'z', erz‘ terra szratz'[z'.r 5:12:15/zrrrea, ea‘ /zaec rza£5z'!z'.t ferradz'etm.=-.: est .rafi]'ec'z‘am rrzercafiale.

5 Argeatarrr 'za'wam aasirrmz mm est rI?:.§"£?Zf££?)Z wzizram rrafgare : timeargerztarrz rxftrrmz aastram est aqaa alz‘erz'a.r ztzazfara’, qua ;reperz'rz' nanpater! supra terram, cam in aez‘z'a:aem wem're nan ;5~as.rr'z‘ per aatarara,aqsqae ae§'az‘ar 2'0 z'rzgem'z' er‘ /ieamaaazram rrzaaaam a,15'er'afz'a?2z'6a.r. Thisis an important statement ; but after what manner does that which is notfound on earth and is not brought into activity by Nature become subjectto the hands of man and to his skill?

974

Ln/nan c/a Lamina

word, you must make this water before you can find it.In the interim you must permit the philosophers to calltheir subject or chaos a water, for there is no proper namefor it-—-unless we call it a sperm, which is a watery sub-stance but certainly no water. Let it suffice that you arenot cheated, for they tell you what it is and what it is not,which is all that man can do. If I ask you by what nameyou call the sperm of a chick you will tell me it is thewhite of an egg, and truly so is the shell as well as thesperm that is within it. But if you call it earth or water,you know well enough it is neither ; and yet you cannotfind a third name. Judge then as you would be judged,for this is the very case of the philosophers. Certainlyyou must be very unreasonable if you expect that languagefrom men which God hath not given them}

Now that we may confirm this our theory and discourseof the sperm not only by experience but by reason, it isnecessary that we consider the qualities and temperamentof the sperm. It is then a slimy, slippery, diffusivemoisture. But if we consider any perfect products, theyare firm, compacted, figurated bodies ; and hence it followsthey must be made of something that is not firm, notcompacted, not figurated, but a weak, quivering, alteringsubstance. Questionless thus it must be, unless we makethe sperm to be of the same complexion with the body ;and then it must follow that generation is no alteration.Again, it is evident to all the world that nothing is sopassive as moisture. The least heat turns water to avapour and the least cold turns that vapour to water.Now let us consider what degree of heat it is that acts inall generations, for by the agent we may guess at the

1 The argument is of course stultifying. Vaughan could not describean egg accurately because he was not acquainted with its real constituents.The incapacity was through want of knowledge, since acquired, not becausethe question was ineffable. And so in metaphysical subjects language isalways given to the clear thinker but fails with him who is confused.That which cannot be communicated is the living nature of an experienceto those who have not shared it.

275

T/za Work: qf Tnonzar Vangnan

nature of the patient. We know the sun is so remotefrom us that the heat of it ~-as daily experience tells us-—-is very faint and remiss. I desire then to know whatsubject is there in all Nature that can be altered with sucha weak heat but moisture? Certainly none at all; forall hard bodies--as salts, stones and metals—preserve andretain their complexions in the most violent, excessivefires. How then can we expect they should be altered bya gentle and almost insensible warmth P It is plain then--and that by infallible inference from the proportion andpower of the agent---that moisture must needs be thepatient. For that degree of heat which Nature makesuse of in her generations is so remiss and weak it is im-possible for it to alter anything but what is moist andwaterish. This truth appears in the animal family, wherewe know well enough the sperms are moist. Indeed invegetables the seeds are dry, but then Nature generatesnothing out of them till they are first macerated ormoistened with water. And here, my Peripatetic, thouart quite gone and with thee thy pure potency,‘ thatfanatic chaos of the son of Nichomachus.

But I must advise my chemists to beware of anycommon moisture, for that will never be altered otherwisethan to a vapour. See therefore that thy moisture bewell tempered with earth; otherwise thou hast nothingto dissolve and nothing to coagulate. Remember thepractice and magic of Almighty God in His creation, asit is manifested to thee by Moses. “ In the beginning ”—-saith he--—“ God created heaven and earth.” 1' But theoriginal-if it be truly and rationally rendered--speaksthus: “In the beginning God mingled or temperedtogether the thin and the thick.” 3 For heaven and earth

1 Para _750!enz‘z'a.2 in ,ar:'nrz}5z'0 araarat Dear CLPZHIJJ at Z'£f?’d.?H. Vaughan uses the Vulgate.3 The supposed emendation is foolish, supposing that it were admissible

--—as it is certainly not. The words heaven and earth-—£a'!anr at /erra——of themselves denote tenuity and spissitude, so that we are carried nofurther by reading : In ;.’:rz'ncz;15z'a De-as nzr'ram'1' rar-sun ez‘ densunz.

s 276

Lumen da Lamina

in this text--as we have told you in our Auma Maoica-~signify the Virgin Mercury and the Virgin Sulphur.This I will prove out of the text itself, and that by thevulgar, received translation, which runs thus: “ In thebeginning God created the heaven and the earth. Andthe earth was without form and void ; and darkness wasupon the face of the abyss. And the Spirit of God movedupon the face of the waters.” In the first part of thistext Moses mentions two created principles-—not a perfectworld, as we shall prove hereafter-—and this he doth inthese general terms, heaven and earth. In the latter partof it he describes each of these principles in more par-ticular terms, and he begins with the earth. “ And theearth ”'—~saith he-P-—“ was without form and void.” HenceI infer that the earth he speaks of was a mere rudimentor principle of this earth which I now see ; for this presentearth is neither void nor without form. I conclude thenthat the Mosaical earth was the Virgin Sulphur, which isan earth without form, for it hath no determinated figure.It is a laxative, unstable, incomposed substance, of a porous,empty crasis, like sponge or soot. In a word, I have seen it,but it is impossible to describe it.‘ After this he proceedsto the description of his heaven or second principle inthese subsequent words: “And darkness was upon theface of the abyss. And the Spirit of God moved uponthe face of the waters." Here he calls that an abyss andwaters which he formerly called heaven.” It was indeedthe heavenly moisture or water of the chaos, out of which

1 It is desirable to note that Vaughan testifies to having seen something-—-—probab1y in one of his chemical experiments—-which he believed wasthe Mosaical Earth, or one of the three principles. The fact that hecannot describe it proves that he was ignorant of its constitution and hadtherefore no warrant for the claim which he prefers concerning it. I holdto his perfect sincerity, but he was mistaken-—-doubtless like many othersbefore him.

2 Nothing of the kind follows from the first words of GENESIS, accord-ing to which original creation consisted of(I) heaven, (2) earth, (3) water.Vaughan’s identification of heaven and water arises in the fact that thefirst sentence of Genesis specifies the creation of two things, while thesecond sentence introduces a third.

277

T/za Warns cf Thomas Vang/zan

the separated heaven or habitation of the stars was after-wards made. This is clear out of the original, for on:-T1 =Han/zairn and D‘"cJtDTT = Has/zanzainz are the same words,like /fqna and Iii /rfqua, and they signify one and the samesubstance, namely, water. The text then being renderedaccording to the primitive natural truth and the undoubtedsense of the author speaks thus : “ In the beginning "—-or,according to the Jerusalem Targum, in ttizlnionz-—“ Godmade the water and the earth. And the earth was With-out form and void ; and there was darkness upon the faceof the deep. And the Spirit of God moved upon theface of the waters.” Here you should observe that Godcreated two principles, earth and water, and of these twoHe compounded a third, namely, the sperm or chaos}Upon the water--or moist part of this sperm-—the Spiritof God did move ; and-—saith the Scripture——“ there wasdarkness upon the face of the deep.” This is a verygreat secret; neither is it lawful to publish it expresslyand as the nature of the thing requires ; but in the magicalwork it is to be seen, and I have been an eye--witness ofit myself.”

To conclude : remember that our subject is no commonwater, but a thick, slimy, fat earth. This earth must bedissolved into water and that water must be coagulatedagain into earth. This is done by a certain natural agentwhich the philosophers call their Secret Fire. For if youwork with common fire it will dry your sperm and bringit to an unprofitable red dust, of the colour of wild poppy.Their Fire then is the Key of the Art, for it is a naturalagent but acts not naturally without the sun. I mustconfess it is a knotty mystery ; but we shall make it plain,

1 This does not follow from the text. The chaos was a state of theearth originally, not a thing made separately. It is said simply that “theearth was without form and void.”

9' Vaughan saw the primeval water as well as the primeval earth.Fortunately he does not add that he saw the chaos as something separatefrom these. As to the third principle, being that which is called Saltfiguratively, he does not claim a similar experience.

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if you be not very dim and dull. It requires indeed aquick, clear apprehension ; and therefore, Readers : Snuffyour candles.

IV.--Tue PHILOSOPHICAL FIREFire—-notwithstanding the diversities of it in this sub-

lunary kitchen of the elements---is but one thing fromone root. The effects of it are various, according to thedistance and nature of the subject wherein it resides, forthat makes it vital or violent. It sleeps in most things-—as in fiints, where it is silent and invisible. It is a kindof perdue, lies close like a spider in the cabinet of hisweb, to surprise all that comes within his lines. Henever appears without his prey in his foot. Where hefinds aught that’s combustible there he discovers himself;for if We speak properly, he is not generated but mani-fested. Some men are of opinion that he breeds nothingbut devours all things and is therefore called “ as it were,inbreeding fire.” 1 This is a grammatical whim, for thereis nothing in the world generated without fire. Whata fine philosopher then was Aristotle, who tells us thisagent breeds nothing but his p1fyau5ra—a certain fly whichhe found in his candle but could never be seen afterwards.”Indeed too much heat burns and destroys; and if wedescend to other natures, too much water drowns, toomuch earth buries and chokes the seed, that it cannotcome up. And verily at this rate there is nothing inthe world that generates. What an owl was he then thatcould not distinguish, with all his logic, between excessand measure, between violent and vital degrees of heat,but concluded the fire did breed nothing because it con-sumed something. But let the mule pass, for so Platocalled him, and let us prosecute our Secret Fire. This

1 ]g2zz's yuan‘ z'ngz:gm*ns—z'ngz:gnens being used in the opposite sense tomm:51.5 -

2 nfipati-:r¢-qz means any fly which burns its wings in lamp or candle andso perishes.

‘Z79

T/ze W02'és of Thomas Va:/rgfiarz

Fire is at the root and about the root--I mean, aboutthe centre—-of all things, both visible and invisible. Itis in water, earth and air; it is in minerals, herbs andbeasts; it is in men, stars and angels. But originallyit is in God Himself, for He is the Fountain of heatand fire, and from Him it is derived to the rest of thecreatures in a certain stream or sunshine. Now themagicians afford us but two notions whereby we mayknow their fire. It is-—as they describe it---moist andinvisible. Hence have they called it the horse’s bellyand horse-dung 1-—--a moist heat but no fire that is visible.Now let us compare the common Vulcan with this philo-sophical Vesta, that we may see wherein they are different.First of all, the philosopher’s Fire is moist, and truly sois that of the kitchen too. We see that flames contractand extend themselves; now they are short, now theyare long, which cannot be without moisture to maintainthe flux and continuity of their parts. I know Aristotlemakes the fire to be simply dry, perhaps because theeffects of it are so. He did not indeed consider thatin all complexions there are other qualities besides thepredominant one. Sure then this dry stuff is that ele-ment of his wherein he found his pyrausra. But if ournatural fire were simply dry the flames of it could notflow and diffuse themselves as they do : they would ratherfall to dust or turn, like their fuel, to ashes.

But that I may return to my former discourse: I saythe common fire is excessively hot, but moist in a farinferior degree, and therefore destructive—-for it preyson the moisture of other things. On the contrary, thewarmth and moisture of the magical agent are equal;the one temperates and satisfies the other. It is a humid,

1 Vemfer egm' and Fzwzzzs ec;z¢:'m¢s are familiar symbols of the moderatedheat which developed the potencies within the alchemical substances.These were the way of life and its nourishment, while the work of aviolent fire was the way of death. There are analogies in the spiritualworld, notwithstanding consuming ardours and fiery soliloquies of thesoul with God.

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tepid fire or-—as we commonly express ourselves—-blood-warm. This is their first and greatest difference inrelation to our desired effect : we will now consider theirsecond. The kitchen fire--as we all know-—--is visiblebut the philosopher's fire is invisible, and therefore nokitchen fire. This Almadirl expressly tells us in thesewords : “ Our work "-—-saith he——“ can be performed bynothing but by the invisible beams of our fire.” Andagain : “ Our fire is a corrosive fire which brings a cloudabout our glass or vessel, in which cloud the beams ofour fire are hidden."2 To be short: the philosopherscall this agent their bath, because it is moist as bathsare ; but in very truth it is no kind of bath--neither ofthe sea nor of dew,3 but a most subtle fire and purelynatural ; but the excitation of it is artificial. This excita-tion or prepara.tion~——as I have told thee in my Ch:/umTerne-—-is a very trivial, slight, ridiculous thing. Never-theless all the secrets of corruption and generation aretherein contained. Lastly, I think it just to inform theethat many authors have falsely described this fire andthat of purpose, to seduce their readers. For my ownpart I have neither added nor diminished. Thou hasthere the true, entire secret, in which all the easternsagree-—Alfid, Almadir, Belen, Gieberim, Hali, Sal-manazar and Zadich, with the three famous Jews,Abraham, Artephius and Kalid.‘ If thou dost not by this

1 Vaughan had access to some exceedingly rare texts. As in a previouscase, I am unable to report anything concerning Almadir. He is not inthe Byzantine, Arabic or Syriac collections; he is not included amongthe Wise Masters of the Turba or mentioned in the developments there-from, nor is there a word concerning him in du Fresnoy‘s Bibliography.

2 [gazes rzorfer corrosziwzrs est zlgzn-z's, gzni rz.-sprtz rzoszfirzrm cars rrzzbesvz obdurif,an qua nude ?'(rdz'z' /angina‘ .{§2zz'$ orrtzrftzi szmf.

3 The Balrzezrm Marx's and Balmrrmz Roms are prescribed frequentlyin the texts, the former more especially.

4 I am unable to identify Alfid or Belen, but the latter must be dis-tinguished from Albert Belin, to whom is attributed a French Hermeticromance entitled AVANTURES DU PHILOSOPHE INCONNU, published inI646. Gieberim is of course Geber; Salmanazar or Salmanar, an Arab,wrote four treatises; Zadich or Zadith was the author of AURELIAOCCULT.-1.. With the others we have made acquaintance previously.

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time apprehend it thou art past my care, for I may tellthee no more of it : I may only teach thee how to use it.

Take our two Serpents,‘ which are to be found every-where on the face of the earth, They are a living maleand a living female. Tie them both in a love-knot andshut them up in the Arabian C62?'fl/263.2 This is thy firstlabour, but thy next is more difficult. Thou mustencamp against them with the fire of Nature, and be surethou dost bring thy line round about. Circle them inand stop all avenues, that they find no relief. Continuethis siege patiently; and they will turn to an ugly,shabby, venomous, black toad, which will be transformedto a horrible devouring Dragon—creeping and welteringin the bottom of her cave, without wings. Touch hernot by any means, not so much as with thy hands, forthere is not upon earth such a violent, transcendentpoison. As thou hast begun so proceed, and this Dragonwill turn to a Swan, but more white than the hoveringvirgin snow when it is not yet sullied with the earth.Henceforth I will allow thee to fortify thy fire till thePhoenix appears. It is a red bird of a most deep colour,with a shining, fiery hue. Feed this bird with the fireof his father and the ether of his mother; for the firstis meat, the second is drink, and without this last heattains not to his full glory. Be sure to understand thissecret, for fire feeds not well unless it be first fed. It isof itself dry and choleric ; but a proper moisture tempersit, gives it a heavenly complexion and brings it to thedesired exaltation. Feed thy bird then as I have toldthee, and he will move in his nest and rise like astar of the firmament. Do this and thou hast placedNature “within the horizon of eternity.” Thou hastperformed that command of the Kabalist: “Unite theend to the beginning, like a flame to a coal ; for God "—-

1 Compare the twin Serpents on the Caduceus.2 I do not find this word in the lexicons or in the Arabian alchemists.3 In koriaomfe rz'te.vnz‘tatz's.

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saith he -—“ is superlatively one and He hath no secoiid."‘Consider then what you seek : you seek an indissoluble,miraculous, transmuting, uniting union; but such a tie. . . “ ,,cannot be without the First Unity. To create —-saith one——“and transmute essentially and naturally, orwithout any violence, is the only proper office of thefirst Power, the first Wisdom and the first Love.”Without this love the elements will never be married;they will never inwardly and essentially unite, which isthe end and perfection of magic. Study then to under-stand this, and when thou hast performed I will allowthee that test of the Meitkubefiiizz “Thou hast under-stood in wisdom, and thou hast been wise in understand-ing; thou hast established this subject upon the pureelements thereof, and thou hastposited the Creator onHis throne.."3

For a close to this section, I say it is impossible togenerate in the patient without a vital, generating agent.This agent is the philosophical fire, a certain moist,heavenly, invisible heat. But let us hear RaymundLully describe it :‘ “ When we say the Stone isgenerated by fire, men neither see, neither do theybelieve there is any other fire but the common fire, nor

1 Fife fi?Z£!?Z .51: ,zfi:i'z'rrcz,fiz'0, seem‘ jiiriimirzrzi p;=‘z.¢rzn'" eenyizrezrteaiz, girf/zDoi:zz'2m.s" .rzrperZtzz‘z'rie am-are ez‘ non ferret seezeizdzmi.

2 C?’£?{I?"£? earner izrgiee z'm‘:rr'iiserzes f?’t3?ZSJ.?ZZ6l‘éZ?'i3' masque 'ze'eZem‘z'e‘, mzmmest proprdieiiz dzrizfnzrnz‘ Pe*z'mce P0/em‘z]:e, Prensa" .S'e;§>z'eezrz're, Prz'm:»:'Amazes.

3 1'ezz'elZe.i."rlsv-‘z' 2'2: .rezj§i'eeiz'z'am ea’ m,2fize2'.rz‘z' 2'2: z':2fi*Zlz:gerzz‘z'a _; sz‘iztz¢z'.rz‘z' remi"n;§er,diurz'tntes semi, ea‘ Creerz‘er*em 2'22 T/.Z?'0?Z0 Szeo r0Zlemsz‘z'.

4 Qivismdo dz'c.i'.vzz¢.i greed lanai‘; per zjgriem g"e2ze:'etz¢e, nor: 'ziz'dem‘ nZz':e;i.:ifrzeirz, ricer: alimiz fgrzerri eredimf, m'.i‘z' z'g;ize:vz c0.im:i.zmei.iz ,' exec rzZ2'-zed.S'zei§'t§/tier, nee aired eirgeirtmiiz rizinzmz, ne'er’ sz'/ rizefgere. Idea marzem‘/z’ece;§z‘z' pee 6’0?"Z¢9‘fZ ween: e.i"z‘z'merz'0;zes, 1'1;/‘ereizres greed coarse sirrizzes senser¢'ecep£‘z'0nz'$ ez‘ greed dedz':22.u.s‘ z'lZz's z'rztelZz:g'er'e rem mzam pro irrliii. Serf mmes! werwiz sizlair? eormrz j5aCe, sziczzt j§2'06irZ2i':;zzr.r pt’? flirt germ p/zz'f0.i‘0j5/12'p0.i'.ue:'zmt fer .s*r:r{z§z’z'.r. .S'0Ze2;-i err-we ri,-zfigfieffezmzrs £;§’)Z€!)£, ea’ it/z'c<ir*z'z.mz warmTJO¢'£I??ZZJ-F cafe.-rem eiatzmzfeiez. News z'lZmZ greed a_§"z'f color .r0!z‘.r 2'12 mz'r:er*z'.i".wez‘rzZZO;"'zmz jfier miffe names, ijbse refer emfziirrzlr'.r finzufz‘ 2'1: zmn /tern: supraKerr-imz. Nos were ez‘ :;z.a:Ztz' ale? 1/eeroriiar emit Fe'Zr'a:m .S'0Zz'.i, ram: gfiii/‘z'¢2z0per .re!z'.r z'1zfluem‘z'ai;zfuz'Z generizlzrs per rmfrrreiiz, szive er{;'a:toe'z'zmz .m"e:2z‘z'¢e,reel artzb".

283

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any other Sulphur and Mercury but the common Sulphurand Mercury. Thus are they deceived by their ownopinions, saying that we are the cause of their error,having made them to mistake one thing for another.But—by their leave—-it is not so, as we shall prove bythe doctrine of the philosophers. For we call the sun afire and the natural heat we call his substitute or deputy.For that which the heat of the sun performs in a thousandyears in the mines, the heat of Nature performs itabove the earth in one hour. But we and many otherphilosophers have called this heat the Child of the Sun,for at first it was generated naturally by the influence ofthe sun without the help of our Art or knowledge.”Thus Lully : but one thing I must tell thee and be sure,Reader, thou dost remember it. This very natural heatmust be applied in the just degree and not too muchfortified; for the sun itself doth not generate butburnand scorch where it is too hot. “ If thou shalt workwith too strong a fire”--saith the same Lully—--“ thepropriety of our spirit, which is indifferent as yet to lifeor death, will separate itself from the body, and the soulwill depart to the region of her own sphere.”1 Taketherefore along with thee this short but wholesome adviceof the same author: “My son”--—saith he-—“let theheavenly power or agent be such in the place of genera-tion or mutation that it may alter the spermatic humidityfrom its earthly complexion to a most fine, transparentform or species."2

See here now the solution of the slimy, fat earth to atransparent, glorious Mercury. This Mercury, Gentle-men, is the water which we look after--but not anycommon water whatsoever. There is nothing now behind

1 Si cum Z:£;')!€ zzirzgrzo 0j>e.rrzz.'ai.r firrv'z'.s* ;5e'o,z§m'-ietizs ares/e'i' .r,zfiiz'i'.i'z‘.iir.i*, qua’fitter’ 'm'z‘m2z ef .w0;r.i".e."-vi flared-’z'c.{;r§izz‘, si'j*'>ii'-mi-i5r'z’ Se er’ fir-Flfififfl 2ier.‘ea'ez‘ in iregforzeizrsyfi/Berra’ sear.

2 Faeries‘ ergo, F275, quot! Ii?! Z060 (r,rr'2rer.=rzfz'0rzz's are! 60;-'zw.i'.i*z'0;izz'.i‘ sfz‘ tnfzli‘<¢0z‘e.izz‘z'rz r'a'Ze.i*z‘z'.s iyrrrr j2oJ.i';-:'2-‘ 2_‘e'.+:zrz.sj'0rwzn:e'.e kzezizzidrmz 6.1: izrzfizra z‘eev'e.s'z'r*z',in foreman ez‘ .§z5erz'em trizmperezztem etfirz£.rsz'.irmm.

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but that which the philosophers call the Secret of theArt,‘ a thing that was never published and without whichyou will never perform, though you know both fire andmatter? An instance hereof we have in Flamel, whoknew the Matter well enough and had both fire andfurnace painted to him by Abraham the Jew; but not-withstanding he erred for three years because he knewnot the third secret.“ Henry Madathan, a most noblephilosopher, practised upon the subject for five yearstogether but knew not the right method and thereforefound nothing. At last—saith he-—“ after the sixth yearI was entrusted with the Key of Power by secret revela-tion from the Almighty God.“ This Key of Power orthird secret was never put to paper by any philosopherwhatsoever. Paracelsus indeed hath touched upon it,but so obscurely it is no more to the purpose than if hehad said nothing.

And now I suppose I have done enough for the dis-covery and regimen of the Fire. If you think it too little,it is much more than any one author hath performed.Search it then, for he that finds this Fire will attain tothe true temperament; he will make a noble, deservingphilosopher aiid—-to speak in the phrase of our Spaniard—-“ he shall be worthy to take a seat at the table of thetwelve peers.” 5 I

V.——THE RIVER or PEARL“

It is a decomposed substance, extreme heavy and moistbut wets not the hand. It shines after night like a star

I Serrerim: A rt:'.r.2 A statement of this kind is common in alchemical books, though it is

not always put so plainly. In such case the question arises as to theuse of any such books as have been written by Vaughan and others.

3 According to the confession of Flamel.4 Post se.-rfmiz rtmzrmi eiawzli‘ ;z502‘e?1fz'n" jber .:rr'carziw: re'z»'eZriz'z'0rze22z (:6

evzezzlzfiiatente Dee ivzr/12' eenifredzim en‘.5 Dzlgmzs ere! ;z50:m' ed mensairz dzeodeczwz pnrz'z.r2vz.-*5 The treatise of Bonus under the titles MARUARITA NOVELLA,

MARGARITA PRETIOSA Novatta and INTRODUCTIO IN ARTEMI 285

T/ze Works of T/iomas Vang/zen

and will enlighten any dark room. It is full of smalleyes, sparkling like pearls or aiglets. It is the wholeDemogorgon but now actually animated by manifestationof his own inward light. The father of it is a certaininviolable mass, for the parts of it are so firmly unitedyou can neither pound them into dust nor separate themby violence of fire. This is the Stone of the Philosophers.“It is compassed about”--saith one--“ with darkness,clouds and blackness. It dwells in the inmost bowelsof the earth. But when he is born he is clothed with acertain green mantle and sprinkled over with a certainmoisture. He is not properly generated by any naturalthing, but he is eternal and the father of all things.“This description is very true and apposite but enigmatical :howsoever, forget not the green mantle. This is thatsubstance which Gieberim-Eben-Haen---or," as therabble writes him, Geber-—calls “the Stone known inhigh places ” 2--a very subtle expression, but if wellexamined it is the key to his whole book and to thewritings of the old philosophers in general. But let usreturn to our River of Pearl, and—-for our further infor-mation-—let us hear it described by a most excellentedeptus, and that in the very act of flowing forth,3 beforethe full moon appears. Here we have portrayed untous the whole philosophical laboratory, furnace, fire andmatter, with the mysterious germinations thereof. Butbecause the terms are difficult and not to be understoodby any but such as have seen the thing itself I will forthe reader’s benefit--I cannot say, satisfaction--put theminto English.

DIVINAM ALCHIMIEE is of consequence in Hermetic literature, but thepearl as an alchemical symbol occurs rarely. It was attributed to thevernal dew as distinguished from that of autumn, the varieties beingregarded as female and male respectively.

1 Qavi :16 0:irzr2z';fia;rz‘e rzircrmzdcztzrs est i'eizr.i5v'zli", r2eJ'2eZr's, cttZ.{.¢,='z'rie. He6z'£afin met:-’zir'.i‘ ferrre 'z'z‘ri."erz'5irr.r, gar 2r5ir' ezrzfzrs q/izeriz‘ westrifier gizredaeiz 'm'rz'dz'paZlz'0, /'zzrmr'dz'/‘rite Qrzadrziw .:z.r,-z§e?'sir.i" ea’ H6-‘I! firugnatzrr ab ale?-no, sea’referents ea‘ pareizs 0ivmz'a':»vz .1"'£’?"I£??2.

2 La;9r'.i* in e'apz'fr¢Zz'.t Items. “ iE£dI-’31;rri$.286

Lumen tie Lemme

“This is the work ” 1--saith he--“ which I have some-times seen with a singular and a most dear friend, whoshewed to me certain large furnaces and those crownedwith cornues of glass. The vessels were several, having-——besides their tripods—their sediments or caskets, andwithin them was a Holy Oblation, or present dedicated tothe Ternary. But why should I any longer conceal sodivine a thing? Within this fabric was a certain massmoving circularly, or driven round about, and represent-ing the very figure of the great world. For here theearth was to be seen standing of itself in the midst of all,compassed about with most clear waters, rising up toseveral hillocks and craggy rocks, and bearing manysorts of fruit—-as if it had been watered with showersfrom the moist air. It seemed also to be very fruitfulfor wine, oil and milk, with all kinds of precious stonesand metals. The waters themselves---like those of thesea--were full of a certain transparent salt, now white,now red, then yellow and purpled, and---as it were--chamletted with various colours, which did swell up tothe face of the waters. All these things were actuated or

1 Hoe opus es! greed 1212'/H rtZz'grermrz'e ee eezelzii" permit‘ m.!z'eu.i‘ e;t'eeFzedz'.s'z‘esme_gmz.s‘ grazjfipe femzeeer, etgzze r/z't:re eerdem '2/em'.-2'0 redz'mz'z'e: esieezdemr.Vase enem‘ .rz'rzgzrZe, 2'22 .i'm'.r .ree?z'Zz'em /2eee.a!z‘z'e .i'edz'mem‘e etgare z'm‘em'a'.i'd'z'.i;eem' dicetzmz, saerzemg-are mmzrrs. Qz.»:z'd were rem mm Dz'w2':eei;z celemdz'e:tz'ar.s'? Emz‘ i-'nz‘n.i rzircimzecfe meies gzzredam, :em:edz' pare se feremz'2vmgz'.='2em z;e.tz‘s.rz'ezz'. Q-uzgflpe ear ferre 'm'deeetier in medie emmirmz ren-.i‘z'.i‘2‘erz.i, egmsgue e:'re2¢i-vz_ifn.nz Zz'r;ip2'a'z'ssz'e2zz's, 2'2’: "ee:m'e.r eefies, .mZee2*e.mmguerupee essmrgeeaz‘, fmectrem feererzs ma'Ztz_;§Zz'cem, Zimgrmm /in:-.vze?zz‘z's eemisz'mem'eus zirmfzea. Vz'm' enfem wz'deem3'2zr er‘ eZ'ez' ez‘ Ze!i:'i‘z'_t efgzee ,z§re2‘z'e.terzemem:-ze gee:-an Zepzidzmz er mez‘-eZ2'em.mz erse e;fipm'mefem r. Tam eg-me timerz'7z.i‘Z‘ar t:e'ga:em'.r, reZe greedaiezpelluczde, eziee z'er2'e;ra'zmz, z':*zier'a’e.'m guegnre mreeeetful-‘ee ea‘ reere, mizZtz'rge¢e,em*fer'ee *ze_:zrz'ege#te ceZem'ea:.r z‘2zZi'z‘m, z'rigr.ee reper-ficfem rjesem eestieeeaezt. gazermfem /zrec emerziz sate sea’ z'22ifpereeptegzrzidem, argue tee‘/Eeree merieeem‘-ear. Id were urzurreprm ceeterrlt z'r:c;redi'ez'Zemme mpz'eeet 2'2: er!mz'mz'z'e:rem. Rem liver ms-'1: mzdm zmfeexm, mm dzieerre,Zamgrze 1'72 sue _ge.¢vee"e z'?zz‘e,r;'r'e sz'2i;i_,riz Zn, prime e!z'e:-vz z'meer:i'ZZz'gz¢e m:iarzz'e2z'euZepredacere. Quefaefe g5e:¢ZeZ'z':ez reezzrtz'ere, ?"edzi:reezz' Zitrzciem eitgzee eeeZe$-cerem‘ 1'?/2 mmm emme, cerzfideezreer erieeeraeet. Hi‘: egaiidem eeserieetrz

fi¢sz'lz'.r z'ZZe:.m .ralz'.\‘ .t;eeez'errz ?rz'/iii are ejfi/irelif/re e’e_ge?ie2'tz?rter2z, efgree argerztuiezifllzea’ '2/2":/mm car? M'e:i'cum'z' rzemen rte fizgjrrree dz'.i'ei}$Zz'ezte pm'.r.ez'.r emf/re? z'ear.i'z'ndz'!em est, z'!Zem zgfireei referees: Lzeifziarieei Lzmemem, edeerra scemdemagate, rzeirtaigize irefzreem argue z'm‘em’z'ai gfzrtz'nei:dz‘;ereedz'tmii fernZterfe.

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stirred with their own appropriate fire, but in very truthimperceptible and ethereal. But one thing above therest forced me to an incredible admiration--namely, thatso many things, such diverse and in their kind suchperfect particulars should proceed from one only thing,and that With very small assistance, which being furtheredand strengthened by degrees, the Artist faithfully affirmedto me that all those diversities would settle at last to onebody. Herc I observed that fusil kind of salt to benothing different from a pumice-stone, and that quick-silver which the ancient authors of this Art calledMercury to be the same with Lully's Lzmzzrz'a,1 whosewater gets up against the fire of Nature and shines bynight, but by day hath a glutinous, Viscous faculty.”

This is the sense of our learned fldeprus, and for hisanalogy of the Philosophic Salt and a pumice-stone it can-not be well conceived without the light of experience.It is then a porous, hollow, froth-like, spongious salt.The consistency of it is pumice-like, and neither hard noropaceous. g It 1S a thin, slippery, oily substance, in appear-ance like mouth-glue but much more clear. Sometimesit looks like rosials and rubies. Sometimes it is violetblue, sometimes white as lilies and again more green thangrass, but with a smaragdine transparency; and some-times it looks like burnished gold and silver. The Riverof Pearl hath her name from it, for there it stands likethe sperm of frogs in common water. Sometimes it willmove, and swim to the face of his bath in thin leaves likewafers, but with a thousand miraculous colours. This isenough and too much, for I hold it not my duty to insistupon secrets which are so far from the reader's inquirythat I dare say they are beyond his expectation.

1 Lwzrzarzlz is the plant nioon—wort, the sap of which is said to have beenused in love—potions, but Szzcrzz.-r L2:narz'.cr was also a name of SophicMercury, as we see by the text above. The Moon is another symbolicalterm for the same substance. but Eirenaeus Philalethes called it the herbof Saturn.

2 88

Lumen c/e Lzzmzrze

Vl.——THE ET!-IER, on THE AIR or PARADISE1

Hitherto I have discoursed of the First Matter andthe Fire of Nature-----terms indeed commonly known butthe things signified are seldom understood. l shall nowdescend to more abstruse, particular principles, things ofthat secrecy and subtlety they are not so much as thoughtof, much less inquired after. The common chemistdreams of gold and transmutations, most noble andheavenly effects, but the means whereby he would en-compass them are Worm-eaten, dusty, musty papers.His study and his noddle are stuffed with old receipts;he can tell us a hundred stories of brimstone and quick~silver, with many miraculous legends of arsenic andantimony, ml gamma, ml prunes, ml pemez and otherstupendous alkalies, as he loves to call them. With suchstrange notions and charms does he amaze and silencehis auditors, as bats are killed with thunder at the ear.Indeed if this noise will carry it, let him alone: he canwant no artillery. But if you bring him to the fieldand force him to his polemics, if you demand his reasonand reject his recipe, you have laid him as fiat as aflounder. A rational, methodical dispute will undo him,for he studies not the whole body of philosophy. Areceipt he would find in an old box or an old book, asif the knowledge of God and Nature were a thing ofchance, not of reason. This idle humour hath not onlysurprised the common, illiterate broiler, where in truth

1 A poetic figure on the part of Vaughan himself. \Vhen air is usedsymbolically by alchemists it is supposed to signify water coagulated byfire. On the other hand, the alchemical matter in a state of putrefaction-—~understood as a stage of the work—is called Breath or Wind, though thelatter name is assigned by Raymund Lully to the Sulphur contained inMercury. So also White Wind is called Mercury, Red Wind is RedOrpiment and Wind from the East is a name of the Stone itself.

2 According to the lexicons Sal gem;-me is Hungarian Salt—-called other-wise SM Nomims ; Saiprzrnta seems to be unknown among them; andSal prim’ does not signify more than its name implies, being ordinarysaltpetre.

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T/ze Warns if T/zomas Vang/mu

there is some necessity for it, but even great doctors andphysicians. Bate me the imposthume of their titles andtheir learning is not considerable. Hence it comes topass that so many men are undone in the prosecution ofthis Art. They are so wedded to old scribblings theywill not submit them to their judgment but presentlybring them to the fire. Certainly they believe suchridiculous impossibilities that even brute beasts-—if theycould speak—would reprove them. Sometimes theymistake their own excrement for that Matter out ofwhich heaven and earth were made. Hence they drudgeand labour in urine and such filthy, dirty stuff which isnot fit to be named. But when all comes to all andtheir custard fails them, they quit their filthiness but nottheir error. They think of something that’s moretractable and dream perhaps that God made the worldof egg-shells or flint-stones. Truly these opinionsproceed not only from simple people but from doctorsforsooth and philosophers. It is therefore my design todiscover some excellences of this art and make it appearto the student that what is glorious is withal difiicult.This, I suppose, may remove that blind, sluggishcredulity which prevents all ingenious disquisitions andcauses men perhaps to exercise that reason which Godhath given them for discoveries. I shall not dwell longon any one particular : I am drawing off the stage in allhaste and returning to my first solitudes. My discourseshall be very short and—like the echo’s last syllables-—imperfect. I intend it only for hint and suggestion tothe reader : it is no full light but a glance, and he mustimprove it to his better satisfaction.

We are now to speak of the ether of the little world,‘which is the very same in nature and substance with theoutward ether of the great world. That you may thebetter understand what it is we will examine the notionbefore we state the thing. Aristotle in his book De

1 Perhaps understood as the spirit within man.29o

Lumen dz? Lumirze

Manda derives this word from “ever in movement,"1because the heavens are in perpetual motion. This is ageneral irregular whimsy, for the stars also—as well asthe ether—-move perpetually. The sea is subject to acontinual flux and reflux and the blood of all animals toa restless unwearied pulse. The more ancient philoso-phers---Whose books this enemy burnt—derived it froméiwdw = ardeo = I burn, but especially Anaxagoras, who wasbetter acquainted with heaven than Aristotle, as it appearsby his miraculous prediction and the opinion he had ofthat place, namely, that it was his country and that hewas to return thither after death.” Indeed this lastetymology comes near the nature of the thing, for it isa healing, cherishing spirit; but in its genuine com-plexion it burns riot. I cannot then approve of thislatter derivation, no more than of the former. I ratherbelieve that ether is a compound of tiel=always, and9épw=I become hot, this substance being called aetherfrom its effect and office, as that which is ever growinghot. Supposing this to be the true interpretation, let usnow see whether it relates more strictly and properly tothis principle than to any other nature whatsoever. Theether is a moist, thin, liquid substance, and the region ofit is above the stars, in the circumference of the DivineLight? This is the true and famous empyrean,‘ whichreceives the influent heat of God, and conveys it to thevisible heaven and all the inferior creatures. It is a pureessence, a thing not tainted with any material contagion-—in which sense it is styled of Pythagoras “ the free ether,““ because ”—-saith Reuchlin—--“ it is freed from the prisonof the matter, and being preserved in its liberty it is warm

1 A semyfirr currmdo.2 There is a curious inconsequence in this reasoning, as ifan etymology

can be justified by an opinion on the locality of disembodied souls.3 Vaughan opens this section by saying that he intends to handle deep

things, apparently the question of an identity between the ether in thecosmos and that of nzz'ma2‘.um mnrfldzrm ; but he forgets the latter entirely.

‘ 'E,uirvpa.ioi»'. 5 éktetiflepos aitliqp.291

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with the fire of God and by an insensible motion heatsall the inferior natures." 1 In a word--because of itspurity-—-it is placed next to that Divine Fire which theJews call Lumen Vesrimeurif the Light of the Vestment,and it is the very first receptacle of the influences andderivations of the supernatural world-—which sufficientlyconfirms our etymology.

In the beginning it was generated by reflection of theFirst Unity upon the celestial cube, for the bright emana-tions of God did flow like a stream into the passive fountf’and in this analogy the Samian styles Him the Fountain ofperpetual Nature.‘ You shall understand that the etheris not one but manifold, and the reasons of it we shallgive you hereafter. By this I mind not a variety of sub-stances but a chain of complexions. There are othermoistures, and those too ethereal. They are females alsoof the masculine Divine Fire, and these are the fountainsof the Chaldee, which the oracle styles “fountain heights,” 5the invisible upper springs of Nature. Of all substancesthat come to our hands, the ether is the first that bringsus news of another world and tells us we live in a corruptplace. Sendivogius calls it the urine of Saturn, and withthis did he water his lunar and solar plants. “ Out ofmy sea "--said the Jew-—--“ do the clouds rise up which bearthe blessed waters, and these irrigate the lands and bringforth herbs and flowers.“ In a word, this moisture is ani-mated with a vegetable, blessed, divine fire, which madeone describe the mystery thus: “Out of Nature is itmade, and out of the Divine in like manner : it is trulyDivine, because-—conjoined with Divinity--it produces

1 Quouiam a matarza jfieterrtia‘ segregafus at prarsert/atus in Zziéertaferalescz? Def ardere ac z'useu.rr'bz'Z:' matu z'uferz'era caZefacz't.

2 According to the ZOHAR, this is also the Robe of Glory in whichNesharzzah, the higher soul, will be clothed in its highest state.

3 Iii;-yr). ‘i Feunmz perpetrate Naturm.*5’ Sumruz'!atesfeuz‘au:s.6 Ea‘ mart’ urea arz'um‘ur rzeaulae, aura ferzmt aazuzs Zieuedz'rtas, u zyfisre

z'rrz:ga_.-at ferrets et‘ edzmrmt heréas eZ' flares.292

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Divine substances.“ To conclude: the ether is to befound in the lower spring or fOU.I1t£1lI1,2I1€lIT1€Iy, in thatsubstance which the Arabians call “the flower of whitesalt."3 It is indeed born of salt, for salt is the root ofit, and it is found withal “ in certain saltish places.” 4 Thebest discovery of it is this : the philosophers call it theirMineral Tree, for it grows as all vegetables do, and hathleaves and fruits in the very hour of its nativity. This isenough ; and now I pass to another principle.

A VIl.——TuE HEAVENLY LUNA5

This Luna is the Moon of the Mine, a very strange,stupefying substance. It is not simple but mixed. Theether and a subtle white earth are its components, andthis makes it grosser than the aether itself. It appears inthe form of an exceeding white oil but is in very trutha certain vegetant, flowing, smooth, soft salt, &c.

VIII.-—-THE STAR—SOUL

This is the true Star of the Sun,“ the Animal SpiritualSun. It is compounded of the ether and a bloody, fiery,spirited earth. It appears in a gummy consistency butwith a fierce, hot, glowing complexion. It is substantiallya certain purple, animated, divine Salt, &c.

I Ex Nature er ex Dz'm'ua facfum est. Dz'w'mmz em'm est, qufa cumDz'ofz'uz'tate eontjuuefum Dr's/z'ua.r Suastam-'z'asfar2'z’.

2 “arti-3 Ffor salzlr afar‘. Rulandus says that Flor salzlr is the Greek Alasauthos.* In locals sa!.r0s:'.s'.5 In a general sense Luna in alchemical symbolism is argezrfzuu, z'.e.,

silver, but it stands also for philosophical or sophic Mercury, as we haveseen already. Pernety distinguishes the Hermetic Moon as (u) MercurialVvater and (6) the same substance united with its Sulphur and arrived atthe white grade—after passing through that of blackness or putrefaction.The Heavenly Luna of Vaughan seems to represent his understanding ofsophic Mercury.

'5 Asfrrmz salzlr.293


IX.---THE PRESTER or ZOROASTER1

It is a miracle to consider how the earth, which is abody of inexpressible weight and heaviness, can be sup-ported in the air, a fleeting, yielding substance, andthrough which even froth and feathers will sink andmake their way. I hope there is no man so mad as tothink it is poised there by some geometrical knack, forthat were artificial; but the work of God is vital andnatural. Certainly if the animation of the world bedenied there must needs follow a precipitation of thiselement by its own corpulency and gravity. We see thatour own bodies are supported by that essence by whichthey are actuated and animated; but when that essenceleaves them they fall to the ground, till the spirit returnsat the resurrection. I conclude then that the earth hathin her as fire-soul that bears her up, as the spirit of manbears up. To this agrees Raymund Lully in the seventy-sixth chapter of his Theoria. “ The whole earth "—saithhe---“ is full of intelligence, inclined to the discipline oroperation of Nature, which intelligence is moved by theSuperior Nature, so that the inferior intelligence is liketo the Superior.” This spirit or intelligence is thePrester,3 a notion of the admirable Zoroaster, as I findhim rendered by julian the Chaldean. It comes from7I',07l6t:J='U?"t?, I burn, and signifies lightning, or a certainburning Turbo,‘ or whirlwind. But in the sense of ourChaldee it is the fire-spirit of life. It is an influence ofthe Almighty God, and it comes from the Land of the

1 TIp1']tI"I"'l}P is that which burns and infiarnes. It was the name of apoisonous serpent, whose sting caused thirst and fever. It signified alsoa fiery whirlwind and a pillar of fire. The Oracles speak of a forinlessfire, an abyss of flame and its brilliance, of an intellectual fire, to whichall things are subservient and from which all things have issued.

2 Tote Zerra jfifeua es! z'uteZlz:gem'z'a, ad o_/fierafiouem Naturre z'ucZz'naia,Qua’ z'm'eZ!z;geutz'a mowetur a Nafzrra S2.e,oem'ore, :'z‘a guoa’ A--Eztzzra r'uf:!Zer-2‘z't»a z'ufem'or assz'mz'latur Natzrra? .€z.»:,o.¢r2'orz'. -

3 Prester is the Latin form.* See HEDERICI LEXICON, s.v. wpflvfirp.

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Living Ones,‘ namely the Second Person, whom theKabalists style the Supernatural East. For as the naturallight of the sun is first manifested to us in the East, sothe Supernatural Light was first manifested in the SecondPerson, for He is Priucaioiuuz /ffreratiouisf the Beginning ofthe Vlfays of God, or the First Manifestation of His Father’sLight in the Supernatural Generation. From this Landof the Living comes all life or spirit,3 according to thatposition of the Mekhuhafim : “ Every good soul is a new soulcoming from the East ” ‘*"--that is, from noun = C/zoitmah,or the Second Sephira, which is the Son of God.

Now for the better understanding of this descent ofthe soul we must refer ourselves to another placer of theKabalists, and this is it : “ The souls ”--say they-—“ descend from the Third Light to the fourth day, thenceto the fifth, whence they pass out and enter the night ofthe body.”5 To understand this maxim you must knowthere are three Supreme Lights or Sephirorh, which theKabalist calls “ one throne, wherein sits the Holy, Holy,Holy Lord God of Hosts.” This Third Light fromwhence the souls descend is TI3"'J= Biuah, the last of theThree Sephiroth, and it signifies the Holy Ghost.’ Nowthat you may know in what sense this descent proceedsfrom that Blessed Spirit I will somewhat enlarge my dis-

‘ Terra 'vz'o'em‘z'uuz. There is the Earth of Life in Kabalism, and thisis now Biuah and again fl/falhzefh.

2 The reference is presumably to Chohma/z, the second Sej»/'zz'ra, whichis sometimes incorrectly referred by Christian Kabalists to the SecondPerson of the Divine Trinity. The Divine Son of Kabalism is extendedfrom Daath. -

3 Term Vz"trem'z'um.4 Ommlr amfma oona est am'ma uooa -z/em'eus ab Orz'em'e.-—-No. 41 in the

CONCLUSIONES KABALISTICEE of Picus.5 A uzwue a teirfio Zuméue adauartam o!z'em, mu ad az.»:z'm‘am desceudum‘ :

rude exeuutes cor;5orz's uoctem suozutraut.-——CONCLUSIONES KABALISTICJE,No. 8.

*3 Seder uua, in qu.-:2 sedet Sauctus, Sanders, Sauetus Douzfmes DeusSaoaoth.

7 Biuah is the place of Shekinah in the transcendence. See my SECRETDOCTRINE IN ISRAEL, pp. 216 er seo., for the Sephirotic allocation of theHoly Spirit according to the Zohar.

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course, for the Kabalists are very obscure on the point.“ To breathe "-—say the ]ews—-“ is the property of theHoly Ghost.“ Now we read that God breathed intoAdam the breath of life, and he became a living soul?Here you must understand that the Third Person is thelast of the Three, not that there is any inequality in thembut it is so in the order of operation, for He applies firstto the creature and therefore works last. The meaningof it is this. The Holy Ghost could not breathe a soulinto Adam but He must either receive it or have it ofHimself. Now the truth is He receives it, and whatHe receives that He breathes into Nature? Hence thisMost Holy Spirit is styled by the Kabalists “ the Riverflowing forth from Paradise," because He breathes as ariver streams.‘ He is also called Mother of sons,‘ becauseby this breathing He is, as it were, delivered of thosesouls which have been conceived ideally in the SecondPerson.“ Now that the Holy Ghost receives all thin sfrom the Second Person is confirmed by Christ Himself:“ When He, the Spirit of Truth, is come, He will guideyou into all truth : for He shall not speak of Himself;but whatsoever He shall hear, that shall He speak: andHe will shew you things to come. He shall glorify me :for He shall receive of mine, and shall shew it unto you.All things that the Father hath are mine : therefore saidI, that He shall take of mine.”" Here we plainly seethat there is a certain subsequent order or method in theoperations in the Blessed Trinity, for Christ tells us thatHe receives from His Father and the Holy Ghost receives

i Spfrare S;5z'r.i'tus Sanctz'proprz'unz est. 2 GENESIS, ii, 7.3 He receives and gives eternally and infinitely because of the super-

incession between the Divine Persons, according to the high doctrine oftranscendental theology.

* Fina/this egrezfiens a Paraalfso.5 fllaterfilaorum. I do not know whence this title is drawn, but it is

probably from a Kabalistic text and refers to Shekinah.A None of the theosophical systems from which Vaughan derives was

guilty of this irrational mixture of sex offices in dealing with sex symbolism.7 ST Joan, xvi, 13.

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from Him, Again, that all things are conceived ideallyor-—as we commonly express it--created by the SecondPerson is confirmed by the word of God. “The worldwas made by Him "—-saith the Scripture--“ and theworld knew Him not. He came unto His own, and Hisown received Him not." 1 This may suifice for such aslove the truth ; and as for that which the Kabalist speaksof the fourth and fifth days it suits not with my presentdesign, and therefore Imust waive it. It is clear thenthat the Land of the Living, or the Eternal Fire-Earth,buds and sprouts, hath her fiery spiritual flowers, whichwe call souls, as this natural earth hath her natural vege-tables. In this mysterious sense is the Prester defined inthe Oracles as “the flower of thin fire.” 2

But that we may come at last to the thing intended, Ithink it not amiss to instruct you by this manuduction.You know that no artificer can build but the earth mustbe the foundation to his building, for without thisgroundwork his brick and mortar cannot stand. In thecreation, when God did build, there was no such placeto build upon. I ask then : where did He rest Hismatter and upon what P Certainly He built and foundedNature upon His own supernatural centre. He is inher and through her, and with His Eternal Spirit dothHe support heaven and earth-—as our bodies are supportedwith our spirits?‘ This is confirmed by that oracle ofthe apostle: “He bears up all things with the word ofHis power.” 4 From this power is He justly styled “ theinfinitely powerful and the all-powerful power-makingpower.” 5 I say then that Fire and Spirit are the pillarsof Nature, the props on which her whole fabric rests andwithout which it could not stand one minute. This Fireor Prester is the Throne of the Quintessential Light, from

1 ST JOHN, I, IO, II. 2 As-ii"refi -irupbs dudes._=' The doctrine of Divine Immanence is here enunciated in its fulness

within the limits of a sentence.4 Omnia portat neroo 't»'z':rtutzTs sure.5 'Aweipo5fiv::,u.es Kill ararrofifivdpos §iu»'a,uo1roibs' Bfivdpis.

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whence He dilates Himself to generation, as we see inthe effusion of the sunbeams in the great world. In thisdilatation of the light consists the joy or pleasure of thepassive spirit and in its contraction his melancholy orsorrow. We see in the great body of Nature that inturbulent weather, when the sun is shut up and clouded,the air is thick and dull and our own spirits--by secretcompassion with the spirit of the air--are dull too. Onthe contrary, in clear, strong sunshine the air is quickand thin, and the spirit of all animals are of the samerarefied, active temper. It is plain then that our joys andsorrows proceed from the dilatation and contraction ofour inward quintessential light. This is apparent indespairing lovers, who are subject to a certain, violent,extraordinary panting of the heart, a timourous, tremblingpulse which proceeds from the apprehension and fear ofthe spirit in relation to his miscarriage. Notwithstandinghe desires to be dilated, as it appears by his pulse orsally, wherein he doth discharge himself ; but his despairchecks him again and brings him to a sudden retreat orcontraction. Hence it comes to pass that we are subjectto sighs, which are occasioned by the sudden pause ofthe spirit ; for when he stops the breath stops, but whenhe looseth himself to an outward motion we deliver twoor three breaths, that have been formerly omitted, in onelong expiration: and this we call a sigh. This passionhath carried many brave men to very sad extremities. Itis originally occasioned by the spirit of the mistress oraffected party; for her spirit ferments or leavens thespirit of the lover, so that it desires an union as far asNature will permit. This makes us resent even smilesand frowns, like fortunes and misfortunes. Our thoughtsare never at home, according to that well-groundedobservation : “The soul dwells not where she lives butwhere she loves.” 1 We are employed in a perpetual con-templation of the absent beauty ; our very joys and woes

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are in her power; she can set us to what humour shewill, as Canipian was altered by the music of his mistress.

‘When to her lute Corinna singsI-ler voice enlives the leaden strings ;But when of sorrows she doth speakEven with sighs the strings do break :And as her-lute doth live or die,Led by her passions, so do I.

This and many more miraculous sympathies proceedfrom the attractive nature of the Prester. It is a spiritthat can do wonders ; and now let us see if there be anypossibility to come at him. Suppose then we shoulddilapidate or dis-compose some artificial building, stoneby stone, there is no question but we should come atlast to the earth whereupon it is founded. It is just soin magic: if we open any natural body and separate allthe natural parts one from another we shall come at lastto the Prester, which is the Candle and Secret Light ofGod} We shall know the Hidden Intelligence and seethat Inexpressible Face which gives the outward figureto the body. This is the syllogism we should look after,for he that has once passed the Aquaster enters the fire-world and sees what is both invisible and incredible tothe common man. He shall know the secret love ofheaven and earth and the sense of that deep Kabalism:“ There is not an herb here below but he hath a star inheaven above; and the star strikes him with her beamand says to him : Grow.” He shall know how the fire-spirit hath his root in the spiritual fire-earth and receivesfrom it a secret influx upon which he feeds, as herbs feedon that juice and liquor which they receive at their rootsfrom this common earth.

This is it which our Saviour tells us : “ Man lives not

1 Not, however, by any manual operation, for therein it escapes. Thedeep searching is after another manner, as ]acob Bohme knew.

2 Non estplanta /its z'nfin'z'us our‘ non est stella in fizrmamento .ru;5erz'us,etj.?svv't eam steila, et a'z'er't er’ : Cresoe.

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by bread alone, but by every word that comes out of themouth of God.” 1 He meant not, by ink and paper, orthe dead letter : it is a mystery, and St Paul hath partlyexpounded it. He tells the Athenians that God mademan to the end “that he should seek the Lord, if haplythey might feel after Him, and find Him.” Here is astrange expression, you will say, that a man should feelafter God or seek Him with his hands. But he goes onand tells you where he shall find Him. He is “ not far "-—saith he—~—“ from every one of us : for in Him we live,and move, and have our being.” 3 For the better under-standing of this place I wish you to read Paracelsus hisPHILOSOPHIA no Arnsuisusss, a glorious, incomparablediscourse: but you will shortly find it in English.‘Again, he that enters the centre shall know why allinflux of fire descends-——against the nature of fire—andcomes from heaven downwards. He shall know alsowhy the same fire, having found a body, ascends againtowards heaven and grows upwards.

To conclude: I say the grand, supreme mystery ofmagic is to multiply the Prester and place him in themoist, serene ether, which God hath purposely created toqualify the fire. For I would have thee know that thisspirit may be so chafed-—-and that in the most temperatebodies—-—as to undo thee upon a sudden. This thoumayst guess thyself by the “thundering gold,“ as thechemist calls it. Place him then as God hath placed thestars, in the condensed ether of his chaos, for there hewill shine---not burn; he will be vital and calm--notfurious and choleric. This secret, I confess, transcendsthe common process, and I dare tell thee no more of it.It must remain then as a light in a dark place ; but howit may be discovered do thou consider.

1 ST MATT., iv, 4. 2 ACTS, xvii, 27. 3 fhz'd., xvii, 23.*1 A new translation was included in my edition of the HERMETIC AND

ALCHEMICAL WRITINGS or PARACELSUS.5 Xpvuonepauvbs, id est, Aurmnfulrninans.

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X.——THE GREEN SALT

It is a tincture of the sapphiric mine 1 and--to define itsubstantially—it is the air of our little invisible fire-world.It produceth two noble effects-—-youth and hope. Where-soever it appears, it is an infallible sign of life-—~as yousee in the springtime, when all things are green. Thesight of it is cheerful and refreshing beyond all imagina-tion. It comes out of the heavenly earth, for the sapphiredoth spermatise and injects her tinctures into the ether,where they are carried and manifested to the eye. Thissapphire is equal of herself to the whole compound, forshe is threefold, or hath in her three several essences. Ihave seen them all-—-not in airy, imaginary suppositionsbut really, with my bodily eyes. And here we haveApollodorus his mathematical problem resolved, namely,that Pythagoras should sacrifice a hundred oxen whenhe found out “that the subtendent of a right angledtriangle was equivalent to those parts which containedit," &c.

XI.-—Tna DIAPASM, ox l\/IAGICAL PERFUMEIt is compounded of the sapphiric earth and the ether.

If it be brought to its full exaltation, it will shine like theday-star in his first eastern glories. It hath a fascinating,attractive faculty, for if you expose it to the open air itwill draw to it birds and beasts, &c.

XII.--Tue REGENERATION, Ascsnr ANDGLORIFICATION 2

l have now sufliciently and fully discovered theprinciples of our chaos. In the next place I will shew

1 This figurative expression seems peculiar to Vaughan. The alchemicalSapphire signifies Mercurial Water, into which also it was supposed thatthe precious stone could be itself reduced.

1"’ This section offers peculiar difficulties. Now it seems to speak of aphysical work depending on the maintenance of an external fire, but

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you how you are to use them. You must unite themto a new life, and they will be regenerated by water andthe Spirit. These two are in all things. They are placedthere by God Himself, according to that speech ofTrismegistus: “Each thing whatsoever bears within itthe seed of its own regeneration.“ Proceed thenpatiently, but not manually. The work is performed byan invisible artist, for there is a secret incubation of theSpirit of God upon Nature. You must only see that theoutward heat fails not, but with the subject itself youhave no more to do than the mother hath with the childthat is in her womb. The two former principles performall ; the Spirit makes use of the water to purge and washhis body; and he will bring it at last to a celestial,immortal constitution. Do not you think this impos-sible. Remember that in the incarnation of Christ Jesusthe Quaternarius or four elements, as men call them, wereunited to their Eternal Unity and Ternarius. Three andfour make seven ; this Septenary is the true Sabbath, theRest of God into which the creature shall enter. This isthe best and greatest manuduction that I can give you.In a word, salvation itself is nothing else but transmuta-tion. “Behold”-—-saith the apostle--“I shew you amystery; we shall not all sleep, but we shall all bechanged, in a moment, in the twinkling of an eye, at thelast trump.” 2 God of His great mercy prepare us for it,that from hard, stubborn fiints of this world we mayprove chrysoliths and jaspers in the new, eternal founda-tions; that we may ascend from this present distressedChurch, which is in captivity with her children, to thefree Jerusalem from above, which is the mother of us all.

pursued without other interference on the part of the artist, so that-—asVaughan suggests elsewhere-— the alchemist would not necessarily neglecthis business by reading the famous ARCADIA. And now it is concernedwith the mysteries of eternal salvation.

1 Unztrugvuodazte nun ire se semen sure ;='qgenerrrfz'onz's.2 I CORINTHIANS, xv, 51, 52.

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XIII.——THE DESCENT AND Msrsivivsvciiosis

There is in the world a scribbling, ill-disposed genera-tion: they write only to gain an opinion of knowledge,and this by amazing their readers with whimsies andfancies of their own. These commonly call themselveschemists and abuse the Great Mystery of Nature withthe name and nonsense of Lapis Chemicus} I find notone of them but hath mistaken this descent for the ascentor fermentation. I think it necessary therefore to informthe reader there is a twofold fermeiitation—a spiritualand a bodily one? The spiritual fermentation is per-formed by multiplying the tinctures, which is not donewith common gold and silver, for they are not tincturesbut gross, compacted bodies. The gold and silver ofthe philosophers are a soul and spirit; they are livingferments and principles of bodies ; but the two commonrnetals—-whether you take them in their gross compositionor after a philosophical preparation—are no way pertinentto our purpose. The bodily fermentation is that whichI properly call the descent ; and now we will speak of it.

When thou hast made the Stone or Magical Medicine,it is a liquid, fiery, spiritual substance---shining like thesun. In this complexion, if you would project, you couldhardly find the just proportion, the virtue of the Medicineis so intensive and powerful. The philosophers thereforetook one part of their Stone and did cast it upon tenparts of pure molten gold? This single small grain didbring all the gold to a bloody powder; and, on thecontrary, the gross body of the gold did abate thespiritual strength of the projected grain. This descentor incorporation some wise authors have called a bodily

1 See ante, ANIMA MAGICA Anscoxnira, p. 9 5.2 On this statement see my Introduction. Vaughan does not necessarily

mean that there is a spiritual alchemy belonging to the inward nature ofman and a physical alchemy or work on metals of the mine. The SpiritualFermentation produced the Stone itself.

3 Presumably metallic gold, as appears from the statement which followsalmost immediately.

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fermentation ; but the philosophers did not use commongold to make their Stone, as some scribblers have written.They used it only to qualify the intensive power of itwhen it is made, that they might the more easily findwhat quantity of base metal they should project upon.1By this means they reduced their Medicine to a dust,and this dust is the Arabian Elixir. This Elixir thephilosophers could carry about them, but the Medicineitself not so, for it is such a subtle, moist fire there isnothing but glass that will hold it. Now for theirMetempsychosis : it hath indeed occasioned many errorsconcerning the soul, but Pythagoras applied it only tothe secret performances of magic? It signifies their lasttransmutation, which is done with the Elixir or QualifiedMedicine. Take therefore one part of it; cast it on amillenary proportion of quicksilver, and it will be all puregold, that shall pass the test royal without any diminution.

Now, Reader, I have done, and for a farewell I willgive thee a most noble, secret, sacred truth. The chaositself, in the very first analysis, is threefold ; the sapphireof the chaos is likewise threefold. Here thou hast sixparts, which is the Pythagorical Senarius, or Number ofthe Spouse.3 In these six the influx of the MetaphysicalUnity is sole monarch and makes up the seventh numberor Sahaorh, in which at last——-by the assistance of God-—the body shall rest.‘ Again, every one of these six partsis twofold, and these duplicities are contrarieties. Herethen thou hast twelve--six against six in a desperatedivision and the unity of peace amongst them. These

1 This is very plain sense for once, indeed to an unusual degree. TheMedicine itself was not derived from metals but was applied thereto.Yet when alchemical philosophers spoke most clearly we are warned thatthey darkened counsel only the more effectually.

2 The meaning is that it is not a transmigration of the spirit of man.3 .Nume;rus C'on;'ug2'z'. But the number of the Eternal Spouse W'ho is

the Christ-Spirit is eight.‘1 It is very difficult to think that Vaughan is speaking here of any

physical process, or of any body except the body of man—-psychic orcorporeal--—upon which the spirit operates from within.

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Lumerz 4/e Lamina

duplicities consist of contrary natures : one part is good,one bad ; one corrupt, one incorrupt ; and—in the termsof Zoroaster---one rational, one irrational. These bad,corrupt, irrational seeds are the tares and sequels of thecurse. Now, Reader, I have unriddled for thee thegrand, mysterious problem of the Kabalist. “In theseven parts ”——saith he-—-“ there are two triplicities, andin the middle there stands one thing. Twelve stand inbattle array: three friends, three foes; three warriorsmake alive; three in like manner slay. And God theFaithful King ruleth over all from the Hall of Hissanctity. One upon three, and three upon seven, andseven upon twelve, and all standing in close array, onewith another." 1

This and no other is the truth of that science which Ihave prosecuted a long time with frequent and seriousendeavours. It is my firm, decreed resolution to writeno more of it ; and if any will abuse what is written, lethim. He cannot so injure me but I am already satisfied:I have to my reward a light that will not leave me. “ Ofhis fellow—traveller the sun cannot fail to be mindful.”I will now close up all with the doxology of a mostexcellent renowned Philocryphus.

To God alone be Praise and Power lAmen in the name of Mercury, that Water

which runs without feet andoperates metallically

wheresoever it is found.3

' Septezi-zparishes irzszmz‘ duo fer:-*zrzrz'a, er in media stat mzzrm. Dzaodecziw.‘i‘Zrz;»‘;!Z in belle: {res ¢:zmz'cz', tres z'm'.ezz'cz' : {res w'rz' *vz'rz:ficrz222‘, {res etzkzmeccz'dzmz' : ea‘ Dears Rex Fzdelzs, ex saro sa2zcZz'z‘afz's eztrz'0 @ezz':»'zrzt-ur emnzlws.Vrzus szeper tres, er tres super sejrteez, et sejfitem super dzmdecem; er seem‘onmes sz‘z'pe::.‘z', alias czmz aZz'o.

2 Nes:z't sol com-z'z'z's non 71262220?’ esse sue‘.3 Sole‘ Dee Zeus et j>ote?ztz'tz. Amen 2':-'2 Me¢'c2rw'0, gmi perlibzcs {feet carem

zieca:rrz't ezqmz, et mez‘r.zlZz'ce zmzaxerstz liter operatarr.

305 2o

EUGENIUS PHILHLETHES :HIS MAGICJL XPHORISMS

THIS IS THE FIRST TRUTH AND THIS ALSO THE LAST -

IThe Point came forth before all things : it was neither

atomic nor mathematical, being a diffused point. TheMonad manifested explicitly but a myriad were implied.There was light and there was darkness, beginning andthe end thereof, the all and naught, being and non-being.

IIThe Monad produced the Duad by self-motion, and

the visages of the Second Light manifested through theTriad.

IIIA simple, uncreated fire sprang forth and beneath the

waters assumed the garment of manifold, created fire.

IVIt looked back on the primeval fountain and taking

this as a pattern set its seal upon the lower in triadic form.

VUnity created the one and the Trinity divided into

three. It is thus that there arises the Tetrad, as thebond and link of reduction.

r t 306

Lumen c/e Lumirze

VIAmong things visible the water first shone forth, the

feminine aspect of brooding fire and fruitful mother offigurable things.

VII

She was porous inwardly and variously clothed withskins : in her womb were interfolded heavens and inchoateSt31'S..

VIIIThe Artificcr, who parts asunder, broke up the womb

of the waters into spacious regions ; but when the fcetusappeared the mother vanished.

IXThis notwithstanding, the mother brought forth re-

splendent sons, who overran the Land of Chai.

XThese in their turn generated the mother anew : in the

wood of wonder her fountain sings.

XIThis is the Steward of wisdom : let him be clerk who

can.XII

He is Father of all created things and forth from thecreated Son, by a living analysis of that Son, is the Fatherbrought forth anew. Herein is the highest mystery ofthe generating circle: Son of the Son is He Who firstwas Father of the Son.

3°?

AULA LUCISOR THE HOUSE or LIGHT

To MY Bssr AND NOBLEST FRIENDSELEUCUS Asnurmoss

3

WHAT you are I need not tell you: what I am youknow already. Our acquaintance began with my child-hood, and now you see what you have purchased. I canpartly refer my inclinations to yourself, and those onlywhich I derive from the contem lative order ; for the restare beside your influence. I hire present you with thefruits of them, that you may see my light hath water toplay withal. Hence it is that I move in the sphere ofgeneration and fall short of that test of Heraclitus : “ Drylight is best soul.” 1 I need not expound this to you, foryou are in the centrp and see it. Howfsoever, you mayexcuse me if I re er conce tions to ancies. I couldnever affect anything that wss barren, for sterility andlove are inconsistent. Give me a knowledge that’s fertilein performances, for theories without their effects are butnothings in the dress of things. How true this is youcan tell me; and if I but recite what is your own youmust not therefore undervalue it, it being in some sensea sacrifice ; for men have nothing to give but what theyreceive. Suffer me then at the resent to stand ourcenser and exhale that incense uijhich your own hiindshave put in. I dare not say here is revelation, nor can Iboast with the prodigious artist you read of that I havelived three years “ in the realm of light.” 2 It is enoughthat I have light, as the King of Persia had his Brideof the Sun ;3 and truly, I think it happiness to have seenthat candle lodged which our fathers judged to be wander-

1 Lzmzen sz'cca optzwza arzziwa. 2 In regzone !ucz's.3 Sponsa Soizs.

3 1 I

Tfie Works of T/zomas Vang/zrm

ing light, seeking habitation.‘ But I grow absurd : Ispeak as if I would instruct you ; and now—methinks——you ask me : Who readeth this P2 It is I, Sir, that readthe tactics here to Hannibal and teach him to break rockswith oinacre. Iam indeed somewhat pedantic in this, butthe liberty you are still pleased to allow me hath carriedme beyond my cue. It is a trespass you know that’s veryordinary with me and some junior colleagues. Nor canI omit those verses which you have been sometimes pleasedto apply to this forwardness of mine.

Such was the steed in Grecian poets famed,Proud Cyllarus, by Spartan Pollux tamed ;Such coursers bore to fight the god of ThraceAnd such, Achilles, was thy warlike race.3

It is my opinion, Sir, that truth cannot be urged withtoo much spirit, so that I have not sinned here as to thething itself, for the danger’s only in your person. I amafraid my boldness hath been such I may be thought tofall short of that reverence which I owe you. This is itindeed which I dare call a sin, and I am, so far from itthat it is my private wonder how I came to think it.Suffer me then to be impertinent for once and give meleave to repent of an humour which I am confident youplace not amongst my faults but amongst your ownindulgences.

Your humble servant,e S. N.

FROM HEL1oPoL1s.I651.

1 Lzar ermvzs, guaerens )imc5z'frzrzrl2rm.2 Quis legit /zrec P3 Tells avg/rlee*z' damz'z.’z:s Pellzzcis /zrrl=e2:z's

C)/llnrzrs, ez‘ gzrorzmr Gmzii 2::e:2zz'rz§re jfioefez’.Mezrfz's egrml bljzrges ea‘ 2mzg:m" ew.:*"r2rs /1clzz'llz's.

I have given I)ryden’s rendering in the text.

312

TO THE PRESENT READERS

IT will be questioned perhaps by the envious to whatpurpose these sheets are prostituted, and especially thatdrug wrapped in them---the Philosopher's Stone. Tothese it is answered by Solomon: “There is a time tocast away stones.“ And truly-—I must confess-—-I castaway this Stone, for I misplace it. I contribute that tothe fabric which the builders in all ages have refused.But lest I seem to act sine prop0sz't0,I must tell you Ido it not for this generation, for they are as far from fireas the author is from smoke. Understand me if you can,forl have told you an honest truth. I write books, asthe old Roman planted trees, for the glory of God andthe benefit of posterity? It is my design to make overmy reputation to a better age, for in this I would not en-joy it, because I know not any from whom I would receiveit. And here you see how ambitious I am grown ; butif you judge the humour amiss tell me not of it, lest Ishould laugh at you. I look indeed a step further thanyour lives, and if you think I may die before you I wouldhave you know it is the way to go beyond you.

To be short : if you attempt this discourse, you do itwithout my advice, for it is not fitted to your fortunes.There is a white magic this book is enchanted withal : itis an adventure for Knights of the Sun, and the errants ofthis time may not finish it.3 I speak this to the university

1 ECCLESIASTES, iii, 5. 2 Posterls el dz'z's z'r:z?;z0rfalz'l*us.3 satirical reference to the extraordinary length and prolixity of a

certain romance of chivalry called LE CI-IEVALIER DU SOLEIL : one of theeditions is in eight stout volumes : and probably many errants in this kindof literature failed to finish it.

3 I 3

T/ze lV0rés of Tfiazuas Vaughan

Quixotes, and to those only who are ill-disposed as wellas indisciplined. There is amongst them a generation ofwasps, things that will fight though never provoked.These buckle on their logic as proof, but it fares withthem as with the famous Don : they mistake a basin fora helmet. For mine own part l am no reformer ; I canwell enough tolerate their positions, for they do nottrouble mine. What I write is no rule for them ; it is alegacy deferred to posterity ; for the future times, weariedwith the vanities of the present, will perhaps seek afterthe truth and gladly entertain it. Thus you see whatreaders I have predestined for myself ; but if any presentMastix‘ fastens on this discourse I wish him not totraduce it, lest I should whip him for it. This is myadvice, which if it be well observed, ’tis possible I maycommunicate more of this nature. I may stand up likea Pharus in a dark night and hold out that lamp whichPhilalethes 2 hath overcast with that envious phrase of theRabbins : “ Ofttimes the silence of wisdom.” 3

1 Yet another jibe at Henry More and his criticism, as if two rejoindersat full length in the form of books had not testified adequately.

2 A reference to Vaughan himself under his pseudonym of EugeniusPhilalethes.

3 Srepe sa;§z'euz‘z'a.’ sz'lem‘z'u:*u.

314

AULA LUCISI HAVE resolved with myself to discourse of Light‘ andto deliver it over to the hands of posterity, a practicecertainly very ancient and first used by those who werefirst wise. It was used then for charity, not for pomp,the designs of those authors having nothing in them ofglory but much of benefit. It was not their intention tobrag that they themselves did see but to lead those whoin some sense were blind and did not see. To effect thisthey proceeded not as some modern barbarians do——-byclamourous, malicious disputes. A calm instruction wasproposed and, that being once rejected, was never after-wards urged, so different and remote a path from theschoolroom did they walk in ; and verily they might welldo it, for their principles being once resisted they couldnot inflict a greater punishment on their adversaries thanto conceal them. Had their doctrine been such as theuniversities profess now their silence indeed had been avirtue; but their positions were not mere noise andnotion. They were most deep experimental secrets, andthose of infinite use and benefit. Such a tradition thenas theirs was may wear that style of the noble Verulamand is most justly called a Tradition of the Lamp? ButI observe that in their delivery of mysteries they have, asin all things else, imitated Nature, who dispenseth not

1 In alchemical symbolism the term Luar was applied to the powderof projection, as the light of imperfect metals ; to philosophical Mercury,when the darkness of its impurities has been separated from the white-ness of its essence ; and to red sophic Sulphur, which is accredited witha solar nature.

2 Tradflio Lampadis.3 I 5


her light without her shadows. They have provided aveil for their art, not so much for obscurity as ornament:and yet I cannot deny that some of them have ratherburied the truth than dressed it. For my own part, Ishall observe a mean way, neither too obscure nor tooopen, but such as may serve posterity and add somesplendour to the science itself.

And now, whosoever thou art that in times to comeshall casttthine eyes on this book, if thou art corruptedwith the common philosophy, do not presently rage andtake up the pen in defiance of what is here written. Itmay be thou hast studied thy three questions pro fivrmaand a quick disputant thou art. But hast thou concoctedthe whole body of philosophy P Hast thou made Naturethe only business of thy life P And hast thou arrived atlast to an infallible experimental knowledge P If none ofthese things, upon what foundation dost thou build P Itis mere quacking to oppose the dead and such perhaps asthy betters durst not attempt in time of life. But as onesaid : that advantage breeds baseness. So some mayinsult because their adversary is out of the way, and tellme with that friendly stoic: “ Dost thou not hear this,Amphiarus, you who are hidden under the earth ?"1

If any such tares spring above ground, when I amunder it, I have already looked upon them as an idle,contemptible bundle. I have prepared them a convenientdestiny and by my present scorn annihilated their futuremalice. It is a better and more serious generation I wouldbe serviceable unto, a generation that seeks Nature in thesimplicity thereof and follows her not only with thetongue but with the hand. If thou art such then as thischaracter speaks, let me advise thee not to despair. Giveme leave also to afiirm unto thee, and that on my soul,that the consequences and treasures of this art are suchand so great that thy best and highest wishes are far short

1 Audlsne has An2phr'araz' sub terrarn aédile P--The son of CEclus wasan auger who was swallowed by an earthquake.

316

zilula Lucls

of them. Read then with diligence what I shall write,and to thy diligence add patience, to thy patience hope ;for I tell thee neither fables nor follies.

For thee old stores of fame and power I steal,And holy springs audaciously unseal.1

I tell thee a truth as ancient as the fundamentals of theworld ; and now, lest my preface should exceed in relationto the discourse itself, which must be but short,I willquit this out-work, that I may bring thee within doors ;and here will I shew thee the throne of light and thecrystalline court thereof.

Light originally had no other birth than manifestation,for it was not made but discovered. It is properly thelife of every thing, and it is that which acts in all par-ticulars; but the communion thereof with the First Matterwas celebrated by a general contract before any particularswere made? The matter of itself was a passive thinsubstance but apt to retain light, as smoke is to retainflame. After impregnation it was condensed to a crystal-line moisture, unctuous and fiery, of nature hermaphro-ditical, and this in a double sense, in relation to a doublecentre-—celestial and terrestrial. From the terrestrialcentre proceeded the earthly Venus, which is fiery andmasculine, and the earthly Mercury, which is watery andfeminine ; and these two are one against the other. Fromthe celestial centre proceeded two living images, namely,a white and a red light; and the white light settled inthe water but the red went into the earth. Hence youmay gather some infallible signs, whereby you may directyourselves in the knowledge of the Matter and in theoperation itself, when the Matter is known. For if you

1 T565 res antique: laua’z's et arzf'z'sAggredior, sanrtos ausus rerluderefontes.

* The mixture of notions is confusing but is not unusual in this order ofspeculation, or indeed in some higher orders. Discovery postulates someintelligent subject to which it is made and such subject belongs to theworld of particulars, if there is any logic in terms.

317


have the true sperm and know withal how to prepare it—-which cannot be without our secret fire--you shall findthat the matter no sooner feels the philosophical heat butthe white light will lift himself above the water, and therewill he swim in his glorious blue vestment like theheavens.

But that I may speak something more concerning thechaos itself, I must tell you it is not rain-water nor dew,but it is a subtle mineral moisture, a water so extremelythin and spiritual, with such a transcendent, incrediblebrightness, there is not in all Nature any liquor like itbut itself. In plain terms, it is the middle substance ofthe wise men’s Mercury,‘ a water that is coagulable andmay be hardened by a proper heat into stones and metals.Hence it was that the philosophers called it their Stone,or if it be lawful for me to reveal that which the devilout of envy would not discover to Illardus, I say theycalled it a Stone, to the end that no man might knowwhat it was they called so. For there is nothing in theworld so remote from the complexion of a stone,” for itis water and no stone. Now what water it is I have toldyou already, and for your better instruction I shall tellyou more: it is a water made by Nature, not extractedby the hands of man. Nor is it mere water but aspermatic, viscous composition of water, earth, air andfire. All these four natures unite in one crystalline,coagulable mass, in the form or appearance of water;and therefore I told you it was a water made by Nature.But if you ask me how Nature may be said to make anysuch water, I shall instruct you by an example that’sobvious. Earth and water are the only materials where-upon Nature works, for these two, being passive, arecompassed about with the active superior bodies, namely,with the air, heaven, sun and stars. Thus do they stand

1 Which according to the DICTIONNAIRE MYTHO-HERMEITIQUE ismanifested by the process of purification. _ _

3 This appears a contradiction in terms of the immediately previousstatement—that the said water may be hardened into stones or metals.

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flu/a Lucls

in the very fire, at least under the beams and ejaculationsthereof, so that the earth is subject to a continual torre-faction and the water to a continual coction. Hence itcomes to pass that we are perpetually overcast with clouds,and this by a physical extraction or sublimation of water,which Nature herself distils and rains down upon theearth. Now this water, though of a different complexionfrom the philosopher’s mineral water,‘ yet hath it manycircumstances that well deserve our observation. I shallnot insist long upon any: I will only give you one ortwo instances and then return to my subject. First ofall then, you are to consider that Nature distils not beyondthe body, as the chemist doth in the recipient. Shedraws the water up from the earth, and to the same earthdoth she return it; and hence it is that she generates bycircular and reasonable imbibitions. Secondly, you mustobserve that she prepares her moisture before she imbibesthe body therewith, and that by a most admirable prepara-tion. Her method in this point is very obvious andopen to all the world, so that if men were not blind Ineed not much to speak of it. Her water-—we see-sherarefies into clouds, and by this means doth she rack andtenter-stretch the body, so that all the parts thereof areexposed to a searching, spiritual purgatory of wind andfire. For her wind passeth quite through the clouds andcleanseth them; and when they are well cleansed thencomes Nature in with her fire and fixeth it in enre juresapphiricof

But this is not all. There are other circumstances,which Nature useth above ground, in order to hervegetables. And now I would speak of her subter-raneous preparations, in order to her minerals : but thatit is not lawful for me, as it was for the poet--“To

‘ See CENTRUM CONCENTRATUM NATUREE, under the name ofAlipili, and the figurative language concerning a “ dry water from thephilosophers’ clouds.”

2 Reproduced as printed by Vaughan. I know neither the source normeaning of this quotation.

3 I 9


discover things hidden in deep earth and fire.”‘ How-ever, I shall not fail to tell thee a considerable truth,whosoever thou art that studiest this difficult science.The preparation of our animal and mineral sperm--Ispeak of the true preparation--is a secret upon whichGod hath laid His seal, and thou mayst not find it inbooks, for it was never entirely written. Thy best courseis to consider the way of Nature, for there it may befound, but not without reiterated, deep and searchingmeditations. If this attempt fails thee, thou must prayfor it, not that I hold it an easy or a common thing toattain to revelations, for we have none in England ; butGod may discover it to thee by some ordinary and merenatural means. In a word, if thou canst not attain to itin this life, yet shalt thou know it in thy own body, whenthou art past knowing of it in this subject? But becauseI will not deprive thee of those helps which I may law-fully communicate, I tell thee that our preparation is apurgation. Yet do not we purge by common, ridiculoussublimations or the more foolish filtrations, but by asecret, tangible, natural fire ; and he that knows this fire,and how to wash with it, knows the key of our Art, evenour hidden Saturn, and the stupendous, infernal lavatoryof Nature. Much more could I say concerning this fireand the proprieties thereof, it being one of the highestmysteries of the creation, a subject questionless whereinI might be voluminous, and all the way mysterious, forit relates to the greatest effects of magic, being the firstmale of the Mercury and almost his mother? Considerthen the generation of our Mercury and how he is made,for here lies the ground of all our secrets. It is plain

1 Pandere res alta lerra et calrgine niersas. _2 Presumably in the arch-natural body, since—-err hy]9oz‘hesz'—-this life

has been exchanged for another. The passage is obscured by the doubt-ful significance of the last clause.

3 So far as I am aware, this kind of sorry confusion in sex symbolism,of which we have had an example previously in another connection, ispeculiar to Vaughan. The alchemists themselves do not confuse malewith female and refer the offices or titles of one sex to another.

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Hula Lucis

that outwardly we see nothing but what is gross-forexample, earth, water, metals, stones and, amongst thebetter creatures, man himself. All these things have alumpish, ineffectual outside, but inwardly they are full ofa subtle, vital limosity, impregnated with fire; and thisNature makes use of in generations, wherefore we call itthe sperm. For instance sake, we know the body of manis not his sperm, but the sperm is a subtle extractiontaken out of his body. Even so in the great world, thebody or fabric itself is not the seed. It is not earth, air,fire or water ; for these four-—-if they were put together-would be still four bodies of different forms and com-plexions. The seed then, or first matter, is a certainlimosity extracted from these four, for every one of themcontributes from its very centre a thin, slimy substance ;and of their several slimes Nature makes the sperm byan ineffable union and mixture. This mixture and com-position of slimy principles is that mass which we call thefirst matter. It is the minera of man, whereof God madehim: in a double image did He make him in the daythat he became a living soul. Hence a famous artist,speaking of the creation of Adam and alluding to thefirst matter, delivers himself in these terms : “ From thelimosity of the elements did God create Adam, namely,from the limosity of earth, water, air and fire ; and He

ave unto him life from the Sun of the Holy Spirit, andProm light, clarity and the light of the world.“ Havea care then that you mistake not any specified body forthe sperm: beware of quicksilver, antimony and all themetals; and have nothing to do with aught that isextracted from metals. Beware of salts, vitriols andevery minor mineral. Beware of animals and vegetables,and of everything that is particular, or takes place inthe classis of any known species. The first matter is

1 C'rearn't Deus Adam a'e lz'nzosz'z‘az'e elenzenforunz, scz'li'cet de lz'nsosz'taz‘eterree, aqure, aeris ez‘ zgnifs, ea‘ '2/z'r1Q'ica'tn'z‘ eu-in a sole Sancrf .S',15>z'rr'z‘us, et delure ea‘ clarz'z'az‘e ea‘ lunzfne nzunrfi.

321 21


a miraculous substance, one of which you may afiirmcontraries without inconvenience. It is very weak andyet most strong; it is excessively soft and yet there isnothing so hard ; it is one and all, spirit and body, fixedand volatile, male and female, visible and invisible. Itis fire and burns not; it is water and wets not; it isearth that runs and air that stands still. In a word, itis Mercury, the laughter of fools and the wonder of thewise, nor hath God made anything that is like him. Heis born in the world, but was extant before the world;and hence that excellent riddle which he hath somewhereproposed of himself: “I dwell"——-saith he--“in themountains and in the plains, a father before I was a son.I generated my mother, and my mother, carrying me inher womb, generated me, having no use for a nurse." 1

This is that substance which at present is the child ofthe sun and moon ; but originally both his parents cameout of his belly. He is placed between two fires, andtherefore is ever restless. He grows out of the earth asall vegetables do, and in the darkest night that is receivesa light from the stars, and retains it. He is attractive atthe first because of his horrible emptiness, and what hedraws down is a prisoner for ever. He hath in him athick fire, by which he captivates the thin ; and he is bothartist and matter to himself. In his first appearance heis neither earth nor water, neither solid nor fluid, but asubstance without all form but what is universal. Heis visible but of no certain colour, for chameleon-like heput on all colours, and ‘there is nothing in the worldhath the same figure_with him. When he 1S purgedfrom his accidents, he 1S a water coloured with fire, deepto the sight and--as it were--swollen ; and he hath some-thing in him that resembles a commotion. In a vapourousheat he opens his belly and discovers an azure heaven

1 Habz'to in nzonzflbus ezf in ;§lanz'z‘z'e, paler anteguanz filius .' genus‘matrenz nseanz, ez‘ mater nzea--si-o'e paz‘er—2,‘ulzZ nae, an anal; ice sua generarzsme, non opus haliens nuzfrue.

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Alula Luois

tinged with a milky light. VVithin this heaven he hidesa little sun, a most powerful red fire, sparkling like acarbuncle, which is the red gold of the wise men. Theseare the treasures of our sealed fountain, and though manydesire them yet none enters here but he that knows thekey, and withal how to use it. In the bottom of this welllies an old dragon, stretched along and fast asleep. Awakeher if you can, and make her drink; for by this meansshe will recover her youth and be serviceable to you forever.‘ In a word, separate the eagle from the greenlion; then clip his wings, and you have performed amiracle? But these, you'll say, are blind terms, and noman knows what to make of them. True indeed, butthey are such as are received from the philosophers. How-soever, that I may deal plainly with you, the eagle is thewater,“ for it is volatile and flies up in clouds, as an eagledoth ; but l speak not of any common water whatsoever.The green lion is the body, or magical earth, with whichyou must clip the wings of the eagle ; that is to say, youmust fix her, so that she may fly no more.‘ By this weunderstand the opening and shutting of the chaos, and

I Rulandus says that the Dragon devours the Mercury and dies : againit drinks the Mercury and is made alive.-LEXICON ALCHEMU-‘E, s.'o'.Draco. But his explanatory account is complicated to an extraordinarydegree, for the Dragon is itself Mercury, besides being Salt, Sulphur and“ earth from the body of the Sun.”

2 Usually the Eagle is the volatile and the Lion is the fixed state. Thecombat between them is that operation by which the fixed becomesvolatile.

3 Called otherwise Mercury, understood as in a state of sublimation, orafter that process has been performed.

4 The Green Lion is understood in several senses. See ]. Vi-leidenfeld :DE SECRETIS ADEPTORUM, a sort of harmony between the chiefalchemical processes. According to this author, the Green Lion signifies(I) the material sun; (2) philosophical Mercury, considered as a substancewhich is common to every species, is found everywhere and in all; (3)the matter of the work, when brought into a state of dissolution ; (4) thesame in that condition when it is called Lead of the sages ; (5) the fetidmenstruum of George Ripley, Geber and Raymond Lully, otherwise theBlood of the Green Lion; (6) common vitriol ; (7) common Mercurysublimed with salt and vitriol, it being understood that this is not the truesophic matter.

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that cannot be done without our proper key--I mean oursecret fire, wherein consists the whole mystery of the pre-paration. Our fire then is a natural fire ; it is vapourous,subtle and piercing; it is that which works all in all, ifwe look on physical digestions ; nor is there anything inthe world that answers to the stomach and performs theeffects thereof but this one thing. It is a substance ofpropriety solar and therefore sulphureous. It is pre-pared, as the philosophers tell us, from the old dragon,‘and in plain terms it is the fume of Mercury-—not crudebut cocted. This fume utterly destroys the first form ofgold, introducing a second and more noble one. ByMercury I understand not quicksilver but Saturn philo-sophical, which devours the Moon and keeps her alwaysin his belly. By gold I mean our spermatic, green gold—-not the adored lump, which is dead and ineffectual. Itwere well certainly for the students of this noble Art ifthey resolved on some general positions before theyattempted the books of the philosophers.

For example, let them take along with them these fewtruths,*and they will serve them for so many rules where-by they may censure and examine their authors. First,that the first matter of the Stone is the very same withthe first matter of all things ; secondly, that in this matterall the essential principles or ingredients of the Elixir arealready shut up by Nature, and that we must not presumeto add anything to this matter but what we have formerlydrawn out of it; for the Stone excludes all extractionsbut what distil immediately from its own crystalline,universal minera ; thirdly and lastly, that the philosophershave their peculiar secret metals, quite different from themetals of the vulgar, for where they name Mercury theymind not quicksilver, where Saturn not lead, where Venusand Mars not copper and iron, and where Sol or Luna notgold or silver. This Stone verily is not made of commongold and silver, but it is made, as one delivers it, “ of gold

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and silver that are reputed base, that stink and withalsmell sweetly ; of green, living gold and silver to befound everywhere but known of very few." 1 Away thenwith those mountebanks who tell you of antimony, salts,vitriols, marcasites, or any mineral whatsoever. Awayalso with such authors as prescribe or practise upon anyof these bodies. You may be sure they were mere cheatsand did write only to gain an opinion of knowledge.There are indeed some uncharitable but knowing Christianswho stick not to lead the blind out of his way. Theseare full of elaborate, studied deceits, and one of themwho pretends to the Spirit of God hath at the same mouthvented a slippery spirit, namely, that the Stone cannot beopened through all the grounds——as he calls them---underseven years? Truly I am of opinion that he never knewthe Stone in this natural world ; but how well acquaintedhe was with the tinctures in the spiritual world I will notdetermine. I must confess many brave and sublimetruths have fallen from his pen; but when he descendsfrom his inspirations and stoops to a physical practice, heis quite beside the butt.

I have ever admired the royal Geber, whose religion-—if you question—I can produce it in these few words :3“The sublime, blessed and glorious God of natures."This is the title and the style he always bestows upon God,and it is enough to prove him no atheist. He, I say,hath so freely and in truth so plainly discussed this secretthat had he not mixed his many impertinences with it hehad directly prostituted the mysteries. What I speak isapparent to all knowing artists, and hence it is that mostmasters have so honoured this Arabian that in their books

' Ex auro ez‘ argento 1/z'lz'ous, fretentfous sisnul et suat/eoleni‘z'ous, twir-entzhus, anlnzatls, uofgrue reperiflls, sea’ aalnsodunz guanr pauozls cognlz‘z's.

9 The times of the work are many and many figures are named as thecost thereof. The reference of Vaughan is to Iacob Btihme. Khunrathfixed the cost at thirty thalers, not including the personal expenses of theoperator during the time of the process.

3 Suolz'inz's nafurarunz Deus oened'z'ctus ez‘ gloriosus.

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he is commonly called Magisrer Magisrrorum. We areindeed more beholden to this prince-—--who did not knowChrist—than to many professed Christians, for they havenot only concealed the truth but they have publishedfalsities and mere inconsistencies therewith. They havestudiously and of mere purpose deceived the world, with-out any respect of their credit or conscience. It is agreat question who was most envious, the devil in hisRecipe‘ to our Oxford doctor or Arnoldus in his Accipefto the King of Arragon. I know well enough what thatgentleman ale Villa Nona prescribes, and I know withalhis instructions are so difficult that Count Trevor? whenhe was adept suo mode, could not understand them. Forhe hath written most egregious nonsense, and this byendeavouring to confute greater mysteries than he didapprehend. Now, if any man thinks me too bold forcensuring so great an artist as Arnoldus was, I am not soempty but I can reason for myself. I charge him notwith want of knowledge but want of charity——a pointwherein even the possessors of the Philosopher’s Stone arecommonly poor. I speak this because I pity the distrac-tions of our modern alchemists, though Philalethes laughsin his sleeve and, like a young colt, kicks at that name.

For my own part I advise no man to attempt this Artwithout a master,‘ for though you know the Matter yetare you far short of the Medicine. This is a truth you

1 A marginal note of Vaughan says that “ this receipt was extant inBodley’s archives.”

2 The reference is to PER-FECTUM. MAGISTERIUM ez‘ Gaudzimz 2l[agz'sz‘rz'Arnoldf (le Villa Nova, otherwise FLOS FLORUM, which claims to havebeen transmitted by him aa? z'ni:'lytun2 Regen: Aregonunz. The directionin question begins Aeozpe (Sap? 2' lli. 2' er.‘ fiat ea" eo lzienafura nzuna'a. It isa long and elaborate process.

3 That is, Bernard Trevisan, author of DE CHIMICO MIR!iCULO and ofseveral other tracts, supposing that they are properly ascribed.

‘l A very common recommendation on the part of alchemists, but thelong life-story of Comte de la Marche Trevisan is an instructive com-mentary thereon, and it pretends that he reached his term when he letalone the search after masters but had recourse to a comparative study ofthe literature and to meditation.

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may be confident of, and if you will not believe my text,take it upon Raymund Lully’s experience. He knew theMatter, it being the first thing his master taught him.Then he practised upon it, in his own phrase, after manyand multifarious modes,‘ but all to no purpose. He hadthe Cabinet but not the Key. At last he found himselfto be—what many doctors are,--a confident quack, abroiler and nothing more--as it appears by his sub-sequent confession. “ The Masters assure us in theirgoodness that the Great Work is one of solution andcongelation, the same being performed by the circulatoryway; but through ignorance hereupon many who weresound in scholarship have been deceived regarding themastery. In their excess of confidence they assumedthemselves to be proficients in the form and mode ofcirculation, and it is not our intent to conceal that weourselves were of those who were stricken in this respect.With such presumption and temerity we took our under-standing of this science for granted, yet we grasped it inno wise, till we came to be taught of the spirit by themediation of Master Arnold de Villa Nova, who effectu-ally imparted it unto us out of his great bounty.”

Thus he ; and now I shall advise the chemist to set awatch at his lips because of some invisible gentlemen thatoverhear. I myself have known some men to afi-irm theyhad seen and done such things which God and Naturecannot do, according to the present laws of creation.But had my young friend Eugenius Philalethes beenpresent he had laughed without mercy. Take heed then

1 M'ulZ:§farz'e rnulfisoue nsoalfs."5 Eleganter rlzlrerunz‘p/ii'losophz' guod opus nzagnunz non es!‘ nz'sr' solutio

ea.‘ congelatz'o, sea’ z's2‘a flan! per tn'anz cfrculorunz, quorum zgnos'antz'a‘plures niagnafes in lfleratura aleeepfi fuerun! in niagz's!es lo, credentesnofaoz'lz':‘er euivn confialennfa se lnzfellrgere forsnanz ez‘ nzorlum .cz'roulani:i’z', ea‘gzszlizzs nos _fuz'sse ununi let/zalz'fer wulnerafunz relare non z'nrenrlz'inus.Cain sola eniin presuinpnfone er‘ z‘enzerz'laz‘e srz'erztz'ae /iufus naturanr firnnternos z'nfellz:gere crerlelianzus, sed nullo nzozlo z'nz‘elle.rz'n.ius, (loner: tenzpus aa3’fuz'z'in one spz'ri'i'us nos rlo.cuz't, non r'nru2edr'az‘e seal nzea'r'ai‘e per 1ll<.z_gz's!rusiz./I rnoldun: rle Villa I/V0’;-'a, gm" largziuzle sua znznzensa refiafen fer in nosz'nspz'rat'»'z Z. __

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what you say, lest you make sport for the wise, for theyare something like the immortals :

“ Laughter unquenchablc: arose among the blessed gods.”1

Many men there are who think it ordinary to beinstructed in these secrets, but in this they are confidentlymistaken. He must be a known, true friend, a friendof years, not of days; not a complimental thing, whoseaction is all hypocrite; not a severe dissembler, whogives thee fair words but—--if once tried—his heart is sofar from his promises that, like a fly in a box, it is scarcea part of his body. Raymund Lully hath in a certainplace delivered himself handsomely in relation to thepractice, and this for his friend’s sake. But how rigidthen was he in scrzptis. His disciple—-if he could under-stand him—-was to be accountable to him in the use ofthe mystery; and therefore he tells him plainly that hedid it “ by way of loan only, looking for restitution atthe judgment day.” We must not expect then to beinstructed because we are acquainted, and verily acquaint-ance with such persons is a thing not common. Inordinary favours it is supposed that men should deservethem before they receive them ; but in this thing-whichis a benefit incomparable-—-it falls out otherwise. Welook for present discoveries ; we believe the philosopherswill teach us and in plain terms tell us all their Art ; butwe know not wherefore they should be so kind unto us.Such impudent hopes have no more reason in them thanif I should spend a compliment on a rich gentleman andthen expect he should make me his heir in lieu of myphrase, and so pass his estate upon me. This is veryabsurd, but nothing more common; though I knowthere is another sort of well-wishers, but they are mostmiserable, for they cast about to fool those men whomthey know to be wiser than themselves. But in this

1; “Airflow-ros 6’ tip évwpro -yiixws paxcipessl Geofcru-'.—OD. viii, 325.9 Muruo tantum, at sulw rem'rz:t:'ane co-ram jzxdice gemrali.

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point the philosophers need no instructions; they can actmany parts, and he that plots to over-reach them takes acourse to break before he sets up. It remains then thatwe bestow our attempts on their books, and here we mustconsider the two universal natures, light and matter.

Matter—-as I have formerly intimated--—-is the houseof light. Here he dwells and builds for himself, and, tospeak truth, he takes up his lodging in sight of all theworld.‘ When he first enters it, it is a glorious, tran—sparent room, a crystal castle, and he lives like a familiarin diamonds. He hath then the liberty to look out atthe windows; his love is all in his sight: I mean thatliquid Venus which lures him in ; but this continues notvery long? He is busy—-as all lovers are-——-labours fora more close union, insinuates and conveys himself intothe very substance of his love, so that his heat and actionstir up her moist essences, by whose means he becomesan absolute prisoner, For at last the earth grows overhims out of the water, so that he is quite shut up indarkness ; and this is the secret of the eternal God,which He hath been pleased to reveal to some of Hisservants, though mortal man was never worthy of it.‘ Iwish it were lawful for me to enlarge myself in this pointfor religion’s sake, but it is not safe nor convenient thatall ears should hear even the mysteries of religion. Thisleprous earth—-for such it is, if it be not purged-—is thetoad that eats up the eagle, or spirit, of which there isfrequent mention in the philosopher's books. In this

1 I am reminded of “ the Soul that rises with us, our life’s Star,” which“ had elsewhere its setting, and cometh from afar.”

2 “ Shades of the prison-house begin to close.”3 “ At length the Man perceives it die away,

And fade into the light of common day.”* It is not alone that in “ a crust of bread " we may find the matter and

spirit of “ all the stars and all the heavens,” but that it is possible also torealise within such matter, and behind that spirit, the seczrtzmz aviar-

,¢§rz'ma6z'Ze which is very God of very God, while that which is the grandsecret of the crust, after another manner and in a wider measure, is thehidden treasure, the pearl beyond price of our manhood, awaiting thediscovery of each.

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earth also have many of the wise men seated that tincturewhich we commonly call darkness. Truly they may aswell bestow it on the water or the air, for it appears notin any one element but either in all four or else in two,and this last was that which deceived them. Now; thewater hath no blackness at all but a majestic, large clarity.The earth likewise, in her own nature, is a gloriouscrystallised body, bright as the heavens. The air alsoexcels both these in complexion, for he hath in him amost strange, inexpressible whiteness and serenity. Asfor the fire it is outwardly red and shining--~like a jacinth--but inwardly in the spirit white as milk.

Now, if we put all these substances together, thoughpurged and celified, yet when they stir and work forgeneration the black colour overspreads them all-—~andsuch a black—-so deep and horrid—-that no commondarkness can be compared unto it. I desire to knowthen whence this tincture ariseth, for the root of everyother colour is known. It is to be observed that in theseparation of the elements this blackness appears not any-where but in that element which is under the fire; andthis only whiles you are drawing out the fire-—-for the firebeing separated the body is white. It is plain then thatdarkness belongs to the fire, for in truth fire is the manalof it; and this is one of the greatest mysteries, both inDivinity and philosophy} But those that would rightlyunderstand it should first learn the difference betweenfire and light.

Trismegistus, in his vision of the creation, did first seea pleasing, gladsome light, but interminated. Afterwardsappeared a horrible sad darkness, and this moved down-wards, descending from the eye of the light, as if a cloudshould come from the sun. This darkness—-—saith he—was condensed into a certain water, but not without amournful, inexpressible voice or sound, as the vapours

1 Because of “the Divine Darkness which is behind all manifestedDivine Light.”

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of the elements are resolved by thunder. After this-—saith that great philosopher-—the Holy Word came outof the light and did get upon the water, and out of thewater He made all things. Let it be your study then—-—who would know all things--to seek out this secretwater, which hath in itself all things. This is thephysical and famous Pythagorean cube, which surprisethall forms, and retains them prisoners. “ If anywise”-—~said my Capnion--—“a form implanted in this groundremain thereon; if it enters therein and doth abide insuch solid receptacle, being laid up therein as in a materialfoundation ; it is not received at random nor indifferentlybut permanently and specially, becoming inseparable andincommunicable, as something added to the soil, madesubject to time and to place, and deprived--so to speak-—-of its liberty in the bondage of matter.” 1

The consequences of this prison, which sometimes aresad, and the steps that lead unto it, are most elegantlyexpressed in the oracles. “A steep descent extendsbeneath the earth, leading seven ways by stages, beneathwhich is the throne of a horrible necessity.”

In a word, all things in the world-~——as well events assubstances—-——flow out of this well. Hence come ourfortunes and our misfortunes, our riches and our poverty,and this according to the scales of the Supreme Agent,in his dispensations of light and darkness. We see thereis a certain face of light in all those things which are verydear or very precious to us. For example, in beauty,gold, silver, pearls, and in everything that is pleasant or

1 Huz'c fzmda 32' gzrafornzn denzcrsa z'nm'z‘atm' /ms}: .roZz'a’0 recr';f>far2¢Z0 :2fi:er'z'z' z'Zla;fi.=:a, cf 2'12 /izrzrzr.‘ sedmz matte? z'az'e:;z re;§asz't¢z, non tinge ma’: mm-.vz.wzz‘z‘er recz'j5z'2'-mr, rm’ sz'n:&z'Zz'z‘er at sz'22guZarz're'r, fit z'nd2'r»'z'dzaa at z'2z¢:'0m-.=n:mz'ca¢5z'Zz's, tarzgzmrrz rz.r.crz']‘1z‘z'cz'a glaba", K012175021’ at Inca suZ1]'.er.:'ta, at Q-.mz.r:de !z'6r:rz‘nte 2'}: s¢v"z»'z'tzrz‘tv;z mafrrzra p;r0sc2*z;f>!rz.-Ret1chlin: DE: ARTECABALISTICA, Lib. ii.

2 Prr.?rz;z§z'tz':r;;z in tcrra ruairsz‘,St;5ter:zw'0.r frafzevzs per gmdur, rub gunH0r?v'5'z'Zz's 22.ev:rsrz'z‘az‘z's tfzronus est.

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carries with it any opinion of happiness--in all suchthings I say there is inherent a certain secret, concomitantlustre, and whiles they last the possessors also are subjectto a clearness and serenity of mind. On the contrary,in all adversity there is a certain corroding, heavy sadness,for the spirit grieves because he is eclipsed and overcastwith darkness. We know well enough that poverty isbut obscurity, and certainly in all disasters there is a kindof cloud, or something that answers to it. In people thatare very unfortunate this darkness hath a character, andespecially in the forehead there lieth a notable judgment ;but there are few who can read in such books. Of thisVergil-—-who was a great poet but a greater philosopher--—was not ignorant, for describing Marcellus in the Elysianfields he makes his sad countenance an argument of hisshort life.

Eneas here beheld, of form divine,A godlike youth in glittering armour shine,With great Marcellus keeping equal pace :But gloomy were his eyes, dejected was his face.He saw, and wondering ask’d his airy guideWhat and of whence was he who press’d the hero’s side ;His son, or one of his illustrious name ;How like the former and almost the same.Observe the crowd that compass him around :All gaze and all admire, and raise a shouting sound.But hovering mists around his brows are spreadAnd night with sable shades involves his head.1

But these are things that ought not to be publiclydiscussed, and therefore I shall omit them. He thatdesires to be happy let him look after light, for it is the

1 Argue /22': Em-2a.r—-zirrza namgzre are t»*z'r!nfv:zz‘E_gr.egz‘unz fnwrza jar t/arrears ez‘fu{gea2z‘2'6ur a:rmz'.r,Sedfrorvs [mid j§r.2!:?’££7?Z ex‘ dqjrcfo Zzmzz'mz '2/ar!z‘2z—--—Qznir, fiafer, z'ZZe at-zirunz gm; 32': c0;vzz'z‘afm' e-mzz‘am'?Fz'Zz'a:s, rzmze aligns‘: magna dz star,-be azegfinrum §’Qaci sz‘.ra,'r§z'z‘zr.t cz'r.¢a comzfirm 3' Qzrrzntuarz z'¢z$z‘.»:z?' in @1550 3'.Sed mu‘ atra capart z‘rz'.rz‘z' carczmzrxofaz‘ umdra.

The translation is that of Dryden.33?

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cause of happiness, both temporal and eternal. In thehouse thereof it may be found, and the house is not faroff nor hard to find, for the light walks in before us andis the guide to his Own habitation. It is the light thatforms the gold and the ruby, the adamant and the silver,and he is the artist that shapes all things. He that hathhim hath the mint of Nature and a treasure altogetherinexhaustible. He is blest with the elect substance ofheaven and earth, and in the opinion of the TURBA“deserves to be called blessed and is raised above thecircle of the earth.“ Nor indeed without reason, forNature herself dictates unto us and tells us that ourhappiness consists in light. Hence it is that we naturallylove the light and rejoice in it, as a thing agreeable andbeneficial unto us. On the contrary, we fear the dark-ness and are surprised in it with a certain horror and atimourous expectation of some hurt that may befall us.It is light then that we must look after, but of itself it isso thin and spiritual we cannot lay hands upon it andmake it our possession. We cannot confine it to anyone place, that it may no more rise and set with the sun.We cannot shut it up in a cabinet, that we may use itwhen we please, and in the dark night see a gloriousillustration. We must look then for the mansion oflight—-that oily, ethereal substance that retains it-forby this means we may circumscribe and confine it. Wemay impart and communicate it to what bodies we please,give the basest things a most precious lustre and a com-plexion as lasting as the sun. This is that mysterywhich the philosophers have delivered hereunto in mostenvious and obscure terms ; and though I do not arrogateto myself a greater knowledge than some of them had, yetI do affirm-—-and that knowingly—that this secret wasnever communicated to the world in a discourse so plainand positive as this is. It is true this script is short, andthe body of magic hath no proportion to these few lines.

1 Feizlr dz'cz' ivzcretzrr at szrper c£rcm'0.r .vm#zdz'alet1a!ur.

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To write of it at large and discover its three scenes—elemental, celestial and spiritual—-—was sometimes thedesign of one that was able to perform.‘ But he--andit was ever the fortune of truth to be so served——wasnot only opposed but abused by a barbarous, maliciousignorant.” I should think that gentleman did set upfor Bartholomew Fair--he hath such contrivances inhis Second L-as/z. The tutor dedicates to his pupil, andthe same pupil versifies in commendation of his tutor?’Here was a claw; there was never any so reciprocal:surely Rosinante and Dapple might learn of these two.But this is stuff to stop our noses at : let us leave it forCambridge, whence it first came.

The coagulation of our water and the solution of ourearth are the two greatest and most difficult operationsof the Art, for these two are contrary keys: the wateropens and the earth shuts. Be sure then to add nothingto the subject but what is of its own nature, for whenit is prepared it is all-sufiicient. He coagulates himselfand dissolves himself, and passeth all the colours-—andthis by virtue of its own inward sulphur or fire, whichwants nothing but excitation, or, to speak plainly, asimple, natural coction. Everybody knows how to boilwater in fire ; but if they knew how to boil fire in watertheir physic would reach beyond the kitchen. Studythen and despair not; but study no curiosities. It is aplain, straight path that Nature walks in; and I callGod to witness that I write not this to amaze men ; butI write that which I know to be certainly true.

1 That is to say, Eugenius Philalethes-by the testimony of S. N., beingThomas Vaughan--was qualified to expound the three palmary divisionsof occult philosophy; and it will be remembered that he promised a“ great work ” to come in ANTI-IROPOSOPHIA THEOMAGICA.

2 The inference is that More’s Oosea 1:/rtz'z'o2zs made Eugenius Philalethesunwilling to produce his “ great work.”

3 THE SECOND LASH of Henry More is dedicated to his pupil Mrjohn Finch, and is followed by certain verses of a highly commendatorykind on the part of joannes Philornastix, who is here identified withFinch by Eugenius.

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This is all I think fit to communicate at this time,neither had this fallen from me but that it was a commandimposed by my superiors, &c.1 They that desire experi-mental knowledge may study it as a sure guide ; but hethat rests at his lips and puts not his philosophy intohis hands needs not these instructions. Wit’; Common-weofr/2 or a Book of /ilpot/zcgms may serve his turn. Iprescribe not here for any but such as look after theseprinciples ; and they must give me leave to inform them,if they be not perfect masters of the art. I am one thatgives and takes, and this to avoid contentions. I cansuffer the schoolman to follow his own placets, so hedoth not hinder me to follow mine. In a word, I cantolerate men's errors and pity them. I can propoundthe truth, and if it be not followed, it is satisfaction tome that what I did was well done.

1 I have discussed the implications of this statement in the introductoryessay. The reader may compare the postscript which here follows, accord-ing to which the license implied by the command was subsequentlywithdrawn.

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THIS small discourse was no sooner finished—though bycommand---but the same authorities recalled their com-mission ; and now being somewhat transformed I must---as some mysteriously have done~—live a tree.‘ Yet thewise know that groves have their durdalsf and I rememberI have read of an image whose Hie fiidios placed the sub-stance in the shadow. To be plain, I am silenced, andthough it be in my power to speak, yet I have laws as tothis subject which I must not transgress. I have chosentherefore to oppose my present freedom to my futurenecessity, and to speak something at this time which Imust never publicly speak hereafter. There is no defectin aught that I have written, if I but tell you one thingwhich the philosophers have omitted. It is that whichsome authors have called “ the Vessel of Nature 3 and theGreen Vessel of Saturn ” ;‘ and Miriam calls it the Vesselof Hermes?’ A menstruous substance it is ; and----to speakthe very truth-----it is the matrix of Nature, wherein youmust place the universal sperm as soon as it appearsbeyond its body. The heat of this matrix is sulphureous,and it is that which coagulates the sperm ; but commonfire-—though it be most exactly regulated——will never doit ; and in this opinion see that you be not deceived. Thismatrix is the life of the sperm, for it preserves and quickensit; but beyond the matrix it takes cold and dies, andnothing effectual can be generated thereof. In a word,

1 I give this expression as it appears in the original. It is an obscurity,not a misprint. The writer must submit to live like a spirit shut up in

tra ee.9 Durdtzles are wood-nymphs, so called by Paracelsus.3 Var Nafrrrrzt. " I/as a'z'rz'd.e Saiurrzr‘. 5 Var flerzztelzlr.

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without this matrix you will never coagulate the matternor bring it to a mineral complexion. And herein alsothere is a certain measure to be observed, without whichyou will miscarry in the practice. Of this natural vesselspeaks Miriam in the following words : “ The key of thescience is in all bodies, but owing to the shortness of lifeand the length of the work the Stoics concealed this oneonly thing. They discovered tingeing elements, leavinginstructions thereon, and these also the philosophers con-tinue to teach, save only concerning the Vessel of Hermes,because the same is Divine, a thing hidden from theGentiles b the wisdom of God; and those who areignorant of it know not the regimen of truth, for wantof the Hermetic Vessel.“

In the proportion and regimen of this thing which theycall their vessel, and sometimes their fire, consists all thesecret. And verily the performances thereof are so ad-mirable and so speedy they are almost incredible. HadI known this at first it had not been with me as it hathbeen ; but every event hath its time, and so had I. Thisone thing--to lay aside other reasons—doth not only per-suade but convince me that this Art was originally revealedto man. For this I am sure of--that man of himselfcould not possibly think of it; for it is invisible. It isremoved from the eye, and this out of a certain reverence ;and if by chance it comes into sight it withdraws againnaturally. For it is the secret of Nature, even that whichthe philosophers call “the first copulation.”2 This isenough to a wise artist; at least it is all I intend topublish. And now, Reader, farewell.

1 In omiiztirrs cosrporzlius est .m'em‘z'a, sad Stair! propter comm 'z/its:ores/z'trzt‘em at o;f>orz's proZz';rz'taz‘em /zoo mzz'r:um ocrultatvorunt. Ilii wereziwvenorunt elanzeiita tz':egentz'a, at ant‘ doruerurm‘ ea, at omnar ,t'>1zz'Zoso;§/zidocem‘ iiltz, prceter '2/as Hermetz's, gut}: iliud est Ditviwzmiz at saj>z'oritz'aDomini gentious occultatum ; at illi om‘ illud ignorant i:escz'unz' re'_gz'men'tven'tatis;9ropter trust‘: .Hermeti.r z:gnoram‘z'am.—Miriam was the sister ofMoses, and the old tract attributed traditionally to her is of authority inalchemical literature.

1 Primus roizt'uoz'tus.3 3 7 2 2

THE FRATERNITY OF THE ROSY CROSSAND

A SHORT DECLARATION OF3 THEIR PHYSICAL WORK

A PREFACE TO THE READER‘

IT is the observation of such as skill dreams that to travelin our sleep a long way and all alone is a sign of death.This, it seems, the poet knew, for when the Queen ofCarthage was to die for love he fits her with this melan-choly vision :

From all apart she treads the weary way.‘

Now the use I make of it is this : I would be so wise asto prognosticate. I do therefore promise my present worknot only life but acceptance ; for in this my dream-—andI know you will call it so--I travel not without company.There were some gentlemen besides myself who affectedthis Fame and thought it no disparagement to their own.But it was their pleasure it should receive light at myhands ; and this made them defer their own copies, whichotherwise had passed the press. I have, Reader, but littlemore to say, unless I tell thee of my justice, and nowthou shalt see how distributive it is. The translation ofthe Fomo belongs to an unknown hand, but the abilitiesof the translator I question not. He hath indeed mistakenDamascus for Damcarf in Arabia, and this Iwould not

1 In the original this address is supposed to be on the part of thepublisher, but it is the work of Thomas Vaughan and appears over hisinitials.

2 Lorigam z'2"zcoi¢2z'z‘rzz‘a oz'd.e2’m'. Ire Mam.

3 The Fame Frtzrerizz'z'az‘i.r states in the German original that ChristianRosy Cross visited Damascus on the way to Jerusalem, but instead ofproceeding to the Holy City he went to a mysterious country or towncalled Damcar and was taught secret wisdom therein. The Englishtranslation of the document prefaced by Vaughan gives both places underthe name of Damascus.

34-1

The Works of T/zomas Vaugfian

alter—for I am no pedant, to correct another man’slabours. The copy was communicated to me by a gentle-man more learned than myself, and I should name himhere but that he expects not either thy thanks or mine.As for the preface, it is my own and I wish thee the fullbenefit of it, which certainly thou canst not miss if thoucomest to it with clear eyes and a purged spirit. Con-sider that prejudice obstructs thyjudgment; for if thyaffections are engaged--—though to an igmlt fzruus-—thoudost think it a guide because thou dost follow it. It isnot opinion makes things false or true, for men havedenied a great part of the world which now they inhabit ;and America—-as well as the Philosopher’s Stone-—wassometimes in the predicament of impossibilities. Thereis nothing more absurd than to be of the same mind withthe generality of men, for they have entertained many grosserrors which time and experience have confuted. It isindeed our sluggishness and incredulity that hinder alldiscoveries, for men contribute nothing towards them buttheir contempt or--which is worse---their malice. I haveknown all this myself and therefore I tell it thee; butwhat use thou wilt make of it I know not. To makethee what man should be is not in my power, but it ismuch in thy own, if thou knowest thy duty to thyself.Think of it and fare well. E. P.

342

THE FRATERNITY OF THE ROSYCROSS

IF it were the business of my life or learning to procuremyself that noise which men call Fame I am not to seekwhat might conduce to it. It is an age affords manyadvantages, and I might have the choice of severalfoundations whereon to build myself. I can see withalthat time and employment have made some persons menwhom their first adventures did not find such. Thissudden growth might give my imperfections also theconfidence of such another start; but as I live not bycommon examples so I drive not a common design. Ihave taken a course different from that of the world, for-—Readers--I would have you know that, whereas youplot to set yourselves up, I do here contrive to bringmyself down. I amt in a humour to aflirm the existenceof that admirable chimwra, the Fraternity of R. C.‘ Andnow, Gentlemen, I thank you: I have air and roomenough. Methinks you sneak and steal from me, as ifthe plague and this Red Cross were inseparable. Takemy “ Lord have mercy " along with you, for I pity yoursickly brains, and certainly as to your present state theinscription is not unseasonable. But in lieu of this some

1 It may be well to mention here that the Rosicrucians were first heardpf in Germany about, the year I615 ; but though documents were issuedlI'1 their name, making great claims concerning them, III was an openquestion from the beginning as to who and what they were, and whetherthey had any corporate existence except on paper. From the year I616and onward the Rosicrucian cause was defended at length and frequentlyby Robert Fludd in England; but his works were in Latin, and by theyear 1652 there was very little general knowledge of the subject in thiscountry.

343 I

Tue Wares of Tfiouuz: Vaughan

of you may advise me to an assertion of the Capreols ofdel Phaebo or a review of the library of that discreetgentleman of the Mancha; for in your opinion thoseKnights and these Brothers are equally invisible.‘ Thisis hard measure, but I shall not insist to disprove you.If there be any amongst the living of the same bookishfaith with myself, they are the persons I would speak to,and yet in this I shall act modestly: I invite them not,unless they be at leisure.

When I consider the unjust censure and indeed thecontempt which Magic--even in all ages—hath undergone,I can, in my opinion, find no other reasons for it butwhat the professors themselves are guilty of by miscon-struction, and this in reference to a double obscurity oflife and language. As for their nice or, to speak a bettertruth, their conscientious retirements, whereby they didseparate themselves from dissolute and brutish spirits, itis that which none can soberly discommend. Nay, it isa very purging argument and may serve to wipe off thosecontracted, envious scandals which time and man haveinjuriously fastened on their memory. For if we reasondiscreetly, we may not safely trust the traditions andjudgments of the world, concerning such persons whosequestered themselves from the world and were no wayaddicted to the affairs or acquaintance thereof. It is truethey were losers by this alienation, for both their life andtheir principles were cross to those of their adversaries.They lived in the shade, in the calm of conscience andsolitude; but their enemies moved in the sunshine, inthe eye of worldly transactions, where they kept up theirown repute with a clamourous defamation of theseinnocent and contented hermits. The second obstacleto their fame was partly the simplicity of their style,

1 The Rosicrucians could not be found by most of those who soughtthem, though there was a loud hue and cry after them for a_ few yearsafter their manifestoes were issued, and they came to be called theInvisibles because they seemed to be permanently in hiding. It wassimply a catch descript1on and by no means a title of credit.

34-4-

T/re Fr'uter'uii_'y cf I/ze Rory Cross

which is Scripture-like and commonly begins likeSolomon’s text with mi filii. But that which spoiled all,and made them contemptible even to some degree ofmisery, was a corrupt delivery of the notions and oocuouloof the art; for magic——like the sun-—moving from theEast, carried along with it the oriental terms which ourwestern philosophers, who skilled not the Arabic orChaldee, &c., did most unhappily and corruptly tran-scribe ; and verily at this day they are so strangely abusedit is more than a task to guess at their original. But thisis not all, for some were so singular as to invent certainbarbarous terms of their own; and these conceitedriddles-—-together with their rnagisterial way of writing—for they did not so far condescend as to reason theirpositions——made the world conclude them a fabulousgeneration. Indeed this was a strange course of theirsand much different from that of Trismegistus, in whosegenuine works there is not one barbarous syllable, norany point asserted without most pregnant and demon-strative reasons. Certainly Herrnes, as to his course oflife, was public and princely, in his doctrine clear andrational, and hence it was that not only his own timesbut even all subsequent generations were most constanttributaries to his honour. On the contrary---if we mayconjecture by effects—there succeeded him in his schoolcertain melancholy, envious spirits whose obscure, in-scrutable writings rendered their authors contemptible,but made way for that new noise of Aristotle which mencall philosophy. I may say then of these later magicianswhat Solinus sometimes said of those contentious suc-cessors of Alexander the Great+that they were born “toreap the harvest of Roman glory, not to inherit so greata name.“

It is equally true that some skulking philosophers,whiles they enviously suppressed the truth, did occasion-ally promote a lie, for they gave way to the enemy’s

1 Ad segefem Roman.-2 glories, non ad 7zrrredz'Z'ort'em z‘am'i uomz'm's.345

T/ze Words ty’ T/zouuzr Vuug/zuu

growth, till at last tares possessed the field and then wasthe true grain cast into the fire. Nor indeed could itbe otherwise, for this bushel being placed over thelight, the darkness of it invited ignorance abroad. Andnow steps out Aristotle with his pack, the triumphs ofwhose petulant school had but two weak supporters—-obscurity and envy. Both these proceeded from themalignancy of some eminent authors, whom God hadblessed with discoveries extraordinary. These, to securethemselves and the art, judged it their best course to blotout the past, that such as were unworthy might neverbe able to follow them. It cannot be denied that thismystery and cloud of the letter carried with it bothdiscretion and necessity ;1 but what spoiled all was theexcess of the contrivers, for they passed all decency-—both in the measure and the manner of it. Icould benumerous in examples and proofs of this kind but thatI hold it superfluous to pause at a point which isacknowledged on all hands.

To be short then : the umbrage and mist of their textrequired some comment and clearness; but few beingable to expound, the world ran generally to the other sideand the schoolmen have got the day, not by weight butby number. This considered, it cannot be thought un-reasonable and certainly not unseasonable if a Society, con-scious of the truth and skilled in the abstruse principlesof Nature, shall endeavour to rectify the world? Forhitherto we have been abused with Greek fables and apretended knowledge of causes, but without their muchdesired effects. We plainly see that if the least diseaseinvades us the schoolmen have not one notion that is so

1 Perhaps Vaughan is referring to the texts of alchemy as dealing witha subject which for some reason had to be described darkly. The positionof the literature is very curious in this respect. From the TURBA PHILO-SOPHORUM downward there was always railing at the envious whodarkened counsel by obscurity ; there was always a pretence of speakingplainly ; but the end was always the same--a new form of hiding..-

‘1 A reformation of the world was ex hypo!/zesz' the proposal put forwardby the Rosicrucian documents. .

346

T/ze Fruteruify if Me Rog! Cross

much a charm as to cure us; and why then should weembrace a philosophy of mere words, when it is evidentenough that we cannot live but by works? Let us not,for shame, be so stupid any more, for 'tis a barbarousignorance to maintain that for truth which our owndaily experience can assure us to be false. But some-body will reply that the antiquity of this peripatismmay claim some reverence ; and we must complementallyinvite it abroad, not churlishly turn it out of doors.This in my opinion were to dance before Dagon, asDavid did before the Ark, to pay that respect to a liewhich is due only to the truth: and this is answersufficient.

As for that Fraternity whose history and confession Ihave here adventured to publish, I have for my own partno relation to them, neither do I much desire their acquaint-ance.1 I know they are masters of great mysteries, andI know withal that Nature is so large they may as wellreceive as give. I was never yet so lavish an admirer ofthem as to prefer them to all the world ; for it is possibleand perhaps true that a private man may have that in hispossession whereof they are ignorant. It is not theirtitle and the noise it hath occasioned that makes mecommend them. The acknowledgment I give themwas first procured by their books, for there I found themtrue philosophers and therefore not chimaeras---as mostthink—-but men. Their principles are everyway corre-spondent to the ancient and primitive wisdom : nay, theyare consonant to our very religion and confirm everypoint thereof.” I question not but most of their pro-

1 Notwithstanding this open disavowal certain occult writers—usuallyconnected with pseudo-Rosicrucian societies--have claimed Vaughan asa member of the Brotherhood and even as having filled the chief officeof Imperator therein. The mendacity has been repeated from mouth tomouth continually.

3 Robert Fludd is mentioned once only by name in the writings ofThomas Vaughan, but there is much in common between them, and Ithink that this Kentish philosopher exercised no inconsiderable influenceon the later theosophist.

34-7

Tue Wort: cf T/zomur Vuugfiuu

posals may seem irregular to common capacities; butwhere the prerogative and power of Nature is knownthere will they quickly fall even, for they want not theirorder and sobriety. It will be expected perhaps that Ishould speak something as to their persons and habita-tions, but in this my cold acquaintance will excuse me;or had I any familiarity with them I should not doubt touse it with more discretion. As for their existence—if Imay speak like a schoolman—-there is great reason weshould believe it, neither do I see how we can deny it,unless we grant that Nature is studied—and books alsowritten and published—by some other creatures thanmen.1 It is true indeed that their knowledge at first wasnot purchased by their own inquisitions, for they receivedit from the Arabians, amongst whom it remained as themonument and legacy of the children of the East. Noris this at all improbable, for the eastern countries havebeen always famous for magical and secret societies.

Now am I to seek how far you will believe me in thisbecause I am a Christian; and yet I doubt not you willbelieve a heathen, because Aristotle was one.” Takethen amongst you a more acceptable ethnic—I meanPhilostratus, for thus he delivers himself in the Life ofApollonius. He brings in his Tyaneus discoursing withPrince Phraotes and, amongst other questions proposedto the Prince, Apollonius asks him where he had learnthis philosophy and the Greek tongue; for amongst theIndians—said this Greek——there are no philosophers.To this simple Quure the Prince replies smiling with anotable sarcasm: “Our forefathers ”——said he--“ didask all those who came hither in ships if they were notpirates ; for they conceived all the world but themselves

1 An entertaining illustration of Vaugharrls sense of evidential values.*1 Another illustration that no argument was too bad and foolish to be

used against Aristotle by Vaughan. He forgets here that his greatauthority, the so-called Hermes Trismegistus, was not less heathen thanthe Greek, on the hypothesis of his traditional antiquity. As a matter offact, the writings are of course post-Christian.

3-+8

T/ze Fruteruizy cf z‘/ze Ron’ Cross

addicted to that vice, though a great one. But youGrecians ask not those strangers who come to you ifthey be philosophers.” 1 To this he adds a very dissoluteopinion of the same Grecians, namely, that philosophy,which of all donatives is the divinest,2 should be esteemedamongst them as a thing indifferent and proportionate toall capacities. “ And this, I am sure ”-—-saith Phraotes toApollonius-—“ is a kind of piracy tolerated amongst you,which being applied here to philosophy I should makebold to render it sacrilege.”3 But the Prince proceedsand schools his novice, for such was Apollonius, who wasnever acquainted with any one mystery of Nature. “Iunderstand ”---saith he-—“ that amongst you Greciansthere are many intruders that unjustly apply themselvesto philosophy, as being no way conformable to it. Theseusurp a profession which is not their own, as if theyshould first rob men of their clothes and then wear them,though never so disproportionate. And thus do youproudly straddle in borrowed ornaments. And certainlyas pirates, who know themselves liable to innumerabletortures, do lead a sottish and a loose kind of life, evenso amongst you these pirates and plunderers of philosophyare wholly given to lusts and compotations. And this, Isuppose, is an evil that proceeds from the blindness andimprovidence of your laws. For should any man-stealerbe found amongst you, or should any adulterate your cointhese were offences capital and punished with death.But for such as counterfeit and corrupt philosophy, yourlaw corrects them not, neither have you any magistrateordained to that purpose.” *

Thus we see in what respect the Greek sophistry waswith the Indians, and that clamourous liberty they had todistract one another, some of them being epicures, somecynics, some stoics, some again peripatetics and some of

I S843 PHILOSTRATUS, B00k ii, cap. 29. Oi pair arehatol, 85¢,2 Getdvarov. __i1 162.0]. Kai 5'rt ,ui5v and ii,u.Tv raiivhv ‘re? P\11d'TH3EH-1' dtrrlw, otfia.'1 rue, c. 3o.

349

T/ze Wore: of T/zomus Vuug/zuu

them pretended platonics. It is not to be doubted butthe scuffling and squabbling of these sectaries did at lastproduce the sceptic, who finding nought in the schoolsbut opposition and bitterness resolved for a new courseand secured his peace with his ignorance. Phraoteshaving thus returned that calumny which Apolloniusbestowed on the Indians to the bosom of this conceitedGreek gives him now an account of his own College-—I mean the Brahrnins--with the excellent and wholesomeseverity of their discipline. And here I cannot butobserve the insolence of Tyaneus, who being a merestranger in the Indies notwithstanding runs into a positiveabsurdity, and before he has conversed with the inhabitantsconcludes them no philosophers. These bad manners ofhis I could-—and perhaps not unjustly---derive from thecustomary arrogance of his countrymen, whose kindnessto their own issue distinguished not the Greeks and thesages. But the rest of the world they discriminated witha certain sheep-mark of their own and branded them withthe name of barbarians. How much an aspersion this iswe shall quickly understand if we attend the prince in hisdiscourse : for thus he instructs Apollonius:

“ Amongst us India-ns ”---saith he—-“ there are but fewadmitted to philosophy, and this is the manner of theirelection. At the age of eighteen years the person to beelected comes to the River Hyph:-1sis1 and there meetswith those wise men for whose sake even you, Apollonius,are come into these parts. There he doth publiclyprofess a very ardent desire and affection to philosophy,for such as are otherwise disposed are left to their ownliberty, to follow what profession they please. This done,the next consideration is whether he be descended fromhonest parents or no; and here they look back even tothree generations, that by the disposition and quality ofthe ancestors they may guess at those of the child. If

1 Otherwise, Hypasis or Hypanis, a supposed boundary of Alexander’sworld-conquests.

350 i

T/ze Frarerrzzry rf t/ze Rog Cross

they find them to have been men of a known integrity,then they proceed to his admission : but first they try himand prove him with several temptations--for example,whether he be naturally modest or rather acts a counter-feit bashfulness for a time, being otherwise impudent andlascivious ; whether he be sottish and gluttonous or no ;whether he be of an insolent, bold spirit, and may proverefractory and disobedient to his tutors. Now those thatare appointed to examine him have the skill to read hisqualities in his countenance, for the eyes discover mostof men’s manners, and in the brows and cheeks there aremany excellent £ndz'cz'a whereby wise men, and such as areskilled in the mysteries of Nature, may discover our mindsand dispositions, as images are discovered in a glass.”1And certainly since philosophy amongst the Indians ishad in very great honour, it is necessary that those whowould know the secrets of it should be tempted and provedby all possible trials before ever they be admitted. Thiswas then the discipline of the Brahmins and indeed of allthe Magi in the election and proof of their pupils.

But all this was news to Apollonius, and therefore heasks Phraotes if these wise men, mentioned in his dis-course, were of the same order as those who did some-time meet Alexander the Great and had some conferencewith him concerning heaven ;2 for it seems they wereastrologers. To this the Prince answers that these planet-mongers were the Oxydraca2,3 who were a people dis-posed to the wars.‘ “And for knowledge ”—-saith he——they make a great profession of it, but indeed they knownothing that is excellent. But he proceeds :5 “Thosewise men who are truly such dwell between the RiverHyphasis and Ganges, into which place Alexander nevercame, not that he durst not attempt it ; but as I think "—saith the Prince--“ the reverence due to their mysteries

1 laid. It should be understood that Vaughan’s rendering is by way ofp3.I'3phI'&S€. 2 15111., C. 33. Hep! Tut? ufipavofi. 3 'O£u§pcfxcu.

" Eocpiav -re ,u.e'rc£;(e:pfo'a8o: ¢c:o'lv, oirfiiv xpnarbv effidrrs.5 OE 6% &.'re;(v:3s uroqbel, 86¢.

35 I

T/ze Works sf T/zomas Vaugfian

kept him ofi"."‘ To this he adds that Alexander knewthe River Hyphasis was passable and that he might withease beleaguer the city, wherein these Magi did dwell.”“ But their towers”—saith he-—-“ had he brought withhim a thousand such soldiers as Achilles was, and threethousand such as Ajax, he could never have taken it.”To this he gives his reason, namely, that the Magi did notmake any sallies to beat off their enemies, but keepingquietly within their gates they destroyed them withthunder and lightning. Here was a story might havestartled Apollonius, who knew not the power of gun-powder; but in these our days there is nothing morefamiliar and credible.

But, notwithstanding, the improvements of this fatalinvention are not known even to the present generations,for the pyrography of Cornelius Agrippa and the powderof Friar Bacon were never yet brought to the field. Andnow let us hear the Friar himself, who, discoursingofseveral wonderful experiments, tell us, amongst the rest,of a secret composition which, being formed into pills orlittle balls and then cast up into the air, would break outinto thunders and lightnings more violent and horrible thanthose of Nature. “ Over and above these "----saith he—“ are other marvels of Nature, for reports like thunderand lightning can be caused in the air, more horrible byfar than are those which occur normally. For a smallquantity of prepared matter---say, about the size of one'sthumb----can produce a terrific sound and generate vividlightning. This can be done after several manners, byany of which a city or an army may be destroyed. Theseare strange effects, given knowledge of their proper use,their material and porportion.” 3

1 Philostratus says nothing of the kind. His words are: “ Not fromany fears of the consequence, but from the omens being, as I suppose,unpropitious.” 'A2t.\' oipnt rd Esprit dweafipnrsv at’rrrI>.

‘Alma Tfiv "ye rtipoav.3 Prester -z/em /tree sun! alzisz stnpenda Nature, rzam ram‘ welzzt, tom'z‘rz2'.r

at c0ru.rcrzt:'rme.r porruntfirm‘ in acre, bran majors korrore gzrrzrn illrz grate351

T/ze Frazternzlfy cf tfie Rory Cray:

Thus he : but let us return to Apollonius, for now hetrots like a novice to the River Hyphasis and carrieswith him a commendatory letter to the Brahmins, havingrequested the Prince to tell them he was a good boy.‘Here these admirable eastern magicians present him withsuch rarities as in very truth he was not capable of.First of all they shew him—-as Philostratus describes it—a certain azure or sky-coloured water, and this tincturewas extremely predominant in it, but with much lightand brightness. This strange liquor, the sun strikingon it at noon, attracted the beams or splendour to itselfand did sink downwards, as if coagulated with the heat,but reflected to the eyes of the beholders a most beautifulrainbow. Here we have a perfect description of thephil0sopher’s Mercury, but there is something morebehind. Apollonius confesseth how the Brahmins toldhim afterwards that this water was a certain secret water 2and that there was hid under it or within it a blood-redearth? In a word, they told him that none might drinkor taste of that liquor, neither was it drawn at all for anyordinary uses. After this most mysterious water theyshew him also a certain mysterious fire,‘ and here for mypart I do not intend to comment. From this fire he isbrought to certain tubs, or some such vessels, whereofone is called the vessel of rain and the other the vessel ofwinds---all which are most deep and excellent allegories.But these rarities imply no more than the rudiments ofmagic. Let us now come to the Medicine itself and theadmirable effects thereof.

“ The Brahmins ”--saith Apollonius--“ anointed theirfirm!per Nrrtrrrmzz. News median: mnrterarz rrdrrgfitrztrz, .rrr'Zz'rez‘ ad gzm:m’-.=:'-tater): z¢m'z¢.r ;$0lZz't'z'.r sommz fizr.‘r't k0rrz't5z'[em ea‘ ::0rzr.rr.‘rztz'0¢zem 0.rZ‘erzdz'Z'we/zezvzezzfem _; ef /inc fit mzrlfzlr rrz0a72'.r_, gz¢r'6z.¢s cz'wz'z‘as rrzrt e;re?'rr'tz¢.r der-lrzrrztur. M'i"r-rr szmz‘ /zen: rs‘ guts scare! arts‘ ad jfilemrm 2'22 a'et5z'!z‘E gzr.~;mz‘z'!rzz‘eez‘ maz‘erz'rz.

1 ]¢6z'a’., c. 41. The introductory letter of Phraotes describes Apolloniusas “ a man famed for wisdom.”

2 fl?€'£Z'., BOOl{ iii, C_. I4. ‘A-:rdpp11'rov 5% Tb iifiwp.3 '9! envfiapaxfvn. 4 [did-

353 23

T/ze Works cf T/zomas Vang/zan

heads with a gummy medicine,‘ and this made theirbodies to steam at the pores and sweat in that abundanceas if"-—-saith he—-“ they had purged themselves withfire." This is enough to prove them philosophers.And now let us see what kind of habitation they hadand how much a parallel it is to that place or dwellingof R. C. which his followers call Locus Sanczi Spiritufi“The wise men "—saith Apollonius—-“ dwelt on a littlehill or mount, and on the hill there rested always a cloud,in which the Indians housed themselves ”--—for so theword signifies--“ and here did they render themselvesvisible or invisible at their own will and discretion.”3This secret of invisibility was not known to the Dutchboor nor to his plagiary, the author of The Manna ; butthe Fraternity of R. C. can move in this white mist.“Whosoever would communicate with us must be ableto see in this light, or us he will never see--—unless byour own will.“

But Tyaneus tells us something more, namely, thatthe Brahmins themselves did not know whether this hillwas compassed about with walks or had any gates that didlead to it or no ; for the mist obstructed all discoveries.Consider what you read, for thus somebody writes con-cerning the habitation of R. C. “I beheld on a day theOlympian towers shining by a certain stream and famouscity, which we have consecrated by the Name of theHoly Spirit. I speak of Helicon—or double-peakedParnassus-——wherein the steed Pegasus opened a fountain

1 ’H)teIr1'ptii3e: Q'>ttp,U-tfmp, a preparation of amber. Ibzki, c. 17.9 The House of the Holy Spirit was the place of assembly at which the

Brotherhood of the Rosy Cross were covenanted to meet once a year, “ orwrite the cause of absence.” See Frmza Fm/errzz'z‘az‘z's. It is not clearwhether it was in fact the “fitting and neat habitation ” which C. R. C.built for himself after his travels, and wherein “ he ruminated his voyageand philosophy.” It was that presumably which contained the vault ofC. R. C., according to his story.

3 !ée'd., c. 13.4 Vt rzarizlrcwzz nzrtem c0rze'erzz'.:zr rzecerse est /irrzm‘ Kareem rerrzas, sine

erzzwz first: lure r‘rr.¢0ssz'6z'Ze est sees mfdere, 2zz'.rz' gzrarzdo r/nlzzmus.354

T/ze Fratermigl of t/ze R0.) Cross

of perennial water, flowing unto this day. Therein Dianabathcs ; therewith are associated Venus as a waiting-maidand Saturn as a patient client. These are words whichwill say too much to those who understand, but to theinexpcrt little or nothing." 1

But to clear the prospect a little more let us hearApollonius in a certain speech of his to the Egyptians,describing this Elysium of the B1‘ahmins.2 “I haveseen ”---saith he--“ the Brahmins of Indiag dwelling onthe earth and not on the earth. They were guardedwithout walls and, possessing nothing, they enjoyed allthings." This is plain enough, and on this hill haveI also a desire to live, if it were for no other reasonbut what the sophist sometimes applied to the moun-tains: “These first the sun salutes and last forsakes.VVho shall not love the place and the long daystherein ?" 4

But of this place I will not speak any more, lest thereader should be so mad as to entertain a suspicion thatI am of the Order. I shall now therefore proceed to thetheory of the Brahmins, and this only so far as theirhistory shall give me leave. I find Jarchas then seatedin his throne and about him the rest of his societ. . . 7*where having first placed Apollonius 1n the seat royal ofPhraotesf Jarchas welcomes him with this unconfinedliberty. “Propound"—said he~—-“ what questions thouwilt, for thou art come to men that know all things.”“Here Tyaneus puts in and very wisely asks them what

1 I/iz'dz' alfgraaada O41/rs-'fl;fiz'crzs demos, an:-'2 proczri a flatdafa at czizarrztemeta‘, gaas S. Spzhftas zvacrzri z':rzrrgz'nar;:ar. HeZz'rarz era‘ de Q-an loaaar,am‘ biceps Parnassus, 2'2: qua egaar Prgrrsasfarzfem .aper2¢z'z' peremzz's aqua:rzd/mt.‘ .rz‘z'lZrzm‘em, 2'2: gaa Dz'an'a re Zrztazf, car’ Venus at peahssegaa atSatarrzar at rraierzrabala caajaagaafar. fm‘eZlz:geatz' m'nzz'a:a, z'2ze.rperz‘0r:zz'rzz'mam /tar.‘ err’! alictzrm.

9 PHIL., Bk. iii, c. 15.. .3 'ET§Jv cpnalr 'Ive'5oi.rs‘ Bpaxndvas eixoiiwras an Tfis yiis, xoifm: err’ aivrfis.

4 Hos ;.5rz'mrmz sol salatat, aZtz'az0.rgrzre dereflz‘. Qa-as locum rzaa amet,riziar ion .=:'0re.t /zaéeafem.

5 16215;, C. I7.6 ]5Z'd., C. I3. 'Epe'.i'ra 3 "rt Betiiust ‘trap’ Eiwfipas yap iixets rrcivrri. eifitiras.

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principles the world was compounded of.‘ To this theBrahmins reply : “ It was compounded of the elements.”“Is it made then ”--—-saith Ap0llonius—“ of the fourelements?" “No"—said the great _]archas—“but offive.” Here the Grecian is puzzled, “for besides earth "--saith he—-“ and water, air and fire I know not any-thing. What then is this fifth substance P” “It is "—saith jarchas--—“ the ether, which is the element of spirits,for those creatures which draw in the air are mortal, butthose which draw in the ether are immortal."

And here I cannot but observe the gross ignorance ofApollonius, who being a professed Pythagorean had neverheard of the ether, that famous Pythagorean principle.But let us come to his second question, which of allothers doth most betray his weakness and insufficiency.He requests Jarchas to inform him which of the elementswas first made. To this absurdity the learned Brahminanswers like himself. “They were made "——-said he—“ all at once " ; and he gives this reason for it : “becauseno living creature is generated by piecemeals."3 Thiswas a wholesome and a rational tenet, for the chaos wasfirst made, and in that all the elements at one and thesame instant ; for the world was manifested and broughtout of the chaos like a chick out of an egg.‘ To thisApollonius replies like a pure sophister: “And must Ithink then ”----saith he--“ that the world is a livingcreature P” Saith Jarchas: “Yes, verily, if you reasonrightly; for it giveth life to all things."5 “Shall wethen "——saith Tyaneus-—“ call it a male or a femalecreature P” “ Both ”—-saith the wise Brahmin—“ forthe world, being a compound of both faculties, suppliesthe ofhce of father and mother in the generation of thosethings that have life.”6

1 As a matter of fact, the first question of Apollonius was concerningself-knowledge, the second concerning the soul, and the third respectingpre-existence and transmigration.

2 L0r.'.cz'z'., c. 34. 3 Ilnid. 4 This is a commentary of Eugenius.'5 152.617. G fdfd. Air-ros yap aura}, 85¢,

. 356

The Fraterrzziy gr the Rory Cress

We are now come to Apollonius his last philosophicalquery, and sorry I am that he had not the wit to pro-pound either more or better questions; but we musttake them as they are. He asks Jarchas whether theearth or the sea did exceed in quantity. To this theIndian replies that if he only considered the Mediter-ranean or some other particular channel, the earth with-out question did exceed. “ But if you ask " 1-—said he---“concerning humidity or moisture in general, then verilythe earth is much lesser than the water, for it is the waterthat bears up the earth.” This indeed is sound reasonand conformable both to Scripture and Nature; for thevery Spirit that animates and supports the universe hathhis habitation in the water.

And now I suppose it is apparent to the understandingreaders-—for others I would not have—that the Brahminswere not a fabulous, superstitious society but men of asevere doctrine, whose principles were answerable to thevery rigour of Nature and did not wanton beyond herlaws. I could wish Apollonius had been more able todeal with them ; but so short was he of philosophy thathe knew not what to ask them, and that ample libertywhich they gave him was all of it to no purpose. Thisis clear to such as know anything out of his formerqueries, which we have already mentioned. But if welook on the rest of his problems they are most of thembut so many historical fables which he brought with himout of Greece : and now he begins to shake his budget.The first thing that comes out is the Martichoraf amonster which Mandeville could never meet withal ; andthen he questions Jarchas concerning a certain water ofthe colour of gold;3 and this indeed might signifysomething but that he understood it literally of common,ordinary well-springs; and therefore Jarchas tells him

1 PI-IIL., L215. iii, C. 37. Hpbs arfiaav The fifypav ofirrfav.9 Map1'lxdp0t we! Mavflxdpas, a monster mentioned by Aristotle in his

history of beasts.—IJa'd., c. 45.3 Ihid.

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The Worhr 0f Thomas Vaughan

that he never heard of his Martichora, neither was it everknown that any fountains of golden waters did spring inIndia. But this is not all. In the rear of this strangebeast march the Pigmies,1 the Sciapodes and the Macra-cepha/i, to which might be added all the animals inLucian’s history. But—as we commonly say--—there isno smoke without some fire: so amongst these foreignfables came in some Indian allegories, and probably theBrahmins themselves had given them out, at once todeclare and obscure their knowledge. These allegoriesare but two, and Jarchas insists much upon them, besidesa solemn acknowledgment.

“There is no reason"---said he-—“ but we shouldbelieve there are such things.”2 The first of these twomysteries is the Pantarva, which Ficinus corruptly tran-scribes Pantaura ;3 and of this Apollonius desired to knowthe truth—-namely, if there was such a stone at all andwhether it was enriched with so strange a magnetismas to attract to itself all other precious stones. Thisquestion the Brahmin satisfies experimentally, for hehad this goodly stone about him and favoured Apolloniuswith the sight thereof. But for our better informationlet us hear Jarchas himself describe it, for he doth it sofully that a very ordinary capacity may go along withhim. “ This stone ”-——saith he—--“ is generated in certainearthy caverns, some four yards deep, and hath in it suchabundance of spirit that in the place of its conception theearth swells up and at last breaks with the very tumour.But to look at this stone belongs not to every body,for it vanisheth away unless it be extracted with allpossible caution. Only we that are Brahmins, by certainpractices of our own, can find out the Pantarva.”

These are the words of Jarchas, where you shallobserve that he hath confounded the first and secondgeneration of the Stone, it being the custom of the

I PHIL, Lid. iii, C. 45. 2 15:11., BI-C. III, C. 46. 015 xph eirrrta-niv.3 )'.e., Pantarba. “i rm, c. 46. '

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The Fraterrzizy of the Rary Cross

philosophers never to express their mysteries distinctly.The second birth then he hath fully and clearlydiscovered, for when the philosophers’ first earth ismoistened with its own milk it swells, being impregnatedwith frequent imbibitions, till at last it breaks and witha soft heat sublimes. And then ascends the heavenlySulphur, being freed from his hell; for it leaves behindthe Binarius or recremental earth,1 and is no more aprisoner to that dross. This first, heavenly Sulphur iscommonly called stellated rock and earth of pearls ;2 butRaymund Lully calls it earth of earth,3 and in a certainplace he describes it thus. “This is that Tincture”—saith he-—-“ which strips off its vile earth and clothes itselfwith a nobler kind.“ But elsewhere prescribing somecaveats for the rorid work, he expressly mentions thefirst and second Sulphurs, commonly called “Sulphurfrom Sulphurs."5 He saith that “this is understood ofthat earth which is not separated from the vessel, or earthof earth.“ This is enough to prove the affinity of thePantarva and the Philosophers’ Stone.

Let us now return to Jarchas, for he proceeds in hisinstructions, and Apollonius hears him to no purpose.“The Pantarva”—--saith he—--“ after night discovers afire as bright as day, for it is fiery and shining; but ifyou look on it in the daytime it dazzles the eye withcertain gleams or coruscations.”7 VVhence this lightcame and what it was the Brahmin was not ignorant of.“That light "3—-said he——-“ which shines in it is a spiritof admirable power, for it attracts to itself all things that

1 Tea/ra daraarzta. This is the caper! mortaam, explained in a previousnote, called also the fseces left by substance after its purification.

3 Petra stellata ez‘ terra n:argarz'tz'arz¢m. .3 Terra terrre.‘L Ha’: est tziuctzara area-1' a ra'Zz' ierrri se .r;fr0Zz'at et aZz'rE mealtime mi-'hz'/z

reindaz? re.5 Saéehara de safl¢§hz¢rz'has.6 Hoe z'm‘eZZz;g'z'tar a'e terrri gin? area es! separafrr a tease, de terra {erran-T Lac, cz'z‘., c. 46. '

Tb Bi Ev ttirr-ii <;b-is wwefipcoi éarrv appfi-roe Iaxliios.

359B

The hf/orhr of Thamar Vaughan

are near it.” And here he tells Tyaneus that if preciousstones were cast into the sea or into some river, and thistoo confusedly, as being far scattered and dispersed onefrom another, yet this magical stone—-being let downafter them--would bring them again together; for theywould all move towards the Pantarva and cluster underit, like a swarm of bees. This is all he tells him; butin conclusion he produceth his Pantarva. In plainterms he shewed him the Philosophers’ Stone and themiraculous effects thereof} The second secret whichApollonius stumbled on, for he knew it not as a secret,was the gold of the Gryphonsf and this also Jarchas dothacknowledge, but I shall forbear to speak of it, for I holdit not altogether convenient.

It is time now to dismiss Apollonius and his Brahmins,and this I will do ; but I shall first prevent an objection,though a sorry one, for ignorance makes use of all tools.It will be said perhaps I have been too bold withApollonius, who—-in the opinion of many men, and suchas would be thought learned—was a very great philo-sopher. I To this I answer that I question not any man’slearning: let them think of themselves as they please,and if they can, let them be answerable to their thoughts.But as for Apollonius, I say, the noise of his miracles,like those of Xavier, may fill some credulous ears, andthis sudden ’larum may procure him entertainment ; buthad these admirers perused his history they had notbetrayed so much weakness as to allow him any sober

1 Lac. z:z't., c. 46. The Pantarva is brought forward in the first instanceas a magnetic stone, but this quality is never ascribed to the stone ofalchemy, though—according to Sendivogius—sophic Mercury has anattractive power respecting solar and lunar rays. The Pantarva is alsosaid to have a vanishing tendency, which again does not characterise theLapz'.r y5hz'Zasa;5h0ram. Vaughan is in fact misled by a very shadowyanalogy. There is no need to say that the Philosophers’ Stone and itsparticular operations are not mentioned by Philostratus.

2 ].e., griffins. They were supposed to dig up certain stones with theirbeaks, break them in pieces and exhibit the gold contained therein.—-1h:'d., c. 48.

36o a

The Fraterairy of the Rory Cross

character. It is true Philostratus attributes many strangeperformances to him, as that he should raise the dead,free himself from prison and shake off his chains with asmuch divinity as St Peter himself ;1 nay, that pleadingwith Domitian in a full senate he should suddenly vanishaway and be translated in a moment from Rome toPuteoli.2 Truly these are great effects; but if we con-sider only what Philostratus himself will confess we shallquickly find that all these things are but inventions.For in the beginning of his romance, where he wouldgive his readers an account of his inventions, and fromwhat hands he received them, he tells us that Damis, whowas Apollonius his fellow-traveller, did write his life andall the occurrences thereof ;3 but those commentaries ofDamis—saith he—-were never published by Damis him-self, only a friend of his, a somebody,‘ a certain familiarof Damis did communicate them to Julia the Queen.“And here Philostratus tells me that this Queen com-manded him to transcribe these commentaries. It seemsthen that they were originally written in the Greekand Philostratus is a mere transcriber,“ and no author.This I cannot believe, for Damis was an Assyrian and+as he himself confesseth—a very ignorant person, andaltogether illiterate. But meeting with Apollonius andconversing with the Greeks,’ he also was almost made aGrecian, but not altogether—-not so learned a Grecian asto write histories, and in a style like that of Philostratus.But this is not all. Our author tells us of one Moer-agenes, who had formerly written the life of Apolloniusin four books ; but this fellow—--saith he--was ignorantof the performances or miracles of Tyaneus. And what

1 The reference is to ACTS, xii, 7. 2 PHIL., Book viii, (3.10.3 ]ez'd., Book i, c. 3. Also c. I9. -‘ Hpoafpccuv rts, &C- 5 ’IeuAia-Tfi Baarhifir.° The original reads “ transcribler,“ which is presumably a typo-

graphical error, though it may have been so written by Vaughan inhis satire.

7 [b;'d,, iii, Q, 43, "'E?~..?n1u'I -re 1.’-n1p.f£ew "'EJU\'nv fir’ afirofi yevdnsvus.361

The /Vorhr of Thomas Vaughan

follows this ignorance F We must not therefore believeMoeragenes} And why not, I beseech you? Becauseforsooth he lived near if not in the days of Apolloniusbut never heard of those monstrous fables whichPhilostratus afterwards invented? We must then believePhilostratus himself, for he is not the familiar friend butthe familiar spirit3 of Apollonius. It was he indeed thatwrought all these wonders, for Apollonius himself neverwrought any.

Now for the learning of this Tyaneus—since it is thepleasure of some men to think him learned--I mustconfess for my part I cannot find it. The philosophythat he pretended to was that of Pythagoras, for thus herants it to Vardanes the Babylonian. “I am a master ”—saith he—“ of the wisdom of Pythagoras the Samian.‘He taught me the true form of worshipping the godsand who of them are visible, who invisible, and howlmay come to speak with them.” How true this is wemay easily know, if we look back on his education. Histutor in the Pythagorean principles was one Euxenus, anotable sot, and a man ignorant, as Philostratus tells us.5“ He was ”--saith our author--“ an epicure in his courseof life ; and for his learning, he could only repeat somesentences of Pythagoras but did not understand them ” ;and therefore he compares him to certain mimic birds,who are taught their “ farewell ” 6 and their “ PropitiousZeus,” but know not what the words signify. Now,what instructions he was like to receive from this manlet any indifferent reader judge. But we have somethingmore to say ; for if Apollonius when he was at Babyloncould converse with the gods, why did he afterwards

1 PHIL., L56. i, c. 3.2 Philostratus says that he happened to meet with the four books of one

Meragenes, but they were not of “great value ” because of the write:-’signorance.

3 Hpoofiamv 1'15".4 f6:»."d., C. 32. Eoqbfa Bi tiyael Hufieyépev, Zapieu tiu-'5p6s. SIC.'3‘ l62'd., c. 7.“ E5 1rpii'r're. 7 Zeb: ‘Mews.

362

The Fraterrziry of the Rory Cross

desire to be taught of men? For when he comes toIndia he requests the Brahmins to teach him the art ofdivination. Certainly had he been familiar with angelsand spirits he had not troubled them with such aquestion. These indeed are the slips of Philostratus,who had the art of lying but wanted the art of memory.In another place he tells us that Apollonius understoodall the languages that men did speak‘ and--which ismore miraculous—-even their secret cogitations. This ismuch indeed, but shortly afterwards he forgets thesestrange perfections ; for when he brings him to Phraotes--that serious eastern Prince—there doth he use aninterpreter; for Tyaneus-——who formerly understood alllanguages-could not understand the language of thePrince,2 and so far was he from knowing his secretthoughts that he did not know" in how many languages hecould express those thoughts. For when the Prince waspleased to express himself in the Greek tongue Tyaneuswas quite dejected and did much wonder how he cameto be a master of that dialect.

Now if any man will say that the Brahmins did imparttheir mysteries to him, it is apparent enough they didnot.“ This is it which even Damis tells us, for Apollonius-—saith he—requested nothing of the Brahmins butcertain divinatory tricks, by which he might foretellthings to come. And here jarchas takes occasion todiscourse with him about revelations, for he speaks notof any prognosticating knacks which this Greek did lookafter. He tells him then that he judged him a mosthappy man who could obtain any foreknowledge at thehands of God and preach that to the ignorant whichhe did already foresee.‘ As for rules to divine by heprescribes not any, for it was too gross an error for such

1 Hcfaas eifie ¢>wmiis evfipahrwv. See Book i, c. I9, among other places.2 16z'a'., ii, c. 26. ,3 jarchas promises Apollonius the full possession of all his knowledge.

-1613,, iii. I6. See also c. 41.‘ ]6z'd., c. 42.

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The Worhr of Thomas Vaughau

a philosopher as himself. He only tells him that heshould lead a pure life and keep himself spotless fromthe flesh. One passage indeed there is which I cannotomit. Jarchas informs Apollonius that of all gifts im-parted to man by revelation “the chiefest”-—,-said he—-“ is the gift of healing, or Medicine.“ But thisheavenly and most beneficial truth Apollonius was notsensible of, for he was so great a stranger to the secretsof Nature that he did not know what to ask for. Formy own part, if I durst think him a philosopher, I shouldseat him with the Stoics; for he was a great master ofmoral severities, and this is all the character I can givehim. As for Philostratus, if we were not even with himI should think he had much abused us; for when hepenned his history he allowed us no discretion to comeafter him. I could be sorry for some absurdities hehath fastened on Jarchas, did not the principles of thatglorious Brahmin refute them. ‘What they are I shallnot tell you,2 for I am confined to a preface and cannotproportion my discourse to the deserts of my subject.

And here some critic may drop his discipline and bidme face about, for I am wide of my text-—--the Societyof R. C. I have indeed exceeded in my service to theBrahmins; but in all that there was no impertinency.I did it to shew the conformity of the old and newprofessors ; and this is so far from digression I can thinkit near a demonstration. For when we have evidencethat magicians have been it is proof also that they maybe, since it cannot be denied that precedents excludeimpossibility. I hold it then worth our observationthat even those Magi who came to Christ Himselfcame from the East. But as we cannot prove they were

I PHIL, C. 44. Me-i"yto'Tol-I dis Ti‘: T5723 iarptkiis dtiilpov.5 This is one of Vaughan’s tricks in the lesser arts of mystery. The

subject-matter of the discourses between Iarchas and Apollonius havebeen fairly set forth, and we can estimate their measures without referringto Philostratus. They enabled Apollonius to write four books on astrologyand one on sacrifices--that is, according to the romance.

364

The Fraternity of the Rosy Cross

Brahmins so neither can we prove they were not. Nowif any man will be so cross as to contend for the negativehe shall have my thanks for the advantage he allowsme ; for then it must follow that the East afforded moremagical societies than one. But this point I need notinsist on, for the learned will not deny but wisdom andlight were first manifested in the same parts, namely, inthe East, where the first man planted. And hence didthe world receive not only their religion but theirphilosophy, for custom hath distinguished those two.From this fountain also-—--this living oriental one-=didthe Brothers of R. C. draw their wholesome waters;for their founder received his principles at Damcar inArabia, as their Fame will instruct you at large. It wasnot amiss then if I spent my hour in that bright regionand paid a weak gratitude to those primitive benefactors ;for ’tis a law with me “that he who draws the watershould adorn the well.” 1

But that I may come at last to the subject intended, Ishall confess, for my part, I have no acquaintance withthis Fraternity as to their persons; but their doctrine Iam not so much a stranger to.“ And here, for the reader'ssatisfaction, I shall speak something of it, not that I woulddiscover or point at any particulars, for that's a kindness--as they themselves profess—which they have not forany man till they first eat a bushel of salt with him.3They tell us then that the fire and Spirit of God didwork upon the earth and the water; and out of themdid the Spirit extract a pure, clear substance, which theycall the terrestrial heaven. In this heaven the Spirit-—say they—seated Himself, impressing His image therein.And out of this heavenly, clarified extract, impregnatedwith the influx and image of the Spirit, was formed thatmost noble creature whom we call man. This first matter

1 Qua‘ aguauz haurz't,6uteuuz corouaz‘. _2 The second affirmation of Vaughan on this subject, so that there may

be no doubt thereon.*1 .zVz'sz' a6su;v2;6to satzlr uzodio.

365

Tfie W01'ér qf T/202/ms Vaug/zmz

of man, as they describe it, was a liquid, transparent salt,a certain bright earth, purified by a supernatural agentand tempered with a strange, unctuous humidity, en-lightened with all the tinctures of the sun and stars.lt was and is the minera of all creatures ; and this Societydoth acknowledge it to be their very basis and the firstgate that leads to all their secrets. This earth or water-—call it which you will, for it is both---naturally produceththeir agent ; but‘ it comes not to their hands without art.By their agent l understand their fire, commonly calledMale of Water, Vulcan, Invisible Sun, Son of the Sun,Lower Star, Hidden Smith, Immanent-—~—with a thousandother names.‘ It is, mm all metaphors, “a divine fireand nutriment of all,” 2 and that I may speak truth, evenin the phrase of Aristotle, it is “a very divine principleand conformed to the starry elements.” This is that firewhich Zoroaster calls “ the fiery soul of the Kosmos anda living fire.”'* In plain terms, it is the tincture of thematrix, a fiery, radiant soul, that calls up another soullike itself ; for it makes the anima of the Mercury whichis almost drowned in a cold and phlegmatic Lethe.

And here, Reader, let it be thy endeavour to under-stand the philosophers, for they tell us that God at firstcreated thechaos and afterwards divided it into threeportions. Of the first He made the spiritual world,of the second the visible heavens and their lights, butthe third and worst part was appointed for this sub-lunary building. Out of this coarse and remainingportion He extracted the elemental quintessence or FirstMatter of all earthly things, and of this the four elements-—for there is such a bold arithmetic---were made. Now,

1 flfas Agata, 1/zrlaanzrr, Sol z':zr-*z's*z'afZz's, Fz'Zz'm Solzlr, Aslrmrz z'r;g/'erz'm',F.»:zZver orculfus, frztrzkzseczrs. The symbolical names applied to HermeticFire are by no means so many as those of the First Matter, which fill tencolumns in the Dz'ctz'~:m-n-az're Myffio-Hér:::éfz'gzre.

*3 Tb Beiov rriip, ital wavrcirpaqbos.‘3 Gctdnpov arozxeiov, Ital tivdhoyov Tap 'r:3v Etrrpwv trratxeiw.“ ’E,turupau6'i1v rot? ttcitmou tf/ux'i1v, xalgfip §w1]¢t'ipov.

3 6

T/ze Fraterizzify of 2‘/ze Rory Cross

Reader, guess-—-if thou dost know the Matter~s-for it maybe thou art one of those who conceive themselves to besomebody. Itell thee this theory is Raymund Lully's,and if thou canst make nothing of it I can, without afigure, tell thee how wise thou art. There are in theworld as many sorts of salts as there are species, and thesalts differ as the species do, namely, essentially; forthe specific forms lie in the salt. Now learn of me thatthere is no true physic but what is in salt; for salt wasnever known to putrefy ; nay, it hinders putrefaction andcorruption in all things, and what hinders corruptionhinders all diseases. Now, it is evident to all the worldthat salt hinders corruption and a solution of the parts,and this not only in living things but even in deadbodies; for if they be seasoned with salt they are pre-served and corruption comes not at them. It is to beobserved that Vergil in the cure of ];Eneas brings in hismother Venus with a panacea, or an Universal Medicine:

This Venus brings, in clouds involved, and brewsTh’ extracted liquor with ambrosian dews.And odorous panacee.1

This word is much abused by certain alchemists--asthey call themselves ; but Servius upon the place tells usit is an admirably devised name,2 and he observes—outof Lucretius-—-that the panacea was salt. It is true thatif we could putrefy salt it would discover all the mysteriesof Nature, for it hath all the tinctures in it. But todestroy this substance is a hard task, for he that woulddo it must do something more than death can do---foreven her prerogative comes not so far. Howsoever, itcannot be denied but some wise men have attained tothe putrefaction of salts ; but this key they received from

1 Occzalzfe :r;zadz'mm, .tpa2;g2'2!g2za stzlzraresA mzirosica szrccas at adorzferrmz ptzzztzcarzrrz.

The translation is Dryclen’s, and it is to be noted that the herb broughtby Venus was _“ healing dittany."

2 Norzzerz mare cazrgaosztzrriz.t 367

Tfie lV0rés of T/zomas Vazrg/zan

God, and it is the great secret of their Art. What Iadmire most in it is this—-—that when it is killed it diesnot but recovers to a better life, which is a very strangeprivilege. On the contrary, if some animal dies, if anherb withers, or if some metal be calcined and the partsthereof truly separated, we can never restore them again.But this mystical substance, this root of the world, if youbring his parts together after they are separated, they willnot be quiet but run from one complexion to another,from this colour to that—as from green to red, from redto black, from black to a million of colours. And thesemiraculous alterations will not cease till he hath workedout his own resurrection and hath clearly brought himselfto a supernatural temperature. I say then that salt is thetrue grain, the seed not only of this world but of thenext ; and it is the mystery that God hath made.‘ It isa living water, wherein there dwells a Divine Fire, andthis Fire binds the parts thereof to himself, coagulatesthem and stops their flux. And salt is the water thatwets not the hand. This fire is the life, and thereforeit hinders death. Nay, it is such a preservative againstit that the very gross body of salt prevents corruptionwheresoever it comes. But if any man fully know thepower of this fire, let him wisely and effectually dislodgehim. Let him destroy his habitation, and then he shallsee what course this artist will take to repair his ownhouse. Do not think now that I speak of common salts,though I confess they are great medicines-if rightlyprepared.

I told thee formerly there were several sorts of salts ;1 According to Peter John Fabre, sophic Salt is the key of the Art and

is scarcely mentioned by old writers on alchemy because of their anxietyto conceal it. The secret virtues of Sulphur and Mercury are manifestedthereby. Nothing can be effected in its absence, so far as the GreatWork is concerned. It contains the sun and moon, all stars and allthe heavens. Fabre dwells also on the importance of its solution andputrefaction. See Mangetus: .Z5’z'6Zz'0z‘/zeta C/ztwzz'm Czrriosa, Taurus i,pp. 296, 297. There is no title to the tract, which claims to be printedfrom a MS.

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and here I would have thee study, lest thy labours shouldend with that complaint of the chemist in Sendivogius,who “ bewailed the lost Stone and his folly in not askingSaturn what manner of Salt was this, seeing that thereare many varieties of this substance.” 1

I shall advise thee then to consider the several divisionsof the chaos which I have formerly mentioned out ofRaymund Lully; for the Matter as it is there describedis not subject to many complexions, and therefore thymistakes cannot be many. And now let us touch at thetreasures of our saltish liquor and our liquid salt. Saithone: “Let us seek after that grade of spirit or waterwhich is, so to speak, more sensible and much morefamiliar to us; with zealous investigation let us followthe footsteps of the aerial nature, in the hiddennesswhereof are treasured the great wonders, namely, angelsof all degrees, essential forms of inferior things, theradical humidity of all that lives, the nutriment of thickfire, admirable portents of meteors, hurricanes from thefour quarters and innumerable other mysteries.” 2

And now perhaps thou dost begin to bless thyself, foris it possible-—say’st thou—that any bodily substanceshould inclose such mysteries as these? In this, myfriend, thou hast thy liberty. Trouble not thyself aboutit, for thy faith will add nothing to it and thy incredulitycannot take anything from it. This only thou shalt do :be pleased to gives way to my sauciness, for——I must tellthee--I do not know that thing which I may call im-possible. I am sure there are in Nature powers of all

1 La,19z'd.¢-ma a?:zz'.r.mm dapiorabal er ¢2m:r'z'a=ze rondolabaz‘, grand Saiurraummm z'nfe?v'0ga'verz't, guafe Sal /20¢‘ fuerit rum tot r/arm: genera s.<zlz'zmzre_;§arz'tmz‘m'.

2 Vamamzrr, gmeso, ad Hlmn: spz'rz'tus, sear agate grtzdamz, gm? 710621?.ram‘iZ?z'lz'0?‘ rnagzsgua famz'Zz'arz'.t est, naturzegue aaram '2/e.rfzlr,Yz't'z dz'lz;rfan:‘z'£nQuz'.rz'z‘z'0:za_ scrufswzur, in cujm‘ occulfo 2nz'rtzZ?z'l2'a a'alz'z‘a.5‘t‘urzz‘ : 'm'daZz'c:z‘,an_r,r.elr' a:~:mz'um genera»-z, formte rararrn z'?gfarz'or:mz assarztzfictr, kz¢mz'dumrczdz'r.'aZa cujusgua M":/.erztz'.r, zlgmis" 3*;9z'$.tz' ?zufrz'mentzmz, ad:r2az'rcz:§z'Z£s :vz.et.e0-romm <zp;5~nrr'tz'nrzes, ventomrn raj'z¢sg*rre a;-*.igzzlz' t'»'z'0Zanz'a' z'rmpz‘z'0nas, atz'r{flnz'z‘a rtlia: rrzystarzlz.

369 14

T715 Worér qf T/zomias Vaug/zan

sorts and answerable to all desires ; and even those verypowers are subject to us. Behold, I will declare untothee their generation and their secret descents even tothis earth. It is most certain that God works by theideas of His own mind, and the ideas dispense their sealsand communicate them daily to the matter. Now the/fizima Mandi hath in the fixed stars her particular formsor seminal conceptions, answerable to the ideas of theDivine Mind; and here doth she first receive thosespiritual powers and influences which originally proceedfrom God. From this place they are conveyed to theplanets, especially to the sun and moon; and these twogreat lights impart them to the air, and from the air theypass down to the belly or matrix of the earth in prolificspirited winds and waters. Seeing then that the visibleheavens receive the brightness of the spiritual world andthis earth the brightness of the visible heavens, whymay not we find something on earth which takes in thisbrightness and comprehends in itself the powers of thetwo superior worlds? Now if there be such a subjectto be found, I suppose it will not be denied but thepowers of the angelical and celestial worlds are verystrange powers, and what that is which they cannot dois hard to determine. The subject then is the salt Ihave spoken of formerly. It is the body of the universalspirit---iiioxnptu Kai aidepaidep otiyua "rot? rr7\c1a"rnrtiv hcityov. Itis the sperm of Nature which she prepares for her ownlight---as if we should prepare oil for a lamp. Astrange substance it is but very common, and of somephilosophers most properly called “green and admirablesalt." 1 And here it will not be amiss to speak somethingof the Kabalist’s Green Line,2 a mystery not rightlyapprehended even by some of the Mekkuéafim ;3 butcertainly the modern Rabbins know it not at all. It

1 Selina sirens at mz':raZrz'Zz'.r.9 See the Com'lu.rz'0?zes Ka6a2'z'.r!z'cta of Picus, in the seventh of which

heaven is said to be that “green line which encircles all things."3 The Keepers of the Secret Tradition in Israel. .

3 376

T/ze Frarernzry cf r/ze Rory Crow

is the last Mida/21 or propriety of the Sap/zirat/2, for itreceives and includes all the influences of the Sephiroticalorder. It compasseth the heavens and in them the earth,like a green rainbow or one vast sphere of viridity, andfrom this viridity the Divine Influences are showereddown, like rain through the ether, into the globes of thefixed stars.’ For what the air is to the globe of the earthsuch is the ether to the globes of the stars ; and here liesa secret of the Mekkubalim; for they tell us there is adouble Venus in a twofold air.3 But of this enough.

I will now speak of the philosophers’ secret and blessedviridity, which is to be seen and felt here below. It isthe Proteus of the old poets; for if the spirit of thisgreen gold be at liberty----which will not be till the bodyis bound---then will he discover all the essences of theuniversal centre.

There many shapes shall mock and mouths of beasts,A horrid swine emerge, the tiger black,Mail’d dragon, tawny-headed lioness.Midst flames shall acrid sound break forth, in chainsHe perishes or falls in shallow wells :All is transform’d in miracles of things,Appalling fire, wild beast and melting flood.‘

But this is poetry. Let us now hear the same scenedescribed by a most excellent and withal a severe professorof philosophy. “ But after the spirit has failed ”——says he--“ through the perishable courses amidst which it is dis-persed, it is presently purged from all impurity, and

1 A virtue and influence.2 This is not true Kabalism, by which I mean the Zoharic tradition, but

probably the personal reverie of a rabbinical Jew.3 [22 a?zzjI>Zz'cz' aere.* Tum warz'te z'Zlude;{zi 3perz'e.r argue omfemrznw .-

' Ffez‘ em'm 3*uéz'z‘0fur.r /z0rrz'd:.¢.r tzfrtzgzee fz;grz's,Sgnramomsgmre dmco etfirit/ci z:erwz'ce leremz.A av! acre»: jifn:2.=zmz'Lr sozzzkvmz d.:.zbz'!, afg-are fin r»z'nclr'sE.rcz'dez‘, am’ at agzaar femzes dflapsus n.6z'6z't.Ozzmzla tranjormttz‘ Qrese in riziracula reruns,Igrzemgue )i0rrz'6z'ler2zguejferam, flrwzauzzgzze lz';mem’em.

371

T/ze Wares cf T/zomor Vaughan

changes into innumerable forms, here into herb and thereinto stone, or perchance into some extraordinary animal ;but now and then into a clod, a pearl, some gem or metal ;and sweetly glittering with blushing flames, it passes con-tinually through a myriad changes of colours, and livesalways an operator and magus of prodigies, never weary-ing with the toil thereof but ever young in strength andenergy.”1 3

Thus he; and now, Reader, I must tell thee that allthese miracles grow out of a certain earth, a soft red claywhich is to be found everywhere. It may be that thouart much troubled at these appearances which I havementioned; but what wilt thou say to Iamblichus, whotells us seriously that this earth will attract angels---Imean, good spirits? For so did he. But let us hearthis auditor of Anebo, for thus he writes from Egyptto Porphyrius. “The first and most ancient of sub-stances 1" 2—he says——-“ shines forth also in the last, and

1 U65 were .rj1z'rz'Z'z¢s e.'rr.'e.s'.r.=:'t’ 2 frtzgz'lz'on's, per ozeos sgfirrrszrs erot, m:eo:z‘z'om',eslgnre ob o.omz'firorsairz coil:/r'z»z'e purgtzfzas, 2'12 2'22,/‘f2zz'ftzs sese otfol12'! former _,'modo 2'12 /zeroomr, modo 2'22 lnyifdeirz, out 2'22 z'n'soZz'tum guoddooz mzz':izol__,'z'rztera'z¢m sir: orgaor, out am-:z'o2zem, out gezizmtwz, not oretoZZ.'-:mz,- dzeicegaeruoenfzous jail: _/2'ir1m;2zz'.r e.oz2'rtms, zoz rrzuftos .s*fo:tz'm rtoiorzrm m_yrz'.o:destroflszit, 'zxz't/z'z‘gz¢e porterztorurrz semper tcyjiieofor or mega-rs, z'.rz'o rzeoreaguoarzfofzlwezos lqoore, red trzgrore or 'o'z'rz'oze3‘ z'rm’z'es oeiolescerzs.

2 Oemium yfirzlozo ez‘ o:zz‘z'grrz'.rsz'mo em‘;-in in relz‘z'r:zz'.r guooare .rarorm‘z'Zom‘,z'mmo:z‘erz'rz!z'o:gz¢e prz'rzcz;6z'o .ozoferz'olz'oar.t oralmmf. Nerrzo zlfogue mz'rez‘arrsf game): ozoteriorwz ease a’z'cz'ozz.-rs parrom, otg are dz'*z.e':oorrz. Nor); zjfistzgzrogme morterzrz, oar-am: no Opzjice, Pr:/‘regue orrzazzh-rm form .rz'Z‘, :-we? zifo;5e2jer*z‘z'onem sacs‘ ozrorzdom ocgarz'.rz'r.e't, ojfifooz rm’ zieos rascz}§z'endos.Qarz'r2efz'om gamm 122'/23'! jfiroizioez‘ suj'>erz'orrz lam:-er: szrarm or! z'?zjerz'oro:drjurzdere, rzegae z,gz'tur morerz'ooz yberm-z'£z‘zmz‘ erperfeoz fore szz,1fierz'orz.¢#z.Quojropter Qurlil/U??26MlZQf4!6’ ;vzoterz'o’ jberfecfzmz ea‘ jfiararsoz est, arguedetforme, ad rieormxz sz¢.rce;oZz'o:zeoz flora est z'¢zej§z‘zrm. Marat graze;-ozo_;9ortzzerz'r ez‘z'or.oz Zerrerzo rmllo mode fir'z':zre co:-ozozzmz'on'z'.s' e;tjoertz'rr fore,apsa gaogne ferret o'z'w':zo;oz qzramia oz ]5orz‘z'o;zem szescegfizl‘, ted cojiiefldoszieos .rI4j'icz'erzZe:o2. Non ergo for es! orrmem moterz't"z;oz a-’eZ‘e.s'to.rz', sea’ solamgate dz'z'.rfaerz'! olaerzo. Pro;orz'o.oz 2'/e;ro oo’ z'Za'os derez‘ eZz:gere, arzgoote gateoorzsemfifre gfiosszlf. Neoue emfrrz tzlffer ferrems lor;'z'.r, ea’ /2o:Im"?rz'oz¢s /22}?fiooz'z‘om.’z'ous, ;f>o.s'se.s‘.rz'o, porfaorze aflo er a’z'wz'1zz'.r corzrzwgere jlotesz‘, :oz'.rz'fale gzdddom;orz'a'sjoc2_!u':;: fzzerzffundomernfzmz. Arctmz's zlfogare .rermom'-our rredendzmz est, z‘esto2ztz'.6a:s o: dealt per oeoto opeetttrzzlo, frt-zctotoozf2zz'sseMI:zz‘erz'om Qarondom. fie’: ergo z'ZZz's ;£,osz's trodeorzoas cogrzoto est‘. ToZz'.rergo MoZerz'o deos e'.1rc.=:'/oz‘, re! .re demomfroszt, C"-*4‘.

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immaterial principles are present in those which arematerial. No one should marvel therefore that we afiirmsuch matter to be pure and even divine. For when itwas made by the Artificer and Father of all, it rightlyassumed to itself a certain perfection, suitable to beaccepted by the gods. Moreover, there is nothing whichhinders higher things from dispensing their light to thosewhich are below, and they do not suffer matter to bedestitute of virtues from above. For this reason, in sofar as matter is perfect and pure it is not unworthy thereception of the gods. And seeing that it is in no wisemeet for the earthly to be bereaved of divine communion,so also the earth receives a certain divine portion, sufficientto entertain the gods. It is not lawful therefore to detestmatter altogether but that aspect of it only which is aliento the gods. It is right to select what is suitable to them,as something which can be consented unto. But nopossession or portion of divine things can befall terrestrialplaces and men dwelling therein unless such foundationbe laid in the first place. It is to be believed on the faithof secret teachings bearing witness to the gods in theblessed pageants that the mystery concerning a certainmatter has been handed down and that the same is knowntherefore to those who transmitted it. Such mattermoves the gods to manifest themselves," &c.

These are the words of Iamblichus in that profounddiscourse of his, where he gives Porphyrius an accountof the Egyptian, Chaldean and Assyrian Mysteries. Iknow the philosophical earth discovers not those forms Ihave spoken of in the common, ordinary process, whichif any man knows I shall not therefore call him a philo-sopher. There are several ways to use this mystery, bothfirst and last, and some of them may be communicated,but some not. To conclude, I say that this clarified earthis the stage of all forms, for here they are manifested likeimages in a glass ; and when the time of their manifesta-tion is finished they retreat into that centre out of which

373

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at first they came. Hence came all vegetables, all mineralsand all the animals in the world-——even man himself, withall his tumult and principality. This soft clay is themother of them all ; and what the divine Vergil sometimesaid of Italy may be very properly applied to this oursaturnine and sovereign earth.

Our quarries, deep in earth, were famed of oldFor veins of silver and for ore of gold.Th’ inhabitants themselves their country grace ;Hence rose the Marsian and Sabellian race,Strong-limb’d and stout, and to the wars inclined,And hard Ligurians--a laborious kind.And Volscians arm’d with iron-headed darts.Besides--an offspriiig of undaunted hearts—-The Decii, Marii, great Camillus, cameFrom hence, and greater Scipios’ double name.And mighty Caesar, whose victorious armsTo farthest Asia carry fierce alarms,Avert unwarlike Indians from his Rome,Triumph abroad, secure our peace at home.Hail sweet Saturnian soil, of fruitful grainGreat parent I 1

Thus, Reader, have I endeavoured to produce somereasons for those strange effects whereof this Society hathmade a public profession. I did it not as a kindness tothem, for I pen no plots, neither do I desire theirfamiliarity. I am indeed of the same faith with them,and l have thus prefaced because I had the impudenceto think it concerned me as much as them. And verilyit is true that wheresoever I meet my own positions thereI have an interest, and I am as much bound to the

1 Ho’: eodem o:r_g'em'z' ritlos aerz'so2¢e mez‘aZZoOsXemiz'! *oenz's algae ouropiuriozo jZz¢.rz'z‘.Ho’; germs acre r»z'r2?oz, Morsos, pzeoenzgzre Sooeliom,Assuetmzzgue mole Lzlgarrenz Volseosoue r/erzrtosE:rtzrZz'z' : /tree‘ Deefos, Zliarios :-vzogrzosozee Comzwos.Solve, mogrzo parensfrugurrz, .S'rztz:rm'n: felhrs,Magoo 'oz_'rm:z.-—--Georgics, ii.

The translation which I have given in the text is that of Dryden. 314

The Froterrziry of t/ze Rosy Cross

defence of that author as I am to my own. Now for theground here laid : it is the Art of Water, the philosopher’sHumid Key‘ and this Society's porergon. I dare notspeak anything of their metaphysical mystery, but I cantell thee it is not the same with the Philosophers Stone,”either in form or matter; and let this satisfy thee. Iknow some dispositions are so cross to these principlesl might write again to excuse what I have written ; butthis I am resolved not to do. If thou art a maliciousreader and dost think it too much because it suits notwith thy own jingles,l must tell thee thou art none ofmy peers; for I have known some sciences which thouhast never heard of, nor thy fathers before thee.

But to make an end : I would have every man descendinto himself and rationally consider those generationswhich are obvious to our eyes. We see there is a powergranted to man over those things whose original he dothknow. Examples and instances we have in corn andother vegetables, whose seed being known to the husband-man he can by the seed multiply his corn and provide forhimself as he thinks fit. It is just so in minerals : thereis a seed out of which Nature makes them, a First Matter ;and this the magicians carefully sought after, for theyreasoned with themselves that as Nature by the vegetableseed did multiply vegetables so might they also by themineral seed multiply minerals. When they found outthe seed they practised upon it in several ways. Theydid shut it up in glasses, keeping it in a most equal,temperate heat for many months together: but all wasto no purpose. Then did they fancy another course, forthey buried it in the earth and left it there for a longtime : but without any success. At last they considered,God without all question being their guide, that Naturehad for every seed a vessel of her own and that all her

1 A recurring expression in certain alchemical texts.2 The Rosicrucian manifestoes implied that the transmutation of metals

was one of their secrets, but assuredly the least of all. The symbolbecame more and more spiritualised in later documents.

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T/ze Wares if Tfiomas Vazagfiarz

vessels were but several sorts of earth. For example, thevegetable seed had the common earth for his vessel, fortherein Nature did sow it. The animal sperm had theflesh for his, and flesh is but a soft, animated earth-—asit appears in the dissolution of the body. They sawplainly then that both these vessels were not appointedfor the mineral sperm. They were too cold for it, andcommon fire was too hot, or if it were well regulated yetcould it not alter the sperm, for it had not the qualitiesof a matrix. Then did they try several new heats. Theyexposed their lMatter to the sun ; they buried it in dung-hills and beds of quicklime; they placed their glassesin the moonbeams ; they invented new baths ; they madeuse of sand, ashes and filings of iron ; they burnt oils andfancied all sorts of lamps : but all this was error, and itended in a troublesome nothing. Now all these falsitiesshall a man meet with in their books ; for when they hadfound out the mineral vessel, and especially the secondearth, wherein they sowed their Mercury and Sulphur,then did they so confound the earth that it is almostimpossible to get the preparation out of their hands.

This I thought fit to touch upon, that those difficultieswhich great and aspiring wits must strive withal may bethe more apparent ; and surely I think I have pretty wellcleared the way. Thus, Reader, have I given thee mybest advice ; and now it remains thou shouldst rail at mefor it. It may be thou hast a free spirit, but if thisliberality concerns not thy credit, keep thy spleen tothyself, for I would not have thee spend what thou canstwell spare.

SOLI DEO GLORIA

376

A SHORT ADI/ERTISEZIJENT TO THE READER‘

THIS advertisement, Reader, invites thee not to mylodging, for I would give thee no such directions, mynature being more melancholy than sociable. I wouldonly tell thee how charitable I am, for having purposelyomitted some necessaries in my former discourse I haveupon second thoughts resolved against that silence.

There is abroad a bold ignorance, for philosophy hathher confidants, but in a sense different from the Madams.This generation I have sometimes met withal and lestthey should ride and repent, I thought it not amiss toshew them the precipices. The second philosophicalwork is commonly called the gross work, but ’tis one ofthe greatest subtleties in all the Art. Cornelius Agrippaknew the first preparation and hath clearly discovered it ;but the difficulty of the second made him almost anenemy to his own profession? By the second work Iunderstand not coagulation but the solution of the Philo-sophical Salt, a secret which Agrippa did not rightlyknow, as it appears by his practice at Malines, nor wouldNatalius teach him, for all his frequent and serious en-treaties. This was it that made his necessities so vigorousand his purse so weak that I can seldom find him in afull fortune. But in this he is not alone. RaymundLully---the best Christian artist that ever was-—receivednot this mystery from Arnoldus, for in his first practices

1 This is printed in the original edition at the end of the FAME andCoNFEss1oN. '

9 The general opinion of Agrippa on the alchemists and alchemy ofhis period is found in a chapter of THE VANITY OF ARTS ANDSCIENCES. He rejects the chaos of artificial symbolism but claims to havereceived the Secret of the Stone.

j 377

Toe //Vorés of Tfiomos Voug/zon

he followed the tedious common process, which after allis scarce profitable.1 Here he met with a drudgery almostinvincible ; and if we add the task to the time it is enoughto make a man old. Norton was so strange an ignoramusin this point, that if the solution and purgation were per-formed in three years he thought it a happy work?George Ripley laboured for new inventions to putrefythis Red Salt, which he enviously calls his gold ;3 and hisknack is to expose it to alternate fits of cold and heat.But in this he is singular, and Faber is so wise he willnot understand him. And now that I have mentionedFaber, I must needs say that Tubal Cain himself is shortof the right substance ; for the process he describes hathnot anything of Nature in it. Let us return then toRaymund Lully, for he was so great a master thathe performed the solution inside nine days ;‘and thissecret he had from God Himself: for this is his Cou-FESSI0N.5 “ When seeking to extract that benign spirit

1 The alchemist who passed under the name of Raymund Lullyadopted one which did not belong to him, for there is no reason tosuppose that it was borne actually by two persons at two different periods.I-Ie who was the author of ARS MAGNA and the true Lully knew nothingof alchemy. The Hermetic master came later and much yet remains tobe done in the criticism of his writings, including the personal memorandawhich they contain.

2 Thomas Norton wrote the ORDINAL OF ALCHEMY in English verse,and it was first printed by Elias Ashmole in THEATRUM CHEMICUMBRITANNICUM.

3 See RIPLEY REVIVED, by Eirenreus Philalethes.*1 Zorro oowem dies.1" Nos do ,orz'mo iliei rz.{greo!z'oe o ybooeis cogrziio, oeozjgnom s,oz'rz'z'om ex-

tro/zere ofieofozztes, fiogooarz zjgrzzlr *zo'ooem‘e;oz, e2‘ non 'zo'etum, Zzioez’ sensiousoorjaoris molioties j)o{;f>oto'ozos, ez‘ ooolfs pro;5>rz'z's w2'o'zEozos. E.t1’roeZz'om'sz‘oozeo zjosios rzozfzfiom soon /zoom':oos ozeoeoozgoe st?z'e:o!s'oro.vz z'?2a’o_goz’Z'oo'etoel orle. [deoooe _sem!z'eooo-ms nos ore?/zoo olzooo ros!z'ez'z‘oz‘e exsowotos,goio oollo mode eooz oomgoreoeodere woloziozos, dome oZz'ooz's .5joz'rz'!os pro-p/zezifee, sjbiroos o Pozfre Lo;-vzz'mem, desoeodzif, Zooooom: soos oolloteoosdesereos, oot o se ,oosZ_oZom‘z'oos de)‘ioz'eos ,' our‘ in somoz'z's tootooz oZorz'toz‘em.ozem'z's oostree oezeias z'2zjislsz't, oz‘ ilfom z'oz‘os ez.’ e.r2‘ro, remofo omm'ofig'uro,_g'roz‘z's rec/elore dzlgrzotus esl, z'osoz'2'ooz'Zz‘ ooroiloie nos reficieodo, deozoosfroosor od eom z'm,oZeodo.oz dzlyoooereozos oorprzs oa’ ooom ?'£rIiZ£?"GZ£?i»‘Z decoozffooeroseerez‘o.oz, goo ,oem'Zos orolioe retro roofo coo: ,ozmgeofz' loooeo, Zoto ejzzsootoro in moron: trigreolioeoz to'sz'oz'Ii'ter dissoZ'oerez"or.

3 7 3

Tie Fratermify cf the Rog» Cram"

which prevails over the fire and is not itself conquered, wehave experienced with our physical senses and seen withour proper eyes concerning that prime blackness knownto few. But our knowledge of the extraction thereof wedid in no wise derive by the way of the sciences, nor yetby art; and therefore we thought ourselves as it werehoodwinked by a kind of clownishness, being unable any-wise to comprehend the mystery, until a spirit of prophecycame down from the Father of Lights, as if no wise desert-ing His own or leaving postulants to their own devices.This spirit infused during sleep such clearness into theeyes of mind, that it deigned in its pure bounty to makeknown the secret within and without, apart from all figuresof speech, refreshing us by its illimitable goodness anddemonstrating that to perform the work we must pre-pare the body by a secret, natural decoction, in whichwholly retrogressive process, as if by a sharp lance, allits nature shall be visibly dissolved into pure blackness.”

Here lies the knot, and who is he that will untie it?“ For "-—saith the same Lully--—-it was never put to paper,and he gives this reason for it 1*-—-“ because it is the officeof God only to reveal this thing, and man seeks to takeaway from the Divine Glory when he publishes, by wordof mouth or in writing, what appertains to God alone.Therefore thou canst not attain to this operation untilthou hast first been approved spiritually for the favoursof Divinity. For this secret is of no human revelationbut for that of the Benign Spirit, Which breathes whereit wills.” |

It seems then the greatest difficulty is not in thecoagulation or production of the Philosophical Salt butin the putrefaction of it, when it is produced. Indeed

1 Qz.¢.=:'a .S'oZz'z¢s Der‘ est ea revelrzre, at /zomo Dz'm'me Maj'esfatz‘ sub-straizere 1zz'tz'tur, ram: 5012' Dee ;.'>erz‘z'rzen!z'a vrrlgai spz'rz'!z¢ pr0lrztz'01zz's/zmrzame, out lz'z‘erar2.mz saris. Prapterm 0p:retz'orzrm Hiram /zabert mm;50t'erz's, gunusgue .\pz'r*z'z‘r.¢.:zlz't.=2r gfirizrs fuerzk D51’/z'm'1‘afz's mer:':‘.=:‘.r compro-batus. Qmlcz has serretmzz a 2zemz'ne m0rta¢':' rweicmdrrm est, prtrrergzramab Alma Spirifzz, gz.»:z' m5z' malt, spirat.

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Tee Works qf T/zamas Vaugfian

this agrees best with the sense of the philosophers, forone of those strict observersl tells us that “ he whoknoweth salt and the solution thereof knoweth the hiddensecret of the ancient philosophers”? Alas then, whatshall we do? Whence comes our next intelligence? Iam afraid here is a sad truth for somebody. Shall werun now to Lucas Rhodagirusf or have we any dustymanuscripts that can instruct us? Well, Reader, thouseest how free I am grown; and now I could discoversomething else, but here is enough at once. I couldindeed tell thee of the first and second sublimation, of adouble nativity-——visib1e and invisible——without which thematter is not alterable as to our purpose. I could tellthee also of Sulphurs simple and compounded, of threeurgent; *vi=ve and as many Salts; and all this would benew news--—as the bookmen phrase it—-—even to the bestlearned in England. But I have done, and I hope thisdiscourse hath not demolished any man’s castles ; for whyshould they despair whenl contribute to their building?lam a hearty Disperzsero, and if they have got anythingby me, much good may it do them. g

It is my only fear they will -mistake when they read,for were I to live long—---which I am confident I shall not—I would make no other wish but that my years mightbe as many as their errors. I speak not this out of anycontempt, for I undervalue no man. It is my experiencein this kind of learning—which I ever made my business—-—that gives me the boldness to suspect a possibility ofthe same failings in others which I have found in myself.To conclude: I would have my reader know that thephilosophers finding this life subjected to necessity andthat necessity was inconsistent with the nature of the

1 Praecisians.1 Qua sriz‘ selem, at ¢§;'u.r .roZm‘z'0m':uz, 562'! secretzrm occulfurzz arzfiguorum

15/zz'Z0s0;f»fz0rum. "5 He wrote PISCES ZODIACI, sz'r/e de S0lutz'0a'e P/zz'Zos0,25}zz'm, I566, and

JENIGMA VERSIBUS, which I know only by the THEATRUM Cnarncum,vol. v. i

380

The Pratermty of the Rory Cross

soul, they did therefore look upon man as a creatureoriginally ordained for some better state than the present,for this was not agreeable with his spirit. This thoughtmade them seek the ground of his creation, that ifpossible they might take hold of liberty and transcendthe dispensations of that circle which they mysteriouslycalled Fate. Now what this really signifies not one inten thousand knows ; and yet we are all philosophers.

But to come to my purpose : I say the true philosophersdid find in every compound a double complexion-—-circunnfercntial and central. The circumferential was corrupt inall things, but in some things altogether venomous ; thecentral not so, for in the centre of everything there wasa perfect unity, a miraculous indissoluble concord of fireand water.‘ These two complexions are the manffrstumand the acczzftum of the Arabians; and they resist oneanother, for they are contraries. In the centre itself theyfound no discord at all, for the difference of spirits con-sisted not in qualities but in degrees of essence andtranscendency. As for the water it was of kin with thefire, for it was not common but ethereal. In all centresthis fire was not the same, for in some it was only a solarspirit, and such a centre was called “Water of the Sun,Celestial W'ater, Water of Gold, Water of Silver.” 2 Insome again the spirit was more than solar, for it wassupercelestial and metaphysical. This spirit purged thevery rational soul and awakened her root that was asleep.And therefore such a centre was called Water tinged withFire, Clarifying Water, a Candle uplighting and illumi-nating the House. Of both these waters have I dis-coursed in those small tractates I have published; andalthough I have had some dirt cast at me for my pains,

1 As the familiar expression goes, this is true on all the planes, andabove everything in the spiritual order, due allowance being made for thereal meaning of the symbolism concerning fire and water.

2 Aqua .s‘0Zz'.r, aqua ca?Ze.rz‘z'.r, aqua rmrf ea‘ arjge2ztz'.Aqua zlgrze tz'nrz‘a, ag-are sermrmr, carzdales eccmdem at damzmz

z'lZumz'rra;-'25.381

T/ze Worér of Tfiomas Vaugfiarz

yet this is so ordinary I mind it not ; for whiles we livehere we ride in a highway. I cannot think him wise whoresents his injuries, for he sets a rate upon things that areworthless and makes use of his spleen where his scornbecomes him. This is the entertainment I provide formy adversaries ; and if they think it too coarse let themjudge where they understand, and they may fare better.

382

EUPHRATESon THE WATERS or THE EAST

TO THE READER

I nave, Reader---and, I suppose, it is not unknown tothee-——within these few years, in several little treatises,delivered my judgment of philosophy. I say, of philo-sophy, for alchemy—in the common acceptation, andas it is a torture of metals-—I did never believe: muchless did I study it.‘ On this point, my books---beingperused---will give thee evidence; for there I refer theeto a subject that is universal, that is the foundation ofall Nature, that is the matter whereof all things are made,and wherewith being made are nourished. This, I pre-sume, can be no metal ; and therefore as I ever disclaimedalchemy in the vulgar sense, so I thought fit to let thealchemists know it, lest--in the perusal of my writings-—they should fix a construction to some passages whichcannot suit with the judgment of their author. Hencethou mayst see what my conceptions were, when I beganto write; and now I must tell thee, they are still thesame, nor hath my long experience weakened them atall, but invincibly confirmed them. But—to acquaintthee how ingenuous I am—-——l freely confess that in mypractice I waived my own principles, for having miscarriedin my first attempts, I laid aside the true subject and wascontented to follow their noise who will hear of nothingbut metals. What a drudge I have been in this fetidand feculent school for three years together I will nothere tell thee? It was well that I quitted it at last and

1 The testimony is curious, having regard to the note-book of experi-ments, of which a full account is given in Appendix I of the presentvolume, and in view of the story of Vaughan’s death. He was, moreover,a student and interpreter of alchemical literature, as there is no need tosay, but his thesis presumably is—their symbolism notwithstanding-that the great alchemists did not work in metals.

2 It follows that his experiments were undertaken on a hazard, apartfrom real faith or guidance.

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walked again into that clear light which I had foolishlyforsaken. I ever conceived that in metals there weregreat secrets, provided they be first reduced by a properdissolvent. But to seek that dissolvent, or the matterwhereof it is made, in metals is not only error butmadness} I have for the truth’s sake and to justifymy innocent and former discourses added to them thislittle piece, which perhaps is such—and hath in it somuch-—as the world hath not yet seen published. It isnot indeed the tenth part of what I had first designed,but some sober considerations made me forbear, as mysudden and abrupt close will inform thee. Howsoever,what I now reserve as to philosophical mysteries maybe imparted hereafter in our Meteorology; and for theTheological we shall draw them up for our own privateuse in our Pkilosop/zia G76Z!.fe€.2

I have little more to say; but if it may add anythingto thy content, I can assure thee here is nothing affirmedbut what is the fruit of my own experience.3 I can trulysay of my own, for with much labour I have wrung itout of the earth, nor had I any to instruct me.‘ I wouldnot have thee build mountains on the foundation I havehere laid-—not especially those of gold. But if thou dostbuild physic upon it,5 then I have shewed thee the rock

1 This does not appear to be the real issue in alchemy. I do not findthat any of the seekers—and much less the masterss--sought their dis-solvent in metals. The question—by the hypothesis of the subject--iswhether metals ever went into the crucibles of those who knew the work,whether, in the physical process, they did not rather operate on substancesout of which art produced in the laboratories of true artists the perfectmetals which Nature generated in mines.

1 The tract on meteorology and the work on grace did not appear,though Vaughan was certainly alive for some ten years after the publica-tion of Ezrpkrates. The second of these promised books should have beenimportant for the position of Vaughan as a mystic. I have always feltthat--could he for once have got away from cosmical reveries—he wouldhave borne true witness on the soul and its attainments.

3 See ante, on walking in the clear light.4 This statement is of note in a previous connection. He found no

individual instructor and entered no school of initiation.*5 As if he himself had built otherwise.

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and the basis of that famous art, which is so much pro-fessed and so little understood. Here shalt thou findthe true subject of it demonstrated, and-—if thou art notvery dull-—sufficiently discovered. Here God Himselfand the Word of God leads thee to it. Here the Lightshews thee light; and here hast thou that testimony ofIamblichus and the Egyptian Records cleared, namely,that God sometimes delivered to the ancient priests andprophets a certain matter in blessed visions,‘ and com-municated it for the use of man.

I shall conclude with this admonition : If thou wouldstknow Nature take heed of antimony and the commonmetals? Seek only that very first mixture of elementswhich Nature makes in the Great World. Seek it, Isay, whilst it is fresh and new, and--having found it—conceal it. As for the use of it, seek not that altogetherin books, but rather beg it at the hands of God; for itis properly His gift and never man attained to it withouta clear and sensible assistance from above. Neglect notmy advice in this, though it may seem ridiculous to thosethat are over-wise and have the mercies of God in derision.Many men live in this world without God. They haveno visits from Him and therefore laugh at those thatseek Him—but much more at those that have foundHim. St Paul gloried in His revelations, but he thatwill do so now shall be numbered amongst ranters andanabaptists. But let not these things divert thee :r ifthou servest God, thou servest a good Master, and Hewill not keep back thy wages. Farewell in Christ Jesus.

EUGENIUS PHILALETHES.1 Per Jreata sfiectaczeia.2 Meaning that we must beware of these. Notwithstanding Basil

Valentine and his TRIUMPHAL Cnantor or ANTIMONY‘, the way ofattainment is in an universal, not in a particular subject. But the virtuesof antimony had become of great repute in alchemy because of thiscelebrated treatise, though it was concerned with pharmacy ratherthan metallurgy.

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IT is written in those living oracles which we have re-ceived and believe that there is an angel of the waters ;1and this seems to be spoken in a general sense, as if theangel there mentioned had been president of all thatelement. Elsewhere we find an angel limited to a moreparticular charge, as that which descended at a certainseason and stirred the waters in the pool of BethsaidafiNor is it indeed anything strange that angels should visitand move that element on which the Spirit of God didmove at the beginning? I cite not these places as if theywere pertinent for my purpose or made altogether for it,though I know they make nothing against it. But I citethem as generals, to shew that God is conversant withmatter, though He be not tied to it, and this is all mydesign. Notwithstanding, I know that Prince Avicenhath numbered St John the Evangelist amongst thechemists ;* and certainly if some passages in the Revela-tions were urged-—-and that no further than their own

1 REVELATIONS, xvi, 5.3 ST ]OI-IN, v, 4. Vaughan belonged to an age and family of faith to

which it had not occurred that Holy Scripture might be of other thanplenary and literal inspiration. He approached the New Testament inthe same manner that the canon of the Old Testament was approachedby Rabbinical Jews. .

3 By Vaughan’s hypothesis, our natural water is not that element uponwhich the Spirit of God moved at the beginning. It follows that he waseither a careless thinker or believed that logical consistency mattered littlein dealing with a hidden subject.

4 There are some nine supposititious treatises attributed to Avicenna.I have found no reference to St ]ohn in the TRACTATULUS, which is oneof the most important, nor" in the DECLARATIO I.-APIDIS PI-1YSICI,n01' inDE CONGELATIONE ET CONGLUTINATIONE LAPIDUM. There is, I pre-sume, no need to say that if the Persian philosopher had been the author ofany such works, it would be ridiculous to look therein for such an allusion.

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sense would carry them--—it would be somewhat difficultto repel his opinion. Surelyl am one that thinks veryhonourably of Nature, and if I avoid such disputes asthese it is because I would not offend weak consciences.For there are a people who though they dare not thinkthe majesty of God was diminished in that He made theworld, yet they dare think the majesty of His Word ismuch vilified if it be applied to what He hath made---»an opinion truly that carries in it a most dangerousblasphemy, namely, that God’s Word and God’s workshould be such different things that the one must needsdisgrace the other.

I must confess I am much to seek what Scripture shallbe applied to, and whom it was written for, if not for usand for our instruction. For if they that are whole—asour Saviour testifies---have no need of a physician,‘ thendid God cause Scripture to be written neither for Him-self nor for His angels; but it was written for thosecreatures who having lost their first estate were sincefallen into corruption. Now then if Scripture was writtenfor us, it concerns us much to know what use we shallmake of it; and this we may gather from the differentconditions of man before and after his Fall. Before hisFall man was a glorious creature, having received fromGod immortality and perfect knowledge ;2 but in andafter his Fall he exchanged immortality for death andknowledge for ignorance. Now as to our redemptionfrom this Fall, we may not---in respect of death—expectit in this world, God having decreed that all men shouldonce die. But for our ignorance----we may and ought toput it off in this life, forasmuch as without the knowledgeof God no man can be saved; for it is both the causeand the earnest of our future immortality? It remains

1 ST MARK, ii, 17.2 Compare Paracelsus, Btihme, Saint-Martin and even Latin theology,

the last as at a far distance.3 Man having come into this world that he might know God, or into

separate being from Him that he might know God consciously.389


then that our ignorance must be put off in part evenin this life,‘ before we can put off our mortality; andcertainly to this end was Scripture written-—-namely, thatby it we might attain to the knowledge of God and returnto Him from Whom we were fallen?

And here let no man be angry with me if I ask howScripture teacheth us to know God : doth it only tell usthere is a God and leave the rest to our discretion?Doth it---that I may speak my mind——-teach us to knowGod by His works? or without His works ? If by Hisworks, then by natural things, for they are His works,and none other. If without His works I desire to knowWhat manner of teaching that is, for I cannot yet find it.If they say it is by inspiration, I say too that God canteach us so,‘ but Scripture cannot, for certainly Scripturenever inspired any man? though it came itself by inspira-tion. But if it be replied that in Scripture we have thetestimony of men inspired, I say this answer is beside myquestion, for I speak not here of the bare authority or testi-mony of Scripture, but I speak of that doctrine 6 by whichit proves what it testifies, for with such doctrine theScripture abounds. Sure I am that Moses proves God byHis creation, and God proves Himself to Moses by trans-mutation of his prod into a serpent, and of the serpentinto a rod. And to the Egyptians He gives more terribledemonstrations of His power and sovereignty in Nature,by turning their rivers into blood and the dust of theirland into lice; by a murrain of beasts, by blains and

1 The meaning is that he who ceases from ignorance of God ceasesfrom the inward sleep or figurative death of the soul.

2 The construction is "obscure. It is not intended to say that we cannotdie before we put away ignorance, but that we ought to have done withthis latter before we can safely dispense with that earthly envelope whichhas been assumed for our education.

3 But chiefly by that work of God which is man.4 Speaking in the inward being of the soul, or so awakening it that the

soul testifies to us—on its own part—of God-“ On the contrary, that which is inspired does assuredly inspire those

who respond to inspiration.5 But this is a work of awakening and inspiration.

39°

Euphrarer

boils and the death of their first-born; by the severalplagues of frogs, locusts, hail, fire, thunder and darkness——all which were but great natural works by which Heproved His Godhead, as Himself hath said. “ And theEgyptians shall know that I am the Lord when I stretchforth my hand upon Egypt.” 1 When He reveals Him-self to Cyrus He doth it not by a simple affirmation thatHe is God, but He proves Himself to be such by theworld that He hath made. “ I am the Lord,” saith He,“and there is none else, there is no God beside me: Igirded thee, though thou hast not known me. . . . I formthe light, and create darkness : I make peace, and createevil: I the Lord do all these things. . . . I have madethe earth and created man upon it: I, even my hands,have stretched out the heavens, and all their host haveI commandedf“?

Let any man read those majestic and philosophicalexpostulations between God and Job ;3 or in a word, lethim read over both Testaments and he shall find--if hereads attentively-—that Scripture, all the way, makes useof Nature and hath indeed discovered such naturalmysteries as are not to be found in any of the philoso-phers. And this shall appear in the following discourse.For my own part, I fear not to say that Nature is somuch the business of Scripture that—-to me--the Spiritof God in those sacred oracles seems not only to mindthe restitution of man in particular but even the re-demption of Nature in general.‘ We must not thereforeconfine this restitution to our own species unless we canconfine corruption to it withal, which doubtless we can-not do? For it is evident that corruption hath notonly seized upon man but on the world also for man’s

1 Exonus, vii, 5. _ 2 ifsaian, xlv. 5, 7, I?-5 The references given are to IOB, xxxviii, xxxix, xl_and xli. ' _* The things which are without do testify to the things that are within,

and the world is remade in man, for and with man. _ _° Compare LE NOUVEL HOMME of L. C. de Saint-Martin and the

TRAITE on LA Rsiiirisoawriou DES Brass by Mariines de Pasqually.391

The hf/orhr of Thomas Vaughan

sake.‘ If it be true then that man hath a Saviour, it isalso as true that the whole creation hath the same, Godhaving reconciled all things to Himself in Jesus Christ.And if it be true that we look for the redemption of ourbodies and a new man, it is equally true that we look fora new heaven and a new earth, wherein dwelleth righteous-ness. For it is not man alone that is to be renewed atthe general restoration, but even the world as well asman--as it is written : “ Behold I make all things new." 2I speak not this to disparage man or to match any othercreature with him; for I know he is principal in therestoration, as he was in the Fall, the corruption thatsucceeded in the elements being but a chain that thisprisoner drags after him. But I speak this to shew thatGod minds the restitution of Nature in general and notof man alpne, who-—-though he be the noblest part-—yetcertainly 1S but a small part of Nature.

Is Scripture then misapplied, much less vilified, whenit is applied to the object of salvation, namely, to Nature,for that is it which God would save and redeem from thepresent depravations to which it is subject? Verily,when I readScripture, I can find nothing in it but whatconcerns Nature and natural things. For where it men—-tions regeneration, illumination and grace, or any otherspiritual gift, it doth it not precisely but in order toNature ;3 for what signifies all this but a new influenceof spirit, descending from God to assist Nature and tofree us from those corruptions wherewith of a long timewe have been oppressed? I suppose it will not bedenied that God is more metaphysical than any scripturecan be, and yet in the work of salvation it were greatimpiety to separate God and Nature, for then God wouldhave nothing to save, nor indeed to work upon. How

1 The allusion is to GENESIS, iii, 17. 2 REVELATIONS, xxi, 5.3 I print this as it appears in the original edition, but without being able

to follow the thought which the writer is meaning to convey. Thoughoften deficient in power and care of expression, Vaughan’s exact meaningis very seldom a point at issue, as in this place. '

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much more absurd is it in the ministry of Nature toseparate Scripture and Nature, for to whom--I beseechyou-—doth Scripture speak ? Nay, to whom is salvationministered if Nature be taken away? I doubt not butman stands in Nature, not above it ; and let the School-men resolve him into what parts they please, all thoseparts will be found natural, since God alone is trulymetaphysical? I would gladly learn of our adversarieshow they came first to know that Nature is corrupted,for if Scripture taught them this physical truth, whymay it not teach them more ? But that Scripture taughtthem is altogether undeniable. Let us fancy a physicianof such abilities as to state the true temperament of hispatient and wherein his disease hath disordered it. Dothhe not this to good purpose? Questionless, he doth;and to no less purpose is it in my opinion for the Spirit ofGod—Whose patient Nature is——to give us in Scripturea character of Nature, which certainly He hath done inall points, whether we look to the past, present or futurecomplexion of the world.

For my own part, I have this assurance of philosophy,that all the mysteries of Nature consist in the knowledgeof that corruption which is mentioned in Scripture andwhich succeeded the Fall; namely, to know what it isand where it resides principally, as also to know whatsubstance that is which resists it most and retards it---asbeing most free from it—for in these two consist theadvantages of life and death? To be short, experienceand reason grounded thereupon have taught me thatphilosophy and divinity are but one and the same science.But man hath dealt with knowledge as he doth with

1 The point is that the lesser world is sphered in the greater world.2 It would appear that Vaughan is speaking here of physical corruption

and the dissolution to which it leads, in which case his hypotheticalsubstance which resists and retards corruption is some dreamed - ofphysical elixir. But he who says truly that philosophy and divinity areone makes frequent transits from physicai to spiritual things, and we areoften by no means certain as to where he ceases to speak of the one andbegins consideration of the other.

393


rivers and wells, which being drawn into several pipesare made to run several ways, and by this accident comeat last to have several names. We see that God in Hiswork hath united spirit and matter, visibles and invisibles;and out of the union of spiritual and natural substancesriseth a perfect compound, whose very nature and beingconsists in that union. How then is it possible todemonstrate the nature of that compound by a dividedtheory of spirit by itself and matter by itself? For ifthe nature of a compound consists in the composition ofspirit and matter, then must not we seek that nature intheir separation but in their mixture and temperature,and in their mutual mixed actions and passions. Besides,who hath ever seen a spirit without matter or matterwithout spirit, that he should be able to give us a truetheory of both principles in their simplicity? Certainlyno man living. It is just so in divinity, for if by evasionwe confine divinity to God in the abstract, who-—say I--hath ever known Him so ? Or who hath received sucha theology from Him and hath not all this while deliveredit unto us? Verily, if we consider God in the abstract,and as He is in Himself, we can say nothing of Himpositively, but we may something negatively, as Dionysiushath done? That is to say, we may afhrm what He isnot, but we cannot affirm what He is. But if by divinitywe understand the doctrine of salvation, as it is laid downin Scripture, then verily it is a mixed doctrine, involvingboth God and Nature. And here I doubt not to affirmthat the mystery of salvation can never be fully under-stood without philoso hy2-—not in its just latitude-—as it is an application of God to Nature and a conversion

1 Proceeding step by step, from lesser to greater negation, and finallydaring to deny all that is affirmed of God, He being nothing of all that is——-of that which is positive nothing and nothing of that which is manifest.——TREA'I‘ISE ox MYSTICAL THEOLOGY, c. ii.

9 The word philosophy must be understood here in the sense ofVaughaifs previous statement-—that it is one and the same science withdivinity. See p. 393.

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of Nature to God, in which two motions and their meansall spiritual and natural knowledge is comprehended.

To speak then of God without Nature is more thanwe can do, for we have not known Him so; and tospeak of Nature without God is more than we may do,for we should rob God of His glory and attribute thoseeffects to Nature which belong properly to God and tothe Spirit of God, Which works in Nature. We shalltherefore use a mean form of speech between these ex-tremes, and this form the Scriptures have taught us, forthe prophets and apostles have used no other. Let notany man therefore be offended if in this discourse we shalluse Scripture to prove philosophy and philosophy toprove divinity, for of a truth our knowledge is such thatour divinity is not without Nature, nor our philosophywithout God. Notwithstanding, I dare not think butmost men will repine at this course, though I cannotthink wherefore they should, for when Ijoin Scriptureand philosophy I do but join God and Nature, an unioncertainly approved of by God, though it be condemnedof men? But this perverse ignorance-—how bold soeverit be--I shall not quarrel with, for besides Scripture Ihave other grounds that have brought me very fairly andsoberly to this discourse.

I have sojourned now for some years in this greatfabric which the fortunate call the world, and certainly Ihave spent my time like a traveller-—not to purchase itbut to observe it. There is scarce anything in it buthath given me an occasion of some thoughts; but thatwhich took me up much and soon was the continualaction of fire upon water? This speculation——I know

1 Vile should remember that Vaughan had passed through the Common-wealth gross purgation, its hot gospels and puritanism apart from purity.Matt r'mam'uuz Def et Natura? was an impossible thesis then, though evenin high places ofthe protectorate there were a few chosen souls like Rousewho knew something of the greater espousals and an union of God andNature in the human soul.

2 Not perhaps without some intimations concerning the work ofDivineFire upon the water of natural emotions.

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not how--surprised my first youth, long before I saw theuniversity ; and certainly Nature, whose pupil I was, hadeven then awakened many notions in me which I metwith afterwards in the Platonic philosophy? Iwill notforbear to write how I had then fancied a certain practiceon water, out of which--even in those childish days—Iexpected wonders, but certainly neither gold nor silver,for I did not so much as think of them, nor of any suchcovetous artifice. This consideration of myself when Iwas a child hath made me since examine children, namely,what thoughts they had of those elements we see aboutus; and I found thus much of them-—that Nature inher simplicity is much more wise than some men are,with their acquired parts and sophistries. Of a truthI thought myself bound to prove all things, that I mightattain to my lawful desires. But lest you think I haveonly conversed with children, I shall confess I have con-versed with children and fools too—-that is, as I interpretit, with children and men, for these last are not in allthings as wise as the first. A child, I suppose, in purisuaturaiihus, before education alters and ferments him, isa subject hath not been much considered, for men respecthim not till he is company for them, and then indeed theyspoil him. Notwithstanding, I should think, by whatlhave read, that the natural disposition of children, beforeit is corrupted with customs and manners, is one of thosethings about which the ancient philosophers have busiedthemselves, even to some curiosity. I shall not hereexpress what I have found by my own experience, forthis is a point of foresight and a ground by which wisemen have attained to a certain knowledge of morals, aswell as naturals.

1 And yet we seem missing continually, though often as if on the vergeof finding, those real and living intimations which would have offered atrue memorial concerning that action of fire upon water which is not ofexternal elements but of the soul’s elemental life. I speak of thatmystical marriage which—if we are to use the terms of symbolism-—-ismade between “great waters of understanding ” and the fire of “ supernalwisdom.”

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But to return from this digression to the principlesfirst proposed, namely, fire and water, I shall borrowmy entrance into this discourse from my famouscountryman, Rice of Chester, who speaking of thisart delivers himself thus. “This Art,” saith he, “be-longeth to occult philosophy and to that part of thephilosophy which treats of meteors. The said Artdiscourses not only of the elements but also of thingsproduced by these. Search herein, because it is a greatsecretfil

These words-—if the mysteries they involve and relateto were distinctly laid down--would make an endlessdiscourse, for they contain all that Nature doth and allthat Art can do. But that we may, in some order and asfar as conscience will permit? express what they signify :We do first say that God is the principal and sole Authorof all things, Who by His Word and Spirit hath formedand manifested those things which at present we cannotsee. As for the matter whereof He formed them, itbeing a substance pre-existent not only to us but to theworld itself, most men may think the knowledge of itimpossible, for how shall we know a thing that was solong before us and which is not now extant with us, norever was-—-in their opinion—since the creation ?3 Tothis objection, which at first sight may seem invincible,we shall return an answer shall break it; for we willshew how and by what means we came to know thismatter and not only to know it but after long labours to

1 A rs /uee a’e phz'Zesephz"a eeeutta est, et est‘ de {Ila parte ;5>hz'Zoeo,ehz'.ceguise tueteora trattat. Leguitur mu here are ueu selutu de eierzatzhueet a’e,i5irerei'0ize etetueuteruitr red etiauz elerueutatoruur. .S'ez'a.i" hoe, gutamagnum seeretuut e.i"t;—I have endeavoured to trace this author underall possible forms and variants of his name, but without success.

2 As it was in the beginning with Vaughan so also it remains to the endof his literary life. I have discussed this conscience which permits andhinders in the introductory part. _ _ _ _

3 On the hypothesis that the original of all things is one thing-—an ether,an essence, a primal, irreducible matter--it seems obvious that it must beeverywhere “extant” through all the mans, for it is the universal root andfoundation.

397


see it, handle it and taste it? It is evident enough thatevery individual—suppose man himself—-is made by aseed, and this seed—-when the body is perfected—-appearsno more, for it is altered and transformed to a body.However, that self-same body doth afterwards yield aseed, which is the very same in Nature with that originalfirst seed whereof the body was made. I presume thenthat he that would know the generation of man needsnot look back so far as Adam to know the first seed ; forif Nature still affords the like, what needs that fruitlessretrogradation ? It is even so with the world, for it wasoriginally made of a seed, of a seminal, viscous humidityor water. But that seed—as we have said in ourAphorisms 2-—disappeared in the creation, for the Spiritof God that moved upon it transformed it and made theworld of it. Howsoever, that very world doth now yieldand bring forth out of its own body a secondary seed,which is the very same in essence and substance with thatprimitive general seed whereof the world was made.And if any man shall ask what use Nature makes of thisgeneral seed, and wherefore she yields it, I answer thatit is not to make another world of it but to maintain thatworld with it which is made already ? For God Almightyhath so decreed that His creatures are nourished with thevery same matter whereof they were formed ; and inthis is verified that maxim which otherwise would bemost false: “ By the self-same things of which we con-sist are we also nourished.” 3 We seek not much whenceour own nutriment comes, nor that of beasts, for both

3 The affirmation is made here, but the promised revelation does not ofcourse follow. Taking Vaughan at his own words, the one thing needfulwas a plain statement of that procedure—whatever it was-in virtue ofwhich he believed himself able to touch, taste and see what he believedto be the First Matter.

3 The reference is not apparently to the MAGICAL APHORISMS ofEugenius which follow the text of LUMEN DE LUMINE, and no others areextant, unless it be the ten aphorisrns mentioned in the title of THECHYMIS'I"S KEY TO SHUT AND T0 OPEN, for which see Appendix IX tothe present work. But these were the work of N ollius.

3 Ex 'i'z'saZem uutrtiutur ex guibus eeustamus.398

Exp/zrates

provisions are obvious. But what is that which feedsgrass, herbs, corn and all sorts of trees, with their fruits PWhat is it that restores and supplies the earth when thesecopious and innumerous products have for the greatestpart of the year lived sucking on her breasts and almostexhausted her? I am afraid they will speak as theythink and afiirm it is water, but what skilful assertorsthey are shall appear hereafter.

Certainly even that which we eat ourselves, and beastsalso, proceeds all of it from the same fountain ; but beforeit comes to us it is altered, for animals feed on particularsbut vegetables abstract this sperm immediately in itsheavenly, universal form. Notwithstanding I would nothave this so understood as if this seed did serve only tonourish, for many things are made of it, and especiallythat subterraneous family of minerals and metals. Forthis thing is not water otherwise than to the sight buta coagulable fat humidity, or a mixture of fire, air andpure earth, overcast indeed with water, and therefore notseen of any nor known but to few. In vegetables itoftentimes appears, for they feed not—--as some think-lon water but on this seminal viscosityl that is hid in thewater. This indeed they attract at the roots and fromthence it ascends to the branches, but sometimes ithappens by the way to break out at the bark, wheremeeting with the cold air it subsists and congeals to agum? This congelation is not sudden but requires somesmall time, for if you find it while it is fresh it is anexceedingly subtle moisture but glutinous, for it willspin into strings as small as any hair ; and had it passedup to the branches it had been formed—in time-—to aplum or cherry. This happens to it by cold and aboveground, but in the bowels of the earth it is congealed by

1 It would appear therefore that the life and nourishment of plantsdepend upon their power of drawing into them the First Matter, every-where described by Vaughan as a seminal viscosity.

2 The said gum is therefore the First Matter, whether qualified or notby the particular channel of vegetation through which it has passed.

399

Tfie Works of T/zomas Vang/ran

a sulphureous heat into metals,‘ and if the place of itscongelation be pure then into a bright metal, for thissperm is impregnated with light and is full of the Star-Fire,2 from whence all metals have their lustre. Thesame might be said of pearls and precious stones, thisstarry seed being the mother of them all. For where itis mineralised by itself and without any feculent mixture,then it sheds and shoots its fires,3 and hath so much ofheaven that if we did not know the conspiracy we shouldwonder how it could love the earth. Let us now in afew words resume what we have said, and the ratherbecause we would explain our method, for we intend tofollow Raymund Lully, who in the third chapter of hisTestament‘ hath laid down a certain figure which fullyanswers to those words we have formerly cited out ofRhmsus Cestrensis.5

We have already mentioned two principles, God andNature, or God and the created world; for that thirdprinciple or chaos that was pre-existent to the world weshall speak of no more. But in lieu of it we shall haverecourse to the secondary sperm or chaos that now is andcomes out of the visible world. For we will ground ourdiscourse upon nothing but what is visible, and in thefront of it we place the Divine Majesty, Who is the sole,central Eternal Principle and Architect of all.

This figure is Raymund Lully’s, and in the centre ofit you see the first Hyle or Matter, whereof the world wasmade.“ In this Hyle-—saith Raymund---all the elementsand all natural principles-——as well means as extremes-—-were

’ The gum, the cherry, the gold-these three are of one substance:hereof is the physics of Vaughan.

2 Or, as it is called by modern occult writers, the Astral Light.3 Vomz't .z:gm'cuZ0s mos."* TESTAMENTUM ./fay;--.=zmza'z' Lar!Zz'z', dzaobus Zzifirrlt Ursa‘?/ersam Arrears

Ckymicam complecteazs. Pars i, cap. 4. The diagram as produced byVaughan is altered slightly from the original.

5 See note on p. 397.*3‘ That is to say, (I) the primal chaos, (2) the matter of the Philosophical

Stone, (3) the basic matter of Mercury, (4) the First Matter.‘4.00

Exp/2rare:

mingled potentially “ in a confused form of water " ;1and this primitive spermatic ocean filled all that spacewhich we now attribute to the air, for--saith he—-“itextended even to the lunar circle." 2 Out of this centralHyle--with which we have now done—did rise all thoseprinciples and bodies which you find written in the cir-cumference of the figure : and here begins our philosophy.

,\a,_‘§~jl.c1t1Cflt11-1),,

,1; i ‘Q\=>

1| -.||t -_. ..-_.-

‘=3’e%%;‘mfi_£<,:»°

ln the first place over the Hyle you see the elements,or the visible created world, whose parts are commonlycalled elements, namely, earth, water, air and heaven-~for there is no other fire but that ignis fizruus whichAristotle kindled under the moon? From the elementson the right hand, by rarefaction and resolution of theirsubstance, you see derived another principle, namely, thevapours of the elements or the clouds, in which vapoursthe inferior and superior natures meet and are theremarried, and out of their mixture results that secondarysperm or chaos philosophical, which we look for. Nextto the clouds or vapours of the elements you will findin the figure a third principle, namely, a clear water whichproceeds immediately from the clouds. “And that"-—

1 Informer confuse aqua.2 Attziegeéat argue ad rziwrulum Zmzarem.3 Apparently another derisive allusion to Aristot1e’s notions concerning

a quintessence, Vaughan ignoring the fact that alchemical literature is fullof this symbolism.

T401 26

T/ze Works ty’ T/zomas Vaughan

saith Lully--—“is the substance rather‘ like unto quick~silver which is truly found running and flowing upon theearth.” The fourth principle, which Nature immediatelygenerates by congelation out of the substance or viscosityof the aqueous universal Mercury, is the glassy .4202‘/2,2which is a certain fiery, sulphureous, masculine minera.And this is gold philosophical~—-the sulphur, the earthand the male, as the viscous water is the Mercury andthe female. The rest of the principles which are rangedin the figure are artificial principles, and cannot be knownor manifested without Art, excepting the seventh and lastprinciple, which is either gold or silver. For these areperfect metals and ferments that specify the medicine—which of itself is universal--and reduce it to a particulardisposition and effect.

Thus far we thought fit to deal plainly with you, andfor the practical part of this figure we shall waive it, forwe had rather speak nothing than to speak that we cannotbe understood. I dare say there are some writers whorejoice in their own riddles and take a special pleasure tomultiply those difficulties which are numerous enoughalready. For my part I shall not put you to a trial ofwit. You may take the rest from their author and thusexpose you to no other hazard but what I have beenformerly exposed to myself.

We shall now again return to our theory, and to makeour entrance we say that fire begins every motion andmotion begins generation. For if the elements or partsof this material world did all of them stand within their

1 El ifla est‘ res‘ argenfo we've >v2a_gz's ;f>r0,;5z'ngz4:a, grate gzezflem reytfienratrsrzpra terrain, rzzrrens ea‘ flzreezs.

2 Azotiz is the Mercury of metallic bodies. The term is used not onlyby Raymund Lully but by the Latin Geber, Mary of Egypt, Basil Valentineand Paracelsus. In DE OCCULTA PHILOSOPHIA, aw. De rl4a,gz'cre Aeusu,it is said to have power against sorceries. Aaoc would seem to be one ofits synonyms, and in AURORA Paracelsus says : “ Let fire and Arne sufficethee.”... Vitrified or glassy A201’/z is mentioned by Rulandus. It is theuniversal medicine, of catholic and central virtue. A precipitate of ordinaryMercury used to be called by this name in some old chemical books,but true Azoz‘/z had nothing to do with common Mercury.

402

Eup/2rates

proper bounds,‘ such a cessation would produce nothing.To prevent this the Almighty God placed in the heartof the world, namely, in the earth—as He did in the heartof every other creature--a fire-life, which Paracelsus callsthe Archaeuszand Sendivogius the Central Sun? Thisfire-—lest it should consume its own body, the earth--hehath overcast with a thick, oily, saltish water, which wecall the sea.‘ For sea-water--—-as we have tried-—notto speak of its salt, is full of a sulphureous, volatilefatness, which doth not quench fire, like the commonwater, but feeds it. The like providence we see in thebodies of animals, whose heat or life is tempered witha sulphureous, saltish moisture—-namely, with blood--and the blood with the breath, as the sea is with windand air. Over this Archseus or central fire God hathplaced His heaven, the sun and stars, as He hath placedthe head and the eyes over the heart. For between manand the world there is no small accord, and he that knowsnot the one cannot know the other.5 We may observealso that the wind passeth between the inferior andsuperior fires, that is, between the central and celestialsun; and in man the breath hath all its liberty andmotion between the heart and the eyes-—-that is, betweenthe fire and the light that is in us.“ VVe see, moreover,in man and the world a most even correspondence ofeffects ; for as the blood, even so the sea hath a constant

1 In .m_z's few-.ez'2zz's.2 The principle of motion in Nature, the universal and particular agent,

which disposes to generation and reproduction. Sendivogius calls Archteusthe servant of Nature, which distils and sublimes the elements.—NovUMLUMEN Cl-IEMICUM, Tract. ii and iv.

3 [bz'd., in the Epilogue or Conclusion to the Twelve Treatises.‘ Sendivogius claims to have concealed nothing but “ our sea-water,”

otherwise Sophic Mercury, for this secret can be revealed only by God.rare.

5 So also Alipili says that if we cannot find within us the Great Secretof the Stone we shall never find it without.

6 This is only a dream-analogy. Vaughan on physics is like any otherstudent at his period, and he is not altogether to be judged thereby. Hewas indeed more fanciful than many ; but he had saving lights of anotherand higher kind.

4-O3

T/ze Wm; qf T/zomas Vamgfian

pulse or agitation, both spirits stirring and working alikein their bodies.

Nor ought we to neglect another consideration—thatthe light of the world is in the superior parts of it, namely,the sun and stars. But the original fire from whencethese sparks fly upwards appears not, but lives imprisonedin the earth. Even so certainly all the brightness of manis in his face, for there he sheds his light at the eyes;but the first source of it, namely, that fire which is at theheart, is no more seen than that which is in the earth.Only this we may say that both these imprisoned fires aremanifested to reason by the same effects, namely, by thepulse that the one causeth in the blood and the other in thesea, to which may be added that transpiration or evapora-tion of humours which both these spirits produce, alikein their several bodies. And that we may further provethat these terms of Archeus and S0! Cenrmlis 1 are not vainwords let us but consider what a strong heat is requiredto this sublimation of vapours and exhalations; for it isnot simple water that is driven upwards but abundance ofsalt and oil, together with the water. If any man thinksthe sun can do this I must tell him he knows not theoperations of the sun, nor for what use it serves inNature. The sun serves only to dry up the superfluoushumidity which the night leaves behind her on the outsideof things ; for this makes all vegetables cold and flaccid,hinders their digestion a11d maturity. But the sun, witha clear heat, taking ofi: that extraneous moisture forwardstheir concoction and helps to ripen that which is raw.This must be done with a most gentle heat, not withsuch as shall make the earth to smoke and extract cloudsfrom it, for this would not bring things to a maturity butrather burn and calcine them. We know that if we stand

1 The Central Sun of Vaughan is in the earth, and is to be distinguishedtherefore from that metaphysical Sun which is figured in some theo-sophical systems as in the centre of the cosmos and is in most of thesereveries regarded as God Himself. Vaughan follows Sendivogius. SeeNOVUM LUMEN CHEMICUM, Tmrz. xi.

494-

Eup/2 rates

long in the sun we shall grow faint, and common fire willnot burn in the light of it, for the sun——-which is the trueelement of fire—attracts it, so that by degrees it goes offand forsakes its fuel. But if you convey the fire out ofthe sun then it will more strongly apply to the fuel andunite itself to it and burn it.

It is just so with the earth, for whiles the heat of thesun is present, the heat of the earth is more busy withthe sun than with its own body. For as Sendivogiushath well written: “Rays are joined with rays on thesurface of the earth.“ In the face of the earth thebeams of both luminaries meet, and there is such a con-spiracy between fire and fire that the central——~breakingforth to meet the celestial-—suffers a kind of ecstasy anddoth not much mind its own body. Give me leave tospeak thus, for there is such an affinity between thesetwo that they had rather join with one another than withany third nature. But that is it which cannot be but inpart, and by way of influence, God having confined theone to the centre and the other to the circumference.I could demonstrate this sympathy by a most noblemagnetism, which I have seen to my admiration, betweenthe sun and sweet oil, or rather the fire and soul ofnitre.2 And here I shall tell you that the earth is fullof nitre.3 Nay, I must affirm that pure earth is nothingelse but nitre, whose belly is full of wind, air and fire,and which differs no more from heaven than the root ofa tree that lodgeth in the dirt doth from the branches ofit that grow in the sunshine. This attraction of fire byfire is the true cause why the heat of the earth is so weak

1 in superfiez'e terrae radii‘ m-ciz'z's jungu;eta:r.9 A reference to philosophical nitre, but there is very little about it in

the literature. [gaze rzz'z‘rum roris r'?zwem'2-‘arr was one of the word-groupsformed out of the I.N.R.I. formula. ,Sendivogius says that it is the dis-solvent of gold and is in fact sophic Mercury--one of the thousandnames.

3 That is, in the sense of Sendivogius. _ Under the more common nameof saltpetre it has scarcely_been syiribolised alchemically. Sendivogiusseems to identify it with philosophical Magnesia.

4-O5

T/we Wares cf T/zomas Vaag/ran

in summer and so strong in winter. For in the winter—-when the sun is absent—the central fire keeps altogetherwithin the earth and, being irritated by an hostile in-vasion of cold, heats the waters much more vigorously,so that exhalations and clouds are far more copious inthe winter than they are in the summer, which couldnot be if the sun were the cause of them. Add to thisthat an outward, dry heat--—as that of the sun is——-fallingimmediately on the earth, must needs burn the earthbefore it can make it smoke; but an inward fire, thatis mingled with the moisture of the earth, cannot burn,be it never so intense, for it is qualified with the waterand tempered to a moist heat. And without doubt suchat fire may very naturally resolve some parts of the earthand cause them to exhale---as our own inward heat beingmoistened with the blood makes us sweat without anyviolence.

To reduce all this to a corollary, we say that in thewinter God seals the face of the earth with frost andcold, as a man would seal a glass, and this to keep in thecongelative spermatic humidity, which otherwise mightascend with the more crude vapours that break outcopiously at that time and, filling the sphere of the air,take in-—-like so many sponges--—the celestial, vitalinfluences. For we must know that Nature begins toimpregnate the earth about the end of autumn andcontinues it all the winter, the fiery subtle influx of theheavens being then condensed by the cold and moistureof the moon---who is regent all the winter and elevatedabove the sun. This you may see in snow, which fallsin hard frost, which being taken up whiles it is fresh,and digested in a blind glass in ashes for twenty-fourhours, if then you open the glass whilst the solution iswarm, you shall perceive in the breath of the water allthe odours in the world, and certainly far more pleasantthan they are in the flowers at May. Look into thebottom of the glass and you will find there a fat, grey

406

Eap/zrater

slime-—-not unlike to castile-soap. Separate the phlegmfrom it by a soft distillation in the bath‘ and put theresidue in a bolthead,2 well stopped, in a dry heat ofashes. Keep it there warm for an hour or two andsuddenly the glass will fly to pieces, for the wind——-thelife or spirit—-—is not well settled in the body. Here youmay see the first attempts of Nature; but if you knowhow to work upon water you shall find greater thingsthan I have told you.

The Magnesiaa then--as Sendivogius hath written-—-is generated in the winter, and not without reason, forthen the heat of the earth is strongest and best able todigest the nutriment that comes down from heaven andconcoct it to a viscous sperm. But in the spring andsummer seasons, when the sun hath chased ofl' the frostand the central and celestial luminaries have—by theirmutual mixture and conflux of beams-—--relaxated anddilated the pores of the earth, then there is a way madefor the sperm to ascend more freely, which sublimingupwards is attracted and intercepted by the vegetablekingdom, whose immediate aliment it is.

To return then to those first words of RhaesusCastrensis: we say this sperm is made of the vapoursor clouds, and the vapours are made by elevation anddepression of the elements, and not only of the elementsbut-—-as he saith—--of elementata‘ also, that is, of bodiescompounded of the elements. And this bears a doublesense, for we must know that the earth is charged withmany particular natures—-as minerals of all sorts and

1 In balneo. 2 1.e., a receiver.3 See NOVUM LUMEN CHEMICUM, Tract. iv. A certain unctuous

vapour, consisting of Sulphur and Mercury, is said to be liberated in thespring-time and attracts the Mercury of the air, giving life to all things.It is said in the epilogue that “ the inmost heart of our Magnesia ” corre-sponds to “ the respective centres of the sun and earth.” The Salt of thesages is hidden in "‘ the womb of Magnesia.”

* This word is practically untranslatable—-—-things formed ofthe elementsis crude and awkward; children of the elements suggests elementaryspirits of old folk-lore and magic.

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T/ie Works qf Taomas Vaagaaez

cadaverous relics ; for our bodies also lodge in the earthwhen the spirit of life hath left them. All these, as wellas the earth itself, suffer a rarefaction and resolution ofsubstance ; for into these vapours, saith Raymund Lully,“are resolved all bodies produced from the elements,that they may enter into a new generation.” 1

This puts me in mind of an opinion I have read some-times in the Kabalists, namely, that this bulk or body wehave attained to by attraction and transmutation of iiutri-ment riseth not in the resurrection. But out of thatseminal particle which originally attracting the nutrimentdid overcast itself therewith, there shall spring anothernew body, and this seminal particle--say they-lurkethsomewhere in the bones, not in that part which mouldersinto dust? Of a truth we see that bones are verypermanent and lasting ; and this Joseph was not ignorantof when, dying in Egypt, he gave that charge to hisbrethren : “ Ye shall carry up my bones from hence.”3We know the Israelites were bondmen in Egypt nearfour hundred years after ]oseph’s death; yet all thattime his bones were not consumed, but were carriedaway to the land of Canaan, as it is written: “ AndMoses took the bones of Joseph with him : for hehad straitly sworn the children of Israel, saying, Godwill surely visit you; and ye shall carry up my boneshence with you.“

Certainly, if we judge rightly, we must confess thatthis seminal particle is our only fundamental matter, therest being an accretion that comes from the extraneoussubstance of meat and drink. What loss is it then if welay by this corrupt secretion or access of matter, for can-not He that made us at first of the seminal particle makeus of it again P From this opinion St Paul, in my judg-

_‘ Omafa corpora eiemerztata resalwantar ad z'az‘rarza'am not/am genera-

iwfiiiis my SECRET DOCTRINE IN ISRAEL for Zoharic reveries concern-ing the resurrection of the body. _

3 GENESIS, 1, 25. ‘ ExoDUs, xiii, 19.408

Euphrates

ment, abhors not in that speech of his to the Corinthians,where he would shew them the manner of the resurrec-tion and with what bodies the dead rise. “ Thou fool "-—-saith he--“ that which thou sowest is not quickened, exceptit die : and that which thou sowest, thou sowest not thatbody that shall be, but bare grain, it may chance of wheat,or of some other grain : but God giveth it a body as ithath pleased Him, and to every seed a body that is properfor it."1 For so signifieth the original. And here, youthat are angry readers, let me be excused ; for I delivernot this as my own sentiment but as the tradition of theJews, who were sometimes a very learned people and knewmore of the Mysteries of God and Nature than any othernation whatsoever?

But to begin again where we left, you must know thatwhen the central suna sublimes the vapours those vapourspartake not only of the nature of earth and water but ofdivers other particular minerals, whereof the earth andwater are full. To make this more clear, the vapours—properly so called—rise from the sea and from all freshwaters. These partake of the substance and qualities ofsuch minerals as are in the water, some of them beingbituminous, some saltish, some mercurial, and all of themmoist and hlegmatic. On the contrary, those exhalationsthat come from the earth are dry, for the earth is more hotand mineral than the water. These fiery, earthy fumes,meeting with the cold vapours of the water, oftentimesproduce most terrible tempests, some of these beingnitrous, some arsenical, some sulphureous and all hot;and some--by reason of their copious sulphur--in-flammable. Both these——I mean the earthly exhalationsand the watery vapour--meet in that vast circulatory of

1 I CORINTHIANS, xv, 36-38. The Authorised Version gives: “ Toevery seed his own body,” but Vaughan translates the Vulgate: E!um'ruz'gue seuzfuum pro;orz'uuz corpus.

A It does not follow that Vaughan accepts the Jewish reverie as literaltruth, though he leans in that direction.

3 Meaning the dark sun, fabled as in the centre of the earth.409

T/ze Worér qf T/zamas Vaugfiarz

the air, where their contrary complexions of heat andcold are mingled together like agent and patient, orSulphur and Mercury. And the particular natures andvapours which they acquired from the minerals are re-solved by the wind and totally reduced into generalprinciples. lt is strange to consider what a powerfully re-solving faculty there is in wind or air, for wind is no otherthing than air stirred, and that by fire, as we see in manthat the motion of the breath is caused by heat, as wellas that of the blood, both proceeding from the same hotprinciple of life. So certainly the life of the worldcauseth wind or a commotion in the air as Well as a fluxin the sea, for both these are seas and have their fluxes,as we shall prove elsewhere more fully. Air then—-as wehave said—-resolves all things and especially wind, for itresolves all salts into water, and if this solution be distilledwe shall find some part of the salt reduced into freshwater.‘ As for the residue, if it be exposed to the windit will resolve again, and you may distil it the secondtime. In a word, if you repeat this process, you willbring the whole body of the salt into a volatile freshwater, nothing different from the common, either in sightor taste. And here you must not think your salt is lost,for if you know how to congeal your water you will findit again, but so altered from what it was that you willwonder to see it.

This practice, if well understood, sufficiently declaresthe nature of air ; but he that knows where to find con-gealed air, and can dissolve it by heat to a viscous Water,he hath attained to something that is excellent. Muchmore I could say of this wonderful and spiritual element,whose penetrating, resolving faculty I have sometimescontemplated in this following and simple experiment.

, 1 It is difficult for commonly instructed people to believe that a writerwho is so utterly at sea over physical things could be instructed in thingsspiritual ; but the same reasoning would condemn in the same manner notonly Plato and Plotinus but Eckehart and Ruysbroeck ; nor do I knowwhat sages or saints of old might be held to escape.

y 4.10

Exp/zrates

Common quicksilver hath a miraculous union of partsand of all compounds is the strongest, excepting gold;for if you distil it by retort a hundreditimes it will bequicksilver still—notwithstanding all those reiteratedrarefactions of his body. But if you take a thousandweight of it and vapour it away but once in the open air,it will never come to quicksilver again; for the fumeswill be lifted up to the wind, where they will suffer atotal dissolution, and will come down mere rain-water.‘This is the very reason why also the vapours of theelements are lifted up to the middle region of the air,for there the wind is most cold and hath most liberty;and in no other place can their resolution-—which Natureintends-—be perfected. This, if understood, is a mostnoble secret of Nature, nor was Job ignorant of it, when--complaining of the decays of his own body-—-hedelivered himself thus: “Thou liftest me up to thewind; thou causest me to ride upon it, and dissolvestmy substance.” 2

We have hitherto shewed you how fire rarefies allthings, and how wind and air resolve them yet furtherthan fire, as we have exemplified in quicksilver. Andthis is it we have delivered elsewhere in more enviousterms, namely, that circumferences dilate and centrescontract ; that superiors dissolve and inferiors coagulate ;that we should make use of an indeterminate agent tillwe can find a determinate one? For true it is that themercurial dissolving faculty is in the air and in airythings, and the sulphureous, congealing virtue is in the

1 We must remember that Vaughan by his own account was the leastinstructed of all chemists, proceeding without a guide and—-as we learnfrom his autograph note-book—by' no means invariably in a position toreproduce his own experiments.

2 ]OB, xxx, 22. Compare the Vulgate reading: Ele'z1<:zs!z' ma, at gua.tz'szrper r/erztmrz parzzms alz'sz'stz' ma rxaZz'a?e.

3 ANIMA MAG-ICA Anscountra. If Vaughan’s cryptic symbolismdecodes throughout into this kind of stud’, few of us would have causeto be grateful were. they presented with a master-key. It is worth noman’s while to open a “closed palace” of this kind.

4.II

T/ze Words qf T/zpmar Vaugfian

earth—--that is to say, in some mineral natures andsubstances which God hath hid in the earth. Taketherefore water of air, which is a great dissolvent,and ferment it with earth; and, on the contrary, earthwith water. Or to speak more obscurely: fermentMercury with Sulphur and Sulphur with Mercury.And know that this congealing faculty is much adjuvatedby heat, especially in such places where the sperm cannotexhale and where the heat is temperate. But if the placebe open and the heat excessive, then it dissipates. Itremains now that we speak something of the two passivematerial elements, namely, of earth and water, for theseare the bodies that suffer by fire and whose parts areperpetually regenerated by a circular rarefaction andcondensation.

It is the advice of the Brothers of R.*.C.'. that thosewho would be proficients in this Art should study theelements and their operation before they seek after thetinctures of metals.‘ It is to be wished indeed that menwould do so, for then we should not have so manybroilers“ and so few philosophers. But here it may bequestioned who is he that studies the elements for anysuch end as to observe and imitate their operations?For in the universities we study them only to attain afalse book-theory, whereof no use can be made but quack-ing, disputing and making a noise. Verily the doctrineof the schoolmen hath alloyed and perverted even thatdesire of knowledge which God planted in man. Forthe traditions we receive there, coming from our superiors,carry with them the awe of the tutor, and this breeds in

1 The philosophical tincture of things is neither an application of colourto a surface nor a colour permeation. It is an inward change of naturewhich manifests without. The nearest_ana1ogy is that of grace abidingin the heart and soul.

2 One of the derisive terms applied by alchemists to gropers andsophists. But by the hypothesis of the literature-—-or at least by theirown accepted testimony---after a long corrrrtfo fatunrunz, some of themattained their term, as for example Bernard Trevisan, who had followedthe wildest processes.

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us an opinion of their certainty, so that an university mancannot in all his life-time attain to so much reason andconfidence as to look beyond his lesson. I have oftenwondered that any sober spirits can think Aristotle’sphilosophy perfect when it consists in mere words with-out any further effects; for of a truth the falsity andinsufficiency of a mere notional knowledge is so apparentthat no wise man will assert it. This is best known tothe physicians, who when they have been initiated intothis whirligig are forced at last to leave it and to assumenew principles, if they will be such as their professionrequires they should be. Aristotle will very gravely tellus: “Where the philosopher ends, there begins thephysician.“ But I admire what assistance pa physiciancan receive from this philosopher whose science tells usthat “science does not pertain to a part,”2 for withoutparticulars a physician can do nothing. But in goodearnest, did not Aristotle’s science-—-if he had any-—-arisefrom particulars, or did it descend immediately fromuniversals? If from universals how came he to beacquainted with them? Did he know the genus beforehe knew the species, or the species before the individuals PI think not. He knew the individual first and havingobserved his nature and propriety he applied that to thewhole species ; or-—--to speak sense—to all individuals ofthat kind; andthis application made that knowledge

eneral which at first was particular, as being deducedfrom a particular object. This is true and Aristotle willtell us so, though he gave himself the lie, for elsewherehe affirms: “ There is nothing in the understandingwhich was not at first in sense”3———which if it be truethen “ science does not pertain to a part ” is false.

But I have done with him at present, and for my ownpart I have learned long ago, not of Aristotle but of

T U62‘ de.rz'm'z‘ 11>/zz'Z0s0p/izrs, 2'62’ 2':-ritzy-2'2‘ medzirus.2 Srz'.mz‘z'a mm esz‘,;:fiartz'rm'arzz¢2:z.3 {Vi/'zz'Z arse in z'm‘eZZerm qzma’ rzorzfuzz‘ prays an smru.

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T/ze Work: qf T/zomas Vang/ian

Roger Bacon, that generals are of small value, nor fittingto be followed, save by reason of particulars} And thisis evident in all practices and professions that conduceanything to the benefit of man. For Nature herself hathimprinted the universal notions and conceptions in everysoul, whether learned or unlearned, so that we need notstudy universals. And this our friar had observed, forsaith he : “In general conceptions of the soul the crowdconcurs with the wise, but in particulars and specialitiesit disagrees and errs."2 And for this very reason hecondemns Aristotle and Galen, “because they concernedthemselves with generals and universals, and continuedto old age, consuming life in common and worthlessthings, not discerning the paths to those great secrets.”3Let not us do as those heathens did, though in this verypoint the greatest part of the world follows them. Letus rather follow where Nature leads, for she having im-pressed these universals in our minds hath not done itin vain but to the end we should apply them to outward,sensible particulars‘ and so attain a true experimentalknowledge, which in this life is our only crown andperfection?

If a man should rest in the bare theory of husbandryand only read Vergil’s Georgics, never putting his handto the plough, I suppose this theory could not help himto his daily bread. And if we rest in the notions andnames of things, never touching the things themselves,“

1 Qua commmzzia pa;-262' sure! '2'.-:tZ0:*'z'.r, net." ,z5rr:;fi>rz'e seqmmda m'sz' proffergfiartzrzrlarziz.

5" In c0?2zr;zzr2zz'¢5u.r ¢:mz'22zz' 60n6e;§!r'0rzz't5z¢s strzigzrs corzcordtzzt rum sap‘?-entzfiztrs _; in j§artz'6uZarz'Zw.r were at p?"0,fir*ziz'._r eswrtzt at dzscordat.

3 Qua}: 2'11 coiizsvzmzzfizrs at z¢rzz't/erstalzlizrs re occagfitrsterurzt, at ;.‘>em’ucz'z'rum ad serzectut.-ms, mam: corzrunzrrztes z'rz ;f»~.-:._7'0;rz'bus at r/zrlgatzs, mac wristsad kt.-»:=c secrete nzagrrtr prrceperzmt.

4 We must remember that ]ohn Locke was already in the world.5 Because the great realisations are also a matter of experimental

knowledge. It may appear at first sight that Vaughan is speaking ofexternal knowledge only, but he knew the correspondence between thingswithin and without, between the physical and spiritual worlds.

‘B This is the test which we seek in respect of the previous statement.4-14

Eupfirarer

we are likely to produce no effects, nor to cure anydiseases, without which performances philosophy is use-less and not to be numbered amongst our necessaries.But how false this is God knows, and man also mayknow it if he considers but those two obstructions oflife-—-sickness and poverty. But they are not onlyeffects that are wanting to Aristotle's philosophy, buteven his theory is for the most part false; and whereit is true it is so slight and superficial that it doth notfurther us at all. He is none of our auxiliaries, believeit, but the very remom to all natural discoveries, and hehath for many ages not only obstructed but extinguishedthe truth. Much might be said of this fellow and hisignorance, which is not more gross than perverse. Iomit to speak of his atheism and the eminency of hismalice, which was not only destructive to the fame ofthe old philosophers—whose books this scribbler burnt—but even to the happiness and progress of posterity,whom he robbed of those more ancient, more excellentand invaluable monuments.‘

I have digressed thus far to correct this scabby sheep,who hath spoiled a numerous flock; and the rather be-cause of a late creeping attempt of some of his friends,who acknowledge him their dictator and the father oftheir human wisdom ; and such indeed he is. But whenthey tell us—-+who write against him—-that we do butrestore old heresies, when indeed we oppose an atheist,and one that denied the creation of the world and thedear immortality of our souls, they must give us leaveto be a little angry with them, since we must lay theheretic at their doors : for they are the men that maintain

Notions and names are images of the mind, symbols and sacraments ofinward realities. As long as we rest in these we shall in no wise healthe miseries of the soul, nor indeed the outward sickness, or the povertywithin and without.

1 The works of Aristotle at large are the best answer to the charges inchief of Vaughan, perhaps especially to that of atheism, as to which, inaddition to their evidence, we have the testimony of his dying words.

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him. In the mean time, if they are in earnest and thinkus guilty of any heresy let them publicly shew wherein,and we shall not fail to give them an account of oursense and their misinterpretations. For our part, wehad not troubled them at this time, had not one of themdarkly and timorously signified‘ that we teach a newphilosophy and new divinity. To whom I shall returnno answer but this : that before he undertakes to judgewhat philosophy or divinity is new he should first en-deavour to understand the old. But this is a step outof my way and that I may return to the matter in hand,”I shall now resume my discourse of earth and water ; andthose sure are sensible substances, not universals andchimaeras, such as the peripatetics fancy. when they coupleNature and nothing. i

By earth I understand not this impure, feculent bodyon which we tread but a more simple pure element,namely, the natural central salt-nitre.3 This salt is fixedor permanent in the fire, and it is the sulphur of Nature,by which she retains and congeals her Mercury. Whenthese two meet, I mean the pure earth and the water,then the earth thickens the water, and--on the contrary--—the water subtiliates the earth ; and from these twothere riseth a third thing-—not so thick as earth nor sothin as water--but of a mean, viscous complexion---andthis is called Mercury, which is nothing else but a com-position of water and salt.‘ For we must know thatthese two are the prime materials of Nature, withoutwhich she can make no sperm or seed. Nor is that all,for when the seed is made it will never grow to a body,nor can it be resolved and disposed to a further genera-tion unless these two are present and also co-operate withit. ,This we may see all the year long, by a frequent anddaily experience. For when it rains this heavenly water

1 A marginal note gives the initials T. P.2 Hptfs -rt» -rrpti'repov. 3 See ante, p. 405.* H0: falsmn est says an old MS. note in my copy of Euphrates.

4.16 .

Eup/2rates

meets with the nitre that is in the earth and dissolves it ;and the nitre with his acrimony sharpens the water, sothat this nitrous water dissolves all the seeds that are inthe ground. And thus solution is the key of generation,not only in our Art but in Nature also, which is the Artof God. We need not speak much more of the earth,for these few words, if rightly understood, are sufficientand carry in them a deeper sense than an ordinary readerwill perceive. I know there is another solar, orientalearth, which is all golden and sulphureous, and yet is notgold but a base, contemptible thing that costs nothing,for it may be had for the taking up} This is the earthof Ethiopia, that hath all colours in it.2 This is thatAndrodamas of Democritusf the green Duenech‘ andsulphur that never touched the fire, which-—if it beresolved--then it is our glassy Azothf‘ or vitriol ofVenus philosophical.

This is enough as to the nature of the earth; andnow we will speak of the water. This element is thedeferent or we/zirulum of all influences whatsoever. Forwhat efflux soever it be that proceeds from the terrestrialcentre the same ascends and is carried up in her to theair. And on the contrary all that comes from heavendescends in her to the earth, for in her belly the inferiorand superior natures meet and mingle; nor can they bemanifested without a singular artifice. Hence it is thatwhatsoever is pure in the earth, all that she receives fromthe water. And here I mean such pure substances asare called by the philosophers decompasim. For the eagle

1 I know not on what authority, but Pernety states that Solar Earth isthe Matter of the Work fixed at the red stage. It is called otherwise Sunof the Sages, or Mine of Gold.

2 Compare the earth of Zion, wherein is all sanctity reflected from theZion that is above. Being without money and without price, it may besaid to cost nothing; and being that which is desired by the wise only,it may be called contemptible in the sight of the world.

3 A stone which, as its name signifies, was supposed to overcomepoison.

4 A name of antimony. 5 See arzte, p. 402.417 27

The Works of T/zomm Vaug/26222

leaves her egg; that is to say, the waterl leaves herlimosity in the earth; and this limosity is concoctedinto nitre and to other innumerous minerals. We haveformerly told you of two suns or fires, the celestial andthe central. Now both these dispense their efiluxions,or influences, and they meet in the vapour of the water.For the Vulcan or earthly sun makes the water ascendto the region of the air, and here the water is spreadunder the superior fires; for she is exposed to the eyeof the sun and to the pointed ejaculations of all thefixed stars and planets—and this in a naked, rarefied,opened body. The air of a truth is that temple whereinferiors are married to superiors; for to this place theheavenly light descends and is united to the aereal,oleous humidity, which is hid in the belly of the water.This light being hotter than the water makes her turgidand vital and increaseth her seminal, viscous moisture,so that she is ready to depose her sperm or limosity,were she but united to her proper male. But thiscannot be unless she returns to her own country——I mean to the earth—for here the col/astrzmzf or maleresides. To this purpose she descends hither again,and immediately the male lays hold upon her, and hisfiery, sulphureous substance unites to her limosity. Andhere observe that this Sulphur is the father in all metallicgenerations; for he gives the masculine, fiery soul,and the water gives the body, namely, the limosity orheavenly, aqueous nitre, whereof the body——by coagula-tion--is made. We must know, moreover, that in thisSulphur there is an impure, extraneous heat, which gnawsand corrodes this watery Venus, endeavouring to turnher to an impure sulphur, such as his own body is. Butthis cannot be because of the heavenly seed or light hidin the aqueous nitre, which will permit no such thing.

1 Among the four living creatures of Ezekiel’s vision, the ftrez'e.r tzgadfreis always referred to water. _ _ _

2 I do not find this word in Paracelsus or H1 any of the lexicons.418

Earp/zrates

For as soon as the sulphureous, terrestrial heat beginsto work, so soon it awakes and stirs up the heavenlylight, which—being now fortified with the masculinetincture, or pure fire of the Sulphur—begins to workon its own body, namely, on the aqueous nitre, andseparates from it the feculent, extraneous parts of theSulphur, and so remains by itself-——a bright, celestial,metalline body.

Observe then that the tincture or soul of the Sulphurcannot be regenerated in its own impure body; but itmust forsake that dark and earthlycarcase, and put ona new, purified body before it can be united to the lightof heaven. This new body springs out of the water,for the water brought it down from heaven. Andcertainly by Water and Spirit we must be all regenerated,which made some learned divines affirm that the elementof water was not cursed but only that of the earth. Norcan I here omit the doctrine of St John, who makes thewater one of those three witnesses which attest God hereon earth.‘ And much to this purpose is that speech ofSt Paul, how that God “in times past suffered all nationsto walk in their own ways. Nevertheless "-—saith he--—“He left not Himself without witness," inasmuch asHe gave them “rain from heaven.” The benedictionsor blessings that descend from God are not a form ofwords, like the benedictions of men. They are allspirit and essence, and their deferents are natural, visiblesubstances. And these are the blessings which thepatriarch wished to his son : “ God give thee of the dewof heaven ” from above “and the fatness of the earth ”from beneath.“ He was not ignorant of those blessingswhich the God of Nature had enclosed in those naturalthings ; and therefore he saith in the same place : “ Thesmell of my son is as the smell of a field which the Lordhath blessed." ‘ And St Paul in his Epistle to I/ze Helvrews

1 I ST J01-IN, v. 8. 2 ACTS, xiv, 16, I7.3 GENESIS, xxvii, 28. * 16z'd., v, 27.

4-19

T/ze Wares of T/zamas Vang/zen

tells us that “the earth which drinketh in the rain thatcometh oft upon it . . . receiveth blessing from God:but that which beareth thorns and briars is rejected, andis nigh unto cursing ; whose end is to be burned." 1

But to explain what this blessing is : we remember wehave written elsewhere that water is of a double com-plexion, circumferential and central? In the circumfer-ence she is crude, volatile and phlegmatic; but in thecentre she is better concocted, viscous, aerial and fiery.This central part is soft and saltish, outwardly white andlunar but inwardly red and solar; nor can it be wellextracted without a lunar or solar magnet, whose properaliment it is, and with which it hath a wonderful sym-pathy. Hence that obscure saying of the philosophers,who when they describe unto us their Mercury give itthis character as most natural-—that it adheres to the bodies,or metals?’ And as Pythagoras saith in the Tzm5ve—it“follows and attains its companion without fire.“ Andtherefore it is written in the same book that “great isthe affinity between l\/Iagnesia and iron.” 5 VVe see indeedby a vulgar experience that if any ordinary stone standslong but in common water, there sticks to it a certainlimosity, which the water deposeth. But notwithstandingall this, and all they say, we must needs affirm that eventheir Mercury adheres not to the vulgar metals ; and inthis word Mercury, as in all other terms, they are not alittle ambiguous and subtle. There is indeed a mysteryof theirs in water, and a knotty one, with which manylearned men have been gravelled. And now since wehave mentioned it, we care not much if we speak soberlyof it. There is nothing so frequent and indeed nothingso considerable in their books as fire and water, but thereciprocal and confused use of both terms puzzles much,

‘ Lee. ez'z‘., verses 7, 8.it ANTHROPOSOPI-IIA T1-1Eoi.mc.1c.i.3 Quad rrdkreref cerfierr'6izrs.4 .S'mmz aesgme algae eem'egm'tur .reez'emz.5 ,-lfrrgvzrr es! pr0;§z'azguz'trz.r 2'-m!‘er .uzrz;,Q'rzt'.tz'tr;;z .-:z‘f.i.vv'm;z.

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as when they tell us that their water is their fire.‘ Ofthis they have written so strangely that I have sometimesbeen angry with them; but amongst them all I foundone had a good will to satisfy me? This author confessedhe miscarried two hundred several times, notwithstandinghis knowledge of the true matter; and this because hedid not know the fire or agent by which the matter isaltered. These misfortunes of his own moved him, itseems, to a commiseration of posterity ; but I must needsaffirm he hath taken his liberty and expressed his ownmind after his own way. “Our fire"--saith he—-“ ismineral, equal, continual ; it vapours not, unless the heatbe too great; it participates of sulphur; it dissolves,calcines and congeals all; it is artificial to find and notchargeable; and it is taken elsewhere than from thematter.” To all this he adds that at last whereof hewould have us take most notice. “ This fire "-—saith he—-“is not altered or transmuted with the matter." Hethought certainly he had spoken enough, and truly sohe hath, but it is to such as know it already?

For my own part, I have found a certain mineral,stinking water, which partakes of the nature of Sulphurand whose preparation is artificial; which is not of theessential parts of the matter but accidental and extraneous ;which vapours not unless it be overheated; which dis-solves, calcines and congeals all, but is not congealed;for it is expelled at last by the fire of Nature and goesoff in windy fumes. This menstruous, sulphureous fire

1 Aqua Crelestzlr is called fire, for example, and was a synonym of philo-sophical Mercury, which is always symbolised as water. Van Helmontsays that ordinary chemists burn and calcine with fire but the sages withwater. Bernard Trévisan speaks of a vapourising fire which does notconsume the matter. As the figurative water does not wet the hands, sothe figurative fire does not burn them. A202’/'2 itself is a moist fire.

2 The allusion is to Pontanus and his EPISTOLA DE Lari]:-E PHILO-SOPHICO, in Ogfieraez.-rs gz¢z'.§usn’a:;z Clg/mz'ez's. His misguidance extendedover a period of three years, but finally he found the secret in the CLAVISMAJOR of Artephius.

3 A similar remark applies to the tract of Artephius.A 421

The Worhs tf Thomar Vaughan

against Nature 1 hath taught me how natural our work is;for it doth that here which common water doth in the greatworld. In this respect it is called of some philosophersphlegmef Res, Aqua nuhium-—not certainly that it is such,and therefore let us not deceive ourselves with miscon-structions. He that would know the reason of theseterms, let him take account from a most knowing philo-sopher. “ It is called water of the clouds"--saith he—“ because it is distilled like the dew of May, and is waterof most subtle parts. But the same water is also a mostacid vinegar, which renders the body unmixed spirit. Andas vinegar is of divers qualities, as--for example--it pene-trates into the depths and astringes, so doth this waterdissolve and coagulate, yet is not itself congealed-——notbeing a firm substance.”3 Thus much as to the terms,and now let us return to the thing itself.

I said this fire effects that in the glass which commonwater doth in the great world; for as this phlegmaticelement coagulates not, nor is it at all diminished, notwith-standing that infinite number of individuals which Naturestill produceth, even so it is in our work. For our wateralso alters not, though the matter be altered in her belly,and our very principles generated there--namely, Sulphurand Mercury philosophical. Nor should any man wonderthat I affirm common water to be incoagulable by heat atleast, for in this I speak not unadvisedly. I know thereare in water some natures coagulable; but they are notparts of the water, but of other elements. Nor will Ideny that some phlegm——nay, a very great quantity andsometimes all—may be retained by mixture with other

1 Raymund Lully and George Ripley enumerate a natural, unnatural ornon-natural and contra-natural fire.

2 Another name of Mercury, or alternatively of the Stone in its whitestage.

3 A gun azzrhfum 2/eerrtzrr 92:21:: d2'.rt'z'lla!n es! stein! res Mnz'z', tem:z'.rsz'-marzmz per:-"z'z'u.v.z. E523- gzeegue eadem agree: ncelzmz nxcerniuzunz, gazedcorpses feet‘! ?}£€?’Z/EH2 spz'rz'fzmz. U2‘ emivz neefzmz dz'wersarrr;vt gualzartrtwazest, rzerrrjee art 2'12 gfirefrmdzrrn penetref ea‘ ezsfr-r'2zgrr.¥', re}: hree erg-zen seZwz'Z‘ ateeaguierz’, new azzfem reezgzrl.:z1‘z¢2', gzria 22022 es! tie .mZj'ecz'0 preprie.

4.22

Ezrphrater

natures and seem to be coagulated into stones, and thosesometimes transparent. But coagulation in this sense—-namely, by mixture of parts, as in meal and water-—Imind not; but by coagulation I understand a transmuta-tion of the substance of mere water into earth or air ; andthis in simple water cannot be. I know there is a waterthat of itself, without all extraneous additions, will coagu-late in a soft heat to a fusible salt, more precious thangold; but this is not any water that the eye sees, butanother invisible humidity ; which is indeed everywhere,“ but is not seen “-—saith Sendivogius--“ until the artistchooses to manifest it.”‘ This might satisfy as to thispoint ; but I will add something more, lest I speak with-out reason, especially to those who are not willing toallow others a better judgment than they have them-selves.

The commerce that is maintained between heaven andearth by the ascent and volatility of water may sufficientlyinform us of what dangerous consequence the coagulationof this element would be. It is improbable then that thewise God of Nature should make that humidity coagulablewhose use and office requires it should be otherwise.For if in the essence of water—-as it is simple water-—-there were an astringent, congealing faculty, it would bydegrees attain to a total fixation; and then there wouldbe no further generation, either of sperm or bodies.Reason for it is this : if the water were fixed there wouldbe no vapour nor cloud, and there being no vapour therecould be no sperm, for the elements cannot meet to makethe sperm but in a vapour. For example, the earth can-not ascend unless the water be first rarefied, for in thebelly of the water is the earth carried up; and if theearth ascends not, having put off her gross body, andbeing subtiliated and purged with the water, then willnot the air incorporate with it; for the moisture of thewater introduceth the air into the rarefied and dissolved

1 Sed’ mm t/frletrrzr dearer ar'!r'jEt'z' plarem‘.41 3


earth. And here again as the water reconciled the air tothe earth so doth the air reconcile the water to the fire,as if it would requite one courtesy with another. For theair—-with its unctuosity and fatness--introduceth the fireinto the water, the fire following the air and sticking toit, as to its fuel and aliment. It remains now that weobserve that the vapour of the water was the Zacus ormatrix wherein the other three elements did meet, andwithout which they had never come together. For thisvapour was the deferent that carried up the pure virginearth to be married to the sun and moon ;1 and nowagain she brings her down in her belly, impregnated withthe milk of the one and the blood of the other, namely,with air? and fire——which principles are predominant inthose two superior luminaries.

But some wise one may argue and tell me that thisvapour, being thus impregnated, may now be coagulatedand fixed, by help of those hot principles of air and fire.To this I answer that the viscous, seminal part may, butthe phlegm never; and I will shew as much by anexample. When this vapour is fully impregnated, itstays no longer in that region but returns presently tothe earth from which it ascended. But how doth itreturn P Certainly not in a violent, stormy -precipitation,like rain, but--as I have written elsewhere 3--it stealsdown invisibly and silently. For if it be a vapour, suchas I speak of, “wherein is fashioned an astral semen ofa certain weight,"* then it is neither heard of nor seen

1 The marriage of the Sun and Moon in alchemy is that of the fixedand the volatile, or otherwise of Sulphur and Mercury. The unionbetween triplicities is not mentioned under this form of symbolism, forthe philosophers respected their own analogies. Vi/e have seen thatVaughan is in recurring confusion on this subject.

2 The moon is usually referred to the old element of water, but one ofthe secret schools is in concurrence with Vaughan on this point, forimportant reasons connected with the school of symbolism to which itbelongs.

1 See LUMEN on LUMINE.1 In gme est z'mag"inatam semen astrale certz';a0ndeH's.

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till a long time after. But to proceed in what I havepromised to prove, I shall instance in common dew ; fordew hath in it some small dose of the star-fire. We seetherefore that this humidity comes down silently, for itsenclosed fire keeps it rarefied in the form of air and willnot suffer it to condense to water at that height, as thevapour of rain doth. But when it is descended nearthe earth it mingles with other crude vapours and—-borrowing from them a great quantity of phlegm-—-settlesat last into drops.

But before we go any further let us here considerthose words of the son of Sirach. “ Look "-—saith he—-“ on all the works of the Most High, and there are twoand two, one against the other.”1 In this he agreeswith that little fragment which goes under the name ofMoses, where God teacheth him thus: “Thou dostknow that I have created a compeer and a contrary toeach creature.”2 I will not peremptorily affirm thatMoses is the author of this piece, or that God taughthim in those very words ; but I affirm that those wordsexpress the truth of God and point at some great mysteriesof His wisdom. Nor will I here omit a considerablecircumstance, namely that this piece hath in it someHebrew words, and this proves the author was a _Iew——if not Moses. But to pass by the author and come tohis sense : I say that God created water to oppose it tothe earth ; and this appears by their different complexionsand qualities. For the earth is gross and solid, the watersubtle and fluid ; and the earth hath in her the coagulat-ing, astringent power, as the water hath partly in it thesoftening, dissolving faculty. The earth then shuts upherself and in herself the fire, so that there can be no

1 l have not been able to identify this quotation or the author fromh ' ' dw om 11215 rawn.2 Scias quad am'eaz'g'ue creatures et sass-near ez‘ seatrarzarm cream’.--See

the Byzantine Collection. The apocryphal literature concerning Moses waslarge, including an Ascension or Assumption, an Apocalypse and a book ofDiscourses, for which see the Conax PSEUDEPIGRAPHIA of Fabricius.

425


generation or vegetation unless the earth be opened, thatthe fire may be at liberty to work. This we may see ina grain of corn, where the astringent, earthy faculty hathbound up all the other elements and terminated them toa dry, compacted body. Now, this body, as long as itis dry--or as our Saviour saith, “as long as it abidethalone ” 1---that is to say, as long as it is without water,so long it can bear no fruit. But if it falls into theground and dies, that is to say, if it be dissolved thereby the humidity of heaven-—for death is but dissolution-—then it will bring forth much fruit, as our Saviourtestifieth.

It is the water then that dissolves, and life followeththe dissolution; for no sooner is the body opened butthe spirit stirs in it, perceiving in the dissolvent or dewywater another spirit, to which he desires to be united.This spirit is the air, enclosed in the dew or water, whichair is called in the philosopher’s books “the water of oursea, water of life which does not wet the hands.”2 Butwho will believe that there is a dry water hid in themoist? Certainly few, and this Sendivogius tells us ofsome sophisters of his acquaintance: “They will notbelieve water to be in our sea, and yet they will beaccounted philosophers.” I have myself known manysuch philosophers, and of whom I can say the very same.But to return to our business ; it is called water of life,because this air involves in itself a fire, which is lifeuniversal, not yet specified, and therefore it agrees withall particular lives and is amicable to all kind of creatures.Now the particular specified fire or life of the grain,which is the vegetable magnet, attracts to himself theuniversal fire or life which is hid in the water, and withthe fire he attracts the air, which is the vestment or body

1 Vaughan is intending to quote ST JOHN, xii, 24 : “Except-a corn ofwheat fall into the ground and die, it abideth alone.”

9 Aqua maris :rzas1':rz' agaa '2/z'z‘a.'.-=' maaus ma maa’e_*faez'e2:s.3 N02: ererletiai»-it aqzram esse in mar: ssasfra, et {amen ,2?/zzlasephz wider:

weZebanf.426

Euphrates

of the fire, called by the Platonics “ Chariot of the Soul "1and sometimes “nimbus of descending fire.”2 Herethen is the ground upon which the whole mystery ofnatural augmentation and multiplication is built, for thebody of the grain of corn is augmented with the alimentof air, not simple but decompounded, which air is carriedin the water and is a kind of volatile, sweet salt. Butthe fire or life of the grain is fortified with the universalfire, and this fire is involved in the air, as the air is inthe water. And here we may observe that it is not wateronly that conduceth to the generation or regeneration ofthings but water and fire-——-that is, water and spirit, orwater that hath life in it. And this, if rightly under-stood, is a great manuduction to Divinity?

To conclude, the sum of all we would say is this : theroots and seeds of all vegetables are placed in the earth,in the midst of this dewy fountain, as a lamp is placedin the midst of oil; and the fire or life of the seedattracts to itself the /fhijyssach or Lessa-—I mean, thejuice or gum of the water—as the fire of a lamp attractsthe oil that is round about it. Now when all the airis drawn out of the water, then attraction ceaseth andconcoction or transmutation begins. But if the crudewater, which was the vehiru/um of the air, stays with theseeds then it hinders concoction, and therefore the sunand the Archeus‘ jointly expel her, so that she takeswing and returns to the region of the air, where againshe fills her belly with that starry milk and then descendsas before. This is the reason why there is in Naturesuch a vicissitude of showers and sunshines; for theshowers bring down the aerial nutriment, and when theplants have attracted it then the sunshines call up thecrude water, which otherwise would hinder digestion

1 Cmvvrs aszzwzrr. 2 1Vz'meus ifs-22's a'esce:u2?em'z's.3 Presumably because of the strict analogy which obtains, by the

hypothesis, between material and spiritual things, the worlds withinand without.

4 See ante, pp. 403, 404.47- 7


and congelation. This then is the trade that commonwater drives ; but if she could be coagulated this tradewould cease, and all life would cease with it. I havefor many years looked upon her as on a bird that fliesto her nest and from it again, feeding her young onesand fetching food for them. Nor is this a new fancyof mine, for some learned men considered as muchbefore; in which respect that milky moisture which isfound in her crystal breasts is called by some of themthe milk of birds ;1 and they have left it written that“ birds do bring their stone unto them.”

To make an end, observe that there is a great differ-ence between this common water and our chemical wateror fire, mentioned formerly out of Pontanus ;2 for ourwater helps coagulation and this hinders it. For if thephlegm or crude spirit stays with the air, the air willnever congeal; and therefore said Sendivogius: “Allwater is congealed by heat, if it be without spirit."3And thus I have demonstrated my position, namely,that common water is not congealable.

Nothing now remains, nor is there anything hinders,but that we may safely and infallibly conclude thatsimple, crude water feeds nothing; but the gum orcongealable part of it feeds all things. For this is theastral balsam *1 and the elemental radical humidity whichbeing compounded of inferiors and superiors is a restora-tive both of spirits and bodies. This is that general,vital aliment which God Himself provides for all Hiscreatures, and which is yearly produced and manifested

1 Lac '2/0Zaz'z'Zz'um.2 See ante, p. 4:21. It will be observed that in this place Vaughan

discloses the identity of a writer which he had concealed previously.3 Ommis aqua caugeiatzrr calztia sf est seine spz'm'fzr.*1 Balsam, according to Paracelsus, is that essential quality or principle

which preserves things from decay and putrefaction. The astmmz is thevirtue or potency which abides in each and all: it is usually describedunder the symbolism of fire. The terms are therefore allied closely insignificance. To speak of astral balsam involves therefore a tautologyand I do not remember seeing the combination in Paracelsus or else-where.

42 8

Exp/zrates

in the elements by the invisible operation of His Spirit,that works in all. This hath in it the whole anatomyof heaven and earth, whose belly is full of light and life,and when it enters into these lower parts of the worldit overcasts them with a certain viridity, makes thembreak forth into flowers and presents us with somethingthat is very like to the Paradise we have lost. In aword, this is no human confection but a thing preparedby the Divine Spirit, noris it made for vegetables onlybut for man also, whom God did sometimes feed withit.1 This the Scripture tells us, whose authority is aboveAristotle and Galen. For thus I read in EXODUS : “Andit came to pass, that at even the quails came up, andcovered the camp: and in the morning the dew layround about the host. And when the dew that lay wasgone up, behold, upon the face of the wilderness therelay a small round thing, as small as the hoar frost onthe ground. And when the children of Israel saw it,they said one to another, It is manna: for they wist notwhat it was. And Moses said unto them, This is thebread which the Lord hath given you to eat.“ Everychild knows that dew settles into round drops; andhere Moses tells us that when the phlegmatic humiditywas gone up the congelative part—that stayed behind--F»was a round, small thing, for it retained still the figureof the drop in whose belly it was hid. This congelativepart is oleous and fusible, and with this also the Scriptureaccords, telling us that “when the sun waxed hot, itmelted.” It is withal of a most facile, quick alteration,and therefore easily transmutable or convertible into anyform; and for this reason Moses charged the people to

1 It is an amazing reverie. The postulated “vital aliment,” whichcontains “ the whole anatomy of heaven and earth ” and is “ full of lightand life,” which also is “prepared by the Divine Spirit,“ is a substancespecified by Scripture under the name of manna, a memorable feature ofwhich is that it would not keep for twenty-four hours but “bred wormsand stank." _

2 EXODUS,xv1, 13-15. 3 !6z'd., 21.4-7-9

T/ze Wares qf T/lama: Vaughan

leave none of it till the morning. “ But some of them "-—saith the text-—-“ left of it until the morning, and itbred worms, and stank"1—-whence we may gather thatit is in some degree animal.

We see then that the Spirit of God is still busy withwater, and to this hour moves not only upon it but in it;nor do I doubt that this is the ground of that deepquestion which-amongst many others—-God proposedto Job : “ Hath the rain a father ? or who hath begottenthe drops of dew ?”2 It is worth our observation thatthe children of Israel, when they saw this thing--thoughthey knew it not-—said one to another: “It is manna.”For what argues this but that manna---as the word im-ports--was some secret gift of God, which they knewnot but had formerly heard of by tradition from theirfathers; and perhaps by such a description as Hermesgives it in the Zamdi, namely, that it “ascends from theearth to heaven” and “descends again from heaven tothe earth.” And this might make them call it manna,because it descended with the dew. I question not butMoses knew it well, though the common people wist notwhat it was. For the golden calf could not be burnt topowder with common fire but with the fire of the altar,which was not that of the kitchen. This is plain out ofthe Maccabees, where it is written that this fire was hidin a pit and that for many years it was there kept sureduring the captivity.‘ But who is so mad as to hidecommon fire in a pit and to expect he shall find it theremany years after. ls it not the best course to quenchit and rather drown it in a well than bury it in a pit?We doubt not for our part but this fire was far differentfrom the common, and this the text also tells us, forwhen it was brought out of the pit it was not fire but a

1 EXODUS, v, 2o. 2 Lot". cz'z‘., xxxviii, 28.3 An excerpt from the so-called Smaragdine Tablet or TABLE OF

HERMES, beginning: Quad sz¢en'zzs est .rz'ca:t game’ z'nferz'u.r. It is ofuniversal authority in alchemy, but it is an exceedingly late production.

'-‘ II MACCABEES, 1, 19.4-3°

Eup/zrates

thick water.‘ The truth is that this mystery belongedto the Jewish Church, the priests and prophets havingreceived it from the patriarchs—-I mean, from Abraham,Isaac and Jacob, and they from Noah, and all of themfrom Adam, as we have proved elsewhere.” These in-deed were the men that planted the world and instructedposterity; and these and none other must be thoseancient and first philosophers whom Zadith calls woosmuna’i——some of whose terms are cited by him.3

We shall now--—-before we make an end---repeat all wehave said, and that in a few words, such as shall beagreeable to Nature and to the parts of the world, asthey have been manifested to us by experience. Wehave certainly found that there is nothing above butthe very same is also here beneath, but in a more gross,material complexion; for God hath ordained that thegross and corpulent sperm of inferiors should afford abody to the animating and subtle influx of their superiors.Now God hath decreed no union of sperms but of suchas proceed from bodies that are of the same nature andkind; for His own word bears Him witness that Hehates confusion or a mixture of seeds that are different,or of a diverse kind.‘ Not unadvisedly then did thepriests or——as Proclus tells us——the founders of theancient priesthood affirm that “heaven is on earth butafter the manner of earthly things, and earth is in heavenbut after the manner of things celestial : " 5 for otherwisethey could not be of a kind. We say therefore that inthis universe there are four luminaries, whereof two arecelestial and two are central. The celestial are the sunand moon, and they are known to all the world. The

1 II Maccassss, i, zo. 2 See MAGIA ADAMICA.3 Zadith is known otherwise as Senior and has been quoted under this

name. The tracts passing under it are DE CHEMIA, AURELIA OCCULTAand CONCLUSIO Anon!-naiaz.

4 See LEVITICUS, xix, 19.5 Cerium ass: in tern? sad mode z‘erre.rtrz', :1‘ terram em: 2'12 male red

made ctelesz’z'.43 I

The Wore: of T/zomas Vaughan

central indeed are not known and therefore not believed,for the one is overcast with earth and the other withwater. In the centre then of the earth there is hid afire which is of nature solar but more gross than thatwhich is in the sun.1 And in the belly of the waterthere is carried a viscous, gross air, of a menstruous,lunar nature, but not so bright and subtle as that whichis in the moon. To be short, the central sun casts intothe belly of the water a masculine, hot salt; and thewater, receiving it, adds to it her seminal, femininelimosity, and carries it upon her wings into the regionof the air. Thus we see how the material part of theseed is made; and now to this body of it the heavengives life, the moon giving it spirit and the sun givingit soul. And thus are the four luminaries brought to-gether, the superior contributing that to the seed whichis subtle and vital, and the inferior that which is corpulentand material. This seed is carried invisibly in the bellyof the wind and it is manifested in water—I say, in wateras clear as crystal~—and out of water it must be drawn,for there is not under heaven any other body where itmay be found.

I have sought it myself in the common metals, inquicksilver, in antimony and in regulus of antimony, alsoin regulus of Mars, Venus and Saturn, and of all thebodies. But I lost my labour, for I sought it where itwas not. All these errors did I run into after I hadknown the true matter; for having miscarried in myfirst attempts upon it I left it as a thing untractable, andthis tergiversation of mine brought me into many in-conveniences. I conceived indeed that a vitriol made ofthose four imperfect b0dies—antimony, iron, lead andcopper-—might be that glassy Azothz of Lully whosespirit or water he hath so magnified in his TESTAMENT.

1 Compare Sendivogius: NovUM LUMEN CHEMICUM, Tmrrz‘. xi.: “ Inthe centre of the earth there dwells a central sun, the heat whereofpermeates the whole earth even to its surface,” &c.

2 See rmre, pp. 402, 417.4-32

Euphrates

This indeed clinks finely and may so swell a young headas to make him turn poet and, like the Delphic devil,tell a lie in heroics. No less obstructive to me was thatspeech of Parmenides in the =TURBAZ “Take copper orlead, letting these stand for the grease or blackness, andtin for the liquefaction.“ What can this signify at firstsight but antimony? And what can this tin that comesfrom it by liquefaction be but regulus P2 This mademe labour a long time on this feculent, unprofitable body,supposing of a truth that regulus of antimony was whitelead or tin philosophical. But that we be not deceived,all these parables relate to another mineral and not tocommon antimony, which the Turha condemns in thesewords: “ Note ”---saith Cambar—“ or observe that theenvious called the Stone antimony.” But what theenvious called it that certainly it is not. And BasilValentine, in his Carrus Triumphalis, which he hathwritten in the praise of antimony, tells us that “it hasnot been granted by God that Mercury philosophical,the first substance, uicksilver and the first water ofperfect metals—out o(f which is composed the great Stoneof ancient philosophers—shall be found in antimony orextracted therefrom. For this first substance is discoveredin another mineral which has a more potent metallicaction than antimony."‘ And the same Basil, a littleafterwards, speaking of SteZ/a Martis, delivers himselfthus: “Many have esteemed this star to be the truematter of the Stone of the philosophers and believedthemselves to have conceived rightly, because Nature

1 /5;: am‘ planzfiam pro pz'agaedz'ne tveZ m§gredz'ae, at sfaammz proZz'gz.ay"ar'z‘z'0'/‘re samite.

2 On the subject of antimony and its regulus, see Basil Valentine:Cuanus TRIUMPHALIS, &c.

3 1Vez'aaa’am est quad z'mvz'dz' Zagfirierxz antz'm0m'am azmcaparant.‘* Nee: tarztam z'ZZz' a Dee eomressma era‘ at fr: we! ex arn'z'm0rzz'e z'm2e2zz'a!ar

Merear {as ;9hz'Z0.r0paz'_eas, ,zf>rz'nza;vz em, argeatzmz '1/z'o'a>w er agaa jfirfsezamefaifowam perfecterara, ex qua fit nzagnas Za;fi=z's antzhtaoraaz ;§hz'!0s0-

35>/zerzerrz. Sea’ her ;fi'rr'¢.=zaaz ens 2'22 alzla 2az'aeralz' rm/em'z‘a:r, in gatemetalifea opera z‘z'o altior est qaam rataiene sz‘z't5z'z'.

433 28


hath formed it of her own accord. But this I deny, forsuch persons have left the royal road for impassable rockswhere wild goats and birds of prey make their abode.It is not to be accounted unto this star that it is thematter of the most noble Stone, albeit a most excellentmedicine is concealed therein.” 1

It remains then, Reader, that we lay aside all commonmetals, as gold, silver, copper, iron, tin, lead, antimonyand quicksilver ; for if we seek the sperm in any of thesewe shall never find it, because we seek it “in the metalsof the herd, wherein it is not "---as Sendivogius hath toldus? We must therefore seek another body, which is notcommon, nor is it made, by mixture or otherwise, of anymetal that is common, but is a certain black Sulphurmade by Nature and which never touched the fire. Thisis that body whereof Albertus Magnus hath thus written :“A certain metallic body exists in the nature of things ;it dissolves and decomposes easily : a fortunate physicianshalt thou prove, if thou knowest its preparation.” 3 Andafter him his disciple Thomas Aquinas-—speaking of thesame mz'1zera--cites these notable words out of anotherphilosopher : “There is a certain species of metal whichthe crowd has never discovered." ‘* This is the metalwe must seek for, and it is hard to find, because we mustnot dig to come at it. For if we know where it is weneed no more but stoop and take it up gratis. Yet itis neither Glauber’s antimony nor common lead, nor isit a flint stone, nor the marl of Peter Faber, who--afterhe had wearied himself and deceived his readers with

1 Pterfgae pataram‘ /zane strttam esse materz'am werassz Zapz'a'z's philo-sophoram, oogz'ta:rztes se t/eratr'ter hoe s's1zagz'narr', gata aatara steltam ham“sporzte sat‘: format/tt. Ego were aego. 112' *z»'z'rz', regzti '.=.'/fa metro, perat/{as rapes, ate r'oz'oes haaitaat, et ps'reriatrz'oes at/es rzzagfltaszt, tter taste‘-tam: t. Nor? ta’ debetar hate stellar, at saatereta sit Zapz'a'z's ?2oez'lz'ssz':ozz', {feet2'22 eo Zatet s;zerZr'tz'rza optzwea.

2 In saeta!Zz's '2/aZgz', fa garters store est.3 Data?" 2'2: rerzmz rzatarri corpus metallitmsz g'aoa’dam,facz'!z's soZatz'om's,

fatz'Zz's,7aepatre/'aotz'om's_.' sfp;raparatz'orzem ejas rzostz'feZz'.r mea’z'oas eris.4 Est qatedam species metalif qaasa gens aarzgaara z'nt»'e.az't.

4-34

Eztphrates

discourses of antimony and sublimate with salts ofcommon metals~—s0ught the Sulphur at last in this clodor marge, as he calls it.1 But to pass by these fooleriesand come to a conclusion : I say that this black Sulphuris the male, which being found we are in the next placeto seek the female. And here observe that God Almightyhath in particular bodies made no difference of sexes, butonly in the animal kingdom; for in vegetables andminerals there is no such thing. We see that in grainsof corn--suppose, of wheat—-there is no division intomales and females, for the truth is they are all males, andGod hath allowed them no female but the universal one,namely, water, whose viscous, general seed joining withthe particular seed and spirit that is in the grain istherewith fermented and congealed into the same naturewith the grain itself and so propagates and multiplies thecorn. Even so it is in metals, for every one of them ismasculine, sulphureous and choleric. Nor hath Godordained that any of them should propagate and multiplythe other, either naturally or artificially, though we denynot but they may be multiplied by help of that seedwherein God hath placed the blessing of multiplication.In metals then there is no distinction or difference ofsexes, so that out of them it is impossible to extractmasculine and feminine sperms, for such cannot beextracted but from bodies that are male and female,which metals are not. For if they were, they wouldpropagate without art, God having so ordained it. It isplain then that metals——being not male and female—-breed within themselves no seed, and by consequencecannot give that which they have not? For the truth is,

1 According to Fabre, philosophical Sulphur is the igneous part ofphilosophical Mercury, and it is found-—together with sophic Sa1t—in acertain figurative butter or fatness, which is presumably the margareferred to by Vaughan.

2 This is at issue with Sendivogius, who says that common Mercury“contains metallic seed," and so also do “the other metals.”-—NOVUMLumen Cnsnrcum, Tract. vi.

435

The Works of Thomas Vaughan

the seed whereof they spring is that general seed of theelements, namely, a certain humidity which appears-—-asSendivogius tells us-—-in the form of a fat water.‘ Thiswater is their seed, their mother and their female ; for ofthis they were originally made, and if in this they beagain dissolved, then the child will attract the motherto it and convert her totally to his own nature; and onthe contrary, the spirit of the mother will multiply thespirit of the child and exalt it to a perfection more thanordinary.

This is the way, and besides it there is none; forthere is no water under heaven-—-from what bodiessoever it be extracted---that hath in it the multiplyingvirtue but this one water, which God hath blessed. Andhere though I seem to speak indifferently of metals, yetdo not I mind the common, for their spirits have beenmortified by the fire. Take therefore our Sulphur—which never touched the fire and whose life is whollyin him. Join this living male to a living female, forin this—as I have elsewhere intimated 2-—-lies all themystery, namely, in the union of a particular spiritto the universal, by which means Nature is strangelyexalted and multiplied. Labour therefore to unite thesetwo substantially and thoroughly; and thou canst notmiss it if thou knowest the applications. For suffer meto tell thee a secret—--that the application of actives topassives--I mean the manner of it-—is the greatestdifficulty in all the art.

Farewell, Reader, and enjoy these my labours, whichI freely communicate to thee, not-—-I’ll assure thee---outof any design ; for I seek not my own glory but that ofGod, and thy benefit.

1 In fornsa aqua’ pz'ug'uz's.9 The reference is to ANIMA MAGICA Ansconnrra.

436

A SHORT APPENDIX BY WAY OF ADMON1-TION TO THE RE/fDER

1'1" was not my intention to add anything unto whathas been already written; but when I reflect on thosevexations I have endured myself in the pursuit of thisscience,I begin to think I have not said enough. Tobe a little more plain then : Know, Reader, that whoso-ever seeks the Philosopher’s Mercury in metals, of whatkind soever they be, is already out of the way ;1 for thatPhilosophic Mercury so much talked of is a water, andin metals water there is none; for the Sulphur hath notonly congealed it there but hath withal dried it up. Thisis evident in common quicksilver and antimony, whichof all metalline bodies are the most crude ; and yet--ascrude as they are-—their water is exsiccated by their fire.For if we force them into a fume that fume settles notto a liquid spirit but into dry flowers. This made thephilosophers seek a more crude minera, whose fumewas moist and would settle into water, as being not yetmastered by the Sulphur. Such there was none but theMother of Mercury, or the First Matter, whereof Naturemakes the common mercury, and this also they calledquicksilver and a viscous water—for such it is. In thisminera the mercurial vapour was not so dry but it wouldsettle into water, and with this water they dissolved themetalline bodies; for the moist fume of this minerareduced the metalline dry fumes, so that both turnedinto one water; and this they called Mercury philo-

1 This is the universal testimony of all instructed alchemists, and itseems strange that in the second half of the seventeenth century it shouldhave been thought necessary to reaffirm the fact.

437

The [Vents of Thomas Vaughan

sophical and duplicated Mercury. On this point I neednot say more ; and if they be not wilfully blind, here islight enough for our metalmongers, and especially forthose confident roasters of antimony who—over thesmoke of that drug-—dream of mysteries, as if they weretransported into a certain capnomancy. For my part Ideny not but antimony may be reduced to a mercurialwater, though I know not to what purpose, for neitherour Mercury nor our Tincture riseth from it, if BasilValentine may be believed.‘ True it is, the philosophersuse it, but as a mere instrument that goes off again, andso they use even kitchen fire ; but it is not their matteror subject, and much less is common gold, as someignorants would have it.

There is indeed another antimony, which is ourSulphurg and the subject of the whole Art; but thisis so hard to find-and when it is found so hard toprepare--that it hath almost cast me into despair. How-ever, if thou dost seriously consider what I have written,and what hath fallen from me in some places with asmuch purpose as caution, then verily neither the thingitself nor the preparation of it can be hid from thee.To make an end, know that the philosophers have twoMercuries or waters, the First and Second. Their firstis the spirit of our antimony; and here understand merightly. Their second is that of Mercury and Venusphilosophical; and this of itself is all—sufiicient. Butto shorten time the philosophers ferment it with commongold? I have now spoken more than discretion can well

1 The testimony of Basil Valentine is that “the true tincture of anti-mony, which is the medicine of men and metals,” is prepared only fromthe ore of antimony and not from the commercial product. It is not,however, that universal tincture which is understood as the Philosopher’sStone. See the appendix to Cuaaus TRIUMPHALIS on the FixedTincture of Antimony--otherwise, the Fire—Stone.

2 According to Basil Valentine, antimony contains Mercury, Sulphurand Salt, regarded as “ the three great principles of health.”

3 Vaughan should have remembered that common gold is dead—-according to the philosophers—and cannot be therefore a ferment.

438

Euphrates

allow of; but the sense of those difficulties I have metwithal hath carried me thus far. Howsoever, be thoucautious in thy construction, lest the name of antimonydeceive thee; for so thou mayst run into a fruitlessexpense of time and substance. This is all I have tosay, and now What use to make of it is in thy power. Ifthou canst believe, it is well; if not, forbear from thisArt altogether, or thou wilt live to punish thy ownincredulity.

4-39

APPENDICES

I

AQUA vireo, NoN VITIS: A NOTE-BOOKOF THOMAS VAUGHAN

THIS precious manuscript is preserved in the British Museumand is numbered I741 in the Sloane collection. It is a smallquarto, written before and behind, with a number of blank leavesin the middle part. The full title is as follows :

AQUA VITJE, NoN VITIS ; Or the Radical Humiditie of Nature,mechanically and magically dissected by the conduct of Fireand Ferment, as well in the particular Bodies of Metallsand Minerals as in its seminal, universal Forme and Chaos.By Thomas Vaughan, Gent. Of this there are 3 5 leaves,containing chemical and other recipes, headed : Ans Torn :at iniventa est in auto; Conjugii mere dulriissimee.' aria rumivariis Nz'trz'__ et Salium Preeparationitius. Immediately afterthe general title--that is to say, on the next leaf—is thisinscription: Ex Lioris Th: and Reb: Vaughan, I651,Sept. 23. Quos Deus ronjunsrtt, quis separatnit ? And then:Sitioit animo mea ad Drum Etohim, ad Drum El wivum.Quande uam wentam et ‘Z)ifS1iZ‘£IfJ0_f'I€1!iE??1' Def -/Eliohim I T. R. V.1653.

There are processes for Vegetable Mercury, mineral Mercuriy,notes on the arcana of nitre, a CABALA METALLORUM, sine Lapisdo Rehts, a collection of particular secrets appertaining ad remmedii-om. There are also quotations from Tunsa PI-IILOSOPHORUMand an occasional invocation or prayer, breathing fervent piety. ALIBER Aacnuoauivi follows, and confused with these leaves thereare those private Memoranda Concerning Vaughan’s wife andhimself which are the important parts of the document. Theyare sometimes on the obverse and sometimes on the reverse side.

4-4-3

P

T/ize Works of T/zomar Vang/zam

In the hinder part of the book, but written the reverse way,there are Further miscellaneous recipes, including one calledAQUA REBECCA, with the explanation: Quam sic -um, quaniamban: ex sacra scrfptura ostmdebat mini" rmjux mm .charz'ssz'ma.Ostendeivat (inguam), net zmguam afiter zin*venz'ssem.. It is said tobe a noble arcanum, alike in medicine and alchemy. Such titlesas Ans Torn and Ancmm QUJEDAM PARTICULARIA recurfrequently, but introducing difiierent experiments. There are alsoa VIA BREVIS ET LEVIS, V113 Vanna ET VERJE ad Primam/fguam Metaliicam. This hinder side of the document is alsointerleaved with personal memoranda and particulars concerninghis wife. It contains 69 leaves, Written for the most part onboth sides of the paper.

Of the processes I will give one specimen, because it dealswith a subject which is often mentioned in the text of Vaughan’spublished writings: Seguzitur EXTRACTIO HUMIDITATIS Vrscosm,ET SPERMATICJE, pm Opera Szcrmda. Magnesiam at Cha]_)/[remCammisre. Adda pamm Suéfihurir aguis (sir), rive Resins: argentiwa,para partem guairtam. Tum." extrahe at fiat. LAUS DEo, Amen,T.. R. V. I662, August the 8th. It is of course impossible tosay whether this represents an experiment actually performed orone that it was intended to put in practice at a future time. Asimilar remark applies to all the recipes. The uses, if any, of theresultant are not indicated, and it may be Wondered vaguelywhat could be expected to follow from the combination of Steel,Magnesia and Sulphureous Water, called otherwise ArgentiferousResin. It is likely, however, that these are arbitrary names, tobe understood alchemically and not in any literal sense : as to thethings which they signified, those--if there be any--who wishto pursue the subject can take their choice among the multitudeof explanations which darken counsel in the Hermetic lexicons.They are not likely to find that they have drawn appreciablynearer to an understanding of the First Universal Matter, accord-ing to the recognised philosophers or according to ThomasVaughan.

With the personal memoranda we enter into a difiierent field,and I propose to present them in extemo, as I have done on oneprevious occasion. They are valuable for the undesigned insightwhich they offer into the character of Eugenius Philalethes onits human, domestic side. The “irascible alchemist” was

4-4-4-

Appeadzmassuredly a loving husband, and I am certain that the bondbetween Thomas and Rebecca Vaughan went deep on the spiritualside, while it seems to have been welded closely on the side ofearthly union. The memoranda hereinafter follow.

MEMORIZE SACRUM

I

This happened on a Sunday night, towards the daybreak, andindeed I think it was morning light. On the 13th of June Idreamed that one appeared to me and purged herself from thescandalous contents of certain letters which were put into myhands by a certain false friend. Then she told me that herfather had informed her that she should die again about a quarterof a year from that time she appeared to me; which is just theI4.th of September next, and on the 28th of the same monthwe were married. It may be my merciful God has given methis notice of the time of my dissolution by one that is so dearto me, whose person representing mine signified my death, nothers, for she can die no more. Great is the love and goodnessof my God and most happy shall I be in this interpretation if Imay meet her again so soon and begin the heavenly and eternallife with her, in the very same month wherein we began theearthly: which I beseech my good God to grant us for his dearSon and our Saviour's sake, Christ Jesus. Amen I

(Written on the I4.th of June, the day after I dreamed it.£658)

II

N.B.--N.B.--N.B. 1 658

On Friday the 18th of July, I myself sickened at Wapping,and that night I dreamed I was pursued by a stone horse, asmy dear wife dreamed before she sickened, and I was grievouslytroubled all night with a suffocation at the heart, which continuedall next day most violently, and still it remains, but with some littleremission. On the Saturday following, being the 17th of July, Icould not, for some secret instinct of spirit, stay any longer atWapping, but came that very night to Sir ]ohn Underhill ; and

445

T/ze Words of Tfiomar Vaug/zam

the Sunday following after that night I understood that Mr High-gate was dead, as my heart gave me at Wappirig a few days before.The will of my God be done: Amen a11d Amen! That nightI came to Sir John, I dreamed I had lent 2.0 pounds to my cousinJ. Wakebross, and that his mother had stolen the money and Iwas like to lose it. But my cousin advised me to give out I hadreceived it and he would secure it for me. I pray God my dearwife’s things do not miscarry l

III

My most dear wife sickened on Friday in the evening, beingthe 16th of April, and died the Saturday following in the evening,being the I 7th. And was buried on the 26th of the same month,being a Monday in the afternoon, at Mappersall in Bedfordshire,I658. We were married in the year I651, by a minister whosename I have forgotten, on the 28th of September. God of hisinfinite and sure mercies in Christ ]esus, bring us together againin Heaven, whither she is gone before me, and with her my heartand my faith not to be broken ; and this thou knowest, oh myGod! Amen!

A IV

On the same day my dear wife sickened, being a Friday, andat the same time of the day, namely in the evening, my graciousGod did put into my heart the secret of extracting the oil ofI-Ialcali, which I had once accidentally found at the Pinner ofVVakefield in the days of my most dear wife. But it was againtaken from me by a most wonderful judgement of God, for Icould never remember howl did it, but made a hundred attemptsin vain. And now my glorious God (Whose name be praised forever) has brought it again into my mind, and on the same day mydear wife sickened; and on the Saturday following, which wasthe day she died on, I extracted it by the former practice: so thaton the same day, which proved the most sorrowful to me, what-ever can be, God was pleased to confer upon me the greatest joyI can ever have in this world after her death. The Lord givethandthe Lord taketh away: blessed be the name of the Lord.Amen! T. R. V.

446

Appendices

V

To the end we might live well and exercise our charity, whichwas wanting in neither of us, to our power, I employed myself allher life time in the acquisition of some natural secrets, to whichI had been disposed from my youth up; and what I now write,and know of them practically, I attained to in her days, not beforein very truth, nor after, but during the time we lived together atthe Pinner of \/Vakefield ; and though I brought them not to per-fection in those dear days, yet were the gates opened to me thenand what I have done since is but the effect of those principles.I found them not by my own wit or labour, but by God's blessingand the encouragement I received from a most loving, obedientwife, whom I beseech God to reward in Heaven for all the happi-ness and content she afforded me. I shall lay them down here intheir order, protesting earnestly and with a good conscience, thatthey are the very truth; and here I leave them for his use andbenefit to whom God in his providence shall direct them. Onthe 28th August, being Saturday morning after daylight, GodAlmighty was pleased to reveal to me after a wonderful manner,the most blessed estate of my dear wife, partly by herself andpartly by His own Holy Spirit, in an express disclosure, whichopened to me the meaning of those mysterious words of S. Paul:“ For we know, if our earthly house of this tabernacle, etc.”Bless the Lord, O my soull and all that is within me, bless hisholy name! T. R. V.

Quos Deus conjunxit, quis separabit?

VI

1658

The dream I wrote on the foregoing page is not to be neglected,for my dear wife, a few nights before, appeared to me in mysleep and foretold me the death of my dear father; and since it isreally come to pass, for he is dead and gone to my merciful God,as I have been informed by letters come to my hand frornthecountry. It concerns me therefore to prepare myself and to makea right use of this warning which I received from my mercifuland most loving God, V/ho used not to deal such mercies to allmen ; and Who was pleased to impart it to me by my dear wife,

447

Tfie Works of Thomas Vaugfiarzto assure me she was a saint in His holy Heavens, being thus em-ployed for an Angel and a messenger of the God of my salvation.To Him, be all praise and glory ascribed in Jesus Christ for ever!Amen! T. R. V.

VII

1658

The month and the day I have forgotten, but having prayedearnestly for remission of sins I went to bed and dreamed that Ilay full of sores in my feet and clothed in certain rags, under theshelter of the great oak, which grows before the courtyard of myfather’s house, and it rained round about me. My feet that weresore with boils and corrupt matter troubled me extremely, so thatbeing not able to stand up I was laid all along. I dreamed thatmy father and my brother W., who were both dead, came untome and my father sucked the corruption out of my feet so thatI was presently well, and stood up with great joy and looking onmy feet they appeared very white and clean and the sores werequite gone ! Blessed be my good God! Amen!

VIII

N.B.-—N.B. N.B.When my dear wife and I lived at the Pinner of Wakefield

I rememberI melted down equal parts of Talc and the Eaglewith Brimstone, repeating the fusion twice. And after that,going to draw Spirit of Salt with Oil of Glass, I chanced (as Ithink) to mingle some Bay-Salt, or that of Colla Maris, withthe former composition and I had an oil with which I didmiracles. But assaying to make more of it I never could effectit, having forgotten the composition; but now I am confidentthe Eagle was in it, for I ever remember the manner of the firstfume that came out, and could never see the like again, butwhen I worked on the Eagle, though I never afterwards workedon her prepared as at that time. I know also by experience thatTalc and Baysalt together will yield six times more spirit, thaneither of both will yield by itself. And that passage of Rhasisconfirms me, when he mentions Aqua Salis trium generum ; butabove all that one word of Lullie, namely, Petra Salis, and

448

/iippendices

especially that enumeration of materials which he makes in hisArs Intellectiva, Nitrum, Sal, Sulphur, Vapor, than whichnothing could have been said more expressly. And yet I doubtI shall be much troubled, before I find what I have lost, so littledifference there is between Forgetfulness and Ignorance.

T. R. V. 1658.Quos Deus conj uiixit, quis separabit?

IX

Lefl at Mrs Hz'glzgete’s

1. One fiat trunk of my dear wife’s, with her maiden nameupon 1t.

2. Another cabinet trunk of my dear wife’s in which is hersmall rock and Bible, and her maiden Bible I have by me.

3. One great wooden box of my dear wife’s in which is allher best apparel, and in that is her great Bible with her practiceof piety and her other books of Devotion.

4.. Another wooden box with pillows in it and a sweet basketof my dear wife’s.

5. One large trunk of my dear wife’s with my name uponit, in which are the silver spoons. And in the drawers are twosmall boxes, one with a lock of my dear wife’s hair, made upwith her own hands ; and another with several small locks in it.

6. One pair of grate irons with brass knobs and a‘ single pairwith brass knobs, a fire shovel, tongs and bellows; my dearwife’s little chair, a round table, joint stool and close stool, witha great glass full of eye-water, made at the Pinner of Wakefield,by my dear wife and my sister Vaughan, who are both nowwith God.

X

1659. Apr-£Z8th. Die 2

In the evening I was surprised with a sudden heaviness ofspirit, but without any manifest cause whatsoever; but I thankGod a great tenderness of heart came along with it, so that Iprayed most earnestly with abundance of tears, and sorrow forsin. I fervently solicited my gracious God for pardon to myselfand my most dear wife ; and besought Him to bring us together

449 29

T/re Wares ayf Thomas Vczug/lam

again in His Heavenly Kingdom, and that He would shew me Hismercy and answer my prayers by such means and in such a wayas might quicken my spirit, that I might serve Him cheerfullyand with joy praise His name.

Iwent that night to bed after earnest prayers and tears andtowards the daybreak, or just upon it, I had this following dream :I thought thatl was again newly married to my dear wife andbrought her along with me to shew her to some of my friends,which I did in these words. Here is a wife, which I have notchosen of myself, but my father did choose her for me,1 andasked me if I would not marry her, for she was a beautiful wife.He had no sooner shewed her to me, but I was extremely inlove with her and I married her presently. When I had thussaid, I thought, we were both left alone, and calling her to me,I took her into my arms and she presently embraced me andkissed me ; nor had I in all this vision any sinful desire, but sucha love to her as I had to her very soul in my prayers, to whichthis dream was an answer. Hereupon I awaked presently withexceeding great inward joy. Blessed be my God l Amen !

e XI/fprift/zegt/2. Dfeh. 1659

I went to bed after prayers and hearty tears and had this dreamtowards daybreak. I dreamed I was in some obscure, large house,where there was a tumultuous, raging people, amongst whom Iknew not any but my brother H. My dear wife was there withme, but having conceived some discomfort at their disorder, Iquitted the place, and went out, leaving my dear wife behind me.As I went out I considered with myself, and called to mind somesmall, at least seeming, unkindnesses I had used towards my dearwife in her lifetime, and the remembrance of them being odiousto me I wondered with myself that I should leave her behind meand neglect her company, having now the opportunity to conversewith her after death. These were my thoughts, whereupon Iturned in, and taking her along with me, there followed us acertain person, with whom I had in former times revelled awaymany years in drinking. I had in my hand a very long cane,

1 This was not true of our temporal marriage, nor of our naturalparents, and therefore it signifies some greater mercy.

45°

Afpperzc/ices

and at last we came to a churchyard, and it was the brightestdaylight that ever I beheld: when we were about the middle ofthe churchyard, I struck upon the ground with my cane at thefull length and it gave a most shrill, reverberating echo. I turnedback to look upon my wife, and she appeared to me in green silkdown to the ground, and much taller, and slenderer than she wasin her lifetime, but in her face there was so much glory, andbeauty, that no Angel in Heaven can have more. She told methe noise of the cane had frighted her a little, but saying so shesmiled upon me and looked most divinely. Upon this I lookedup to Heaven, and having quite forgot my first apprehension,which was true, namely that she appeared thus to me after herdeath, I was much troubled in mind lest I should die before her,and this I feared upon a spiritual account, lest after my deathshe might be tempted to do amiss, and to live otherwise than shedid at present. While I was thus troubled, the cane that was inmy hand suddenly broke, and when it was broken, it appearedno more like a cane, but was a brittle, weak reed. This did putme in mind of her death again, and so did put me out of my fear,and the doubts I conceived, if I died before her. When the reedwas broken, she came close to me, and I gave her the longer halfof the reed, and the furthest end and the shortest I kept for my-self; but looking on the broken end of it, and finding it ragged,and something rough, she gave me a knife to polish it, which Idid. Then we passed both out of the churchyard, and turningto the gentleman that followed me I asked him if he would goalong with us, but he utterly refused; and the truth is, he stillfollows the world too much. Then I turned to my dear wife togo along with her, and having so done I awaked.

By this dream, and the shortest part of the reed left in myhand,I guess I shall not live so long after her, as I have livedwith her. Praised be my God l Amen l

XII

April the 16:‘/2, at night. 1659

I dreamed that a flame of a whitish colour should break out atthe toes of my left foot, and this was told me in my dream by astrange person and of a dark countenance. It is to be noted, thatthis was the very night on which my dear wife died, I658; it

451


being a Saturday night and but one short of the number, or trueaccount. It may be the disease that shall occasion my death, wasshewed me on the night wherein she died, for true it is, that inmy left foot there is now a dangerous humour fallen down, andlodged under my very heel, and upon the lifting of my leg up-ward, it pains me strangely. It fell first into my knee, andwhat it may come to I know not, unless it will end in a gout;but it first of all troubled me in the sinews, and caused a con-traction of them, and then I had a dull pain and still have in theuppermost joint of the thigh. T. R. V.

J XIII

Many years ago, at Paddington, before my distemper in theliver seized me, there appeared to me twice in the same night intwo several dreams, a young, strange person, not unlike to himwho appeared in a strange manner to me at Edmond Hall inOxford. His countenance was dark, and I believe it is the evilgenius, but in this last dream, I saw him not so clearly, my life,I bless God for it, being much amended. The evil he so gladlysignifies to me, frightens me not, for I am ready for death,and with all my heart shall I welcome it, for I desire to be dis-solved and to be with Christ, which is far better for me, than tolive, and sin in this sinful body. T. R. V. I659.

God is. T. R. V. Amen and Amen!

4-52

ll

THALIA REDIVIVA: THE LATIN POEMSOF THOMAS VAUGHAN t

ITHE Dsorcarron

Ornatissimo Viro Domino Mathao Herbert,Institutori suo imprimis suspiciendo.

Accipe primitias, dilecte Herberte, tuosqueQuales formasti, docte Mathme, modos.

Te mea dissimili sequitur conamine Musa,Pallet ut ad vivas picta tabella rosas.

Sic qum mella sacri congessit alumnus HymettiServant libati suavia prima thymi.

IIArron

Quae viridi, Mathae, fuit tibi messis in herba,Hoc te compensat faenore cocta Ceres.

Non potes in nostri furtivis litibus mviDicere, te segetem non decimasse meam.

III

Var-vrumnusHeus ! Vertumne adsum, tumuloque incumbo rapinamCommeditans : tu quos incepit dextra tumultusFugisti, partamque tenes in funere pacem.Non liceat dormire ; ego te, cineremque superbumExcutiam somno. Non hic equites peditesque

453


Circumstant ; nulla est lateri Rhomphaa, SatellesNullus : nulla humeris jactatis laena lacertisFluctuat, et nostrum deridet murice pannum.Prasterit illa atas, qua te timuisse necesseEt tutum fuit; haud umbras, manesque reclusosHorremus. Nihil est, si clausis naribus adsto,Quod metuam, morbos, hircum, excrementaque vermesSollicito ; lectusque tuus de stercore versus.

Cur non eloqueris i neque palma morebere, neTende manus : hic sunt tibi vectigalia, census,

c crus P

Poculaque argentumque auratusque annulus instarHannibalis. Sejanus equus tibi ducitur, aut siNon placeant, prmsto est meretrix ; hanc accipe saltemIn foveam, Vertumne. Neque hanc? quid F tunc chentemDeseris? ut video, nulla est captura sepulchri.

Tolle caput, raucaque iterum cum voce phalangesIncrepita kg satis est latrare audacter in hostem.O qualis facies ! recitanda litania nunc estSi possem ; lupus est, taceoque. Irata MinervaNon tenuit tales, objecta Gorgone, vultus.Sunt oculi patres, qui Lyncea, qui GalilaumCum speculo vicere ; et prophylactica GalliStrumaque viderunt: quibus ipso Hispanus in ovoEmicuit dolus ; hic Scoti tentoria viditPrima, novasque faces in sidere Cassiopeae.Nunc nihil hic prmter cmcosque cavosque meatus,Pejoresque isto spurcoque foramine per quodClaudius, impleto jam ventre, cacare solebat.Depasta est facies, magnzeque proboscidis uncusDepastus, totoque exesus fornice nasus.Formosum facieret Tongillum et Rhinoceroten.O patularn gingivam l ubi nunc tua pharmaca, mQuae radant, scabrosque albent rubigine dentes?Haud equidem infelix tales pandebat hiatusHetiuba, cum misso vultu meliore, pudendisFaucibus oblatret Graecis, rictuque canino.

Tunc humilis tritusque cinis decreta piorumExcindi petis, et divini lumina verbiNocte premi, umbrisque ac sole funalla praefers?

4-54-

alas

14ppen(/ices

Et superesse putasi Cujus jam brachia fractaCuraque, multiplicis dispersa cadavera fatiPrsesentant ; tua quanta dedit documenta ruina,Qua: speciem immensae cladis, mortesque coactasMultorum, tumulo Vertumni ostendit in uno PPar cinis est, aequale lutum, similesque favillaQua constas, milesque triobulus ; aut Agormus,Quo fcetat Quintana, parem ccelestia sortemNon tribuere. Horum miseras stipendia vitasVenales faciunt, animasque ut villica porcosExpendunt pretio. Tu non bibis in nymphaeoCum grege ; purpureus tecum commilitat, aut dux ;Parmosos spernis ; quotiesque ad jurgia currusConveniunt, crassa cum majestate precantemAbsque oculis rides, et qui pede claudicat uno.Nonne pudet duplicasse scelus, miserosque secundaMorte premi, nec velle istis solatia servis,Quos tua lignipedes fecit fuga, monoculosque E’Nunc scio quo tendit tua parsimonia ; promusSolvendus, meretrixque, et qum nasuta lupanarOlfecit, rugosa Venus. Respublica tuta estHis instrumentis. Si vivida vina supersintQtio pugnabis, habes ; hic tota nocte tibi MarsIn lingua est, spirasque inter tua pocula fumos,Quales Amsanctus vomit, aut Vesuvius ardens.Grande stratagema! Et quo Chinense domabisImperium, Budamque atque altos Ottomannos.Procede, expugna mundum ; tibi serviet orbisTerrarum, regnique extremo in margine pones,Arcturumque Crucemque et sidera Medica"-za.Sclopeturn loquere et flammas ; tormenta globosqueFerratos ; verbisque tuis, tanquam catapulta,Disjice vicinas aures : hoc tramite victrixPalma redit, quwrenda tibi est his moribus. Hoc tuHannibalem fecisse putas, cum funera CannisRoma ageret, luscoque acies demessa Gradivo est?Supremos expende dies, sitque exitus huj usFabellm ante oculos. Quid nunc. inconditus isteMos tibi profecit P vel quid sonus, et celeris voxJuramenta rotans, et lassa opprobria lingua i

455

The Worhs of Thanzar Vaughan

Quis te miratur? vel quis tua fulgura plurisEsse putat, quarn sunt crepitus tibi posteriores?His tamen alta malis laturum in sidera nomenSperasti te posse tuum nostrosque nepotesVisurus aliquod Sydus, brutumve hominemve,Assurgens, Angloque ardentes Hercule cmlos.Appia clausa via est, tumuit qua Julius olimIn stellas, qua qui expiravit podice, repsit.Tunc istos, Vertumne, inter numeraberis heros PNuminibus si scurra placet, si sancta libidoIn trutina Jovis est, et Bacchanalia sacra:Justius in ccelum quis scandeti‘ apertior ibit:Porta, et suprema sedeas, Vertumne, cathedra.

Quicunque es, qui scorta, dolos, homicidia, furtaExerces, caecaequc armamentaria mentis.I-Iic studeas ; vocat e tumulo major Cicerone.In cinere hoc scriptum est, extatque in manibus illisQuod discas: Brevis est, et transit vita, nihilque _Profeci his telis l Dic, quis necromantica sumitHaec prsecepta sibi, creditque sagacior urnae PNon unum invenio,-cui consiliarius est mors.Tu legesque forumque et barbara CausidicorumLabra moves, majora alio tua praedia fundoUt pateant ; addisque tuis male jugera paucaPauperis. Haec magna et praeter ludibria fatiFixa putas ; cum tu tantum examine verofEtatem laceras concessam, atque ardua nugisSeria posthabeas ; quoties improvida tecumDigeris hmc intraque coquis. Mea vota secundetSi non quae praesens lux est, tamen altera, saltemTertia ; nec cernis repentem in saecula mortemIncautus, credisque dies, ut savia, posseTe rapere, et stabilem furto producere vitarn.Temporis (heu l) nulla est, annorum nulla rapina,Quisque suos numeros habet. Alta murmura fammNos agitant, properique nimis vestigia fatiNemo audit, struit hic turrita palatica, montes.Marmoreos ; tetroque alludit regia busto.Quippe sepulchra etiam sunt ipsa cubilia, qua: tot

456

flppendices

Exanimes videre, et tristia funera; nec statImproba posteritas, possitque in limine scribiHic vixit. Si vis 3.I1iI11£B compendia nostrmIsta petas, qua sola fides mercatur, et altoIntendas caelo, terramque moramque relinques.Divitim verse illm sunt, et vera supellexQua divina domos et praedia ponit in astris.

IV.

CYNTH IATransierat jam pura dies, et fortior ignisCoelorum, temerasque ferens in lumine flammasPhoebus, venturae fecit prmludia noctiCynthia cum molles aestus et nutra sensitAstra, levemque leves errare per aera ventosEgressa est, hortosque suos floretaque sacraIntravit, mediisque silens in floribus ibat.Dumque omnem explorat circase provida partem,Excurrunt oculorum ignes, et purior orisAura tremit, roscisque halat diapasma labellis.Luxuriant auro crines, dimissaque vestisLudentem insequitur specioso syrmate nympham.Hicgratas umbrarum hiemes et frigora qumrit ;x‘iEstivas hic sola rosas carpebat, et albisIntexit rubeas, positoque e vertice peploIpsa genis docuit similes fratrare colores.Carpit te Narcisse puer, vosque O sua signa(Nam cecidit,lnulloque jacet curante), Ligustra lLilia connectit violis, sacrosque amaranthosFasciculo immiscet ; nodoque maritat in unoDispersas florum veneres, speculoque remotoEt formam faciemque suis agnovit in herbis.

Haec illa. At vegetam Florae sobolemque micantemDum legit, extincta est, obitusque in floribus est flos lNunc, O nunc sylvm pereant, animmque virentesHortorum plantaeque ! Et fascia casta valeto lEcce I ruunt Veneres, multoque Cupidine cinguntSpem vitae studiumque mew ; spoliatur amoenus

457


Hortulus, et rapto stant mcesta rosaria flore.O si non ultra tentassent, si mea tantumCynthia mansisset similis sibi l perfida moresFata regunt, frustraque omnes meliora docemur.Aureus assurgit, multoque nitore CupidoAggreditur nyrnpham, spiratque, superbior ignes.Nectare distillant alas, et -divina volatuAmbrosia exiliens coelestes seminat auras.Utque stetit, vidi celerem librare sagittamPennatamque suis plumis ; stat missile fixum,Accenditque novas non duro in pectore flammas.Illa ardet, clademque suam ccelestibus ambitBlanditiis, ipsoque sinu fovet inscia mortem.O toties miserandal deam hanc impure CupidoFaedasti, simul ora tuam superantia matrem.Ast ego prospiciens sensi discedere vultusPurpureos, niveosque mori cum virgine Hores.Nulla rubent tepidis imrnixta roseta pruinis,Nec tremulm ludunt inter sua lilia flammae.Marcet tanta venus, tristique in vertice sylvaAurea dispersis pendet neglecta capillis.Nil manet Elysii nullusque hyacinthus, ut olim,Vernat in his labiis ; tota est in funere Tempe.Non nego (sit tua justa licet sententia) coelosCrudeles ; lapsm stellze revocantur in altumEx oculis, totoque excedunt sydera vultu.Ingemuit, flevitque suum mea Cynthia fatumTristior, et nulla foelix albedine mansit.

V

IN Cutoan INTUENTEMAffixus formosa Chloe dum ludit occellis,

Et tacito in vultus labitur igne meos.Obvia luminibus mea forma occurit apertis,

Hospitat inque oculis transanimata suis.Hic et aquas penetratque, ignes vitreasque pupillas

Plena vel wrumnis pingit imago meis.Flevit sacra Chloe, formosaque lumina plorat

In speculum tantis facta fuisse malis.458

/ifppendzres

VI

In EPHEMERIDES KEPLERIEcce l mori properat dum prodigus annus, et horas

Vrget sydereis in sua fata rotis,Das, Keplere, novam temeris Echineida ccelis

Et stupet ad remoram machina tota tuam.Nunc duraturo radias, Aurora, rubore ;

Et prtesens hic est, prmteritusque dies.

0I

VII

Vrraum HORARIUM ax SEPULTI IVIATHEMATICIPULVERE

Sic inclusa tum respondet mimula dextra:Et coeli assuetas audet arena vices.

Affectare juvat superos post funera cursus,Surgitque ex atomis certior hora tuis.

Si numerat, partitque diem tam nescia techna,Quid facit ad solem doctior umbra suum.

VIII

An Vmum Exnvnum D. Tnorvnuvr PostturvrCanrnsvsnsam S. S. Tneotoonn DOCTOREM

Est nivew amicus mentis et calens mihi,Rurique semper degit urbanus comes ;

Nec scire possum, quas meus vices agit.Non in remotis trutina et pace curiis

Exercet ille lege quod cautum est, scelus ;Forique tritis litibus, jungit novas.Non hospes intus rebus haud suis vacat,Nec ambit arte, quicquid est dispar deo.

At ore fundit ille non inops suoRosas, salesque mentis et mares Jocos :Interque doctos humilis et summus simulQuos hic solutus perdo, componit dies.

459

The Worhs of Thonzar Vaughan

IX

An FONTEM, EX ouo BIBERE Sotrra ESTSTELLA

O mess Stella: speculum! liberqueSuaviurn, castos ubi pingit ignesUmbra subridens, et amantis Echo

Muta puellae !

Quam nimis grato querelus susurroIn fugam serpis, viridesque tophiPectinas cinnos, vitreoque fundis

Ore fluentem i

Hac Venus spurna poterit creariSuccubte prasstans vetulaeque diva ;Qua: novo formae, fideique solvet

Ftedere litem.

Pulchrior vultus, meliorque scsenaFonte Narcissi facieque fluctusHos facit lautos rnagis, atque nulla

Cmde cruentos.

Hic levis albis volitare pennisAdsolent ludi, veneresque castm ;Ista cultori dedit unda mortem

Héc mihi vitam.

X

In STELLAM LACHRYMANTEMNon miror, mea Stella, tuo tua lumina fietu

Suffusa, et mixtas ignibus ignis aquas.Ex oculis ducendus erat fons. Altera nulla est

Digna satis faciem quse lavet unda tuam.460.

14ppent/ices

XI

IN EANDEM AcRA FEBRE DORMIENTEMHic jaceo: rnixta mortis et vita Venus;Amare Parcam docuit vel somnus meus.Ludit corallis morbus, et multa in niveCombusta mors est, dum meas genas petitMirata przedam, transit in vitam tepens :Et quam necasset, stravit in lectem sibiDormitque capta. Quos superfusos videsFlorum popellos 1 lilia et deam rosamAmator sparsit: exprimi nullis suamUt par, figuris ille sic deam docet.

Vix est creatus in rosis tropus mihi.

XII

E]usDEM EPITAPH rumAdesto multa superum nepenthe madensVer: annus infans, primula et florens Hebe.Tuusque tecum Zephyrus accedat, tuiSerenus oris halitus, promus rosw :Florum solennis fascinus, carmen potensIpsis sepulchris mortuum germen vocans.Adstes et Euri mitius volans ala,Auraque degens divite, ct thure in sacroFumata, pennis incubet tuis Eos.

Est urna parva Stellulam meam tenens,Quze vos in arctum postulat typum deae.Florum huc adesto, quicquid hic mundus paritSui character sparsus, ac inops icon.Cognata venis viola, sanguini est rosa.Natura ubique pingit in luctus meos,Et tophus omnis parturit Stella: notas.Sit epitaphium par hyacinthus tibi,Qui fiore pandens, quas tegit tellus genas,Aiacis instar Q2" rneum semper ferat,Tut-eque cladis annue monens epos.Visurus ora qualia, et quales manus,

4.61 A


Amplectar albas, purpura et tinctas rosas ;Tibique flores servient, spinae mihi ISi Iiliis adsto, dicam, hic vivit meae,Et si sepulchris, hic perit Stellae color.

XIII

GUSTAVUS Aooteuus REX Suscras INTRATGERMANIAM

Siste aquilas Caesar: quas solem, ignesque potentesSustinet, his oculis caeca revertet avis.

Explorare mori est: haud tanto in lumine tentesDegenerem et nullo nomine pullitiem.

Fulminibus servire aquilae est; non regia fiammisImperat ; est superis perma ministra focis.

Gustav us fulgetra regit Mavortis, et ille estInvenient vel quem flamrnae, aquilaeque Jovem.

XIV

Tr1.L1u1v1 Conoaaorsns Auouarum RIDENTAdstitit, in bellum Sueco veniente, volantfim

Turba, et Lipsiacum fusa tegebat agrum.Cum miles sub utroque ruens ductore catervam

Dissipat et turmis territa surgit avis.Primo te, Tilli, comitesque supervolat, et mox

Gustavum : at rapta ex hoste salute, petit.Non erat augurium hoe: aliud victoria pennis

Et dignum vel te gessit, Adolphe, suis.

XV

lVIoR1ENs VVALLENSTENIUM FunnrrAdsis ct extrema major, Gustave, ruina,

Quam per tot vita sparsa trophma tuae,I-Iic congesta jacent tanti rniracula belli,

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14ppendicex

Contrahit inquc unum se tua faxna diem.Cedite, Romanil vobis vlcissc, tnumphus ;

Gustavo plus est quam superare, mori.

XVI

TESTATUR SE GERMANORUM LIBERTATEMSANGUINE suo SIGILLARE

Scripserat hanc, hostisque prius sua dextra cruore 5,Jam signata suo sanguine charta valet.

Libcrtas quam lata tibi, Germania magma, est!Cujus vel mundo tessera major erat.

XVII

CAROLUS Plumus, ANGLORUM REX—-In

En, en deorum magmas, ct tracti numinisSub sole thronus ; ignium coeli silexFerroque tritus in suas Hammas abiens!Dcprcssa palma, qua veram palmam tulit,Crevitquc in ipsos oneri non cedcns dcos.Christi, suoquc sanguine hic unctus fuit,Crucisque nemo majus exemplum dedit.Rex ille regni, rex idem vixit sui,Lcgcmquc, quam nec subditi ferrent, tulit.Jus semper illi surnma ct regalis comes.Fidesquc sancta dirigcns dextram suam,Quam sic coercet, prasidem agnovit manum.Furor, rapina, caades ct dolus malusUnius omnes regium invadunt caput.Caditquc---nosti ccelurn!-tam sanctus parens---Ab his percmptus, vel quibus vitam claret.

Secunda ab ipso victims. haec Christo fuit.Discs, Lectorz Non semper bona invenit qui

bonum quzerit.463

T/ze Works cf Tfioflzas Vazag/zan

XVIIIAmrcrssmo Suo, ET IN OMNI PI-IILOSOPHIA

OCULATISSIMOT. P.1

IN ELEMENTA Sun OPTICACum nimis amotos cum syrmate ccelos,

Hortosque pensiles colo ;Stat gemata astris nox nigra : ut maura lapillis

Intluta divitis sali.Ipse coloratae volvo miracula scmnze,

Memdique labiles Pharos;Sic Fati rirnarnuropes, cursumque procacem,

Qui nostros atterit dies.Demens ambitio l curtique superbia sensus l

Frzenare syderum choros lDirige me, qui tanta potes: ccelestia nolunt

Terreno dirigi cluce.Felix,‘qui propriis errorem absterget ocellis,

Et cmlos instruit suos.‘Astra habeo cognate mihi, lucemque vagantem,

Quam docta corrigat manus.Quippe facem crasso Natura in corpore clausit,

Sumque consulit domi.Sol et luna oculi mihi sunt : solique renides

Poelle, phosphorus novus.Claude tuas Aurora Fores : mihi praevius alter,

Nee radiis Lucifer tuis.Hic notis oculis, claroque propinquior igne,

Amata nascitur Venus.

XIXEPITAPHIUM GULIELMI LAUD EPISCOPI Cnnrunnransrs

0 fida tellus l' coeli depositum cape, lNeque illum topho premas, sed amplectere.Hic jacet, Lector--serva tu lachrymas malis-—

1 I.e., Thomas Powell, on whose intimate relations with Henry andThomas Vaughan Mr A. B. Grosart has thrown an interesting light inhis collected edition of the verse-work of both poets.

464

14p].'>e¢za’:'ce.r

Ecclesiae pharus, idemque naufragium sibi -Repumicator orbis et cceli pugil:Frigentis arm titio, haucl ignis novus,Sed angelorum flamma Manoae capax.Desiste; smclflm, majus non potes nefas.Lassata crux est, martyrum appendix fuit.

Quotidiana non est talis manus.Liberius nemo sanguinem patrim daret

Si res vocassent ; nec confidentius deditCum non vocabant, nempe curavit mori,Anteitque istam, quam stabiliret fidem.Sic ille coelum rapuit, et vitae tomosObliteratos maculis adversae mantisProprio rescripsit sanguine, innocuus simulEt condemnatus; sic citat testes Deus l

O festus ille cinis l et foelix miser,Qui probro honores mutat, et mundi saturInjuriis emit coelos, ac stellas tenet lFecistl probe I fidei senexi malumMors est: ereptus vitae pugillus tibiCum diis acquirit annos, omisit diem.Palles sceleste? non habet sanum sibiCruorem, quisquis sic alienum sitit.Sed non in terram fluxit, ne bibit lutumFluentem : sitiens sanguinem pulvis suum

Pulvere formatus -homo est.

I

Non periit ergo. Laudis tam justae threnosNec morituras naenias hostes suiQui habent aures, audient.

Abi jam, Lector, et bene discas mori.

XX

Mnunrrrus PONTISFRACTI CASTRUM INGREDITUR

Arx alta ! et Caroli spes una atque ultirna nostriQua tria conveniunt hospita regna simul.

HIS extrema fides ponet vestigia muris,Clarior eque tuis mcenibus astra petet.

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T/ze Works of Tfiamas Vang/zarz

Non superesse licet :. cupio funclamina mortisPonere, et hoc nostram condere teste necem.

Preside Mauritio tua moenia digna tueri,Nee nisi Mauritio prmside digna capi.

XXI

Paoposrra AB Hosrs Pacrrous, Sotus ExctuorruaHanc mea mors, mea vita diem celebrate : paresque

Et similes habeant utraque fata vices.Vita, meam mortem celebra : tu, mors mea, vitarn.

Sitque ; audere mori, pactio Mauritii.Vivere me trepidant hostes: faciamus et ipsos

Quam petiere, meam vel trepidam necern.

XXII

Dsorro CA;sTRo, ET PACTIONE Eiccwsus PERMemos HOSTES ERUMPIT

Sol, orbis spectator ades, curruquerepressoMirandum e superis aspice Mauritium l

Solus in. hostiles audet procedere turmas,Hac illi oblata est conditione salus.

Mille refert, et mille ruit varia arte per hostes :Et varios quasi se dividit usque locos.

Stravit totam aciem dux atque exercitus ipse :Illa dies, quod vix postera credat habet.

Victricem obtinuit, rnorte indignante, salutem :Credibile est tantum fata timere manum.

XXIII

ALIUDArcta est, quam tribuis fortuna redemptio 5, vel mors,

Vei requiem hostilis pervia turma dabit.Aut manus haec nobis tutela, aut mulla 5 cadamque

Hoste semel major : me, Caraloque minor.4.66

14ppendices

Par illi exemplurn est; regem assimulare docemur,Fataque inauditis exuperare modis.

Insilio l levis est vobis, nullusque triumphus ;Non poteram vinci, nec dabo posse mori.

XXIV

ALIUDVenit summa dies, et qua pepigisse, perire est.

Major sum, quam cui sic superesse licet.Percutimus pulchrum posito cum funere fcedus,

Sitque hmc pro vita pactio, velle mori.Plebeius vigor hoc, quivisque gregari-us hand dat :

Hoc solius habent pectora Mauritii.

Desiderantur Alcippus et Jacintha (Poema heroicum absolu-tissimurn), cum multis aliis Oxonii ab Authore relictis.--Noteby Henry Vaughan.

457

III

THOMAS VAUGHAN AND HENRY MORE

In ANTI-IROPOSOPHIA Tnaomnorcn Vaughan is said to havespoken disparagingly of lVIore’s PSYCHODIA PLATONICA. Noreference is offered to clear up the point at issue, and I mustconfess that I do not know where the supposed allusion is found.In any case, neither the Cambridge Platonist nor his book iscited by name. The fact---if it be such---may account for thedebate which followed. Independently of this I can believe thata ripe scholar and thinker like Henry More might have been movedto a humoursome bitterness by the attitude of Vaughan when heclaims in ANTHROPOSOPHIA "I"'1-raorvmolca to have searched moredeeply into “ the centre of Nature ” than some other writers on“ spiritual mysteries.” After all, the text depends from authoritieswho were, as they now are, perfectly well known and widely.His temper would have been tried also by the occasional manu-facture of fantastic concealments, causing an atmosphere ofartificial mystery, for Vaughan will quote from one of his sourcesup to a certain point and then suggest that it would be going toofar if he merely extended quotation. But whatever the actuatingcause, there followed speedily on Vaughan’s first tracts-——includedwithin the covers of a single small volume--a criticism entitled 1“ Oasaavrvrrons upon ANTI-IROPOSOPI-IIA THEOMAGICA andANIMA MAGICA ABSCONDITA. By Alazonomastix Philalethes. . . Printed at Parrhesia, but are to be sold by O. Pullen at theRose in St Paul’s Churchyard. I650.” A quotation on the title-page shewed the spirit of the tract : “ They reel to and fro, andstagger like a drunken man, and are at their wit’s end.”—-PS. Ihave no brief in my hands and wish to do even justice. It was acoarse period in polemics, foreign to all the courtesies and eventhe decency of criticism. The OBSERVATIONS are largely of thenature of lampoon, and abuse does duty for argument. But when

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flppendices

allowance has been made for the time, it remains to add that-—worse still--in so far as critical points are debated, Henry Moreis not more wanting in good taste than he is in dialectical skill.He is dull, feeble and ineffective. The truth is that he knewnothing of oflicial occultism and was not qualified to take hisauthor seriously in hand, except perhaps from an Aristotelianstandpoint, and even then he was a Platonist. As regardsAristotle and his description of Nature, Eugenius Philalethes ischallenged on two occasions to state whether he has discovered“ the naked substance or essence of anything.” This it is, how-ever, or the failure to do this, which constitutes the charge inchief of Eugenius against the Peripatetics. It is maintainedfurther by More that these philosophers do not, as Eugeniusstates, regard God as having made the world like a carpenter“because they give an inward motion to all natural bodies.”For the rest: (I) He ridicules his author’s notions as to the pre-existence of souls and concerning the parts of the soul as derivedfrom Kabalism; hut (2) he says nothing that is worth readingon his own part. He is very hard--though lame--onVaughan’s rather unconvincing comparison -of the world to ananimal, on his cosmic darkness, on his views concerning theelements, and on his suggestion that there could be ‘an eveningand a morning in the world at a period when it is aflirmed byVaughan that “ the light was equally dispensed.” (4.) He seeksto know the nature of that light which alone--according toVaughan---can be multiplied truly; and this seems pertinent, asin ANIMA Maorca ABSCONDITA the Peripatetics are thanked inscorn for their offering nothing when they explain the operationof things but do not say what they are. (5) When the soul islikened to light or air, More discovers materialism, and there issome ground for the criticism; but the use of these terms wasdoubtless by way of analogy. (6) The metrical eulogy ofAgrippa leads to ridiculous questions—whether Eugenius canexplain the flux and reflux of the sea, the operations of thelodestone, and so forth. (7) As an example of More in a moodof comedy, he discerns “a nun ” in that First Principle whichis called “a pure virgin.” (8) In the worst taste of all is anunkindly reference to the death of a brother mentioned inANTI-1RoPosoPH1A THEOMAGICA; but I need not write it here.(9) Finally, the Advertisement at the end of this tract, enumerat-

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The Wort: of T/zomas Vang/um

ing the qualifications of anyone who proceeds to criticise, hasthe benefit of prolonged censure and perhaps deserves it.

Vaughan replied promptly in TI-IE MAN—MOUSE, publishedin the same volume as Maura Anarvrrca, and of course pressesScripture into his service. “After the manner of men Ihavefought with beasts ” is making a good beginning on the title-page--much better than More himself. And the tract quotesin its opening: “Who is this that darkeneth counsel by wordswithout kno'wledge.P” Vaughan, moreover, had the wholefreedom of Alsatia in respect of foul language, a qualificationwhich appears to all the lees and depths in his later rejoinder.More did what lay within his measures, but he seems to havelived on the outskirts and to have been learning the languageslowly. Second in this, he is second also in skill, and Vaughanscores points against him, though he tends to arrest in doing sothe sense of some of his own statements which have beenattacked by his critic. I must not be held to suggest that thereis anything of real moment on either side of all the ribald con-tentions; but Vaughan is the more supple antagonist in anexceedingly sorry bout. (I) He reminds More-as regards pre-existence--that, according to Plato, “the knowledge which soulsattain to in the body is but a remembrance of what they formerlyknew, before they were embodied.” (2) He defends his twofolddivision of the soul according to Kabalism-namely, Run’/2 andNeplm/2, insisting that they are male and female; but Vaughanand More seem alike to have forgotten that the theosophy ofIsrael is by no means content with postulating these elements:they are extended in all to six. (3) He accuses his adversaryof mistaking “analogies for positions,” and this obtains againsthim, but he does not do much on his own part to redeem hisawkward comparison between the world and an animal. (4.) Asregards the “ diffused light ” and the question of an evening andmorning during this condition of things, he says that the nightsand days of the creative week “were terrible mysterious radia-tions of God upon the chaos and dark evaporations of the chaostowards God ”---which may be left to stand at its value. (5) Asto the number of elements the debate evaporates in mouthings,to the credit of neither side. (6) There is perhaps no need tosay~ that Vaughan passes over the question whether he has dis-covered the real nature of essences, of that light which is

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multiplied, nor does he offer to explain the tides and the attrac-tive power of lodestone. On this and on other considerationsthe debate issues in words, which are those of declamation andabuse.

Henry More re-entered the lists with “THE SECOND LASHOF ALAZQNOMASTIX. Containing a Solid and Serious Replyto a very Uncivil Answer to certain OBSERVATIONS uponANTHROPOSOPHIA THEOMAGICA and ANIMA Mnolca Asscon-DITA. Printed by the Printers to the University of Cambridge.”It was issued without date, but can be assigned certainly to anearly part of I651. It bore the following quotations on thetitles: Paoveaa; “He that reproves a scorner gets to himselfa blot.” ECCLESIASTIC: “ Be not proud in the device of thineown mind, lest thy soul rend thee as a bull.” The tract maybe summarised thus. ~

The Cambridge Platonist (I) Complains of Eugenius Phila-lethes for his “unchristian bitterness and inhuman railings,”justifying his own scurrility and denying any “base” abuse;(2) Affirms that he is still “benignly affected” towards E. P.,and signs himself a “careful and vigilant brother”; (3) Callshim “a bad chip of the Dr Fludd block,” who cannot “dis-tinguish abstracts from concretes”; (4,) Has discovered hisidentity and terms him derisively “Tom Vaughan of JesusCollege, Oxford”; (5) Describes ANTI-IROPOSOPHIA as a “con-ceited interpretation of Holy Writ,” and claims for himself thathe “keeps to the naked truth of- Christianity”; (6) Affirmsthat he was moved to intervene by the “rash and unworthyabuse of Descartes,” who is mentioned once only---and thenquite casually--by E. P. ; (7) Expends pages hereon, and termshimself Iacafa are/i in terra; (3) Maintains that reminiscencedoes not prove pre-existence, and condemns E. P.’s “grossopinion ” of the soul; (9) Argues that substance cannot beknown otherwise than by its operations or relations to this andthat, which is obviously true but makes void several of his ownprevious challenges--as, e.g., regarding the “essence of any-thing ”; (Io) Recurs to that “rare piece of zoography” whichdraws out the world in the shape of an animal, declaring thatE. P. would match chalk and cheese together or marry anapple and an oyster ; (I I) Proposes to prove in the same fashionthat a pair of bellows is an animal; (I2) Rails at the

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Rosicrucian Brotherhood, who were addressed by E. P. “ whenthey were God knows where,” while they will answer him“God knows when ”; (I3). Explains the Lamp of God as thelight of reason; (14) Confesses that he has not read MAGIAADAMICA, which appeared in the same volume as THEMAN-Mouse.

Vaughan was not slow to ‘come forward, and had a mind inTHE SECOND WASH to “answer a fool according to his folly,”but at the same time to “justify the truth ” rather than himself,as one who is conscious beforehand that so far he has been “ morejust than bitter.” Whether his rectitude emerges between theashpits of his language I must leave to those who feel qualifiedfor pronouncing judgment. For the rest: (I) More cannot dis-tinguish between “the operations and the essence of the soul.”(2.) As regards pre-existence, “ before the immersion in matter,”the soul was a “knowing, intelligent spirit,” no evidence beingoffered in favour of the postulated antecedence. (3) The-.argu-ment is that intelligence is essential to the soul, and hence it mustneeds be intelligent before and after incorporation; but this isnot the question at issue until pre-existence itself is determined.(4,) Respecting the “First Matter of all things,” Vaughan has“seen it and felt it ten thousand times”; it is “that spermwhich God in the beginning of His ways created of nothing,and out of which He made heaven and earth ” ; it is not there-fore—-as More proposes-“ a thing prepared by Art ” so that itis “fit to receive any form whatever.” (5) Vaughan can dis-tinguish well enough between abstract and concrete, but thepretence of More’s accusation brings forward something whichis “a Bull both in abstracts and in concrete, and this is the Bull ofBasan.” (6) It is More alone who gives “ a brutish account ofthe soul of man,” for he says that the soul which is sensitive mustneeds" be rational also “and animadversive,” the answer to whichis that a man’s hands have sense “and yet they have no anim-adversion.” (7) Those who would know the nature of substancemust search the centre of Nature, the capacity for which isbeyond the desert of More, nor does Vaughan claim the privilege.(8) It is not true, however, that all substances can be known onlyby their operations, because there are passive substances and thesehave no operations ; so therefore how are they known P (9) Thesense of-the soul is not the vestment of the soul, which herself

471

Alpjoem/z'ce.r

is the vehicle of mind, or “the superior intellectual portion.”(9) The soul, according to More, is a “ spiritual substance withoutcorporeal dimensions, but hath an immaterial amplitude, dflatableand contractibley”; it is therefore “long without length, andthough it hath no length it may be .shortened.” (Io) Finally,More is recommended to keep within his sphere and not to censurethose things which he does not understand.

The Cambridge Platonist found repose in silence, but Vaughancontinued to cherish a bitter remembrance which passed intosporadic expression in his later works. The tr-acts produced bythe squabble are ineffably repellent, and where they touch uponsuch questions as the presence of water in the moon and whetherthe stars shine by light reflected from the sun it becomes diffi-cult to think that either writer had any notions of the universeover which it would be worth while to waste the thought ofa moment.

473

IV

ENGLISH METRICAL REMAINS

I

Tue _DEDICATION or “Tue CnvM1s'r's KEY"

The greedy cheat with impure hands may notAttempt this Art, nor is it ever gotBy the unlearn’d and rude : the vicious mind,To lust and softness given, it strikes stark blind.

But the sage, pious mind, who still adoresAnd loves his Maker, and His love implores ;Who ever joys to search the secret causeAnd series of His works, their love and laws:Let him draw near and joining will with strengthStudy this Art in all her depth and length ;Then grave experience shall his consort be,Skill’d in large Nature’s inmost mystery.The knots and doubts his busy course and caresWill oft disturb, till time the truth declares,But noble patience—through all trials past-—-Brings the glad end and long hoped for at last.

II

On THE DEATH or MR WILLIAM CARTWRIGHT‘

So are we now beyond the spleen of fate,Our miseries have made us fortunate :

1 Prefixed to Cartwrighfis COMEDIES, 1651. He was proctor of OxfordUniversity.

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14ppe72a’z'ce.r

The grave was physic here ; death speaks us free-—Her malice now is spent as well as we.Nay, now our ruin doth so much displeaseThat to strike more is to her a disease.None-can deserve her envy ; her contemptExceeds her former anger : she hath spentNo arrows but on- precious lives, and weAre but the leavings of her tyranny-—Such-whom when she hath taken from the prease-—Cannot requite the expense of a disease.He fell, a nobler ruin ; we that liveOwe our short lives but_toa base reprieve.He, when as yet in death he was not lost,Made fate suspect her jurisdiction cross’d,‘Cause learning knew no destiny : ’twas heWhose studies border’d on eternity.Our speculations were too poor to haveWith thee the equal glory of a grave,And share a fair mortality that weMight be thought wise because we fell with thee.Death had thee hence, lest thy large fancy mightIn time take wing, and with a saving flightRove thee beyond the world into a stateToo high, and so outrun the reach of fate.Thou wert so richly good, so great that weThe Church in thee ev’n at one view might see ;Saints that so long possessed the quiet earthAnd slept out centuries were at thy birthRegenerate: they lived again in thee,And did outdo their former piety.And as their souls contracted in thine ownDid thus forestall the resurrection,So in thy death they met a second fate : INature in thee did recapitulate.So fraught wert thou with learning that we canStyle thee almost a breathing Vatican,A library not framed of stones and woodBut animate and cemented with blood.All arts so suffer’d in thy fall that weMay call thy grave an university

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Tfie Warts of Tfiomas‘ Vaug/zam

And look our schools out there, as if that nowEternal Bodley did descend belowTo gratify thy dust. O that we mightInstal thee lecturer again and rightThat injured metaphysics, like to beEclipsed of their own obscurity,Robb’d of thy light: and yet they are contentTo mourn the ruin of their armament.

When he did read how did we flock to hear:Sure some professors became pupils there.He would refine abstractions : it was heThat gave the text all its authority,As if the Stagyrite resigned his penAnd took his censure, not his comment then.And though with some the science goes for pelf,His lectures made it to transcend itself.He used the creatures as a scale to stormThe spiritual world, and though ’twas tornAnd broken with uncertainties, yet he-—By reason, as by faith--a DeityCould apprehend and reach. Thus having tracedThese secondary things, his soul made hasteTo view the Cause and then began to plod,Nothing being left to puzzle him but God,Whose mysteries he reach’d, as far as heOf his great self had made discovery.He plunder’d not the heavens, nor brought he downSecrets from thence which were before unknown ;Yet some there are believe their wits so ripeThat they can draw a map of the Arch’type,And with strange optics tutor’d they can viewThe emanations of the mystic Jew.In this his pious ignorance was bestAnd did excel his knowledge of the rest.But he is gone and Providence took himTo add to heaven another cherubim.This to our tears may minister relief:’Tis this preferment that does cause our grief.

475

flppendzke:

III

UPON "rue Fottowmo Poems

I write not here as if thy last in storeOf learned friends ; ’tis known that thou hast moreVVho--were they told of this-would find a wayTo raise a guard of poets without pay,And bring as many hands to thy editionAs th’ City should unto their May’r’s petition.But thou wouldst none of this, lest it should beThy muster rather than our courtesy.Thou wouldst not beg as knights do and appearPoet by voice and suffrage of the shire :That were enough to make my Muse advanceAmongst the crutches ; nay, it might enhanceOur charity, and we should think it fitThe State should build an hospital for wit.

But here needs no relief: thy richer verseCreates all poets that can but rehearse,And they----like tenanits better’d by their land--Should pay thee rent for what they understand.Thou art not of that lamentable nationWho make a blessed alms of approbation,Whose fardel-notes are briefs in everything 'But that they are not licensed by the king.Without such scape-requests thou dost come forthArm’d--though I speak it-with thy proper worthAnd needest not this noise of friends, for weWrite out of love, not thy necessity.And though this sullen age possessed beWith some strange desamour to poetry,Yet I suspect--thy fancy so delights-—The Puritans will turn thy proselytes,And that thy flame--when once abroad it shines-—Will bring thee as many friends as thou hast lines.

1 Prefixed to Henry Vaughan’s OLOR ISCANUS, 1651.

477

I

V

IN SUMMUM VIRUM THOMAM BODLEIUM,EQUITEM AURATUM, BIBLIOTHECEE OXONI-

ENSIS STRUCTOREM MAGNIFICUM1

Sancta Anima, et tam sancta simul salveto favilla,Sitque semel cineris fas meminuisse tui.

Instructor cteli et stellarum plenior ordo,Qui sporadas per te non finis astra fore.

Quippe Lares libris vel rite vagantibus addisEt coelurn, quo sint sydera fixa, cluis.

Nos vitam ut patres largimur fatibus, at tuQuo vitam hanc posssint vivere solus habes.

Hospitium agnoscunt Artes ; hic quwlibet intratPost obstetrices, nec peregrina, manus.

Scsena toga, doctique capax panegyris orbisEt mare, vel potius plenior unda mari.

Concursus Geniorum et meta extrema Lycasi,Quo nullum nisi sit sanctius, iret opus.

Syllabus Heroum, rnentisque omniscia proles,Est hsec et sensu theca animata suo.

Bodleii laus ampla, et fusior urna sepulti,Qua vitam invenit mors sua, morsque necem.

Hinc se fracta fugm dedit, absumptisque sagittisImplevit vacuas sola pharetra manus.

Pax tibi vox nulla est: satagis dum condere MusamFecisti, quod non noverit illa loqui.

Pium est agnoscere perQuos profecisti.

1 Prefixed to LUMEN DE LUMINE.

478

VI

COMMENDATORY VERSESPREFIXED OR APPENDED TO THE WRITINGS OF

THOMAS VAUGHAN

I

To Hrs EVER I-Ionounao FRIEND, THELEARNED Aurnoa

(Appended to ANIMA IVIAGICA Aascounrrn)

Sir:Your book now finish’d, let a shallower penAdd these few drops to your vast ocean-—Not by my shadowing praise t’ eclipse the gloryOf your high worth.‘ This book must tell that storyTo truth-believing souls, whose eagle eyesCan penetrate these hidden mysteries. lBut you---thrice-honour’d Sir--my grovelling mindHave raised to higher pitch, to tell how kind,How rare a friend ; how dear, how choice a treasureMy fates have bless’d me with, above the measureOf vulgar thought : how this diviner rayOf your bright soul would fill with clearest dayThe darken’d world, did not earth-shadowing mist-—With thickest clouds--heaven’s influence resist.

But who from envy’s sordid mireIs wash’d, is clad in pure attireOf innocence, a light shall see-Unthrall’d from error’s sophistry--Will kindle that magnetic fireWhich sh‘all concentre wild desire,

479

T/ze Wards of Thomas Vaug/zan

And fix the roving thoughts in oneInveterate TRI-UNION.He’ll then disdain the slimy earth,A house too mean for noble birth :His heaven-raised soul will then aspireTo bear a part in th’ angel’s choir.

Dear Sir, fare well. Let seekers’ thirsty flames,Refresh’d by these your soul-reviving streams,Echoyour praise, with thankful eulogiesYour ever-living name immortalise.

Sir,Your own beyond expresses,

' ' H. B.

II

On TI-IE AuTnoR’s VINDICATION Ann REPLY T0 THEScunvv, SCRIBBLING Scotomo, ALA'2:oNoMAs'r1x

(Prefixed to Maom ADAMICA)

‘Twas well he did assault thee, or thy foeCould not have hit to thy advantage so.What he styles ignorance is depth in sense :He thinks there is no skill but common sense.Had Bacon lived in this unknowing ageAnd seen experience laugh’d at on the stage,What Tempests would have risen in his bloodTo side an art which Nature hath made good.

I O I I l I

Great, rare Eugenius, do not thou delayThy course because this dirt lies in thy way.Stain thy white skin for once, and be thou notSurprised like ermines by the daubing plot.Mount to thy full meridian ; let thy starCreate a rubric to thy calendar ;And we will offer anthems to thy shrineSo long as date can give a name to time.

P. B., A.M. Oxoniens.480 7

14ppendices

N.B ---I have omitted the abusive couplets referring especiallyto Henry More, and shall take the same course in the excerptswhich follow. They are disgraceful, like the controversy itself,and destitute of the least interest at this day.

III

IBID(Prefixed to Tna Sscono Wasn)

But thou, admired Eugenius, whose great artsShine above envy and the common arts ;Thou kin to angels and superior lights,A spark of the first fire ; whose eagle flightsTrade not with earth and grossness, but do passTo the pure heavens and make thy God thy glass,In Whom thou seest all forms and so dost giveThese rare discoveries, how things move and live :Proceed to make thy great design completeAnd let not this loathed Moore our hopes defeat.Shake off the eclipse, this dark, intruding veilWhich would force night upon us and entailThe same gross ignorance--in whose shades heHath lost himself-—on our posterity.Down, all you stale impostures, castles rear’dIn th’ air and guarded by thy reverend beard,Brat of Nichomachus. I will no moreBow to thy hoary handful nor adore.Thy tyrant text ; but by this dawning light,Which streams upon me through thy three-piled night,Pass to the East of truth, till I may seeMan’s first fair state, when sage simplicity,The dove and serpent, innocent and wise,Dwelt in his breast and he in Paradise.There from the Tree of Knowledge his best boughsI’ll pluck a garland for Eugenius’ brows,Which to succeeding times fame shall bequeathe,With this most just applause-—Great Vaughan’s wreath.

H.M. Oxon.481 31

T/ze Works cf T/zomas Vang/ran

IVIBID

(Prefixed to THE Sscono Wasn)

Hail, great Eugenius, look what force you hadTo wind and turn your adversary mad.Faith, I’ll petition for him : will you beBut merciful and cure his lethargy i‘

I l II

The world doth seeEugenius’ learning and thy foolery.The weights you put upon him do at bestSpeak him but palm ; he cannot be oppress’d,For against virtue there is no success:You make him more when you would make him less.

4.39.

P. B., A.M. Oxonicnsis

VII

THE LATIN LETTER OF THE FRATRESROSEZE CRUCIS

Translated in Lumen ds Luniinr

Unusquisque natura desyderat esse Dux, habere aureos etargenteos thesauros, et magnus videri coram mundo. Deusautem hazc omnia creavit, ut homo iis utatur, eorumque sitdominus, et agnoscat in illis singularem us bonitatem ct omni-potentiam, Ipsi gratias agat, Eum honoret et laudet. Nemoautem vult haec omnia nisi otiosis diebus, et nullo labore ctpericulo przeeunte conquirere, neque ex loco co consequi, in quoDeus illa posu_erit; etiamque vult ut qumrantur, et qumrentibusdabit. Nemo vero vult sedem sibi in illo loco quzerere, etpropterea etiam non inveniuntur. Siquidem a longo temporevia et locus ad haec incognitus est, et maximw parti absconditus.Etiamsi vero locum et viam difiicile et laboriosum sit invenire,locus tamen est investigandus. Cum vero Deum coram suis nihilabsconditum velit, ideo in hoc ultimo saeculo antequam Judiciumextremum veniat, dignis hmc omnia sunt revelanda: uti (obscuretamen satis ne manifesta fiant indignis) in quodam loco inquit:Nihil est absconditum quod non l’€V€lCtl.1I’.1 Nos igitur A Spiritu_Dei_ acti, hanc ,Dei voluntatem mundo lannunciamus, uti etiamin diversis linguis it nobls factum et publicatum est. Istam veropublicationem aut major pars calumniatur, aut.contemn1tur,,autsine Deo promissa ejus penes nos qumrit, existimans nos illosstatim_doct_uros, quo modo Aururn Chimicum_sit prmparandum,aut 1lllS aflerre magnos thesauros, quibus possint coram mundopompose vivete, superbire, bella geriere, lucra exercere, helluari,potare, incontinenter vivere, et in aliis peccatis vitam commacu-lare; quze tamen omnia contraria sunt voliintati Ipsius Dei. Hi

1 ST Ms'r'r., ii, 26.433

T/ze Wares of T/wmas Vaugfian

exempla capere debebant a decem virginibus illis (quarum quinquestolidte s prudentibus oleum petebant) esse multum aliam rationem,dum nimirum opus sit, ut quilibet proprio labore et -studio in Deoid consequatur. Nos tamen illorum sociorum animos ex singulariteci gratia ct revelatione, etiam ex ipsorum scriptis agnoscimus,aures nostras obturamus, et quasi nutibus nos obducimus, neipsorum boatus et ejulatus audiamus, qui in vanum aurumclamant. Atque hinc fit etiam quod multum calumniarum etconvitiorum contra nos effundunt, qum non curamus, sed Deussuo tempore judicabit.

Postquam vero nos vestrum duorum diligentiam et sedulitatem,quam in vera cognitione Dei et lectione sacrorum bibliorumimpenditis,jampridem (quamvis vobis inscientibus) bene scivimus,etiam ex vestro agnovimus scripto, Nos etiam vos prae multis aliismillibus responso aliquo dignari voluimus, et vobis hoc significareex permissu Dei et Spiritus Sancti admonitione.

Est Mons situs in medio terrw, vel centro orbis, qui est parvuset magnus, est mollis, etiam supra modum durus et saxosus, estunicuique propinquus et longinquus, sed ex consilio Dei invisibilis.In eo sunt maximi thesauri absconditi, quos mundus numerarenon potest. Qui Mons, ex invidia diaboli (qui omni temporeDei gloriam et fmlicitatern hominis impedit) multum trucibusanimalibus et aliis avibus rapacibus circumdatus est, quie viamhomini reddunt difficilem et periculosam, et propterea huc usqueetiam (quia tempus nondum est) ea via nec dum ab omnibusqumri potuit, aut inveniri. Nunc vero a dignis (interim propriocujusque labore) via invenienda est. Ad hunc Montem ite noctequadam (cum ea sit) longissima et obscurissimfi, et prteparatevosmetipsos per fideles precationes. Insistite in viam ubi Monssit inveniendus. Qumrite autemex nemine ubi via sit invenienda,sed sequimini fideliter vestrum Ductorem, qui se vobis sistet etin itinere vos ofiendet: vos vero illum non agnoscetis. Hicmedia .nocte, cum omnia tranquilla et obscura sunt, vos adMontem adducet, sed necesse est ut vos prmmuniatis ariimomagno et heroico, ne reformidetis ea, quae vobis occurrent etrecedatis. Nullo gladio corporali indigetis, nec aliis armis, sedDeum solummodo invocate syncere, et ex animo. Postquamvidistis Montem, primum miraculum quod procedet hoc est.Vehementissimus et maximus ventus, qui Montem commovebitet rupes discutiet. Tunc vobis se offerent leones et dracones,

+84

flppendices

er alia terribilia animalia, sed nihil hac reformidate. Estotestabiles, et cavate ne recedatis; nam vester Conductor, qui vosconduxit, non permittet ut aliquid rnali vobis fiat. Verumthesaurum nondum est detectus, sed valde propinquus. Huncventum sequitur terrae motus, qui absolvet ea qua ventus reliquit,et mquabit ea. Cavcte tamen ne recedatis. Post terrm motumsequetur ignis maximus, qui omnem terrestrem materiam consumer,et thesaurum deteget: vos vero eum videre nequitis. -Verumpost h:-sec omnia, et ferme circa tempus matutinum erit tran-quillitas magna et amica, et videbitis Stellam Matutinam ascendereet Auroram assugere; et magnum thesaurum animadvertetis.Penes quem praecipuum et exactissimum est summa quadamtinctura, qua mundus (si Deo placeret ct taiitis donis dignusesset) possit tingi et in summum aurum converti. S

Hac tinctura utentes "uti vos docuerit vester Conductor, vosquamvis senes, reddet juvenes, et in nullo membro animadvertetisullum morbum. Penes hanc tincturam invenietis etiam margaritas,quas ne quidem licet excogitare. Vos vero nihil capietis proautoritate vestra, sed sitis contenti cum eo quod vobis Conductorcommunicabit. Deo semper gratias agite pro hoc, et summamcuram intendite, ne coram mundo superbiatis, sed dono hoc recteutirnini, et in ea impendite quse mundo sunt contraria, et itapossidere quasi non haberetis. Ducite viam temperat_am, etcavete ab omni genere peccati, aliogui hic vester Conductor avobis se divertet, et privabimini hac fmlicitate. Scitote enimhoc fideliter. Qui tinctura hac abutitur et non vivit exemplari-ter, pure ct syncere coram hominibus, beneficium hoc amittet, etparum spei restabit quo iterum id recipere possit, E3’c. "

-+85

VIII

APHORISMI MAGICI EUGENIANI‘(Veritai Prime est /nec : haer etiam ultimo)

IAnte omnia punctum extitit--non 1'8 drouov aut mathematicuin,sed diffusivurn. Monas erat explicite, implicite myrias. Luxerat, erat et nox, principium et finis prineipii, omnia et nihil,est et non.

IICommovit se Monas in duade, et per triadem egressm sunt

facies luminis secundi.

_ IIIExivit ignis simplex, increatus, et sub aquis induit se tegumento

ignis multiplicis creati.

IV

Respexit ad fontem superiorem et inferiorem, deducto typo,triplici vulta sigillavit.

V

Creavit unum Unitas, ct in tria distinxit Trinitas. Est etquaternarius, nexus et medium reductionis.

VI

Ex visibilibus primum effulsit aqua, foemina incubantis igniset figurabilium gravida mater. _

1 These Aphorisms were adopted apparently by Thomas Vaughan andare not his own excogitation. I remember meeting with them in an earlierprinted book by another author, whom I am unable to identify now.

486

Afpperzdice:

VII

Porosa erat interius et corticibus varia; cujus venter habuitccelos convulutos et astra indiscreta.

VIII

“Separator Artifex divisit hanc in amplas regiones, et-apparcntefoetu--disparuit mater.

I ixPeperit tamen mater filios lucidos, influentes in terrain Chai.

XHi generant matrem in novissimis, cujus fons cantat in luco

miraculoso.XI

Sapientim Condus est hic: esto qui potes Promus.

XII

Pater est totius creati, et ex filio creato per vivam filiianalysin Pater generator. Habes summum generantis circulimysterium. Filii filius est, qui filii Pater fuit.

437

IX

BIBLIOGRAPHY OF THE WRITINGS OFTHOMAS VAUGHAN

Reproducing the Titfo-page of oar/2 -wort or originally printed

IANTHROPOSOPHIA THEOMAGICA ; Or a Discourse of the Nature

of Man-and his State after Death; grounded on hisCreator's Proto-Chemistry and verified by a PracticalExamination of Principles in the Great World. ByEudaivius PI-IILALETI-IES. “Many shall run to and froand knowledge shall be increased.”---DANIEL, xii, 4.. AudiIgnfs Vocom.-—-ZOROASTER in Orac. London: Printed byT. W. for H. Blunden at the Castle in Cornhill. I650.pp. xvi —|— 70.

IIANIMA MAGICA Asscouorra; Or a Discourse of the Uni-

versal Spirit of Nature, with his strange, abstruse, miraculousAscent and Descent. By EUGENIUS PI-IILALETHES. Estautem aaiozrsam rpoca/am anam, ad quod astam amor, mamijformat ido/am.--Stapul. in DION. Dd a Digon: HebDhfl, Heb Dhim. London : Printed by T. W. for H. B.1650. pp. xiv + 57.

IIIMAoIA ADAMICA ; Or the Antiquity of Magic and the Descent

thereof from Adam downward proved: Whereunto is addeda perfect and full Discovery of the True CCELUM TERRJE,or the Magician’s Heavenly Chaos and First Matter of allThings. By EUGENIUS PHILALETI-IES. Eyd: di 1-f;6'oi.i7\o-

I 4.88

flppendices

par: xarapatieiv Tziyv gbtiazv Kai 'r'a1i":'r7 §'rreo'6lat.—-l1iPIcT. inEnrhirid. London: Printed by T. W. for H. Blunden atthe Castle in Cornhill. I650. pp. xxxiv-|~ 14.0.

There is no separate title for CCELUM TERRJE, whichbegins with a fresh paragraph at line 4. of p. 78, and thedistinction between the two texts is shewn thereafter by theheadlines.

IVIns MAN-MOUSE TA1-{EN IN A TRAP, and tortured to death

for Gnawing the Margins of EUGENIUS PHILALETI-IE3.E1‘ merum canfirrur Utrysm. . . . “ After the manner of menI have fought with beasts at Ephesus.”---CoR., xv, 32. “Iknow my reward is calumny.”--ANTHROP. THEO.-MAG.)p. 27. Printed in London and sold at the Castle in Corn-hill. I650. pp. iv-|- I16.

This tract was issued in the same volume with MAGIAADAMICA and its dedicatory epistle to Mr Mathew Harbertfollowed the dedication of that work to Mr ThomasHenshaw. The errata of MAGIA ADAMICA preceded theerrata of THE MAN-MOUSE, immediately after the title-leafof the latter.

VLUMEN DE LUMINE : Or a New Magical Light, discovered and

communicated to the Y/Vorld. By EUGENIUS PI-IILALETHES.“And God said, Let there be light.”—GENEsIs, i, 3.“And the light shineth in the dark_ness.” ST J01-1N,i, 5.Ne laquaris Deo aésque famine.-—PYTHAG. London. Printedfor H. Blundel at the Castle in Cornhill. 1651. pp. xvi+ 101.

VI TTHE SECOND WASH : Or the Moore scoured once more, being

a Charitable Cure for the Distractions of Alazonomastix.By Euoamus PHILALETHES. Laripedzm mrtus deridmt/ETHIOPEM Aldus. London: Printed by T. W. andare (sir) to be sold at the Castle in Cornhill. 1651.pp. xiv+88.

This tract was issued with LUMEN DE LUMINE and atthe end appear the errata of both texts.

499

T/2e Works of T/zemas Vaugfimz

vnAULA LUCIS, or The House of Light. A Discourse written in

the year I651. By S. N., a Modern Speculator. Hic locusest, quem (si werbis audacia deter) /mud timeam magni diximpalatia cwli. London. Printed for William Leake and areto be sold at his Shop, at the Sign of the Crown in FleetStreet, between the two Temple Gates. I652. pp. x-|- 50.

The letters S. N. are the finals of Thomas Vaughan, andthere is no question that the work is his. It was includedby Henry Vaughan in the list of his brother’s writings sentto Anthony a I/Vood for inclusion in /fffleflcfl Oxanienses.Moreover, the style and characteristic notions testify un-mistakably concerning it.

VIIITHE FAME AND CONFESSION OF THE FRATERNITY or R. C.,

commonly, of the Rosie Cross. With a Preface annexedthereto, and a Short Declaration of their Physical Work.By Euoenws PHILALETHES. mi rydp K5960; @i’q, mi-rewaded», ,tu_§-rs avrtaeiv a-&.¢w.—]ar¢h- apud PHILOs'rR»=v1"-Veritas in pr_.:y‘imd0. London. Printed by M. for GilesCalvert, at the Black Spread Eagle at the West end ofPaul’s. I652. pp. lxix+64..

The translation of the FAME AND CONFESSION “belongsto an unknown hand,” as stated in the Address entitled“ The Publisher to the Reader.” Vaughan contributed (a)the Address in question 5 (6) the “ Epistle to the Wise andUnderstanding Reader ”; (c) “A Short Advertisement tothe Reader,” being the colophon to the whole work; and(d) the long discourse entitled “ The Preface.”

IXEUPHRATES, on THE Warsas or "rue Easr; Being a short

Discourse of that Secret Fountain whose Water flows fromFire and carries in it the beams of the Sun and Moon. ByEuoemus PI-IILALETHES. Er dixir Deus, cujus Nammsanctifiretur .' Fecimus ex /{qua omnem rem.--SADITH ex Lib.Sacra. I London. Printed for Humphrey Moseley at the

4-9°

14ppezzdices

Princes Arms in St Paul’s Churchyard. 1655. pp. xiv+124.

_ X

THALIA REDIVIVA; the Pass-Times and Recreations of aCountry--Muse in Choice Poems on Several Occasions.With some Learned Remains of the Eminent EUGENIUSPHILALETHES. Never made publick till now. 1678.

The Motto on the first title is from Vergil: Ne: eriéairsylva: habitara T/zalia ; on the second from Horatius:Qui praegravar artzs Infra re pasita. The dedication to theMarquis of Worcester is Signed W. and the short“Address to the Reader” is signed I. W. The first be-longs to both works, as it mentions “ these twin poets,” butthe preface speaks only of “the Author.” There is aseparate title to the remains of E. P. as follows: EUGENIIPI-IILALETI-IIS Viri Imignissimi at Paetarum sui saaruli meritspriacipis Vessrusanus sxr CYNTHIA, €s’c. I678. TheseRemains of Thomas Vaughan occupy sixteen pages andcontain nothing in English.

ATTRIBUTED WORKSI

THE CHvM1s"r’s KEY TO SHUT AND TO OPEN, or the TrueDoctrine of Corruption i and Generation, in Ten BriefAphorisms, illustrated with most faithful Commentaries outof the pure Light of Nature. Published by EUGENIUSPHILALETI-IES. Printed by E. B. for L. Lloyd, at theCastle in Cornhill. I657.

I am indebted to the Rev. A. B. Grosart’s edition of theWORKS of Henry Vaughan, Fuller Worthies Library, 4. vols.,1868, fife, for the full title. It is first mentioned by Anthonya Wood in ATHENIE Oxomansns, and-is said to be a transla-tion made by Thomas Vaughan. As such, it has no titleto be included in an edition of his writings. It is exceed-ingly rare, and I have been unable to consult a copy, eitherin the British Museum or elsewhere in our public libraries.The following points should be noted : (I) Mr Grosart givesthe date of publication as I657, but according to Wood it

4-91

Tfie Works qf T/zomas Vaug/um

appeared in I655, or the same year as EUPI-IRATEs. (2)Mr Grosart seems almost indubitably to have reproducedthe title from a copy in his possession or from one whichpassed through his hands; but Wood describes it as THECI~IYM1s"r’s KEY T0 OPEN AND SHUT, thus reversing thewording. (3) According to Grosart’s title it might be anoriginal work, unless the contrary is implied in the statement“published by Eugenius Philalethes.” (4) The DICTIONARYor NATIONAL BIOGRAPHY says that the author: was Nollius,and as I have no doubt that this is correct,I append thefollowing bibliographical particulars. (5) In addition to otherworks, Heinrich Nolle was the author of (a) SYSTEMAMederinm Hermrrirre Genera/e, 1613 ; (5) METHODUS Mata-plzysici Systrmatis . . . Canonibus i//astrata, I613 5 (r)NATURE: SANCTUARIUM . . . in andarim /ibrz} rracrata,tma ram daa /fppendices, i.e., Pansap/zias Fandamentam at DeLapide Philarapfzaram Qaataar Trarratus, I615 ; (d) TI-IEORIAPhz'lmp/zire Hermetz'c.e=, I617; (e) DE Mernono MedandiHarmetira, I618; VIA Sapimtzi.-:e -Trzizma, I620. (6) Aportion of one of these works was translated under the titleof HERMETICAL Pnvsrcrt, or the Right Way to Preserveand Restore Health, I655, by Henry Vaughan the Silurist,The two brothers must have been much impressed byNollius, as both were concerned with clothing him in anEnglish vesture.

II

A BRIEF NATURAL HISTORY, intermixed with a variety of Philo-sophical Discourses and Observations upon the Burnings ofMount Etna. With Refutations of such Vulgar Errors asour modern Authors have omitted. By EUGENIUS PHILA-LET}-IES. London : Printed for Samuel Smelt, next door tothe Castle near Moor-Gate. 1669.

Wood says : “ By the language of it, it seems not to bewritten by our Eugenius Philalethes but another; andbesides, when Olor I'scanus”---i.e., Henry Vaughan-—“ sentme a catalogue of his brother’s works, the title of that bookwas not put among them.” I have examined the text care-fully and accept Wood’s conclusion. It differs in mannerand style from Vaughan’s writings and is quite tolerant

492

/419pent/icesrespecting Aristotle. There are allusions to many authorswho are not referred to in the known writings of Vaughan,and above all there is no occultism, explicit or implied.The "original Eugenius Philalethes was of course dead inI669, according to his story, and there was nothing to pre-vent a new author adopting the pseudonym, as was doneafterwards by Robert Samber and two or three unimportantwriters.

III'

Haskett and Laing catalogue a work called _“ THE RETORT. Bythe Author.” London : I 761. They ascribe it to ThomasVaughan, giving no reason and no further particulars. Ihave failed to find a copy, and in the absence of all evidence,either in the title or otherwise, the attribution to Vaughanof a work published more than a century after his deathmust be set aside--provisionally at least.

4-93

INDEX

Abel, I47. Arnoldus de Villa Nova, I88, 2o4,Abirnelech, I 56. 211.326.327.377-Abraham, 48,157. A s b' f 6 ' fAbraham the Jew, I72 at sag.Adam. 49. 59. 87. 115.139.1411. I45.

I48: I50: I55: 15912261321-Adamic Earth, 27.Agent, Universal, I93; First Agent,

24.Agrippa, Cornelius, Io, II, 25, 27,

Sc-F53: 55: 59: 66! 67: 68: 69! 70:71, 88, 9o, 93, I07, IIO, III, I17,132. I35. 137. 153. 214.225.1552.3_77-

Ahisamach, I53.

I't—--L1_]BC't0, 1,0 Fire, 62;its Secret, 77; Principle of, 87;understanding of, 93; Mercuryof, 94; Place of Attainment, I08;Hidden Earth of, I29; Key of,I35, 32o; Revealed to Adam,I52; Masters of, I58 ; its Trans-mission, I6o; Misfortunes of,I62 ; Votaries of, 2'32; GreatSecret of, 285, 368 ; Subtleties of,377 ; its Artificial Principles, 402;Art of Solution, .417; Warning,439-

Aholiab, I 53. ' Artephius, Io9.Ain Soph, 269. Asenath, I84.Albertus Magnus, 205, 434. Astrolasms, 256.Alchemy, 385. Augustine, St, 86.Aleph, Dark, I 5 ; Bright, I 5 ; Aurelius, Marcus, zoo.

Created,- 27 ; Great and Little, Avicebron, 48.27. Avicenna, 48.

Alipili, 319. Azoth, I96, 402, 417.Alkind, I48.Almadir, 281. Bacon, Francis, 315.Amelius, 56. Bacon, Roger, 6, 7, 414.Anaxagoras, 291. Barachias Abenesi, I82.Apollonius, 348 at seq. Basil Valentine, 266, 433.Apuleius, 24. Bembine Table, I84.Aquaster, 299. Benjamin, 16o.Aquinas, St Thomas, 7. Bernard Trevisan, 326.Arabian Elixir, 3o4. Bezaleel, I 5 3.Archetypal Moon, I39. Bjnah, 295.Archetype, II2. BiI13.I'1‘I.1S, 28, 8o, 87, 93, 359.Arias Montanus, 33. 35. Bovillus, II8.Arigtobulus, 1 Bfidfl Of GOII, 86.Aristotle, 6, 7, 8, 9, 2o, 25, 36, 41, I Bride of the Sun, 94, 311.

49. 59. 59. 73. 74. 75. 79. 83. 85.135, 126, I30, 131, I33, I34, I63, Cain and Abel, 147,155, I56.164,136, I88, 197,229, 263, 264, I Campanella, 8.276. 279. 299. 345. 346. 348. 396. Candle 9f God. 299-49I.413.4I4.4I5.419- I C=199tM9rwum.94.1=7-

494

Index

Chaos--r'.:., Primeval Limbus, 18;Philosophical, 204, 227 ; as Virgin‘Water, 214 ; Practice on, 217;Ether of, 300; Creation of, 366;Secondary Sperm, 400.

Chariot of the_Soul, 427.Chemia, 95.Chokmah, 295.Christ, union with, 34 ; Gift of, 36;

the Reconciler,45 ; Death of, 57 ;Descent into Hell, 58; Healingpower of, 81 ; the True Founda-tion, 86; Blood of, 133, I49; theGreat Restorative, 150 ; Hismiracles, I54; the Second Person,296; Incarnation of, 302 ; Re-conciliation in, 392. Aisa 56, 83,113.136. I35. 146. I56.I74.177.241.

Christendom, no communion in, 6.Church, 135, 214.Cigognes, 66.Clearchus, I85.Cyrus, 391.

Damascene Earth, I64.Damascus and Damcar, 341.Damis, 361 at sag.Daniel, 158.‘Death, 52.Delrio, 66.Democritus, I86, 417.Denarius, 80.Descartes, 118.D’Espagnet, Jean, 117.Diana, 3 55.Dionysius the Areopagite, 13, 37,

_38.53.54.394-Dioscorus, 186Dissolvent of Metals, 386.Duad, 306.Duenech, 417.

Enoch, I06.Esdras, I2, 13, 21, 26, 56, 106, 142,

166. 'Eugenius, Pope, 167.Euphorbus, I83.Euxenus, 362.Ezekiel, I13.

Fabre, Pierre ]ean, 378.Fall of Man, Io, I78, 369, 393.Ficinus, 358.Fire, 16, 301, 30o, 421.Flamel, Nicholas, 172 at 429., 285.Fludd, Robert, 55.Form, 74.

Galen and Galenists, 19, 49, 5o, 61,74. 153. 229. 414. 439-

Geber, 286, 325.Georgius Venetus, 16, I37.God—man planted in, 10; Man- not the immediate work of, II;

Meditation of, I3; EssentialMystery of, I5; God and FirstMatter, 25 ; ' the Preserver, 29,114, 153, 428_; Throne of, 31, 40,81 ; Man‘un1ted to, 38, 43; Godand Natl-11-6: 49> 84: 93: 3921 395 inot absent from His creatures,82; Visible and invisible, 129;a Supernatural Sun, 130; Un-folding of, 134; Is the light, 141;as Creator, 193, 259; Containsall in Himself, 218; Art of, 268,417; Ernanations from, 292;Seal of, 320; Heaven of, 403;God the Father, 14, 26, 27, 28.See also s.v. Christ, Holy Ghost,and Holy Trinity.

Hali the Arabian‘, 258.Halicali, 242, 267.Hannibal, 312.

Eagle, Flying, 208, 209, 323. , Helicon, 354.Eden, 38, 39, 45, 49. I Henshaw, Thomas, 121.Egg of Nature, 210. See also 179, , Hezekiah, 153.

180. ~ Hidden Intelligence, 299.Eliezer, 157. , Hispan, Peter, 36.Elijah, 106. Holy Ghost and Spirit of- God, 6,Elixir, 3.->4. 13. I5. 18.21. 21. as 28. 36. 53.Elohim, I26. I08: 11°! I301 I33: 169: 378: 295:Emepht, I80, 181.

4-196.371.365.436-

Tfie W072. cf T/zomas Vaug/zarz

Holy Oblation, 287.Horeb, Mount, 171, 241, 263,Horizon of Time and Eternity, 80Humid Key, 375.Hyle, 401.Hyliard, 82. _Hyphasis, River, 350, 351, 353.

lamblichus, 11, 108, 372, 373.llan, 139.Imagination, Divine, 19.Invisibility. 110.Isis, 54.

Jabal and Jubal, 151.]acob,157,158,I59,160,169,170Jacob s Ladder, 28, 169.Iarchas, 35 5 at sap.Jean de Meung, 222, 251.ohn Ba tist, St 73J P . -

John: St: I5: 49: I461 3881 419-jloseph, 157, 159, 160,408.ove 29.

Jovitis, Paulus, 66.Iulian the Apostate, I 33.}ulian the Chaldean, 294.uno,29.

Kabalism and Kabalists, 6, I 3814°. 141. I43. 145. I47. I56. I57:168, 169, 171, 192, 224, 282, 295,365.376,468. _

Kalid, Calid or Kanid, 206.Kiriath-Sepharim, 161.

Laban, 157.Lapis Chemicus, 303.Lation, 78.Libanius Gallus, 90.Light, multiplication of, 95; Birth

and Discovery of, 317; DivineLight, 16.

Lion, Green, 209, 323.Lion, Red, 209.Lucas Rhodagirus, 380.Lucian, 50, 73, 76.Lucifer, 3 5.Lucretius, 367.Luke, St, 3 3.Lully, Raymund, 188, 199, 205, 212,

377. 398. 359. 367. 369. 377. 378.379.466.462.468-

Luna, 324.Lunaria, 258, 288.Luther, 70.Lycophron, 7.

Magi, 48, 110, 129, 160, 226, 255,256.

Magic, perfection in, 28 ; Labyrinthand Wild of, 87; Fundamentalsof, 88; Definition of, 132; Elfi-cacious Word in, 136, 170; HigherMasiq. I55; Steps 6f.I56; Inter-pretation_of Dreams, 158 ; EffectsQf. I_6O i In Egypt: I791 I83 ii An‘equity 6f. I91 ; Art 6f. 199. 725;Magic of Nature, 201; Physicsand Magic, 217 ; Three parts of,253 ;_ School of, 265; DivineMagic, 268 ; End of, 283 ; SecretPerformances of, 304; Censure9f._344-

Magirus, 74.Magnesia,407, 420 ; Red Magnesia,

194; Catholic Magnesia, 195.Malkuth, I39.Marcus, Dr, '17.Mark Antony, 201.MHrri14s6.34. 94. 95-Matrix, 79.Matter, First, 11, 19, 20, 82, 83, 93,

127, 159, 163, 181, 193, 200, 202,204, 208, 209, 215, 221, 230, 232,233. 747. 769 47' 442-. 296. 317.32;,365.366.s69.s75.437-

Medicine, Philosophical, 30, 32, 106,1o9,114,2o9,22o,364.

Memphis, Temple of, 182.Menstruum, 79.M91667. 76. 87. 93. 94. I28. I96.

2o1, 205, 211, 215, 223, 227, 263,270, 271, 277, 284, 317, 318, 320,372. 324. 353. 376. 461. 416. 411.412.4I6.426.4s7.438-

Mind, Divine, 202.Miriam, .336, 337.Monad, 15, 29, 87, 88, 306.Moon, 73; Celestial Moon, 29, 76 ;

Moon oftheWise,293 ; Mountainsofthe Moon, 249, 257. Sea Luna.

213, 253, 2'73, 274, 283, 284, 294, More, Henry, 130, 131,240,314, 334.964-

[72 4/ex

1*-Iesee. 9. 13. 25. 26. 42. 93. 151. Peter.-81. 147.38.57.65. 135. .61I56, 159, I60, I61, I62, 163, 164, l’et_ru's a Valle, 171.165, [85, 276, 390, 408, 425, 429. Philostratus, 348 rt sea.

Mothers, Three, 168, I69. Phoenix, 282.Mysterium Magnum, 254. Phraotes, 348 .1/-..*.*.7.Mystical Death, 5, Planets, llrototypi-cal, 46.

Natalius, 377.Plato, 185; Platonic Philosophy

396.Nature, her Etna,23 ; her Wanton, Plotinus, 58.

24; Examination of, 26; Light Plutarcli, 54.of, 27, 135 ; Mysteries of, 31, 152, Pontanus, 428.159. 162. 337. 367.-411; Active I Perphiirv. 131- 1.119.372.373-and Passive Portions, 73; Ac- Possevinus, C. B., 68.cording to Aristotle, 74; Provid- I Potipherah, 184.ence of,'76; Chain of, 77, 269; I Pre-existence, 5, 10.God and Nature, 93, 395 ; ‘Womb Principles, 87.of, 94 ; Star-Fire of, 1 14 ; System Proclus, 61, 431.of, 128; Laws of, 17 5 ; Alphabet Promondus, 51.of, 198; A Free Spirit, 201 ; Proteus, 371.Generations of, 217; Universal Prototype, 26.Nature, 223, 254; Wheel of, 231 ; Ptha, 180.Order of, 248; ‘Way of, 320; Ptolemy, 20.Nature and Sperm, 321; Re- Ptolemy Philometer, 185.demption of, 391, 392; Corrup- - Pythagoras, 50, 53, 105, 183, 291tion of, 393. Sea also 22, 35, 48, - 301, 304, 362, 420.49. 72. 75.78.79.812. 81. 86 . 87.89, 111, 126, 129, 148, 149, 151, Quaternary, 87.I63, 164. 195, 197, 198,220, 221, ' Quintessence, 24,230.222, 226, 232, 255, 265, 276, 315, j Quintilian, 3, 191.

. 398.316. 319. 347. 352. 375. 376402, 406, 407, 414, 422. Rachaidibi the Persian, 206.

New Jerusalem, 31. Rambam, 167.Noah, 58. Ramus, 36.Norton, Thomas, 378. Raziel, 146.Numenius the Pythagorean, 185. I Regeneration, 108.

Religion, 161.Obecinus, Thomas, I71. I Resurrection, 108.Origen, 36. Reuchlin, ]., 137, 194, 291.Orpheus, 200, 223. j Rhodian, 206. *Ostanes, 80, 182. Rice of Chester, 397, 400, 407.

Rosicrucians and their Philosophy,Palingenius, 57, 224. ,7 98, 107, 208 at saga, 259 tr.’ sag.P211. 223- I 354.364.365.412-Paracelsus, 194, 220, 273, 300.Paradise, 85, 143, 209, 429. Salt, 113, 154, 267, 368, 369, 377P2194291-15. 354- 379. 386. 416. 432-Paul, St, 6, 34, 44, 45, 65, 75, 106, Sanhedrirn, 162, 168.

109, I42, 300, 387, 419. Saturn, 62, 211, 263, 320, 324, 336Pentaura, 23. 355-Peripatetics, 6, 8, 19, 20, 22, 24, 72, Scaliger, 57.

74. 75. 77. 83. 118. 126.133. 159. 8691112-.7. 8-263, 276. Senarius, 304..

4-97 31

T/ze Waréx qf T/20/rm; Vaug/zarz

Sendivogius, Michael, 24, 28, 117,251.273.4@3=4Q5.4°7.423-

Septenary, 302.Servius, 367.Severinus, 31.Sinai, ML, I09.Sinic Monument, 176-I78.Sion, ML, 109.S01 M0rt00rum, 244; S01 Centralis,

403. 494-501013300, 85, 98, 12:, 122, 150, 155,

313.S001, an Essence R0;-'al; 5, 6 ; her

Descent, 5; Primeval State, I0;Parts 01', 33, 34, 40443; M00-ds0f, 47,48; Home of, 298; Magnet‘Ufa 48-: 8

S001 0f the \/Vorld, 78, 79, 370.Sperm, 196, 22:, 226, 275, 321, 370,

435- _Stella Martls, 433.St0ne of the Philosophers, 54, 94,

96, I13, 122, 159, 163, 172, 207,332. 263. 386. 323. 313.341.4358.36¢. 375. 434- 6

Sulphur. 76. 93. 95» I95. 37:’. 284.358,376, 380, 402, 410, 412, 416,4I8.4I9.441.435.436.438- _

Sun, Supercelestial, I4; Celestlal,29.

Synesius, :82, r86.

Telesius, 8.Temarius, 87, I09, 302.Thalia, 247, 2 50, 25?.Theophrastus, I87.Th0mas Aquinas, St, 434.Throne 0f God, 31. 'Tincture, Red and W'hite, 205, 438.Tobit, I 54.Tradition 0f the Lamp, 3:5.

Tree 0f Kzmwledge, 36, 37, 39, 43,144.

Tree_0f Life. 36, 37, 43, 144.'I‘r1n1t};,I-I01)‘, I3, I4, I5, 26, 27, I46,

3 §[email protected]@-'l‘r:smeg1st:c: Vfrttlngs, r6,.I9, 20,

44. 69. I47. 139. 179. I33. aw.207, 330.

Trtthemuys, 90»-93, 137.Tubal Cam, I47, 151, I53, 378.Turba Phzlosophorum, 206, 207, 2 1 8,

220, 225, 226, 227, 272, 278, 333,42°. 433-

Union, Mystery of, 28; Unity, 86,88.

Uriel, I06.

Vardanes, 362.Venus. 73. 317. 36?. 371. 418. 438.Vfitsil. 54. 55. 332. 367. 374. 414-Vessel of Hermes, 336, 337.Virgizfs Milk, 195.

Water, Art 0f, 375; Philosophical‘Water, 273, 274, 278; PermanentWater, 205, 207; Secret “Tater,210; ‘Water 0fSilver,2I 1; Waterof the M0013, 2! I ; Virgin Vliater,214; White ‘Water, 228; ‘Water0f the Sun, 381.

Wfierus, 67, 68.‘wtsdom, 96-97.‘Mtcheraft, 35.'W0rd and Word of God, 19, 20, :36,

223.387.389.397-Zachary, :13.Zadflh,431.Z0-reaster, 16, I7, 106, 122, 130,217,

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