Transcriber's note:

The ligatures oe and OE are indicated by [oe] and [OE].

The carat (^) indicates a superscript in the original. One carat indicates that the following single letter is superscript. A pair of carats indicates that the enclosed letters are superscript; for example the abbreviations 8^vo^ and 12^mo^ are used for the printer's page sizes octavo and duodecimo respectively.

In the poem "In Etesiam Lachrymantem" (Page 221) the initial letter of the final line is missing in all extant editions; either "C" or "D" seems possible.

In the Boethius translation Lib. IV. Metrum VI. (page 230), the letter 'y' has been added to make line 9/10 read "...though they/See other stars..." although it is missing in all available editions.

At many points a period, comma or hyphen seems to be omitted in the original. Obvious typographical errors have been corrected, but where missing punctuation is not clearly an error, or the omission is harmless to the sense, the text remains as in the original.

Footnotes in the original appear on the page where they are referenced and are numbered from 1 on each page. Here footnotes are numbered consecutively throughout the book and are grouped following each chapter or poem to which they refer. To locate footnote 17 (for example) search for [17]. Another search for [17] returns to the point of reference.



POEMS OF HENRY VAUGHAN

SILURIST.

VOL. II.

The Muses' Library

POEMS OF HENRY VAUGHAN

SILURIST

Edited by E. K. Chambers

With an Introduction by Canon Beeching

VOL. II.



London: George Routledge & Sons, Limited New York: E. P. Dutton & Co.



CONTENTS OF VOL. II.

PAGE

TABLE OF CONTENTS vii

BIOGRAPHICAL NOTE xv

BIBLIOGRAPHY OF HENRY VAUGHAN'S WORKS lvii

POEMS WITH THE TENTH SATIRE OF JUVENAL ENGLISHED, 1646 1

To all Ingenious Lovers of Poesy 3

To my Ingenuous Friend, R. W. 5

Les Amours 8

To Amoret. The Sigh 10

To his Friend, Being in Love 11

Song: [Amyntas go, thou art Undone] 12

To Amoret. Walking in a Starry Evening 13

To Amoret Gone from him 15

A Song to Amoret 16

An Elegy 17

A Rhapsodis 18

To Amoret, of the Difference 'twixt him and other Lovers, 21 and what True Love is

To Amoret Weeping 23

Upon the Priory Grove, his Usual Retirement 26

Juvenal's Tenth Satire Translated 28

OLOR ISCANUS. 1651.

Ad Posteros 51

To the ... Lord Kildare Digby 53

The Publisher to the Reader 55

Upon the Most Ingenious Pair of Twins, Eugenius 57 Philalethes and the Author of those Poems [by T. Powell, Oxoniensis]

To my Friend the Author upon these his Poems [by I. 58 Rowlandson, Oxoniensis]

Upon the following Poems [by Eugenius Philalethes, 59 Oxoniensis]

Olor Iscanus. To the River Isca 61

The Charnel-House 65

In Amicum Foeneratorem 68

To his Friend —— 70

To his Retired Friend, An Invitation to Brecknock 73

Monsieur Gombauld 77

An Elegy on the Death of Mr. R. W., Slain in the late 79 Unfortunate Differences at Routon Heath, near Chester, 1645

Upon a Cloak lent him by Mr. J. Ridsley 83

Upon Mr. Fletcher's Plays, Published 1647 87

Upon the Poems and Plays of the Ever-Memorable Mr. William 90 Cartwright

To the Best and Most Accomplished Couple —— 92

An Elegy on the Death of Mr. R. Hall, Slain at Pontefract, 94 1648

To my Learned Friend, Mr. T. Powell, upon his Translation 97 of Malvezzi's Christian Politician

To my Worthy Friend, Master T. Lewes 99

To the Most Excellently Accomplished Mrs. K. Philips 100

An Epitaph upon the Lady Elizabeth, Second Daughter to his 102 Late Majesty

To Sir William Davenant upon his Gondibert 104

TRANSLATIONS FROM OVID.

To his Fellow Poets at Rome, upon the Birthday of Bacchus 106

To his Friends—after his Many Solicitations—Refusing to 109 Petition Caesar for his Releasement

To his Inconstant Friend, Translated for the Use of all 112 the Judases of this Touchstone Age

To his Wife at Rome, when he was Sick 115

Ausonii. Idyll vi. Cupido [Cruci Affixus] 119

[Translations from Boethius] 125

[Translations from Casimirus] 144

The Praise of a Religious Life of Mathias Casimirus. In 152 Answer to that Ode of Horace, Beatus Ille Qui Procul Negotiis.

Ad Fluvium Iscam 157

Venerabili Viro, Praeceptori Suo Olim Et Semper 158 Colendissimo Magistro Mathaeo Herbert

Praestantissimo Viro, Thomae Poello In Suum De Elementis 159 Opticae Libellum

Ad Echum 160

THALIA REDIVIVA. 1678.

To ... Henry Lord Marquis and Earl of Worcester, &c. 163 [by J. W.]

To the Reader [by I. W.] 167

To Mr. Henry Vaughan, the Silurist: upon These and his 169 Former Poems. [By Orinda]

Upon the Ingenious Poems of his Learned Friend, Mr. Henry 171 Vaughan, the Silurist. [By Tho. Powell, D.D.]

To the Ingenious Author of Thalia Rediviva [By N. W., 172 Jes. Coll., Oxon.]

To my Worthy Friend Mr. Henry Vaughan, the Silurist. 175 [by I. W., A.M., Oxon.]

CHOICE POEMS ON SEVERAL OCCASIONS.

To his Learned Friend and Loyal Fellow-Prisoner, Thomas 178 Powel of Cant[reff], Doctor of Divinity

The King Disguised 181

The Eagle 184

To Mr. M. L. upon his Reduction of the Psalms into Method 187

To the Pious Memory of C[harles] W[albeoffe] Esquire, Who 189 Finished his Course Here, and Made his Entrance into Immortality upon the 13 of September, in the Year of Redemption, 1653

In Zodiacum Marcelli Palingenii 193

To Lysimachus, the Author Being with him in London 195

On Sir Thomas Bodley's Library, the Author Being Then in 197 Oxford

The Importunate Fortune, Written to Dr. Powel, of 200 Cant[reff]

To I. Morgan of Whitehall, Esq., upon his Sudden Journey 204 and Succeeding Marriage

Fida; or, The Country Beauty. To Lysimachus 206

Fida Forsaken 209

To the Editor of the Matchless Orinda 211

Upon Sudden News of the Much-Lamented Death of Judge 213 Trevers

To Etesia (for Timander); The First Sight 214

The Character, to Etesia 217

To Etesia Looking from her Casement at the Full Moon 219

To Etesia Parted from Him, and Looking Back 220

In Etesiam Lachrymantem 221

To Etesia Going Beyond Sea 222

Etesia Absent 223

TRANSLATIONS.

Some Odes of the Excellent and Knowing [Anicius Manlius] 224 Severinus [Boethius], Englished

The Old Man of Verona, out of Claudian 236

The Sphere of Archimedes, out of Claudian 238

The Ph[oe]nix, out of Claudian 239

PIOUS THOUGHTS AND EJACULATIONS.

To his Books 245

Looking Back 247

The Shower 248

Discipline 249

The Eclipse 250

Affliction 251

Retirement 252

The Revival 254

The Day Spring 255

The Recovery 257

The Nativity 259

The True Christmas 261

The Request 263

Jordanis 265

Servilii Fatum, Sive Vindicta Divina 266

De Salmone 267

The World 268

The Bee 272

To Christian Religion 276

Daphnis 278

FRAGMENTS AND TRANSLATIONS. 1641-1661.

From Eucharistica Oxoniensia (1641) 289

From Of the Benefit we may get by our Enemies (1651) 291

From Of the Diseases of the Mind and the Body (1651) 293

From The Mount of Olives (1652) 294

From Man in Glory (1652) 298

From Flores Solitudinis (1654) 299

From Of Temperance and Patience (1654) 300

From Of Life and Death (1654) 305

From Primitive Holiness (1654) 307

From Hermetical Physic (1655) 322

From Cerbyd Fechydwiaeth (1657) 323

From Humane Industry (1661) 324

NOTES TO VOL. II 329

LIST OF FIRST LINES 355



BIOGRAPHICAL NOTE.

Recent inquiries into the life of Henry Vaughan have added but little to the information already contained in the memoirs of Mr. Lyte and Dr. Grosart. I have, however, been enabled to put together a few notes on this somewhat obscure subject, which may be taken as supplementary to Mr. Beeching's Introduction in Vol. I. It will be well to preface them by reprinting the account of Anthony a Wood, our chief original authority (Ath. Oxon., ed. Bliss, 1817, iv. 425):

"Henry Vaughan, called the Silurist from that part of Wales whose inhabitants were in ancient times called Silures, brother twin (but elder)[1] to Eugenius Philalethes, alias Tho. Vaughan ... was born at Newton S. Briget, lying on the river Isca, commonly called Uske, in Brecknockshire, educated in grammar learning in his own country for six years under one Matthew Herbert, a noted schoolmaster of his time, made his first entry into Jesus College in Mich. term 1638, aged 17 years; where spending two years or more in logicals under a noted tutor, was taken thence and designed by his father for the obtaining of some knowledge in the municipal laws at London. But soon after the civil war beginning, to the horror of all good men, he was sent for home, followed the pleasant paths of poetry and philology, became noted for his ingenuity, and published several specimens thereof, of which his Olor Iscanus was most valued. Afterwards applying his mind to the study of physic, became at length eminent in his own country for the practice thereof, and was esteemed by scholars an ingenious person, but proud and humorous.... [A list of Vaughan's works follows.] ... He died in the latter end of April (about the 29th day) in sixteen hundred ninety and five, and was buried in the parish church of Llansenfreid, about two miles distant from Brecknock, in Brecknockshire."

Anthony a Wood seems to have had some personal acquaintance with the poet, for in his account of Thomas Vaughan (Ath. Oxon. iii. 725) he says that "Olor Iscanus sent me a catalogue of his brother's works."

(a) THE VAUGHAN GENEALOGY.

Henry Vaughan's descent from the Vaughans of Tretower, County Brecon, has been accurately traced by Dr. Grosart and others. Little has been hitherto known about his immediate family. Theophilus Jones, in his History of Brecknockshire (1805-9), ii. 544, says: "Henry Vaughan died in 1695, aged 75,[2] leaving by his first wife two sons and three daughters, and by his second a daughter Rachel, who married John Turberville. His grand-daughter, Denys, or Dyenis, a corruption or abbreviation of Dyonisia, who was the daughter of Jenkin Jones of Trebinshwn, by Luce his wife, died single in 1780, aged 92, and is buried in the Priory churchyard.[3] What became of the remainder of his family, or whether they are extinct, I know not." To this statement Mr. Lyte added nothing but some errors, and Dr. Grosart nothing but the following hypothesis:—

"I am inclined to think that William Vaughan, censor of the College of Physicians, physician to William III^d., was one of the sons of our worthy mentioned by Mr. Lyte.... William Vaughan's 'age 20' in 1668 represents 1648 as the birth-date, and that fits in with the love-verse of the Poems of 1646."

Mr. G. T. Clark, in his Genealogies of Glamorgan, p. 240, gives the following account:—

Henry [Vaughan], ob. 1695, aet. 75, father by first wife of (1) a son, s.p.; (2) Lucy ob. 29 Aug., 1780, aet. 92,[4] m. Jenkin Jones of Trebinshwn. Their d. Denise Jones, died single, 1780, aet. 92. By second wife (3) Rachel, m. John Turberville; (4) Edmund; (5) Alexander, ob. 1622 [!], s.p.; (6) Catharine, m. Wm. Harris; (7) Mary, m. John Walbeoffe of Llanhamlach; (8) Elizabeth, m. John Arnold; (9) Frances, m. Wm. Johns of Cwm Dhu.

Unfortunately Mr. Clark is unable to remember his authority for this pedigree. I have found another, which differs from it in many ways, and is exceedingly interesting, inasmuch as it gives, for the first time, the names of Henry Vaughan's two wives, who appear to have been sisters. It is in a volume of Brecknockshire Pedigrees collected by the Welsh Herald, Hugh Thomas, and now amongst the Harleian MSS. Hugh Thomas was born and lived hard by Llansantffread, and must have known Vaughan and his family personally.

PEDIGREE OF VAUGHAN OF TRETOWER AND NEWTON.

(From Harl. MS. 2289, f. 81.)

Thomas m. Denis, d. and h. to Gwillims of Newton Skethrog. Henry, of Newton. Henry, of Newton Skethrog, Doctor of Phisick, m. Catharine, d. to Charles Wise, of Ritsonhall, Staffordshire, and secondly Elizabeth, her sister. Lucy, m. Ch. Greenleafe of Grisill, m. Roger Prosser. Streton-upon-Trent, Staff. Lucy, m. Jenkin Jones of Trebinshwn.

Catharine, m. Rachel, m. John Turberville Tho. Vaughan, of Newton of Llangattock. Skethrog, m. Frances, Henry, Parson of Penderin, d. to m. Janet, d. of Robert Walbeoffe of Talyllyn.

It will be observed that neither Mr. Clark's pedigree nor Hugh Thomas' agrees with the number of children assigned to each marriage by Theophilus Jones, and that neither of them helps out Dr. Grosart's hypothesis that Dr. William Vaughan was a son of the poet. Mr. W. B. Rye (Genealogist, iii. 33) has made it appear likely that this Dr. Vaughan, who married Anne Newton, of Romford in Essex, belonged to a branch of the Vaughans who had been settled in Romford since 1571.

I now proceed to confirm and illustrate the pedigrees by giving such further facts concerning Vaughan's immediate family as I have been able with Miss Morgan's assistance, to glean. I can trace no family of Wises in Staffordshire so early as the seventeenth century, nor any place in that county called Ritsonhall. It is possible that the R. W. of the Elegy (vol. ii., p. 79, note) may have been a Wise, and also that the connection between Vaughan and the Staffordshire Egertons may have been through this family (vol. ii., p. 294, note). Vaughan's first wife Catharine was probably dead before 1658. Thomas Vaughan, in his diary (MS. Sloane, 1741, f. 106 (b)), makes mention in that year of "eyewater made at the Pinner of Wakefield by my dear wife and my Sister Vaughan, who are both now with God." The second wife, Elizabeth, survived her husband. Administration of his goods was granted to her as the widow of an intestate in May, 1695.[5] The fine old manor-house at Newton was pulled down by a stupid land-agent within the memory of man, but a stone has been found built into the wall of a house half-a-mile from the site, bearing the inscription "H^VE, 1689." This may well stand for H[enry and] E[lizabeth] V[aughan]. Newton probably passed to the poet's eldest son Thomas and his wife Frances.[6] Of their descendants, if any, we know nothing. There was a William Vaughan of Llansantffread who, later than 1714, married Mary Games of Tregaer in Llanfrynach. But this was probably a Vaughan not of Newton, but of Scethrog, also in Llansantffread (cf. footnote to p. xxv. below.) In 1733 William Vaughan was churchwarden of Llanfrynach. In 1740 William Vaughan of Tregaer was high sheriff of Brecknock. In 1760 Tregaer had passed by purchase to a Mr. Phillips. The registers of Llanfrynach from 1695-1756 are now lost. Lucy Greenleafe and her sister Catharine are quite obscure. One of them may have been the niece who was living with Thomas Vaughan when news came from the country in 1658 of his father's death (MS. Sloane, 1741, f. 89 (b)). Of the second family, Henry became Rector of Penderin in 1684, and vacated the living, probably through death, in 1713. A tablet to his memory hung during the present century in the church at Penderin, but when the church was restored the tablets were taken down and buried under the tiles of the chancel. His wife, a Walbeoffe of Talyllyn, belonged to the same family as the Walbeoffes of Llanhamlach (vol. ii., p. 189, note). The eldest girl, Grisill, married Roger Prosser. The Prossers were the younger branch of a Brecknockshire family who had become sadlers and mercers in Brecon. Many of their tombs are in the Priory church, but Theophilus Jones states that by his time they were extinct. Grisill Prosser was married a second time, in 1709, to Morgan Watkins, an attorney, and was buried on August 21, 1737. The second girl, Lucy, married Jenkin Jones of Trebinshwn, a cousin of Colonel Jenkin Jones, the local Parliamentary leader. Her daughter, Denise Jones, died single in 1780, as Theophilus Jones states, and her tombstone in the Priory church records her descent. The third girl, Rachel, married John Turberville, one of the Turbervilles of Llangattock, who claimed kinship with the Elizabethan poet of that name. The following pedigree shows the descendants of the three daughters of Henry Vaughan's second marriage, so far as they can be traced.[7]

Henry Vaughan = 2. Elizabeth Wise. ____ ____ 1. Roger =Grisill ...=2. Morgan Lucy=Jenkin Rachel=John Prosser, Watkins, Jones, Turberville Mercer. Attorney. of Trebinshwn. of Llangattock. __ _ Richard = Mary ? of Llamwyse Walter, Elizabeth = Morgan Denise and Glan y bapt. 1693. bapt. 1686. Davies, nat. 1688, rhyd, ob. mercer, o.s.p. 29 1720. ob. 1727. Aug., 1780. John. ____ ____ Thomas Morgan, Elizabeth, bapt. 8 July, bapt. 4 April, 1720, 1725, sep. 20 Nov., sep. 6 July, 1737. 1730. Margaret, o.s.p. 1765.

It will be seen that I can give no evidence of the existence of any living descendants of Henry Vaughan.

Henry's grandfather, Thomas Vaughan, a younger son of Charles Vaughan of Tretower, seems to have come into the possession of Newton through his marriage with an heiress of the family of Gwillims or Williams. Newton, or in Welsh Trenewydd, is a farm of about 200 acres in the manor or lordship, and near the village of Scethrog, both being in the parish of Llansantffread and hundred of Penkelley. Williams is a common name in Breconshire, and I cannot trace the descent of Thomas Vaughan's wife. In the sixteenth century Newton belonged to a family who finally settled on the name of Howel, ap Howell or Powell.[8] The last of these is described on his tombstone in Llansantffread Church as "David Morgan David Howel, who married ... William of Llanhamoloch: and they had issue one daughter called Denys. He died 2nd June, 1598." Perhaps Newton passed in some way from David Morgan David Howel to his wife's family, and so to Thomas Vaughan, who married Denise Gwillims. Theophilus Jones (ii. 538) records that at a later date other Williams's, also apparently connected with Llanhamlach, were succeeded by other Vaughans at Scethrog, hard by Newton. His account is that David Williams, youngest brother of Sir Thomas Williams of Eltham, married a daughter of John Walbeoffe of Llanhamlach (cf. pedigree in vol. ii., p. 189, note), and bought Scethrog. Their son Charles died without issue, and the property passed to his wife Mary (Anne in Harl. MS., 2289, t. 39; cf. vol. ii., p. 204, note), the daughter of Morgan John of Wenallt.... She afterwards married Hugh Powell, clerk, parson of Llansanffread and precentor of St. David's, and her daughter Margaret married Charles Vaughan, son to Vaughan Morgan of Tretower.[9]

A trace of Thomas Vaughan is probably preserved in a window-head from the old church of Llansantffread, now destroyed, which has the inscription:—

1626. E. G. T. V. W. T. W. F. I. [bold reversed 'D'].

T. V. may stand for T[homas] V[aughan].[10]

Of Henry Vaughan, the poet's father, very little is known. His name appears in a list of Breconshire magistrates for 1620. And we learn from Thomas Vaughan's diary in Sloane MS. 1741, f. 89 (b), that he died in August 1658.

The only additional definite fact which I can here record of the poet himself is that in 1691 he entered a caveat against any institution to the vicarage of Llandevalley, he claiming the next presentation under a grant from William Winter, Esq.[11] Mr. Rye has shown that the specimen of handwriting facsimiled by Dr. Grosart in his edition of Henry Vaughan's Works cannot possibly be the poet's. The signatures, however, on the margin of a copy of Olor Iscanus, once in the library of Lady Isham, might be genuine.

(b) VAUGHAN AND JESUS COLLEGE, OXFORD.

Anthony a Wood's statement as to Vaughan's residence at Jesus College, Oxford, has been generally accepted, but I venture to doubt it on the following grounds:—

(1) Vaughan's name does not occur in the University Matriculation Register, although his brother Thomas Vaughan is duly entered as matriculating from Jesus on 14th December, 1638. The only College records which help us are the Battel-books for 1638 and 1640. That for 1639 is unfortunately missing. The Rev. Llewellyn Thomas kindly informs me that he can only trace one undergraduate Vaughan in the two books in question. The Christian name is not given, but I think that we must assume it to be Thomas.

(2) Vaughan does not describe himself on any title-page as of Jesus College; nor does he ever speak of himself as an Oxford man. This omission is the more noticeable as he would naturally have done so in the lines Ad Posteros (vol. ii., p. 51), and might well have done so in those On Sir Thomas Bodley's Library, the Author being then in Oxford (vol. ii., p. 197).

(3) Anthony a Wood cannot be depended on. He describes Thomas Carew, for instance, as of C.C.C., whereas he was a most certainly of Merton. And there was another Henry Vaughan of Jesus, who may have been confused with the poet. This Henry Vaughan, a son of John Vaughan of Cathlin, Merionethshire, matriculated at Oriel on July 4, 1634. He afterwards became a Scholar and Fellow of Jesus, taking his B.A. in 1637 and his M.A. in 1639. In 1643 he became vicar of Penteg, co. Monmouth, and died at Abergavenny in 1661. (Wood, Ath. Oxon., iii. 531; Foster, Alumni Oxon.)

(4) The only confirmation of Anthony a Wood's statement is the poem (vol. ii., p. 289) taken by Dr. Grosart from the Eucharistica Oxoniensia (1641), and signed "H. Vaughan, Jes. Col." If I am right, this may be by Vaughan's namesake. He has indeed another poem in that volume signed "Hen. Vaugh., Jes. Soc." but that is in Latin, and it is not unexampled for one man to contribute more than one poem, especially in different tongues, to such collections. Or it may be by Herbert Vaughan, who was a Gentleman-commoner of the College in 1641, and has, with Henry Vaughan the Fellow, verses in the [Greek: proteleia] Anglo Batava of the same year.

(c) VAUGHAN IN THE CIVIL WAR.

There are several passages which make it probable that Vaughan, like his brother Thomas, bore arms on the King's side in the Civil War. The most important is in the poem To Mr. Ridsley (vol. ii., p. 83), where he speaks of the time

"when this juggling fate Of soldiery first seiz'd me."

In the same poem he mentions

"that day, when we Left craggy Biston and the fatal Dee."

"Craggy Biston" is clearly Beeston Castle, one of the outlying defences of Chester, situated on a steep rock not very far east of the Dee. This castle was besieged on several occasions during the Civil War, especially during the campaign of 1645, when Chester was also besieged by the Parliamentarians.[12] Between Beeston and the Dee was fought, on September 24, 1645, the battle of Rowton Heath, after which Charles the First, who had hoped to raise the siege of Chester, was obliged to retreat to Denbigh.[13] The following lines from Vaughan's Elegy on Mr. R. W. (vol. ii., p. 79), who fell in that battle, seem to have been written by an eye-witness:

"O that day When like the fathers in the fire and cloud I miss'd thy face! I might in ev'ry crowd See arms like thine, and men advance, but none So near to lightning mov'd, nor so fell on. Have you observ'd how soon the nimble eye Brings th' object to conceit, and doth so vie Performance with the soul, that you would swear The act and apprehension both lodg'd there? Just so mov'd he: like shot his active hand Drew blood, ere well the foe could understand. But here I lost him."

This appears to me pretty conclusive evidence; against it, however, must be set the passage on the Civil War in the autobiographical poem Ad Posteros (vol. ii., p. 51).

Vixi, divisos cum fregerat haeresis Anglos Inter Tysiphonas presbyteri et populi. His primum miseris per amoena furentibus arva Prostravit sanctam vilis avena rosam. Turbarunt fontes, et fusis pax perit undis, Moestaque coelestes obruit umbra dies. Duret ut integritas tamen, et pia gloria, partem Me nullam in tanta strage fuisse, scias; Credidimus nempe insonti vocem esse cruori, Et vires quae post funera flere docent. Hinc castae, fidaeque pati me more parentis Commonui, et lachrimis fata levare meis; Hinc nusquam horrendis violavi sacra procellis, Nec mihi mens unquam, nec manus atra fuit.

The natural interpretation of this certainly is that Vaughan took no share in the disturbances of his time, except to grieve over them in retirement. Yet, in the first place, the lines may have been written before he took up arms in 1645, and, in the second, they may only mean that he had no share in bringing about the troubles of England, or in shedding innocent blood. Similarly when elsewhere, as in Abel's Blood (vol. i. p. 254), and in the prayer to be quoted below, he expresses horror of blood-guiltiness, this need not necessarily be taken as extending to the man who fights in a righteous cause.

Miss Morgan, I may add, suggests that Vaughan was at Rowton Heath, not as a combatant, but as a physician. The description which he gives of the battle reads like that of a man who saw it from some commanding point of view, but was not himself engaged. I think it not improbable that Vaughan was one of the garrison of Beeston Castle, which is described to me as "a sort of grand stand for the battle-field." Beeston Castle was invested by the Parliamentarians in the course of September 1645. On the approach of Charles the troops were drawn off on 19th September to Chester.[14] Charles no doubt took the opportunity to strengthen the garrison. After Rowton Heath Beeston Castle was again besieged, and on November 16th it surrendered. The garrison were allowed to march across the Dee to Denbigh. I think that this winter ride from the fallen fortress is the one described by Vaughan in the poem to Mr. Ridsley. It is the more probable that Vaughan took part in this campaign of 1645, in that Charles's force was largely recruited from Wales. After the battle of Naseby on June 14th, the King had marched through Wales, collecting such levies as he could. He was in Brecon on August 5th.[15] It is quite possible that Vaughan, whose kinsman Sir William Vaughan was in command of a brigade, volunteered on this occasion. From Brecon Charles marched through Radnorshire, Shropshire, Staffordshire, Derbyshire, Nottinghamshire, Yorkshire, and so to Oxford. In September he set out again, and after some delay at Hereford and Raglan, finally made for Chester.

It is just conceivable that it is to some occasion in this campaign that Vaughan refers when he calls Dr. Powell his "fellow-prisoner" (vol. ii., p. 178). The poet may even have been the Captain Vaughan whose name appears in the official list of prisoners taken at Rowton Heath.[16] Powell's name is not there, but then the list does not profess to be complete. But on the whole I think that Vaughan and Powell were only fellow-prisoners in the Platonic sense of imprisonment in the flesh, and even if a literal imprisonment is intended, it may have been due to some act of persecution which Vaughan had to suffer as a Royalist at a later date. There is in The Mount of Olives (1652) a Prayer in Adversity and Troubles occasioned by our Enemies (Grosart, vol. iii., p. 75), which, if it is to be taken—I think it is not—as autobiographical, seems to show that, at least for a time, he lost his estate. The prayer runs: "Thou seest, O God, how furious and implacable mine enemies are: they have not only robbed me of that portion and provision which Thou hast graciously given me, but they have also washed their hands in the blood of my friends, my dearest and nearest relations. I know, O God, and I am daily taught by that disciple whom Thou didst love, that no murderer hath eternal life abiding in him. Keep me, therefore, O my God, from the guilt of blood, and suffer me not to stain my soul with the thoughts of recompense and vengeance, which is a branch of Thy great prerogative, and belongs wholly unto Thee. Though they persecute me unto death, and pant after the very dust upon the heads of Thy poor, though they have taken the bread out of Thy children's mouth, and have made me a desolation; yet, Lord, give me Thy grace, and such a measure of charity as may fully forgive them."

It may have been during some such time of trouble, or imprisonment, if imprisonment there was, that Vaughan's wife lived with Thomas Vaughan, as will be seen below, in London.

(d) THOMAS VAUGHAN.

It has not been thought necessary to reprint in this edition of Henry Vaughan's poems the scanty English and Latin verses of his brother, Thomas Vaughan. They may be found, together with verses by Virgil and Campion ascribed to him, in vol. ii. of Dr. Grosart's Fuller Worthies edition. But some account of so curious a person will not be out of place.

As for his brother, our chief authority is Anthony a Wood (Ath. Oxon., iii. 722), who says that he was the son of Thomas Vaughan of Llansantffread,[17] that he was born in 1621, educated under Matthew Herbert and at Jesus College, Oxford, of which he became Fellow, took orders and received [in 1640] the living of Llansanffread from his kinsman, Sir George Vaughan [of Fallerstone, Wilts]. He lost his living in the unquiet times of the Civil War, retired to Oxford, and became an eminent chemist, afterwards moving to London, where he worked under the patronage of Sir Robert Murray. He was a great admirer of Cornelius Agrippa, "a great chymist, a noted son of the fire, an experimental philosopher, a zealous brother of the Rosicrucian fraternity ... neither papist nor sectary, but a true resolute protestant in the best sense of the Church of England." In the great plague he fled with Murray from London to Oxford, and thence went to the house of Samuel Kem at Albury, where he died on February 27, 1665/6, of mercury accidentally getting into his nose while he was operating. He was buried at Albury on March 1st. Writing in 1673, Anthony a Wood gives a list of his alchemical and mystical treatises published between 1650 and 1655. Of these he had received a list from Olor Iscanus (Henry Vaughan). They all bear the name of Eugenius Philalethes, except the Aula Lucis (1652), which was issued as by S. N., i.e. [Thoma]S [Vaugha]N. Some of these pamphlets contain Vaughan's share of a vigorous and scurrilous controversy with Henry More, the Platonist. Anthony a Wood distinguishes from Vaughan another Eugenius Philalethes, author of the Brief Natural History (1669), also one Eirenaeus Philalethes, author of Ripley Redivivus and other works, and Eirenaeus Philoponos Philalethes, author of The Marrow of Alchemy (1654-5).[18]

A few facts, from well-known sources, may be added to Anthony a Wood's account. The University Registers show that "Thos. Vaughan, son of Thomas of Llansanfraid, co. Brecon, pleb., matriculated from Jesus College on 14 Dec, 1638, aged 16." He took his B.A. on 18 Feb., 1641/2, but does not appear to have taken his M.A., though he became Fellow of his College (Foster, Alumni Oxon.). John Walker (Sufferings of the Clergy (1714), p. 389) states that he was ejected from his living on the charges of "drunkenness, immorality, and bearing arms for the King."[19] This must have been in 1649, under the Act for the Propagation of the Gospel in Wales. There exists a letter from Thomas Vaughan to a friend in London, dated from "Newtown, Ash Wednesday, 1653;"[20] and it appears from Jones' History of Brecknockshire (ii., 542), that at one time he lived with his brother Henry there. The allusions to Henry More, to Murray, and to the Isis and Thames seem to show that he is the Daphnis of his brother's Eclogue (vol. ii., p. 278). No trace of his death or burial can however be now found at Albury. Mr. Gordon Goodwin points out to me that Dr. Samuel Kem was a somewhat notorious character (Dict. Nat. Biog., s.v. Kem): perhaps this friendship, together with the personal confession quoted below, throws light on the charges which lost Vaughan his living. On the other hand Anthony a Wood speaks well of him, and the tone of his writings bears out this more kindly judgment, at any rate so far as his later years are concerned.

What has been said fairly well exhausted the available information on Thomas Vaughan until a few years ago, when Mr. A. E. Waite discovered in Sloane MS. 1741 a valuable manuscript of his, containing amongst other things a number of autobiographical memoranda. He printed some extracts from this in the preface to an edition of some of The Magical Writings of Thomas Vaughan (Redway, 1888), and has been kind enough to furnish me with a reference to the MS. itself, which I have carefully examined. It bears the title Aqua Vitae non Vitis, and the inscription "Ex libris Thomas et Rebecca Vaughan, 1651, Sept. 28. Quos Deus coniunxit quis separabit?" The contents are partly personal jottings and records of dreams, partly alchemical formulae. They appear to cover the period 1658-1662. We learn from them the following facts:—Vaughan was married on September 28, 1651, to a lady named Rebecca (f. 106 (b)). With her and his "Sister Vaughan" he lived and studied alchemy at the Pinner of Wakefield.[21] He had previously lodged at Mr. Coalman's in Holborn (f. 104 (b)). His wife died on Saturday, April 17, 1658, and was buried at Mappersall, in Bedfordshire (f. 106 (b)).[22] In 1658 his father and his brother W. were both dead, and he mentions the news of his father's death coming to his niece in a letter from the country (f. 89 (b)). On April 9, 1659, he saw his brother H. in a dream. On 16 July, 1658, he was living at Wapping (f. 103 (b)), and at an earlier period at Paddington. There is an inventory of his wife's goods left at Mrs. Highgate's, and mention of a Mr. Highgate and a Sir John Underhill (f. 107). He names his cousin, Mr. J. Walbeoffe, with whom he had some money transactions (f. 18), and speaks of "a certain person with whom I had in former times revelled away my years in drinking" (f. 103). Perhaps this also was John Walbeoffe, on whom see vol. ii., p. 189, note. The alchemical formulae and receipts are interesting. In one place (f. 12) Vaughan announces the discovery of the "Extract of Oil of Halcaly," which he had previously found in his wife's days and had lost again. This he calls "the greatest joy I can ever have in this world after her death." He seems to have regarded it as the key to an universal solvent. Nearly every receipt is followed by his and his wife's initials in the form T. R. V. or T. ^V. R., and by some expression of devotion to her or of religious piety.

I now come to the remarkable statements made with respect to Thomas Vaughan in the Memoires d'une ex-Palladiste, now in course of publication by Miss Diana Vaughan. Miss Vaughan is a lady who has created a considerable sensation in Paris. Her own account of herself is that she was brought up as a worshipper of Lucifer, and was for some years a leading spirit amongst certain androgynous lodges of Freemasons, in which the worship of Lucifer is largely practised. She has now, owing to the direct interposition of Joan of Arc, become a Catholic, and has made it her mission to combat Luciferian Freemasonry in every way. Her Memoirs are partly a biography, partly an account of this cult.[23] Miss Vaughan claims to be a great-grand-daughter of Thomas Vaughan's. She declares him to have been a Luciferian, Grand-master of the Rosicrucian order, and the founder of modern Freemasonry; and gives an exhaustive account of his career on the authority of family archives. The following paragraphs contain the substance of her narrative, the "legend of Philalethes," as it was told to Miss Vaughan by her father and her uncle, who were intimate friends of Albert Pike.

The traditional accounts of Thomas Vaughan, says Miss Vaughan, contain serious errors. The dates of his birth and of his death, and the pseudonym under which he wrote are all incorrectly stated[24] (p. 110). He was born in Monmouth in 1612, being two years the elder of his brother Henry. The two boys were brought up at Oxford, after their father's death, by their uncle, Robert Vaughan the antiquary,[25] and entered at Jesus College (p. 114). In 1636, at the age of 24, Thomas Vaughan went to London, and became the disciple of Robert Fludd, who was a Rosicrucian (p. 148). The real nature of the Rosicrucians has hitherto been a mystery. They were in reality Luciferians, and carried on in secret during the seventeenth century that warfare against Adonai, the god of the Catholics, out of which had already sprung Wiclif, Luther, and the Reformation, and out of which was some day to spring, more deadly and more dangerous still, Freemasonry. The Fraternity of Rosie-Cross was founded by Faustus Socinus in 1597. He was succeeded as head of it by Caesar Cremonini (1604-1617), Michael Maier (1617-1622), Valentin Andreae (1622-1654), and Thomas Vaughan (1654-1678).[26] When Thomas Vaughan first came to London in 1636, Valentin Andreae was Summus Magister of the Fraternity, and amongst its leading members were Robert Fludd and Amos Komenski, or Comenius (pp. 129-148). Robert Fludd initiated Thomas Vaughan into the lower degrees of the Golden Cross (p. 148), and sent him to Andreae at Calw, near Stuttgart, with a letter in which he prophesied for him a miraculous future (p. 163). After this visit to Germany, Vaughan returned to London, and after Fludd's death, in 1637, undertook in 1638 his first visit to America. In many of his writings he speaks as a Christian minister, and at this time he probably passed as a Nonconformist (p. 164). He was back in London early in June, 1639 (p. 165), and in the same year visited Denmark, and made a report to Komenski on the mysterious golden horn found at Tondern in that country (p. 166). In 1640 Vaughan received from Komenski the first initiation of the Rosie Cross, and chose the pseudonym of Eirenaeus Philalethes.[27] He now became exceedingly active, going and coming upon the face of the earth. When in England, he divided his time between Oxford and London (p. 167). Between 1640 and 1644 he visited Hamburg, the Netherlands, Italy and Sweden (pp. 171-174). It was at this period that he conceived the design of obtaining a far wider circulation than they had yet met with for the ideas of Faustus Socinus. Some of the Rosicrucians were already "accepted masons." Vaughan determined to capture the vast organization of craft masonry by permeating the lodges with Luciferianism. His associate in this task was Elias Ashmole, with whose aid, a few years later, he composed the degrees of Apprentice (1646), Companion (1648), and Master (1649) (pp. 142, 169-175, 197-206). The Civil War had now approached. Oliver Cromwell was a freemason, a Rosicrucian, and a friend of Vaughan's (p. 176). With the execution of Laud came the crisis of Vaughan's life, his initiation into the highest degree of Rosie Cross by the hands of Lucifer himself. It took place in this wise. At the last moment Vaughan was substituted for the intended executioner of Laud.[28] He had prepared a sacramental cloth which he soaked in the martyr's blood, and on the same night he sacrificed the relic to Lucifer. The divinity appeared, consecrated Vaughan as Magus, named him as the next Summus Magister of the Fraternity, and signed a pact, granting him thirty-three years more life, at the end of which he should be borne away from earth without death (p. 177). In 1645 Vaughan wrote, but did not yet publish, his most important treatise, the Introitus Apertus ad Occlusum Regis Palatium. In 1645, still following the direct command of Lucifer, he departed for America. Here he met the apothecary George Starkey, and in his presence performed the alchemical feat of making gold (p. 179).[29] Here, too, he lived amongst the Lenni-Lennaps, where he was united to the demon Venus-Astarte in the form of a beautiful woman, who after eleven days bore him a daughter. This girl was brought up among the Lenni-Lennaps under the name of Diana Wulisso-Waghan, and became Miss Diana Vaughan's great-great-grandmother (p. 181). In 1648 Vaughan returned to England, and after composing the masonic degree of Master in 1649 (p. 197), he began the publication of a series of alchemical and, in reality, Luciferian writings. In 1650 appeared the Anthroposophia Theomagica and the Magia Adamica, in 1651 the Lumen de Lumine; in 1652 the Aula Lucis (p. 211). In 1654 Valentin Andreae died, and Vaughan succeeded him as Summus Magister of the Rosie Cross, the event being announced to him by the homage of three demons, Leviathan, Cerberus, and Belphegor (p. 214). In 1655 he published his Euphrates, and in 1656 made his head-quarters at Amsterdam or Eirenaeopolis. In 1659 came his Fraternity of R. C.; in 1664 his Medulla Alchymiae.[30] In 1666 he exhibited the philosopher's stone to Helvetius at La Haye and converted him to occultism: in 1667 he at last resolved to publish his Opus Magnum, the Introitus Apertus, already written in 1645 (p. 215). In 1668 this was followed by the Experimenta de Praeparatione Mercurii Sophici and the Tractatus Tres (p. 236). The time was now approaching when Vaughan, in fulfilment of the pact of 1644, must disappear from earth. He named Charles Blount as his successor (p. 237), and was granted a magical vision of his grandson, the child of Diana Wulisso-Waghan and a Lenni-Lennap (p. 239). He finished his Memoirs, published the Ripley Revised[31] and the Enarratio Methodica trium Gebri Medicinarum, left his poems to his brother Henry, who published them in the next year as the Thalia Rediviva,[32] and on March 25, 1678, disappeared in the company of Lucifer Dieu-Bon himself (p. 240). This event is vouched for, not only by a written statement of Henry Vaughan (p. 114), but also by the existence in a masonic triangle at Valetta of a magical talisman into which, when properly evoked, the spirit of Philalethes enters and records his glorious end for the edification of the Luciferians present[33] (p. 243).

I fear that I have taken Miss Vaughan with undue seriousness. Her account of Thomas Vaughan is not only unsupported by direct evidence,[34] but much of it is of a character which we should not be justified in accepting, even were direct evidence forthcoming. And it is all discordant with the little that we do happen to know of Thomas Vaughan from other sources. The whole thing is, in fact, a pretty obvious romance of very modern fabrication. It appears to have been compiled from such information as to the alchemical and mystical writers of the seventeenth century as was within the reach of Albert Pike and the brothers Vaughan about the year 1870.[35] It is always better to explain than to refute an error; and the nature of the Luciferian tradition of Thomas Vaughan is pretty clearly shown by the fact that it is not corroborated in a single particular by any of the new facts about him that have come to light since this probable date of its composition.[36] The fabricator put Thomas Vaughan's birth-place in Monmouth instead of Brecon, because he had never seen Dr. Grosart's Fuller Worthies Edition of Henry Vaughan. He makes no mention of any of the facts contained in Sloane MS. 1741, because that MS. was still unknown. And, most fatal of all, he puts Thomas Vaughan's birth in 1612 instead of 1621-2, because Foster's Alumni Oxonienses being yet unpublished, he was ignorant of the record of that date preserved in the University Registers. But we can go a step further. We can confute him, not only by pointing to the books he did not use, but by pointing to those he did. It has already been shown that the ascription to Vaughan of the English translation of Maier's Themis Aurea is due to a misunderstanding of a phrase used by Anthony a Wood. The Athenae Oxonienses then was one source of the compilation. Another was the Histoire de la Philosophie Hermetique, written by Lenglet-Dufresnoy in 1742. Here is the proof. Miss Vaughan supports her statement as to the birth-date in 1612 by a quotation from the Introitus Apertus, in which the writer states it to have been composed "en l'an 1645 de notre salut, et le trente-troisieme de mon age." This she professes to translate from the editio princeps published by Jean Lange in 1667. As a matter of fact it is taken from the version given in Lenglet-Dufresnoy's book. And Lenglet-Dufresnoy followed, not the edition of 1667, but the later edition published by J. M. Faust at Frankfort in 1706. In this the words are "trigesimo tertio," whereas in the editio princeps they are "vicesimo tertio," and in W. Cooper's English translation of 1669, "in the 23rd year of my age," thus bringing the date of the birth of Eirenaeus Philalethes not to 1612, but to 1622. The "legend of Philalethes" need detain us no longer. Miss Vaughan's narrative is a very insufficient basis for regarding the pious minister and mystic which Thomas Vaughan appears to have been as a secret enemy of Christianity and a worshipper of Lucifer.

But when the legend is set aside, there still remain certain questions suggested by it which may be considered without much reference to the statements of Miss Vaughan. Was Thomas Vaughan a Rosicrucian? And was he, admittedly the author of a series of tracts under the name of Eugenius Philalethes, also the author of those which bear the name of Eirenaeus Philalethes? The first question is, I am afraid, insoluble, until it has been decided whether the Fraternity of R. C. ever had an actual existence. Anthony a Wood states that Thomas Vaughan was a zealous Rosicrucian, but probably Anthony a Wood took the term in the general sense of mystic and alchemist. On the other hand Vaughan himself, in his preface to the English translation of the Rosicrucian manifestoes, seems to disavow any personal acquaintance with the members of the fraternity. Even this is not conclusive, for the Rosicrucian rule, as given in the Laws of the Brotherhood, published by Sincerus Renatus in 1710,[37] obliges the members to deny their membership.

There is more material for the discussion of the second question, but I do not know that it is more possible to come to a definite conclusion. The personality of the anonymous adept who took the name of Eirenaeus Philalethes was shrouded in mystery even to his contemporaries. The fullest account given of him on any of his title-pages is on that of the Experimenta de Praeparatione Mercurii Sophici (1668), which is said to be "ex manuscripto Philosophi Americani alias Eyrenaei Philalethis, natu Angli, habitatione Cosmopolitae."[38] We have also the description given by George Starkey, or whoever it was, in the Marrow of Alchemy (1654-5), p. 25. Starkey says:—

"His present place in which he doth abide I know not, for the world he walks about, Of which he is a citizen; this tide He is to visit artists and seek out Antiquities a voyage gone and will Return when he of travel hath his fill.

"By nation an Englishman, of note His family is in the place where he Was born, his fortune's good, and eke his coat Of arms is of a great antiquity; His learning rare, his years scarce thirty-three; Fuller description get you not from me."

Starkey gives the age of Eirenaeus Philalethes as 33 in 1654. This precisely confirms the writer's own statement in the earlier editions of the Introitus Apertus that he was 23 in 1645, and fixes the birth-date as 1621 or 1622. Now this agrees remarkably with the birth-date ascertained from other sources of Thomas Vaughan. But Thomas died in 1666, and it is usually asserted that Eirenaeus Philalethes lived until at least 1678. Miss Vaughan states that he must have been alive in that year, because he then published the Ripley Revived, and the Enarratio Trium Gebri Medicinarum. She declares that the author of the Enarratio mentions the pains taken about that edition (p. 240). I do not find any prefatory matter in this book at all. There is a preface to the Ripley Revived, but this was written long before 1678, for it mentions the Introitus Apertus, published in 1667, as still in manuscript. Neither Jean Lange, the editor of the Introitus Apertus of 1667, writing 9th December, 1666, nor William Cooper, the editor of the English translation[39] of 1669, writing 15th September, 1668, know whether the author is still alive. In fact he cannot be shown to have outlived Thomas Vaughan, for there is no proof that the adept who showed the philosopher's stone to Helvetius on December 27th, 1666,[40] was the same as he who showed it to George Starkey many years before. I will briefly enumerate a few other links which connect Eirenaeus Philalethes with Thomas Vaughan. A German translation of the Introitus Apertus, published at Hamburg under the title of Abyssus Alchemiae (1704), is said on the title-page to be "von T. de Vagan." Miss Vaughan states that a similar translation of the first of the Tres Tractatus, published at Hamburg in 1705, also bears this name (p. 237), and this is borne out by Lenglet-Dufresnoy (iii. 261-6), who speaks of a French MS. of the Tres Tractatus inscribed "par Thomas de Vagan, dit Philalethe ou Martin Birrhius." Birrhius, however, was only the editor. These ascriptions are probably made on the authority of G. W. Wedelius, who in his preface, dated 2nd Sept., 1698, to an edition of the Introitus Apertus, published at Jena in 1699, says of the author:—"Ex Anglia tamen vulgo habetur oriundus ... et Thomas De Vagan appellatus." The English Three Tracts (1694) are stated on the title-page to have been written in Latin by Eirenaeus Philalethes; but there is a note in the British Museum Catalogue to the effect that the Latin original has the name Eugenius Philalethes. Unfortunately this Latin Tres Tractatus, published in 1668 by Martin Birrhius at Amsterdam, is not in the Library, and I cannot verify the statement. Finally, I may note that the Ripley Revived (1678) has an engraved title-page by Robert Vaughan, who also did the title-page to Olor Iscanus, and that Starkey's Marrow of Alchemy contains, at the end of the preface to Part ii., some lines by William Sampson, which mention

"Harry Mastix Moor Who judged of Nature when he did not know her";

clearly an allusion to More's controversy with Thomas Vaughan.

It will be seen that there is some prima facie evidence for identifying Eirenaeus Philalethes with Thomas Vaughan, whereas he was probably not George Starkey (Eirenaeus Philoponos Philalethes), and cannot be shown to have been anyone else. But I am not satisfied. We do not know that Thomas Vaughan was ever in America, and there is the strong evidence of Anthony a Wood, who distinguishes between Eirenaeus and Eugenius, and who appears to have had information from Henry Vaughan himself. Mr. A. E. Waite argues against the identification on the ground that Eirenaeus Philalethes was a "physical alchemist," whereas Thomas Vaughan's alchemy was spiritual and mystical. But we have Vaughan's authority for saying that he had pursued the physical alchemy also.[41] And he was clearly doing so when he wrote Sloane MS. 1741. A more pertinent objection is perhaps that Eirenaeus Philalethes appears to have been in possession of the grand secret when he wrote the Introitus Apertus in 1645, whereas Thomas Vaughan was still seeking it in 1658. To pursue the matter further would require a wide knowledge of the alchemical writings of the seventeenth century, which unfortunately I do not possess.[42]

My gratitude is due for help received in compiling the biographical and other notes in these volumes to Dr. Grosart, Mr. C. H. Firth, Mr. W. C. Hazlitt, Mr. A. E. Waite, and the Rev. Llewellyn Thomas; notably to Miss G. E. F. Morgan of Brecon, whose knowledge of local genealogy and antiquities has been invaluable.

July, 1896. E. K. Chambers.

FOOTNOTES:

[1] Dr. Grosart, however, says (ii. 298), "In all the pedigrees that have been submitted to me, Thomas is placed as the first of the twins." But, as Henry inherited Newton, and Thomas took orders, Anthony a Wood is probably right.

[2] The tombstone says 73. G. T. Clark repeats Jones' error.

[3] The tombstone is actually in the north aisle of the church itself.

[4] Obviously Mr. Clark has confused Lucy Jones with her daughter, Denise Jones.

[5] This was noted by Mr W. B. Rye in The Genealogist, iii. 33, from the Entry Book of the Registry at Hereford. Since then Mr. Clark of Hereford has kindly sent me, through Miss Morgan, a copy of the bond entered into by the administratrix, Elizabetha Vaughan de Llansanfread, and her son-in-law and surety, Roger Prosser de Villa Brecon. The bond, or the copy, is dated in error "30 May, 1694, et 7th Wm. iii." Administration was granted on May 29, 1695. The inventory of the personal property amounted to L49 4s. 0d. The witnesses are Walter Prosser and David Thomas.

[6] An old alphabetical catalogue of wills in the Hereford Registry, between 1660-1677, has the following entries:—

Thomas Vaughan, Lansamfread, 11 Dec., 1660. Franca Vaughan, Lansamfread, 16 Nov., 1677.

The wills cannot, in the present state of the Registry, be found (Genealogist, iii., 33). These dates are much too early for the poet's son and daughter-in-law; but whose are the wills?

[7] The Turberville and Jones lines are taken from Theophilus Jones' History of Brecknockshire (ii. 444), and from Harl. MS. 2289, f. 70, respectively. Miss Morgan has kindly traced the Prossers from the Registers of St. John's and St. Mary's Churches, Brecon.

[8] Miss Morgan tells me that David Morgan David Howel's father, Morgan ap Howel, is described in a pedigree as "of Trenewydd in Penkelley"; and I find from Harl. MS. 2289, ff. 84 (b), 85, that the Powells "of Newton Penkelley" were related to the Powells of Cantreff. (See vol. ii., p. 57, note.)

[9] The will of this Charles Vaughan has been abstracted by Mr. W. B. Rye (Genealogist, iii. 33) from the Hereford Will Office. It was made 9th April, 1707, and proved 29th May, 1707. The testator is described as of Skellrog, Llansanffread, and mention is made of his wife Margaret Powell, and of a son William. This William, therefore, and not a grandson of Henry Vaughan, may be the William Vaughan of Llansantffread, who married Mary Games of Tregaer (p. xxi). Skellrog appears to have passed to another and probably elder son, Charles.

[10] S. W. Williams, Llansaintffread Church in Archaeologia Cambrensis (1887.)

[11] W. B. Rye in Genealogist, iii. 36, from Entry Book in Hereford Will Office.

[12] An account of the part played by Beeston Castle during the Civil War will be found in Ormerod's History of Cheshire (ed. Helsby), ii. 272 sqq.

[13] Gardiner, The Great Civil War, ch. xxxvi.; J. R. Phillips, The Civil War in Wales and the Marches, i. 329; ii. 270.

[14] Ormerod, i. 243.

[15] Phillips, i. 314.

[16] Phillips, ii. 272.

[17] Both Wood and Foster give the father's name as Thomas, but it appears to be Henry in all the pedigrees.

[18] The following list of Vaughan's admitted prose treatises is mainly taken from Dr. Grosart:—Anthroposophia Theomagica (1650); Anima Magica Abscondita (1650); Magia Adamica with the Coelum Terrae (1650); The Man-Mouse taken in a Trap (1650); The Second Wash; or, the Moor scoured once more (1651) [These two are polemics against Henry More]; Lumen de Lumine, with the Aphorismi Magici Eugeniani (1651); The Fame and Confession of the Fraternity of R:C: (1653); Aula Lucis (1652); Euphrates (1655); Nollius' Chymist's Key (1657); A Brief Natural History (1669); [Wood ascribes this to another writer, as it was not in the list furnished him by Henry Vaughan].—Henry More's pamphlets against Vaughan are the Observations upon Anthroposophia Theomagica and Anima Magica Abscondita (1650), issued under the name of Alazonomastix Philalethes and The Second Lash of Alazonomastix (1651).

[19] Walker falls into the curious confusion of supposing that there were two Thomas Vaughans, one rector of Llansantffread, the other of Newton St. Bridget. But "St. Bridget" is only the English form of the Welsh "Santffread."

[20] Printed from the Rawl. MSS. in Thurloe's State Papers, ii. 120.

[21] Is this the inn of that name once in the Gray's Inn Road? (Cunningham and Wheatley, Handbook to London.)

[22] The Rev. Henry Howlett has kindly sent me the following extract from the registers of Meppershall:—

"1658. Buried. Rebecka, the Wife of Mr. Vahanne the 26th of Aprill."



[23] An entire literature has grown up in Paris during the last year around the question whether the cultus of Lucifer is practised in certain Masonic Lodges. A number of Catholic journalists and pamphleteers assert very categorically that this is the case, that the centre of this cultus, containing the full Luciferian initiates, is the 33^rd^ degree of a so-called New and Reformed Palladian Rite, having its head-quarters at Charlestown, and that the chiefs of this Rite have obtained a controlling influence over the whole of Freemasonry. The creed is described as Manichaean in character, with Lucifer as Dieu-Bon and Adonai, the God of the Catholics, as Dieu-Mauvais. Adonai is the principle of asceticism, Lucifer of natural humanity and la joie de vivre. The rituals and the accepted interpretation of the Masonic symbolism used in the lodges, or "triangles," are of a phallic type. Women are admitted to membership. Immorality, a parody of the Eucharist, known as the black mass, and the practice of black magic, take place at the meetings. Lucifer is worshipped in the form of Baphomet, but from time to time he is personally evoked, and manifested to his followers. Luciferianism tends to become identical with Satanism, in which Lucifer and Satan are identified and frankly worshipped as evil. The first mention of Luciferian Freemasonry was in the Y-a-t-il des Femmes dans la Franc Maconnerie? (1891), of the somewhat notorious Leo Taxil. But the case rests mainly on the alleged revelations of writers who claim to have themselves been members of the Palladian Rite. The chief of these are Dr. Hacke or Bataille, Signor Margiotta and Miss Diana Vaughan. Unfortunately very little evidence is forthcoming as to the identity of any of these personages. Many leading Masons, e.g., M. Papus in his Le Diable et l'Occultisme, deny that Luciferian Freemasonry exists at all, and it is freely stated (cf. Light for 27 June and 4 July, 1896, pp. 305, 322) that Miss Diana Vaughan is a myth, and that her Memoires with the rest of the revelations are the ingenious concoction of a band of irresponsible journalists of whom Leo Taxil is the chief. No one appears to have seen Miss Vaughan, and she is alleged to be hiding in some convent from the vengeance of the Luciferians. Probably there will be some further light thrown on the matter before long: in the meantime a good summary of the evidence up-to-date may be found in A. E. Waite's Devil-Worship in France (1896). Assuming that Luciferianism really exists, I do not for a moment believe that it has the antiquity which Miss Vaughan claims for it. The various Rites of modern Freemasonry, with their fantastic and high-sounding degrees, are comparatively recent excrescences upon the original Craft Masonry. The New and Reformed Palladian Rite is said to have been founded at Charlestown by the well-known Mason, Albert Pike, in 1870. It is based on the Ancient and Accepted Scottish Rite, which dates from the beginning of the century. If there is such a thing as Luciferianism, I do not think we need look further back than 1870 for its origin. As expounded by Miss Vaughan and others, it is pretty clearly a compilation from Eliphaz Levi and other occultist and Cabbalistic writers, with a good deal of modern American Spiritualism thrown in. Albert Pike, a man of considerable learning, could easily have invented it. Masonic symbolism lends itself readily enough to a wide range of interpretations. I do not say that seventeenth-century occultism has left no traces upon Freemasonry which modern ritual-mongers may have elaborated; but it is a far cry from this to the belief that Thomas Vaughan and Luther were Manichaean worshippers of Lucifer and Protestantism an organized warfare on Adonai.

[24] Miss Vaughan quotes from Allibone's History of English Literature. Allibone only repeats Anthony a Wood's account.

[25] Robert Vaughan belonged to quite a different branch from the Vaughans of Newton: and, as Sl. MS. 1741 shows, the father of Henry and Thomas Vaughan did not die until 1658.

[26] Miss Vaughan gives an elaborate account of the Rosicrucians and of their famous manifestoes, which I have no room to reproduce.

[27] Miss Vaughan states that Thomas Vaughan signed "not Eugenius Philalethes, but Eirenaeus Philalethes" (p. 114). But she ascribes to him the Anthroposophia Theomagica and other writings which are signed, though she does not mention it, Eugenius Philalethes (p. 211). She quotes from Anthony a Wood the assertion, which he does not make, that the English translations of the Fama Fraternitatis Rosae Crucis (1652) and of Maier's Themis Aurea (1656) both bear the name of Eugenius, and were by another Thomas Vaughan! The manuscripts of both are, she says, signed Eirenaeus (p. 163). What Wood says is that he has seen a translation of Maier's tract, dedicated to Elias Ashmole by [N. L.]/[T. S.] H. S., and that Ashmole has forgotten whose the initials are. He does not suggest that this translation is by a Thomas Vaughan. (Ath. Oxon., iii. 724.)

[28] This episode has previously done duty in the Vingt Ans Apres (vol. iii., ch. 8-10), of Alexandre Dumas, in which Mordaunt acts as the executioner of Charles. There is a Latin poem amongst Vaughan's remains in Thalia Rediviva entitled Epitaphium Gulielmi Laud Episcopi Cantuariensis, full of sorrow for the archbishop's death.

[29] Miss Vaughan refers to Lenglet-Dufresnoy's Histoire de la Philosophie Hermetique as an authority on Starkey's relations with Eirenaeus Philalethes. Lenglet-Dufresnoy probably took his account from The Marrow of Alchemy (1654-5). The prefaces to this are signed with anagrams of George Starkey's name. But he ascribes the poem to a friend, who is called in the Breve Manuductorium ad Campum Sophiae Agricola Rhomaeus. Perhaps Starkey himself was the real author. The title-page has the name Eirenaeus Philoponus Philalethes, apparently a distinct designation from that of Eirenaeus Philalethes.

[30] The Medulla Alchemiae (1664) is only a Latin translation of the Marrow of Alchemy (1654-5) of Eirenaeus Philoponos Philalethes.

[31] The actual name of the tract is Ripley Revived.

[32] The Thalia Rediviva was actually published in 1678, not 1679.

[33] Miss Vaughan has herself witnessed this, in the presence of Lucifer. Moreover, the spirit of Philalethes has appeared, and conversed with her (pp. 257-267).

[34] Miss Vaughan refers to several family documents, but does not offer them for inspection. They include (a) the will of her grandfather James, enumerating the proofs of his descent (p. 111); (b) the autobiographical Memoirs of Philalethes, from which Miss Vaughan quotes largely (pp. 174, 240); (c) a letter from Fludd to Andreae (pp. 114, 149); (d) a MS. of the Introitus Apertus, of which the margin has been covered by Vaughan with a comment for Luciferian initiates (pp. 111, 217, 225); (e) a letter from Andreae in the archives of the Sovereign Patriarchal Council of Hamburg (p. 197); (f) Henry Vaughan's account of his brother's disappearance in the archives of the Supreme Dogmatic Directory of Charleston (p. 114); (g) Masonic rituals in the archives of Masonic chapters at Bristol and Gibraltar (p. 200); (h) Rosicrucian rituals drawn up by one Nick Stone in the hands of Dr. W. W. W[estcott] of London (p. 141). The documents in Masonic hands are presumably, like the Valetta talisman, now out of Miss Vaughan's reach. A communication signed Q. V. in Light for May 16, 1896, denies, on Dr. Westcott's authority, that his rituals have anything to do with Nick Stone, or that Miss Vaughan ever saw them. Dr. Westcott is the head of the modern Societas Rosicruciana in Anglia. This body does not even pretend to be the Fraternity of R. C. Finally, there is (i) Thomas Vaughan's original pact with Lucifer, now, according to Miss Vaughan, in holy hands, and to be destroyed on the day she takes the veil.

[35] Miss Vaughan somewhat naively gives us a lead. After describing Thomas Vaughan's sojourn with Venus-Astarte among the Lenni-Lennaps, she adds: "This legend is not accepted by all the Elect Mages; there are those who regard it as fabricated by my grandfather James of Boston, who was, they believe, of Delaware origin, or, at any rate, a half-breed; and they even assert that, in the desire to Anglicize himself, he invented an entirely false genealogy, by way of justifying his change of the Lennap name Waghan into Vaughan. Herein the opponents of the Luciferian legend of Thomas Vaughan go too far" (p. 181).

[36] I have already pointed out that Miss Vaughan is quite possibly a myth. But, if she exists, I do not see any reason to suppose that she personally invented the "legend of Philalethes." It lies between Leo Taxil and his friends in 1895, and the alleged founders of Palladism in or about 1870, that is Albert Pike and Miss Vaughan's father and uncle. And, so far as it goes, the ignorance shown in the legend of all books published in the last twenty years is evidence for the earlier date, and therefore, to some extent, for the actual existence of Luciferianism.

[37] Cf. A. E. Waite, Real History of the Rosicrucians, p. 274.

[38] The principal writings ascribed to Eirenaeus Philalethes are Introitus Apertus in Occlusum Regis Palatium (1667), Tres Tractatus (1668), Experimenta de Praeparatione Mercurii Sophici (1668), Ripley Revived (1678), Enarratio Trium Gebri Medicinarum (1678). The works of Eirenaeus Philoponos Philalethes (George Starkey?) are often attributed to him in error. The B. M. Catalogue, s.vv. Philaletha, Philalethes, is a mass of confusions. Lenglet-Dufresnoy, Histoire de la Philosophie Hermetique (iii. 261-266), gives a long list of printed and manuscript works. Most of these he had probably never seen. He probably took many items in his list from one in J. M. Faust's edition of the Introitus Apertus (Frankfort, 1706); and this, in its turn, was based on what Eirenaeus Philalethes himself says he has written in the preface to Ripley Revived. He there says, after naming other works: "Two English Poems I wrote, declaring the whole secret, which are lost. Also an Enchiridion of Experiments, together with a Diurnal of Meditations, in which were many Philosophical receipts, declaring the whole secret, with an Aenigma annexed; which also fell into such hands which I conceive will never restore it. This last was written in English." Can this Enchiridion and Diurnal be Sl. MS. 1741? I find no "Aenigma." Can Starkey have stolen the poems and published them as the Marrow of Alchemy?

[39] The preface to Ripley Revived makes it clear that the Introitus Apertus was originally written in Latin, not in English.

[40] This is recorded in Helvetius' Vitulus Aureus (1667). Helvetius describes his master as 43 or 44 years old, and calls him Elias Artistes.

[41] See the passage from the Epistle to Euphrates, quoted by Grosart (Vol. ii., p. 312).

[42] The "legend of Philalethes" has already been exposed by Mr. A. E. Waite in his Devil Worship in France (ch. xiii.). I am also indebted to what Mr. Waite has written on Eirenaeus Philalethes in that book, as well as in his True History of the Rosicrucians (1887) and his Lives of Alchymistical Philosophers (1888).



BIBLIOGRAPHY OF HENRY VAUGHAN'S WORKS.

(1)

POEMS, WITH The tenth SATYRE of IUVENAL ENGLISHED. By Henry Vaughan, Gent. Tam nil, nulla tibi vendo Illiade LONDON, Printed for G. Badger, and are to be sold at his shop under Saint Dunstan's Church in Fleet-street. 1646. [8^vo^.]

The translation from Juvenal has a separate title-page.

IVVENAL'S TENTH SATYRE TRANSLATED. Nec verbum verbo curabit reddere fidus Interpres LONDON, Printed for G. B., and are to be sold at his Shop under Saint Dunstan's Church. 1646.

(2)

[Emblem] Silex Scintillans: or SACRED POEMS and Priuate Eiaculations By Henry Vaughan Silurist LONDON Printed by T. W. for H. Blunden at ye Castle in Cornehill. 1650. [8^vo^.]

(3)

OLOR ISCANUS. A COLLECTION OF SOME SELECT POEMS, AND TRANSLATIONS, Formerly written by Mr. Henry Vaughan Silurist. Published by a Friend. Virg. Georg. Flumina amo, Sylvasq. Inglorius LONDON Printed by T. W. for Humphrey Moseley, and are to be sold at his shop, at the Signe of the Princes Arms in St. Pauls Church-yard, 1651. [8^vo^.]

The Preface is dated "Newton by Usk this 17 of Decemb. 1647."

The prose translations in this volume have separate title-pages:

(a) OF THE BENEFIT Wee may get by our ENEMIES. A DISCOURSE Written originally in the Greek by Plutarchus Chaeronensis, translated in to Latin by I. Reynolds Dr. of Divinitie and lecturer of the Greeke Tongue In Corpus Christi College In Oxford. Englished By H: V: Silurist. Dolus, an virtus quis in hoste requirat. fas est, et ab hoste doceri. LONDON. Printed for Humphry Moseley [etc.].

(b) OF THE DISEASES OF THE MIND And the BODY. A DISCOURSE Written originally in the Greek by Plutarchus Chaeronensis, put in to latine by I. Reynolds D.D. Englished by H: V: Silurist. Omnia perversae poterunt Corrumpere mentes. LONDON. Printed for Humphry Moseley [etc.].

(c) OF THE DISEASES OF THE MIND, AND THE BODY, and which of them is most pernicious. The Question stated, and decided by Maximus Tirius, a Platonick Philosopher, written originally in the Greek, put into Latine by John Reynolds D.D. Englished by Henry Vaughan Silurist. LONDON, Printed for Humphry Moseley [etc.].

(d) THE PRAISE AND HAPPINESSE OF THE COUNTRIE-LIFE; Written Originally in Spanish by Don Antonio de Guevara, Bishop of Carthagena, and Counsellour of Estate to Charls the Fifth Emperour of Germany. Put into English by H. Vaughan Silurist. Virgil. Georg. O fortunatos nimium, bona si sua norint, Agricolas! LONDON, Printed for Humphry Moseley [etc.].

(4)

THE MOUNT of OLIVES: OR, SOLITARY DEVOTIONS. By HENRY VAUGHAN Silurist. With An excellent Discourse of the blessed State of MAN in GLORY, written by the most Reverend and holy Father ANSELM Arch- Bishop of Canterbury, and now done into English. Luke 21, v. 39, 37. [quoted in full]. LONDON, Printed for WILLIAM LEAKE at the Crown in Fleet-Street between the two Temple-Gates. 1652 [12^mo^].

The preface is dated "Newton by Usk this first of October 1651."

The translation from Anselm has a separate title-page:

MAN IN GLORY: OR, A Discourse of the blessed state of the Saints in the New JERUSALEM. Written in Latin by the most Reverend and holy Father ANSELMUS Archbishop of Canterbury, and now done into English. Printed Anno Dom. 1652.

(5)

Flores Solitudinis. Certaine Rare and Elegant PIECES; Viz. Two Excellent Discourses Of 1. Temperance, and Patience; 2. Life and Death. BY I. E. NIEREMBERGIUS. THE WORLD CONTEMNED; BY EUCHERIUS, Bp. of LYONS. And the Life of PAULINUS, Bp. of NOLA. Collected in his Sicknesse and Retirement, BY HENRY VAUGHAN, Silurist. Tantus Amor Florum, & generandi gloria Mellis. London, Printed for Humphry Moseley at the Princes Armes in St. Pauls Church-yard. 1654. [12^mo^.]

The Preface is dated "Newton by Usk, in South-Wales, April 17, 1652." The pieces have separate title-pages:

(a) Two Excellent DISCOURSES Of 1. Temperance and Patience. 2. Life and Death. Written in Latin by Johan: Euseb: Nierembergius. Englished by HENRY VAUGHAN, Silurist. ... Mors vitam temperet, & vita Mortem. LONDON: Printed for Humphrey Moseley, etc.

The Preface is dated "Newton by Uske neare Sketh-Rock. 1653."

(b) THE WORLD CONTEMNED, IN A Parenetical Epistle written by the Reverend Father EUCHERIUS, Bishop of Lyons, to his Kinsman VALERIANUS. [Texts] London, Printed for Humphrey Moseley [etc.].

(c) Primitive Holiness, Set forth in the LIFE of blessed PAULINUS, The most Reverend, and Learned BISHOP of NOLA: Collected out of his own Works, and other Primitive Authors by Henry Vaughan, Silurist. 2 Kings cap. 2. ver. 12 My Father, my Father, the Chariot of Israel, and the Horsmen thereof. LONDON, Printed for Humphry Moseley [etc.].

(6)

Silex Scintillans: SACRED POEMS And private EJACULATIONS. The second Edition, In two Books; By Henry Vaughan, Silurist. Job chap. 35 ver. 10, 11. [quoted in full] London, Printed for Henry Crips, and Lodo- wick Lloyd, next to the Castle in Cornhil, and in Popes-head Alley. 1655. [8^vo^.]

A reissue, with additions and a fresh title-page, of (2). The Preface is dated "Newton by Usk, near Sketh-rock Septem. 30, 1654."

(7)

HERMETICAL PHYSICK: OR, The right way to pre- serve, and to restore HEALTH BY That famous and faith- full Chymist, HENRY NOLLIUS. Englished by HENRY UAUGHAN, Gent. LONDON. Printed for Humphrey Moseley, and are to be sold at his shop, at the Princes Armes, in S^t Pauls Church-Yard, 1655. [12^mo^.]

(8)

Thalia Rediviva: THE Pass-Times and Diversions OF A COUNTREY-MUSE, In Choice POEMS On several Occasions. WITH Some Learned Remains of the Eminent Eugenius Philalethes. Never made Publick till now. Nec erubuit sylvas habitare Thalia. Virgil. Licensed, Roger L'Estrange. London, Printed for Robert Pawlet at the Bible in Chancery-lane, near Fleetstreet, 1678 [8^vo^.]

The Remains of Eugenius Philalethes [Thomas Vaughan] have a separate title-page.

Eugenii Philalethis, VIRI INSIGNISSIMI ET Poetarum Sui Saeculi, merito Principis: VERTUMNUS ET CYNTHIA, &c. Q. Horat. Qui praegravat artes Infra se positas, extinctus am[a]bitur. LONDINI, Impensis Roberti Pawlett, M.DC.LXXVIII. [12^mo^.]

(9)

Olor Iscanus. A collection of some Select Poems, Together with these Translations following, etc. All Englished by H. Vaughan, Silurist. London: Printed and are to be sold by Peter Parker ... 1679. [8^vo^.]

A reissue, according to Dr. Grosart (ii. 59) and W. C. Hazlitt (Supplement to Third Series Of Collections, p. 106), of the 1651 Olor Iscanus, with a fresh title-page. I have not seen a copy.

(10)

[Miss L. I. Guiney writes in her essay on Henry Vaughan, the Silurist (Atlantic Monthly, May, 1894): "Mr. Carew Hazlitt has been fortunate enough to discover the advertisement of an eighteenth-century Vaughan reprint."

As to this Mr. Hazlitt writes to me: "I cannot tell where Miss Guiney heard about the Vaughan—not certainly from me. But there is an edition of his 'Spiritual Songs,' 8^vo^, 1706, of which, however, I don't at present know the whereabouts."]

(11)

Silex Scintillans: Sacred Poems and Private Ejaculations of Henry Vaughan, with Memoir by the Rev. H. F. Lyte. London: William Pickering, 1847. [12^mo^.]

An edition of (6) and part of (8).

(12)

The Sacred Poems and Private Ejaculations of Henry Vaughan, with a Memoir by the Rev. H. F. Lyte. Boston [U. S. A.]: Little, Brown and Company, 1856. [8^vo^.]

A reprint of (11).

(13)

Silex Scintillans, etc.: Sacred Poems and Private Ejaculations, by Henry Vaughan. London: Bell and Daldy. 1858.

A reprint, with a revised text, of (11).

(14)

The Fuller Worthies' Library. The Works in Verse and Prose complete of Henry Vaughan, Silurist, for the first time collected and edited: with Memorial-Introduction: Essay on Life and Writings: and Notes: by the Rev. Alexander B. Grosart, St. George's, Blackburn, Lancashire. In four Volumes.... Printed for Private Circulation. 1871.

A reprint of the original editions, with biographical and critical matter. Only 50 4^to^, 106 8^vo^, and 156 12^mo^ copies printed. In Vol. II. are included the Poems of Thomas Vaughan, with a separate title-page.

The English and Latin Verse-Remains of Thomas Vaughan ('Eugenius Philalethes'), twin-brother of the Silurist. For the first time collected and edited: with Memorial-Introduction and Notes: by the Rev. Alexander B. Grosart [etc.].

(15)

Silex Scintillans, etc. Sacred Poems and Pious Ejaculations. By Henry Vaughan, "Silurist." With a Memoir by the Rev. H. F. Lyte. Job xxxv. 10, 11 [in full]. London: George Bell and Sons, York Street, Covent Garden. 1883. [8^vo^.]

A reprint, with a text further revised, of (11) and (13), forming a volume of the Aldine Poets. Since reprinted in 1891.

(16)

The Jewel Poets. Henry Vaughan. Edinburgh. Macniven and Wallace. 1884.

A selection, with a short preface by W. R. Nicoll.

(17)

Silex Scintillans. Sacred Poems and Private Ejaculations, by Henry Vaughan (Silurist). Being a facsimile of the First Edition, published in 1650, with an Introduction by the Rev. William Clare, B.A. (Adelaide). London: Elliot Stock, 62, Paternoster Row. 1885. [12^mo^.]

A facsimile reprint of (2).

(18)

Secular Poems by Henry Vaughan, Silurist. Including a few pieces by his twin-brother Thomas ("Eugenius Philalethes"). Selected and arranged, with Notes and Bibliography, by J. R. Tutin, Editor of "Poems of Richard Crashaw," etc. Hull: J. R. Tutin. 1893.

A selection from Vol. II. of (14).

(19)

The Poems of Henry Vaughan, Silurist. With an Introduction by H. C. Beeching, Rector of Yattendon. [Publishers' Device.] London: Lawrence and Bullen, 16, Henrietta Street, W.C. New York: Charles Scribner's Sons, 153-157 Fifth Avenue. 1896. [Two vols. 8^vo^.]

The present edition. A hundred copies are printed on large paper.

POEMS,

WITH THE

TENTH SATIRE OF JUVENAL

ENGLISHED.

1646.



TO ALL INGENIOUS LOVERS OF POESY.

Gentlemen,

To you alone, whose more refined spirits out-wing these dull times, and soar above the drudgery of dirty intelligence, have I made sacred these fancies: I know the years, and what coarse entertainment they afford poetry. If any shall question that courage that durst send me abroad so late, and revel it thus in the dregs of an age, they have my silence: only,

Languescente seculo, liceat aegrotari.

My more calm ambition, amidst the common noise, hath thus exposed me to the world: you have here a flame, bright only in its own innocence, that kindles nothing but a generous thought: which though it may warm the blood, the fire at highest is but Platonic; and the commotion, within these limits, excludes danger. For the satire, it was of purpose borrowed to feather some slower hours; and what you see here is but the interest: it is one of his whose Roman pen had as much true passion for the infirmities of that state, as we should have pity to the distractions of our own: honest—I am sure—it is, and offensive cannot be, except it meet with such spirits that will quarrel with antiquity, or purposely arraign themselves. These indeed may think that they have slept out so many centuries in this satire and are now awakened; which, had it been still Latin, perhaps their nap had been everlasting. But enough of these,—it is for you only that I have adventured thus far, and invaded the press with verse; to whose more noble indulgence I shall now leave it, and so am gone.—

H. V.



TO MY INGENUOUS FRIEND, R. W.

When we are dead, and now, no more Our harmless mirth, our wit, and score Distracts the town; when all is spent That the base niggard world hath lent Thy purse, or mine; when the loath'd noise Of drawers, 'prentices and boys Hath left us, and the clam'rous bar Items no pints i' th' Moon or Star; When no calm whisp'rers wait the doors, To fright us with forgotten scores; And such aged long bills carry, As might start an antiquary; When the sad tumults of the maze, Arrests, suits, and the dreadful face Of sergeants are not seen, and we No lawyers' ruffs, or gowns must fee: When all these mulcts are paid, and I From thee, dear wit, must part, and die; We'll beg the world would be so kind, To give's one grave as we'd one mind; There, as the wiser few suspect, That spirits after death affect, Our souls shall meet, and thence will they, Freed from the tyranny of clay, With equal wings, and ancient love Into the Elysian fields remove, Where in those blessed walks they'll find More of thy genius, and my mind. First, in the shade of his own bays, Great Ben they'll see, whose sacred lays The learned ghosts admire, and throng To catch the subject of his song. Then Randolph in those holy meads, His Lovers and Amyntas reads, Whilst his Nightingale, close by, Sings his and her own elegy. From thence dismiss'd, by subtle roads, Through airy paths and sad abodes, They'll come into the drowsy fields Of Lethe, which such virtue yields, That, if what poets sing be true, The streams all sorrow can subdue. Here, on a silent, shady green, The souls of lovers oft are seen, Who, in their life's unhappy space, Were murder'd by some perjur'd face. All these th' enchanted streams frequent, To drown their cares, and discontent, That th' inconstant, cruel sex Might not in death their spirits vex. And here our souls, big with delight Of their new state, will cease their flight: And now the last thoughts will appear, They'll have of us, or any here; But on those flow'ry banks will stay, And drink all sense and cares away. So they that did of these discuss, Shall find their fables true in us.



LES AMOURS

Tyrant, farewell! this heart, the prize And triumph of thy scornful eyes, I sacrifice to heaven, and give To quit my sins, that durst believe A woman's easy faith, and place True joys in a changing face. Yet ere I go: by all those tears And sighs I spent 'twixt hopes and fears; By thy own glories, and that hour Which first enslav'd me to thy power; I beg, fair one, by this last breath, This tribute from thee after death. If, when I'm gone, you chance to see That cold bed where I lodged be, Let not your hate in death appear, But bless my ashes with a tear: This influx from that quick'ning eye, By secret pow'r, which none can spy, The cold dust shall inform, and make Those flames, though dead, new life partake Whose warmth, help'd by your tears, shall bring O'er all the tomb a sudden spring Of crimson flowers, whose drooping heads Shall curtain o'er their mournful beds: And on each leaf, by Heaven's command, These emblems to the life shall stand Two hearts, the first a shaft withstood; The second, shot and wash'd in blood; And on this heart a dew shall stay, Which no heat can court away; But fix'd for ever, witness bears That hearty sorrow feeds on tears. Thus Heaven can make it known, and true That you kill'd me, 'cause I lov'd you.