THE FAME AND CONFESSION OF THE FRATERNITY OF R: C: Commonly, of the rosy Cross.  
WITH A preface annexed thereto, and a short Declaration of their physical Work.  
By EUGENIUS PHILALETHES.  
Jarch: apud Philostrat: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  Veritas in Profundo. 
London, Printed by J. M. for Giles Calvert, at the black spread Eagle at the West end of Paul's. 1652.   

THE Publisher to the Reader.  
IT is the Observation of such as skill Dreams, That to travel in our sleep a long way, and all alone, is a sign of Death. This it seems the Poet knew: for when the Queen of Carthage was to die for Love, he fits her with this Melancholy Vision:  
—— Longam Incomitata videtur  
Ire Viam.——  
Now the use I make of it, is this: I would be so wise, as to prognosticate. I do therefore promise my present Work not only Life, but Acceptance: for in this my Dream (and I know you will call it so) I travel not without Company. There were some Gentlemen besides my self, who affected this Fame, and thought it no Disparagement to their own: but it was their pleasure it should receive light at my hands, and this made them defer their own Copies, which otherwise had past the Press. I have, Reader, but little more to say, unless I tell thee of my Justice, and now thou shalt see how distributive it is. The Translation of the Fama belongs to an unknown hand, but the Abilities of the Translator I question not. He hath indeed mistaken Damascus for Damcar in Arabia, and this I would not alter, for I am no Pedant to correct another man's Labours. The Copy was communicated to me by a Gentleman more learned than myself, and I should name him here, but that he expects not either thy thanks or mine. As for the Preface, it is my own, and I wish thee the full Benefit of it, which certainly thou canst not miss, if thou com'st to it with clear eyes, and a purged spirit. Consider that Prejudice obstructs thy judgement: for if thy Affections are engaged▪ though to an Ignis fatuus, thou dost think it a Guide▪ because thou dost follow it. It is not Opinion makes Things False or True: for men have denied a great part of the World, which now they inhabit: and America as well as the philosopher's Stone, was sometimes in the Predicament of Impossibilities. There is nothing more absurd, then to be of the same mind with the Generality of Men, for they have entertained many gross Errors, which Time and Experience have confuted. It is indeed our Sluggishness and Incredulity that hinder all Discoveries, for men contribute nothing towards them but their Contempt, or, which is worst, their Malice. I have known all this my self, and therefore I tell it thee: but what use thou wilt make of it, I know not. To make thee what Man should be, is not in my power, but it is much in thy own, if thou know'st thy Duty to thy self. Think of it, and Farewell.  
E. P.   

TO THE Wise and Understanding READER.  
WIsdom (saith Solomon) is to a man an infinite Treasure, for she is the Breath of the Power of God, and a pure Influence that floweth from the Glory of the Almighty; she is the Brightness of Eternal Light, and an undefiled Mirror of the Majesty of God, and an Image of his Goodness; she teacheth us Soberness and Prudence, Righteousness and Strength; she understands the subtlety of words, and Solution of dark sentences; she foreknoweth Signs and Wonders, and what shall happen in time to come; with this Treasure was our first Father Adam fully endued: Hence it doth appear, that after God had brought before him all the Creatures of the Field, and the Fowls under Heaven, he gave to every one of them their proper names, according to their nature.  
Although now through the sorrowful fall into sin this excellent Jewel Wisdom hath been lost, and mere Darkness and Ignorance is come into the World, yet notwithstanding hath the Lord God sometimes hitherto bestowed, and made manifest the same, to some of his Friends: For the wise King Solomon doth testify of himself, that he upon earnest prayer and desire did get and obtain such Wisdom of God, that thereby he knew how the World was created, thereby he understood the Nature of the Elements, also the time, beginning, middle, and end, the increase and decrease, the change of times through the whole Year, the Revolution of the Year, and Ordinance of the Stars; he understood also the properties of tame and wild Beasts, the cause of the reigning of the Winds, and minds and intents of men, all sorts and natures of Plants, virtues of Roots, and others, was not unknown to him. Now I do not think that there can be found any one who would not wish and desire with all his heart to be Partaker of this noble Treasure; but seeing the same Felicity can happen to none, except God himself give Wisdom, and send his holy Spirit from above, we have therefore set forth in print this little Treatise, to wit, Famam & Confessionem, of the Laudable Fraternity of the rosy Cross, to be read by every one, because in them is clearly shown and discovered, what concerning it the World hath to expect.  
Although these things may seem somewhat strange, and many may esteem it to be but a Philsophical show, and no true History, which is published and spoken of the Fraternity of the rosy Cross; it shall here sufficiently appear by our Confession, that there is more in recessu then may be imagined; and it shall be easily understood, and observed by every one (if he be not altogether void of understanding) what now adays, and at these times, is meant thereby.  
Those who are true Disciples of Wisdom, and true Followers of the Spherical Art, will consider better of these things, and have them in greater estimation, as also judge far otherwise of them, as hath been done by some principal Persons, but especially of Adam Haselmeyer, Notarius Publicus to the Arch Duke Maximilian, who likewise hath made an Extract ex scriptis Theologicis Theophrasti, and written a Treatise under the Title of Jesuiter, wherein he willeth, that every Christian should be a true Jesuit, that is, to walk, live, be, and remain in Jesus: He was but ill rewarded of the Jesuits, because in his Answer written upon the Famam, he did name those of the Fraternity of the rosy Cross, The highly illuminated men, and undeceiving Jesuits; for they not able to brook this, laid hands on him, and put him into the Calleis, for which they likewise have to expect their reward.  
Blessed Aurora will now henceforth begin to appear, who (after the passing away of the dark Night of Saturn) with her Brightness altogether extinguisheth the shining of the Moon, or the small Sparks of Heavenly Wisdom, which yet remaineth with men, and is a Forerunner of pleasant Phoebus, who with his clear and fiery glistering Beams brings forth that blessed Day, long wished for, of many true-hearted; by which daylight then shall truly be known, and shall be seen all heavenly Treasures of godly Wisdom, as also the Secrets of all hidden and unvisible things in the World, according to the Doctrine of our Forefathers, and ancient Wisemen.  
This will be the right kingly Ruby, and most excellent shining Carbuncle, of the which it is said, That he doth shine and give light in darkness, and to be a perfect Medicine of all imperfect Bodies, and to change them into the best Gold, and to cure all Diseases of Men, easing them of all pains and miseries.  
Be therefore, gentle Reader, admonished, that with me you do earnestly pray to God, that it please him to open the hearts and ears of all ill hearing people, and to grant unto them his blessing, that they may be able to know him in his Omnipotency, with admiring contemplation of Nature, to his honour and praise, and to the love, help, comfort and strengthening of our neighbours, and to the restoring of all the diseased.   

The Preface.  
IF it were the Business of my Life or Learning, to procure myself that noise which men call Fame, I am not to seek what might conduce to it. It is an Age affords many Advantages, and I might have the choice of several Foundations, whereon to build my self. I can see withal, that Time and employment have made some persons Men, whom their first Adventures did not find such. This sudden Growth might give my Imperfections also the Confidence of such another start: but as I live not by common Examples, so I drive not a Common Design. I have taken a course different from that of the World, for (Readers) I would have you know, that whereas you plot to set yourselves up, I do here contrive to bring myself down. I am in the humour to affirm the Essence, and Existence of that admired Chimaera, the fraternity of R. C. And now Gentlemen I thank you, I have air and Room enough: methinks you sneak and steal from me, as if the Plague and this Red Cross were inseparable. Take my Lord have mercy along with you, for I pity your sickly brains, and certainly as to your present State the Inscription is not unseasonable. But in lieu of this, some of you may advise me to an Assertion of the Capreols of del Phaebo, or a Review of the Library of that discreet Gentleman of the Mancha, for in your Opinion those Knights and these Brothers are equally Invisible. This is hard measure, but I shall not insist to disprove you: If there be any amongst the Living of the same Bookish saith with my self, They are the Persons I would speak to, and yet in this I shall act modestly, I invite them not, unless they be at Leasure.  
When I consider the unjust Censure and indeed the Contempt, which Magic even in all Ages hath undergone, I can (in my opinion) find no other Reasons for it, but what the Professors themselves are guilty of by misconstruction, and this in Reference to a double Obscurity, of Life and Language. As for their nice (or to speak a better truth) their Conscientious Retirements, whereby they did separate themselves from dissolute and brutish spirits, it is that which none can soberly discommend; nay, it is a very purging Argument, and may serve to wipe off those contracted, envious scandals, which Time and Man have injuriously fastened on their Memory. For if we reason discreetly, we may not safely trust the Traditions and Judgement of the World, concerning such persons who sequestered themselves from the World, and were no way addicted to the Affairs or Acquaintance thereof. It is true, they were losers by this Alienation, for both their life and their Principles were cross to those of their Adversaries: They lived in the shade, in the calm of Conscience and solitude, but their Enemies moved in the sunshine, in the Eye of worldly Transactions, where they kept up their own Repute with a clamorous Defamation of these innocent and contented eremites. The second Obstacle to their Fame, was partly the simplicity of their style, which is Scripture-like, and commonly begins like Solomon's Text, with Mi Fili. But that which spoiled all, and made them Contemptible even to some degree of misery, was a corrupt Delivery of the Notions and Vocabula of the Art: for Magic like the Sun, moving from the East, carried along with it the Oriental terms, which our Western Philosophers who skilled not the Arabic or Chaldee, &c. did most unhappily and corruptly transcribe, and verily at this day they are so strangely abused, it is more than a Task to guess at their Original. But this is not all, for some were so singular, as to invent certain Barbarous terms of their own, and these conceited Riddles, together with their Magisterial way of Writing (for they did not so far condescend as to Reason their Positions) made the world conclude them a Fabulous Generation. Indeed this was a strange course of Theirs, and much different from that of Trismegistus, in whose genuine works there is not one Barbarous syllable, nor any point asserted, without most pregnant and Demonstrative Reasons. Certainly Hermes as to his course of life was public and princely, in his Doctrine clear and Rational, and hence it was that not only his own times, but even all subsequent Generations were most constant Tributaries to his Honour. On the contrary (if we may conjecture by Effects) there succeeded him in his School certain Melancholy envious Spirits, whose obscure inscrutable writings rendered their Authors Contemptible, but made way for that new noise of Aristotle, which men call philosophy. I may say then of these later Magicians what Solinus sometimes said of those contentious successors of Alexander the Great: That they were born, Ad segetem Romanae gloriae, non ad Haereditatem tanti Nominis.  
It is equally true, That some skulking Philosophers whiles they enviously suppressed the Truth, did occasionally promote a lie: for they gave way to the enemy's growth, till at last the Tares possessed the Field, and then was the true grain cast into the Fire. Nor indeed could it be otherwise, for this Bushel being placed over the Light, the Darkness of it invited Ignorance abroad: and now steps out Aristotle like a pedlar with his pack, the Triumphs of whose petulant School had but two weak supporters, Obscurity and envy. Both these proceeded from the malignancy of some eminent Authors, whom God had blessed with Discoveries Extraordinary: These to secure themselves and the Art, judged it their best course to blot out the path, that such as were unworthy might never be able to follow them. It cannot be denied but this Mystery and cloud of the letter carried with it both Discretion and necessity, but what spoiled all was the Excess of the Contrivers, for they passed all decency both in the Measure, and the manner of it. I could be numerous in Examples, and proofs of this kind, but that I hold it superfluous to pause at a point which is acknowledged on all Hands. To be short then, this Umbrage and Mist of their Text required some Comment and Clearness, but few being able to Expound, the World ran generally to the other side and the schoolmen have got the Day, not by Weight but by Number. This considered, it cannot be thought unreasonable and certainly not unseasonable, if a Society conscious of the Truth, and skilled in the abstruse principles of Nature, shall endeavour to rectify the world: for hitherto we have been abused with Greek Fables and a pretended knowledge of Causes, but without their much desired Effects. We plainly see, that if the least Disease invades Us, the schoolmen have not one Notion, that is so much a charm, as to cure Us: and why then should we embrace a philosophy of mere words, when it is evident enough, that we cannot live but by Works. Let us not for shame be so stupid any more, for 'tis a Barbarous Ignorance to maintain that for Truth which our own daily Experience can assure us to be False. But some body will reply, That the antiquity of this Peripatism may claim some Reverence; and we must complementally invite it abroad, not churlishly turn it out of Doors. This in my opinion were to dance before Dagon, as David did before the Ark: to pay that respect to a lie, which is due only to the Truth, and this is Answer sufficient. As for that Fraternity, whose History and Confession I have here adventured to publish, I have for my own part no Relation to them, neither do I much desire their Acquaintance: I know they are Masters of great Mysteries, and I know withal that nature is so large, they may as well Receive as Give. I was never yet so lavish an Admirer of them, as to prefer them to all the World, for it is possible and perhaps true, that a private man may have that in his possession, whereof they are Ignorant. It is not their title and the noise it hath occasioned, that makes me commend them; The acknowledgement I give them, was first procured by their Books, for there I found them true Philosophers, and therefore not chimaeras (as most think) but Men. Their Principles are every may Correspondent to the Ancient and Primitive wisdom, nay, they are consonant to our very Religion, and confirm every point thereof. I question not but most of their Proposals may seem Irregular to common Capacities; but where the Prerogative and Power of Nature is known, there will they quickly fall even, for they want not their Order and Sobriety. It will be expected perhaps, that I should speak something as to their Persons and Habitations, but in this my cold Acquaintance will excuse me; or had I any Familiarity with them, I should not doubt to use it with more Discretion. As for their Existence, (if I may speak like a School-man,) there is great reason we should believe it, neither do I see how we can deny it, unless we grant, that Nature is studied, and Books also written and published by some other Creatures than Men. It is true indeed, that their knowledge at first was not purchased by their own Disquisitions, for they received it from the Arabians, amongst whom it remained as the Monument and Legacy of the Children of the East. Nor is this at all improbable, for the Eastern Countries have been always famous for Magical and Secret Societies. Now am I to seek how far you will believe me in this, because I am a Christian; and yet I doubt not but you will believe a Heathen, because Aristotle was one.  
Take then amongst you a more acceptable Ethnic, I mean Philostratus, for thus he delivers himself in the life of Apollonius. He brings in his Tyaneus discoursing with Prince Phraotes, and amongst other Questions proposed to the Prince, Apollonius asks him, Where he had learned his Philosophy, and the Greek Tongue, for amongst the Indians (said this Greek) there are no Philosophers? To this simple Quaere the Prince replies, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and with a notable Sarcasm, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. Our Forefathers (said he) did ask all those who came hither in ships, if they were not Pirates; for they conceived all the World (but themselves) addicted to that vice, though a great one: But you Grecians ask not those strangers who come to you, if they be Philosophers. To this he adds a very dissolute Opinion of the same Grecians, namely, that Philosophy, which of all Donatives is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Divinest, should be esteemed amongst them as a thing indifferent, and proportionate to all Capacities: And this, I am sure (saith Phraotes to Apollonius) is a kind of Piracy tolerated amongst you: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which being applied here to Philosophy, I should make bold to render it sacrilege. But the Prince proceeds, and schools his Novice, for such was Apollonius, who was never acquainted with any one Mystery of Nature. I understand (saith he) that amongst you Grecians there are many Intruders, that injustly apply themselves to Philosophy, as being no way conformable to it: These usurp a Profession which is not their own; as if they should first rob men of their Clothes, and then wear them, though never so disproportionate; and thus do you proudly straddle in borrowed Ornaments. And certainly, as Pirates, who know themselves liable to innumerable tortures, do lead a sottish and a loose kind of life: Even so amongst you, these Pirates and Plunderers of Philosophy are wholly given to Lusts and Compotations; and this I suppose is an Evil that proceeds from the Blindness and Improvidence of your Laws. For should any Man-stealer be found amongst you, or should any adulterate your coin, these were Offences Capital, and punished with Death: But for such as counterfeit and corrupt Philosophy, your Law corrects them not, neither have you any Magistrate ordained to that purpose. Thus we see in what respect the Greek Sophistry was with the Indians, and that clamorous Liberty they had to distract one another; some of them being Epicures, some Cynics, some Stoics, some again Peripatetics, and some of them pretended Platonics. It is not to be doubted, but the scuffling and squabbling of these Sectaries did at last produce the Sceptic, who finding nought in the Schools but Opposition and Bitterness, resolved for a new course, and secured his Peace with his Ignorance.  
Phraotes having thus returned that Calumny, which Apollonius bestowed on the Indians, to the Bosom of this conceited Greek, gives him now an account of his own college, I mean the Brahmins, with the Excellent and wholesome Severity of their Discipline. And here I cannot but observe the Insolence of Tyaneus, who being a mere stranger in the Indies, notwithstanding runs into a positive Absurdity, and before he had conversed with the Inhabitants, concludes them no Philosophers. These bad Manners of his I could (and perhaps not unjustly) derive from the Customary Arrogance of his countrymen, whose kindness to their own Issue distinguished not the Greeks and the Sages: but the rest of the world they discriminated with a certain Sheep-mark of their own, and branded them with the name of Barbarians. How much an Aspersion this is, we shall quickly understand, if we attend the Prince in his Discourse, for thus he instructs Apollonius. Amongst us Indians (saith he) there are but few admitted to Philosophy, and this is the manner of their Election. At the Age of eighteen years the person to be elected comes to the River Hyphasis, and there meets with those Wise men, for whose sake even you also Apollonius are come into these parts. There he doth publicly profess a very ardent desire and affection to Philosophy; for such as are otherwise disposed, are left to their own Liberty, to follow what Profession they please. This done, the next consideration is, whether he be descended of honest parents or no; and here they look back even to three Generations, that by the Disposition and Qualities of the Ancestors, they may guess at those of the Child. If they find them to have been men of a known Integrity, than they proceed to his Admission; but first they try him, and prove him with several Tentations. For example, Whether he be naturally modest, or rather acts a counterfeit Bashfulness for a time, being otherwise impudent and lascivious: Whether he be sottish and gluttonous, or no: Whether he be of an insolent bold spirit, and may prove Refractory, and disobedient to his Tutors? Now those that are appointed to examine him, have the skill to read his Qualities in his countenance; for the Eyes discover most of men's Manners, and in the Brows and Cheeks there are many excellent Indicia, whereby Wise men, and such as are skilled in the Mysteries of Nature, may discover our minds and dispositions, as Images are discovered in a glass. And certainly since Philosophy amongst the Indians is had in very great honour, it is necessary that those who would know the secrets of it, should be tempted and proved by all possible trials, before ever they be admitted. This was then the Discipline of the Brahmins, and indeed of all the Magi in the Election and Proof of their Pupils. But all this was News to Apollonius, and therefore he asks Phraotes, if these Wise-men, mentioned in his Discourse, were of the same order with those, who did sometimes meet Alexander the Great, and had some Conference with him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, concerning Heaven, for it seems they were Astrologers. To this the Prince answers, that these Planet-mongers were the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, who were a people disposed▪ to the Wars: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; And for knowledge (saith he) they make a great Profession of it, but indeed they know nothing that is Excellent. But he proceeds: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ &c. Those Wise-men (saith he) who are truly such, dwell between the River Hyphasis and Ganges, into which place Alexander never came, not that he durst not attempt it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ but as I think (saith the Prince) the Reverence due to their Mysteries kept him off. To this he adds, that Alexander knew the River Hyphasis was passable, and that he might with ease beleaguer the City, wherein these Magi did dwell; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but their Tower (saith he) had he brought with him a thousand such soldiers as Achilles was, and three thousand such as Ajax, he could never have taken it. To this he gives his Reason, namely, that the Magi did not make any sallies to beat off their Enemies, but keeping quietly within their gates, they destroyed them with Thunder and lightning. Here was a story might have startled Apollonius, who knew not the power of gunpowder, but in these our days there is nothing more familiar and credible. But notwithstanding the Improvements of this fatal Invention are not known even to the present Generations, for the Pyrography of Cornelius Agrippa, and the Powder of Fryar Bacon were never yet brought to the Field. And now let us hear the Friar himself, who discoursing of several wonderful Experiments, tells us amongst the rest of a secret Composition, which being formed into Pills, or little Balls, and then cast up into the Air, would break out into Thunders and lightnings, more violent and horrible than those of Nature. Praeter vero haec (saith he) sunt alia stupenda Naturae: nam Soni velut Tonitrûs & Coruscationes possunt fieri in Aere: imo majori horrore quam illa quae fiunt, per Naturam. Nam modica materia adaptata, scilicet ad quantitatem unius pollicis, sonum facit Horribilem, & Coruscationem ostendit vehementem: et hoc fit multis modis, quibus Civitas, aut Exercitus destruatur. Mira sunt haec, si quis sciret uti ad plenum in debitâ quantitate & materiâ. Thus he. But let us return to Apollonius, for now he trots like a Novice to the River Hyphasis, and carries with him a Commendatory Letter to the Brahmins, having requested the Prince to tell them he was a good Boy. Here these admirable Eastern Magicians present him with such Rarities as in very truth he was not capable of. First of all they show him (as Philostratus describes it) a certain Azure, or sky-coloured Water, and this Tincture was extremely predominant in it, but with much Light and Brightness. This strange liquour (the Sun shining on it at Noon) attracted the Beams or splendour to itself, and did sink downwards, as if coagulated with the Heat, but reflected to the Eyes of the Beholders a most beautiful rainbow. Here we have a perfect Description of the Philosophers Mercury, but there is something more behind. Apollonius confesseth how the Brahmins told him afterwards, that this Water was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a certain secret Water, and that there was hid under it, or within it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Blood-red Earth. In a word, they told him that none might drink, or taste of that liquour, neither was it drawn at all for any ordinary uses. After this most mysterious Water, they show him also a certain mysterious Fire, and here for my part I do not intend to comment. From this Fire he is brought to certain Tubs, or some such Vessels, whereof the one was called the Vessel of Rain, and the other the Vessel of Winds: all which are most deep and excellent Allegories. But these Rarities imply no more than the Rudiments of Magic. Let us now come to the medicine itself, and the admirable Effects thereof. The Brahmins (saith Apollonius) anointed their Heads {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with a gummy Medicine, and this made their Bodies to steam at the pores, and sweat in that abundance, as if (saith he) they had purged themselves with Fire. This is enough to prove them Philosophers. And now let us see what kind of Habitation they had, and how much a parallel it is to that place or dwelling of R. C. which his Followers call Locus S. Spiritus. The Wise-men (saith Apollonius) dwelled on a little Hill, or Mount, and on the Hill there rested always a Cloud, in which the Indians housed themselves (for so the word signifies,) and here did they render themselves visible or invisible, at their own will and discretion. This Secret of Invisibility was not known to the Dutch Boor, nor to his Plagiary, the Author of the Manna: but the Fraternity of R. C. can move in this white Mist. Ut nobiscum autem convenias (say they) necesse est hanc lucem cernas, sine enim hac luce, Impossibile est nos videre, nisi quando volumus. But Tyaneus tells us something more; namely, that the Brahmins themselves did not know whether this Hill was compassed about with Walls, or had any Gates that did lead to it, or no; for the Mist obstructed all Discoveries. Consider what you read, for thus some body writes concerning the Habitation of R. C. Vidi aliquando Olympicas domos, non procul à Fluviolo & Civitate notâ, quas S. Spiritus vocari imaginamur. Helicon est de quo loquor, aut biceps Parnassus, in quo Equus Pegasus fontem aperuit perennis aquae adhuc stillantem, in quo Diana se lavat, cui Venus ut Pedissequa, & Saturnus ut Anteambulo, conjunguntur. Intelligenti nimium, Inexperto minimum hoc erit dictum. But to clear the Prospect a little more, let us hear Apollonius in a certain speech of his to the Egyptians, describing this Elysium of the Brahmins: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I have seen (saith he) the Brahmins of India dwelling on the Earth, and not on the Earth: they were guarded without Walls, and possessing nothing, they enjoyed all things. This is plain enough, and on this Hill have I also a desire to live, if it were for no other Reason, but what the Sophist sometimes applied to the Mountains: Hos primum Sol salutat, ultimosque deserit. Quis locum non amet, dies longiores habentem? But of this place I will not speak any more, lest the Readers should be so mad, as to entertain a suspicion, that I am of the Order. I shall now therefore proceed to the Theory of the Brahmins, and this only so far as their History will give me leave. I find Jarchas then seated in his Throne, and about him the rest of his Society, where having first placed Apollonius in the Seat Royal of Phraotes, Jarchas welcomes him with this unconfined Liberty: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Propound (said he) what Questions thou wilt, for thou art come to Men that know all things. Here Tyaneus puts in, and very wisely asks them, What Principles the World was compounded of? To this the Brahmins reply, It was compounded of the Elements. Is it made then (saith Apollonius) of the four Elements? No (said the great Jarchas) but of Five. 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? It is (saith Jarchas) the Aether, which is the Element of Spirits: for those Creatures which draw in the Air, are Mortal; but those which draw in the Aether, are Immortal. And here I cannot but observe the gross Ignorance of Apollonius, who being a professed Pythagorean, had never heard of the Aether, that famous Pythagorean Principle.  
But let us come to his second Question, which of all others doth most betray his weakness and insufficiency. He requests Jarchas to inform him, Which of the Elements was first made? To this Absurdity the learned Brachman answers like himself: They were made (said he) all at once; and he gives this Reason for it, Because no living Creature is generated {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by peece-meals. This was a wholesome and a rational Tenet, for the Chaos was first made, and in that all the Elements at one and the same Instant, for the World was manifested, and brought out of the Chaos, like a Chick out of an Eg. To this Apollonius replies like a pure Sophister: And must I think then (saith he) that the World is a living Creature? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (saith Jarchas) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Yes verily, if you reason rightly, for it giveth Life to all things. Shall we then (saith Tyaneus) call it a Male, or a Female Creature? Both, said the wise Brachman: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For the World being a Compound of both Faculties, supplies the Office of Father and Mother in the Generation of those things that have life. We are now come to Apollonius his last Philosophical Quere, and sorry I am that he had not the wit to propound either more or better Questions, but we must take them as they are. He asks Jarchas, whether the Earth or the Sea did exceed in quantity? To this the Indian replies, that if he only considered the Mediterranean, or some other particular Channel, the Earth without question did exceed: but if you speak (said he) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, concerning Humidity, or Moisture in general, then verily the Earth is much lesser than the Water, for it is the Water that bears up the Earth. This indeed is sound Reason, and conformable both to Scripture and Nature: for the very Spirit that animates and supports the Universe, hath his Habitation in the Water.  
And now I suppose it is apparent to the understanding Readers (for others I would not have) that the Brahmins were not a fabulous, superstitious Society, but men of a severe Doctrine, whose Principles were answerable to the very Rigour of Nature, and did not wanton beyond her Law. I could wish Apollonius had been more able to deal with them, but so short was he of Philosophy, that he knew not what to ask them, and that ample Liberty which they gave him, was all of it to no purpose. This is clear to such as know any thing out of his former Queries, which we have already mentioned: but if we look on the rest of his Problems, they are most of them but so many Historical Fables, which he brought with him out of Greece, and now he begins to shake his Budget. The first thing comes out, is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Monster, which Mandevil could never meet withal: and then he questions Jarchas {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, concerning a certain Water of the colour of Gold, and this indeed might signify something, but that he understood it literally, of common, ordinary Well-springs: and therefore Jarchas tells him, that he never heard of his Martichora, neither was it ever known, that any Fountains of golden Waters did spring in India. But this is not all: In the Rear of this strange Beast march the Pygmies, the Sciapodes, and the Macrocephali: to which might be added all the Animals in Lucian's History. But as we commonly say, that there is no smoke without some Fire, so amongst these foreign Fables came in some Indian Allegories, and probably the Brahmins themselves had given them out, at once to declare and obscure their knowledge. These Allegories are but two, and Jarchas insists much upon them, besides a solemn Acknowment: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, There is no reason (said he) but we should believe there are such Things. The first of these two Mysteries is the Pantarva, which Ficinus corruptly transcribes Pantaura, and of this Apollonius desired to know the Truth; namely, if there was such a Stone at all, and whether it was enriched with so strange a Magnetism, as to attract to itself all other precicious Stones? This Question the Brachman satisfies experimentally, for he had this goodly Stone about him, and favoured Apollonius with the sight thereof. But for our better Information, let us hear Jarchas himself describe it, for he doth it so fully, that a very ordinary Capacity may go along with him. This Stone (saith he) is generated in certain earthy Caverns, some four yards deep, and hath in it such abundance of Spirit, that in the place of its Conception, the Earth swells up, and at last breaks with the very tumour. But to look out this Stone, belongs not to everybody, for it vanisheth away, unless it be extracted with all possible Caution; only we that are Brahmins, by certain practices of our own, can find out the Pantarva. These are the words of Jarchas, where you shall observe, That he hath confounded the first and second Generation of the Stone, it being the Custom of the Philosophers never to express their Mysteries distinctly. The second Birth than he hath fully and clearly discovered, for when the Philosophers first Earth is moistened with its own milk, it swells, being impregnated with frequent Imbibitions, till at last it breaks, and with a soft heat sublimes; and then ascends the Heavenly Sulphur, being freed from his Hell, for it leaves behind the Binarius, or Terra Damnata, and is no more a Prisoner to that Dross. This first heavenly Sulphur is commonly called Petra stellata, & Terra Margaritarum: but Raymund Lully calls it Terram Terrae, and in a certain place he describes it thus: Haec est Tinctura (saith he) quae a vili Terrâ se spoliat, & aliâ multum nobili reinduit se. But elsewhere prescribing some Caveats for the Rorid Work, he expressly mentions the first and second Sulphurs, commonly called Sulphura de Sulphuribus. Hoc (saith he) intelligitur de Terrâ, quae non est separata a Vase, de Terra Terrae. This is enough to prove the Affinity of the Pantarva, and the philosopher's Stone: Let us now return to Jarchas, for he proceeds in his Instructions, and Apollonius hears him to no purpose. The Pantarva (saith he) after night discovers a Fire as bright as day, for it is fiery and shining: but if you look on it in the daytime, it dazzles the eye with certain gleams or Coruscations. Whence this Light came, and what it was, the Brachman was not ignorant of: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. That Light (said he) which shines in it, is a Spirit of admirable Power; for it attracts to itself all things that are near it. And here he tells Tyaneus, that if precious Stones were cast into the Sea, or into some River, and this too confusedly, as being far scattered and dispersed one from another; yet this Magical Stone being let down after them, would bring them again together; for they would all move towards the Pantarva, and cluster under it, like a swarm of Bees. This is all he tells him; but in conclusion he produceth his Pantarva, in plain terms he showed him the philosopher's Stone, and the miraculous Effects thereof. The second Secret which Apollonius stumbled on, for he knew it not as a Secret, was the Gold of the griffins, and this also Jarchas doth acknowledge, but I shall forbear to speak of it, for I hold it 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 with Apollonius, who, in the opinion of many men, and such as would be thought learned, was a very great Philosopher. To this I answer, that I question not any man's learning: 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, and this sudden 'larum may procure him Entertainment: but had these Admirers perused his History, they had not betrayed so much weakness, as to allow him any sober Character. It is true, Philostratus attributes many strange performances to him, as that he should raise the Dead, free himself from Prison, and shake off his Chains, with as much Divinity as S. Peter himself: Nay, that pleading with Domitian in a full Senate, he should suddenly vanish away, and be translated in a moment from Rome to Puteoli. Truly these are great effects; but if we consider only what Philostratus himself will confess, we shall quickly find that all these things are but his Inventions. For in the Beginning of his Romance, where he would give his Readers an account of his Materials, and from what hands he received them, he tells us, that Damis, who was Apollonius his fellow-traveller, did write his Life, and all the Occurrences thereof: but these Commentaries of Damis (saith he) were never published by Damis himself, only a friend of his, a somebody, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a certain familiar of Damis did communicate them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to Julia the Queen. And here Philostratus tells me, that this Queen commanded him to transcribe these Commentaries. It seems than they were originally written in the Greek, and Philostratus is a mere Transcribler, and no Author. This I cannot believe, for Damis was an Assyrian, and, as he himself confesseth, a very ignorant person, and altogether illiterate: but meeting with Apollonius, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and conversing with the Greeks, he also was almost made a Grecian, but not altogether, not so learned a Grecian as to write Histories, and in a stile like that of Philostratus. But this is not all: Our Author tells us of one Maeragenis, who had formerly written the Life of Apollonius in four Books: but this fellow (saith he) was ignorant of the Performances or Miracles of Tyaneus. And what follows this Ignorance? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ We must not therefore believe Maeragenis. And why not I beseech you? Because forsooth he lived near, if not in the days of Apollonius, but never heard of those monstrous fables which Philostratus afterwards invented. We must then believe Philostratus himself, for he is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not the familiar friend, but the familiar spirit of Apollonius: it was he indeed that wrought all these Wonders, for Apollonius himself never wrought any. Now for the Learning of this Tyaneus (since it is the pleasure of some men to think him learned) I must confess for my part I cannot find it. The Philosophy that he pretended to, was that of Pythagoras, for thus he rants it to Vardanes the Babylonian: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. I am a Master (saith he) of the Wisdom of Pythagoras the Samian, he taught me the true form of worshipping the gods, and who of them are visible, who invisible, and how I may come to speak with them. How true this is, we may easily know, if we look back on his Education. His Tutor in the Pythagorean Principles was one Euxenus, a not able Sot, and a mere Ignorant, as Philostratus tells us. He was (saith our Author) an Epicure in his course of life; and for his Learning, he could only repeat some sentences of Pythagoras, but did not understand them: and therefore he compares him to certain Mimic Birds, who are taught their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but know not what the words signify. Now what Instructions he was like to receive from this man, let any indifferent Reader judge. But we have something more to say: for if Apollonius when he was at Babylon, could converse with the gods, why did he afterwards desire to be taught of men? For when he comes to India, he requests the Brahmins to teach him the Art of Divination. Certainly, had he been familiar with Angels and Spirits, he had not troubled them with such a Question. 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 understood {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, all the Languages that men did speak, and which is more miraculous, even their secret Cogitations. This is much indeed, but shortly afterwards he forgets these strange perfections: for when he brings him to Phraotes, that serious Eastern Prince, there doth he use an Interpreter; for Tyaneus, who formerly understood all languages, could not understand the language of the Prince; and so far was he from knowing his secret thoughts, that he did not know in how many languages he could express those thoughts: for when the Prince was pleased to express himself in the Greek Tongue, Tyaneus was quite dejected, and did much wonder how he came to be a Master of that Dialect. Now if any man will say, that the Brahmins did impart their Mysteries to him, it is apparent enough they did not. This is it which even Damis tells us: for Apollonius (saith he) requested nothing of the Brahmins, but certain Divinatory Tricks, by which he might foretell things to come. And here Jarchas takes occasion to discourse with him about Revelations, for he speaks not of any Prognosticating Knacks, which this Greek did look after. He tells him then, that he judged him a most happy man, who could obtain any foreknowledge at the hands of God, and preach that to the Ignorant, which he did already foresee. As for Rules to divine by, he prescribes not any, for it was too gross an Error for such a Philosopher as Himself: He only tells him, That he should lead a pure life, and keep himself spotless from the Flesh. One passage indeed there is, which I cannot omit: Jarchas informs Apollonius, that of all Gifts imparted to Man by Revelation, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; The chiefest (said he) is the Gift of Healing, or Medicine. But this Heavenly, and most Beneficial Truth, Apollonius was not sensible of: for he was so great a stranger to the Secrets of Nature, that he did not know what to ask for. For my own part, if I durst think him a Philosopher, I should seat him with the Stoics; for he was a great Master of Moral Severities, and this is all the Character I can give him. As for Philostratus, if we were not even with him, I should think he had much abused us: for when he penned his History, he allowed us no Discretion, who were to come after him. I could be sorry for some Absurdities he hath fastened on Jarchas, did not the Principles of that glorious Brachman refute them. What they are, I shall not tell you, for I am confined to a Preface, and cannot proportion my Discourse to the deserts of my Subject.  
And here some Critic may drop his Discipline, and bid me face about, for I am wide of my Text, the Society of R. C. I have indeed exceeded in my service to the Brahmins, but in all that there was no Impertinency. I did it, to show the Conformity of the old and new Professors: and this is so far from Digression, I can think it near a Demonstration. For when we have Evidence that Magicians have been, it is proof also that they may be; since it cannot be denied, but precedents exclude Impossibility. I hold it then worth our observation, that even those Magi, who came to Christ himself, came from the East: but as we cannot prove they were Brahmins, so neither can we prove they were not. Now if any man will be so cross, as to contend for the Negative, he shall have my thanks for the advantage he allows me; for than it must follow, that the East afforded more Magical Societies then one. But this point I need not insist on: for the learned will not deny, but Wisdom and Light were first manifested in the same parts, namely, in the East, where the first Man planted: and hence did the World receive not only their Religion, but their Philosophy, for Custom hath distinguished those Two. From this Fountain also, this living, Oriental One, did the Brothers of R. C. draw their wholesome Waters: for their Founder received his Principles at Damcar in Arabia, as their Fama will instruct you at large. It was not amiss then, if I spent my hour in that bright Region, and paid a weak Gratitude to those Primitive Benefactors: for 'tis a Law with me, Qui aquam hauris, puteum corona. But that I may come at last to the Subject intended, I shall confess for my part, I have no acquaintance with this Fraternity as to their Persons; but their Doctrine I am not so much a stranger to. And here, for the Readers satisfaction, I shall speak something of it, not that I would discover or point at any particulars: for that's a kindness (as they themselves profess) which they have not for any man, nisi absumpto Salis Modio, till they first eat a Bushel of Salt with him. They tell us then, that the Fire and Spirit of God did work upon the Earth and the Water; and out of them did the Spirit extract a pure clear Substance, which they call the Terrestrial Heaven: in this Heaven the Spirit (say they) seated himself, impressing his Image therein: and out of this Heavenly clarified Extract, impregnated with the Influx and Image of the Spirit, was formed that most noble Creature, whom we call MAN. This first matter of Man (as they describe it) was a liquid transparent Salt, a certain bright Earth, purified by a supernatural Agent, and tempered with a strange unctuous Humidity, enlightened with all the Tinctures of the Sun and Stars. It was and is the Minera of all Creatures; and this Society doth acknowledge it to be their very Basis, and the first Gate that leads to all their Secrets. This Earth or Water (call it which you will, for it is both) naturally produceth their Agent, but it comes not to their hands without Art. By their Agent I understand their Fire, commonly called mass Aquae, Vulcanus, Sol invisibilis, Filius Solis, Astrum inferius, Faber occultus, Intrinsecus; with a thousand other names. It is sans all Metaphors {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and that I may speak Truth even in the phrase of Aristotle, it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This is that Fire which Zoroaster calls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. In plain terms, it is the Tincture of the Matrix, a fiery, radiant Soul, that calls up another Soul like it self: for it awakes the Anima of the Mercury, which is almost drowned in a cold and phegmatic Lethe. And here Reader, let it be thy endeavour to understand the Philosophers: for they tell us, that God at first created the Chaos, and afterwards divided it into three Portions. Of the first he made the Spiritual World, of the second the Visible Heavens, and their Lights; but the third and worst part was appointed for this Sublunary Building. Out of this course and remaining Portion he extracted the Elemental Quintessence, or first Matter of all Earthly Things, and of this the four Elements (for there is such a bold Arithmetic) were made. Now Reader guess, if thou dost know the Matter, for it may be thou art one of those when conceive themselves to be somebody. I tell thee this Theory is Raymund Lully's, and if thou canst make nothing of it, I can without a figure tell thee how wise thou art. There are in the World as many sorts of Salts, as there are Species, and the Salts differ as the Species do, namely, Essentially; for the Specific Forms lie in the Salt. Now learn of me, that there is no true Physic, but what is in Salt: for Salt was never known to putrify, nay it hinders putrefaction and Corruption in all things, and what hinders Corruption, hinders all Diseases. Now it is evident to all the World, that Salt hinders Corruption, and a Solution of the parts, and this not only in living Things, but even in dead Bodies: for if they be seasoned with Salt, then are they preserved, and Corruption comes not as them. It is to be observed, that Virgil in the Cure of Aeneas brings in his Mother Venus with a Panacca, or an Universal Medicine:  

— occultè Medicans, spargitque salubres  
Ambrosiae succos, & odoriferam Panaceam.   
This word is much abused by certain alchemists, as they call themselves: but Servius upon the Place tells us, it is Nomen mirè compositum, and he observes out of Lucretius, that the Panacea was Salt. It is true, that if we could putrify Salt, it would discover all the Mysteries of Nature, for it hath all the Tinctures in it: but to destroy this substance, is a hard task, for he that would do it, must do something more, than Death can do, for even her Prerogative comes not so far. Howsoever it cannot be denied, but some Wise men have attained to the putrefaction of Salts, but this Key they received from God, and it is the great Secret of their Art. What I admire most in it, is this: That when it is killed, it dies not, but recovers to a better life, which is a very strange privilege. On the contrary, if some Animal dies, if an Herb withers, or if some metal be calcined and the parts thereof truly separated, we can never restore them again: but this Mystical substance, this Root of the world, if you bring his parts together, after they are separated, then will not he be quiet, but run from one Complexion to another, from this Colour to that: as from Green to Red, from Red to Black, from Black to a Million of Colours, and these miraculous Alterations will not cease, till he hath worked out his own Resurrection, and hath clearly brought himself to a supernatural Temperature. I say then that Salt is the true Grain, the Seed not only of this world, but of the next, and it is the Mystery that God hath made. It is a living water, wherein there dwells a divine Fire, and this Fire binds the parts thereof to himself, coagulates them, and stops their flux, and Salt is the water, that wets not the Hand. This Fire is the life, and therefore it hinders Death; nay it is such a preservative against it, that the very gross Body of Salt prevents Corruption, wheresoever it comes. But if any man would fully know the power of this Fire, let him wisely and effectually dislodge him, let him destroy his Habitation, and then he shall see, what course this Artist will take, to repair his own House. Do not think now that I speak of common Salts, though I confess they are great Medicines, if rightly prepared.  
I told thee formerly, there were several sorts of Salts, and here I would have thee study lest thy labours should end with that Complaint of the chemist in Sendivogius: Lapidem (saith he) amissum deplorabat, & maximè condolebat, quod Saturnum non interrogaverit, quale SAL hoc fuerit, cum tot varia Genera Salium reperiantur. I shall advise thee then to consider the several Divisions of the Chaos, which I have formerly mentioned out of Raymund Lully, for the matter as it is there described, is not subject to many Complexions, and therefore thy Mistakes cannot be many. And now let us touch at the Treasures of our Saltish liquour, and our liquid Salt. Veniamus quaeso (saith one) ad illum spiritûs, seu Aquae gradum, qui nobis sensibilior, magisque familiaris est; Naturaeque aereae vestigia diligenti Inquisitione scrutemur, in cujus Occulto mirabilia delitescunt: videlicet, Angeli omnium Generum, Formae rerum inferiorum Essentificae, Humidum radical cujusque Viventis, Ignis spissi Nutrimentum, Admirabiles Meteororum apparitiones, ventorum cujusque Anguli violentae Irruptiones, & infinita alia Mysteria. And now perhaps thou dost begin to bless thyself: for is it possible (sayst thou) that any bodily substance should enclose such Mysteries as these? In this, my Friend, thou hast thy Liberty: trouble not thyself about it, for thy faith will add nothing to it, and thy Incredulity cannot take any Thing from it. This only thou shalt do, be pleased to give way to my sauciness: for I must tell thee, I do not know that Thing, which I may call Impossible. I am sure there are in Nature powers of all sorts, and answerable to all Desires: and even those very powers are subject to Us. Behold, I will declare unto thee their Generation, and their secret Descents even to this Earth. It is most certain that God works by the ideas of his own mind, and the ideas dispense their Seals, and communicate them daily to the Matter. Now the Anima Mundi hath in the fixed stars, her particular Forms, or Seminal Conceptions answerable to the ideas of the Divine mind: and here doth she first receive those spiritual Powers and Influences, which originally proceed from God. From this place they are conveyed to the Planets, especially to the Sun and Moon; and these two great Lights impart them to the Air, and from the Air they pass down to the Belly or Matrix of the Earth in prolific, spirited Winds and Waters. Seeing then that the Visible Heavens receive the Brightness of the Spiritual World, and this Earth the Brightness of the Visible Heavens, why may not we find something on Earth, which takes in this Brightness, and comprehends in it self the Powers of the two superior Worlds? Now if there be such a Subject to be found, I suppose it will not be denied, but the Powers of the Angelical and Celestial Worlds are very strange Powers, and what that is which they cannot do, is hard to determine. The Subject then is the Salt I have spoken of formerly, it is the Body of the Universal Spirit, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. It is the Sperm of Nature, which she prepares for her own Light, as if we should prepare oil for a Lamp. A strange Substance it is, but very common, and of some Philosophers most properly called, Selina virens, & Mirabilis. And here it will not be amiss to speak something of the Cabalists Linea viridis, or green Line, a Mystery not rightly apprehended even by some of the Mekkubalim, but certainly the Modern Rabbins know it not at all. It is the last Midah or Propriety of the Sephiroths, for it receives and includes all the Influences of the Sphirstical Order. It compasseth the Heavens, and in them the Earth, like a green rainbow, or one vast Sphere of Viridity, and from this Viridity the divine Influences are showered down like Rain through the Aether into the Globes of the fixed Stars: for what the Air is to the Globe of the Earth, such is the Aether to the Globes of the Stars, and here lies a Secret of the Mekkubalim, for they tell us, there is a double Venus, in duplici Aere. But of this enough. I will now speak of the Philosophers Secret, and blessed Viridity, which is to be seen and felt here below. It is the Proteus of the old Poets; for if the Spirit of this green Gold be at Liberty, which will not be till the Body is bound, then will he discover all the Essences of the Universal centre.  

Tum variae illudent species, atque ora Ferarum:  
Fiet enim subito sus horridus, atraque Tigris,  
Squamosusque Draco, & faluâ cervice Leaena:  
Aut acrem flammis sonitum dabit, atque ita Vinclis  
Excidet, aut in Aquas tenues dilapsus abibit;  
Omnia transformat sese in miracula Rerum,  
Ignemque Horribilemque feram, Fluviumque liquentem.   
But this is Poetry: let us now hear the same Scene described by a most excellent, and withal a severe Professor of Philosophy. Ubi vero spiritus (saith he) excessit è fragilibus, per quos sparsus erat, meatibus, estque ab omni prorsum Colluvie purgatus, in infinitas sese attollit formas; modo in Herbam, modo in Lapidem, aut in Insolitum quoddam Animal: Interdum in Aequor, aut Unionem, aut Gemmam, aut Metallum: dulceque rubentibus jam Flammis emicans, in multas statim colorum Myriadas transit, vivitque portentorum semper Effector, ac Magus, isto nequaquam fatiscens labour, sed vigore ac viribus indies adoloscens. Thus he: And now Reader I must tell thee, that all these Miracles grow out of a certain Earth, a soft red Clay, which is to be found everywhere. It may be thou art much troubled at these Appearances which I have mentioned, but what wilt thou say to Jamblichus, who tells us seriously, that this Earth will attract Angels, I mean good Spirits? for so did he. But let us hear this Auditor of Anebo, for thus he writes from Egypt to Porphyrius. Omnium prima (saith he) & Antiquissima Entia, in Ultimis quoque subrutilant, Immaterialiaque principia materialibus adsunt. Nemo itaque miretur, si quam materiam esse dicimus puram, atque Divinam. Nam ipsa quoque materia, x ab Opifice, Patreque Omnium facta sit, merito perfectionem sui quandam acquisivit, aptam ad Deos suscipiendos. Quinetiam x nihil prohibet superiora Lumen suum ad Inferiora diffundere: neque igitur materiam permittunt expertem fore Superiorum. Quapropter quantumcunque materiae perfectum, & purum est, atque deiforme, ad Deorum susceptionem non est ineptum. Nam x oportuerit etiam Terrena nullo modo Divinae Communionis expertia fore, ipsa quoque TERRA divinam quandam portionem suscepit, ad capiendos Deos sufficientem. Non ergo fas est omnem, Materiam detestari, sed solam, quae Diis fuerit aliena; Propriam vero ad illos decet eligere, utpote quae consentire possit: Neque enim aliter Terrenis locis, & hominibus hic habitantibus, possessio, portiove ulla ex Divinis contingere potest, nisi TALE quiddam prius factum fuerit FUNDAMENTUM. Arcanis itaque Sermonibus credendum est, Testantibus a this per Beata Spectacula, Traidtam fuisse MATERIAM QUANDAM, Haec ergo illis ipsis Tradentibus cognata est. Talis ergo Materia Deos excitat, ut se demonstrent, &c. These are the words of Jamblichus, in that profound Discourse of his, where he gives Porphyrius an account of the Egyptian, Caldean, and Assyrian Mysteries. I know the Philosophical Earth discovers not those Forms I have spoken of in the common, ordinary Process, which if any man knows, I shall not therefore call him a Philosopher. There are several ways to use this Mystery, both first and last: and some of them may be communicated, but some not. To conclude, I say, that this clarified Earth is the Stage of all Forms, for here they are manifested like Images in a Glass: and when the Time of their Manifestation is finished, they retreat into that centre, out of which at first they came. Hence came all Vegetables, all Minerals, and all the Animals in the World; even Man himself with all his Tumult and Principality. This Soft Clay is the Mother of them all: and what the Divine Virgil sometimes said of Italy, may be very properly applied to this our Saturnine and sovereign Earth.  

Haec dedit Argenti Rivos, Aerisque Metalla  
Ostendit venis, atque Auro plurima sluxit.  
Haec Genus acre Virûm: Marsos, Pubemque Sabellá,  
Assuetumque Malo Ligurem, Volscosque verutos  
Extulit: Haec Decios, Marios, magnosque Camillos.  
Saluê magna parents frugum, Saturnia Tellus,  
Magna Virûm!—   
Thus Reader have I endeavoured to produce some Reasons for those strange Effects, whereof this Society hath made a public Profession. I did it not as a Kindness to them, for I pen no Plots, neither do I desire their Familiarity. I am indeed of the same Faith with them, and I have thus prefaced, because I had the Impudence to think it concerned me as much as them. And verily it is true, that wheresoever I meet my own Positions, there have I an Interest, and I am as much bound to the Defence of that Author, as I am to my own. Now for the Ground here laid, it is the Art of Water, the Philosophers Clavis humida, and this Societies Parergon. I dare not speak any thing of their Metaphysical Mystery, but I can tell thee it is not the same with the philosopher's Stone, either in Form or Matter, and let this satisfy thee. I know some Dispositions are so cross to these Principles, I might write again to excuse what I have written, but this I am resolved not to do. If thou art a malicious Reader, and dost think it too much, because it suits not with thy own jingles, I must tell thee, thou art none of my Peers: for I have known some Sciences which thou hast never heard of, nor thy fathers before thee. But to make an end, I would have every man descend into himself, and rationally consider those Generations which are obvious to our eyes. We see there is a power granted to man over those Things, whose Original he doth know: Examples and Instances we have in Corn, and other vegetables, whose seed being known to the Husbandman, he can by the seed Multiply his Corn, and provide for himself, as he thinks fit. It is just so in Minerals, there is a seed out of which Nature makes them, a first matter; and this the Magicians carefully sought after, for they reasoned with themselves, that as Nature by the Vegetable seed, did multiply Vegetables, so might they also by the mineral seed, multiply Minerals. When they had found out the seed, they practised upon it several ways: they did shut it up in Glasses, keeping it in a most equal temperate heat, for many months together, but all was to no purpose. Then did they fancy another Course, for they buried it in the Earth, and left it there for a long time, but without any success. At last they considered, God without all question being their Guide, that Nature had for every seed a Vessel of her own, and that all her Vessels were but several sorts of Earth: For example, The Vegetable Seed had the Common Earth for his Vessel, for therein Nature did sow it. The Animal Sperm had the Flesh for his, and flesh is but a soft animated Earth, as it appears in the Dissolution of the Body. They saw plainly then, that both these Vessels were not appointed for the Mineral Sperm, they were too cold for it, and common fire was too hot; or if it were well regulated, yet could it not alter the Sperm, for it had not the Qualities of a Matrix. Then did they try several new Heats: they exposed their Matter to the Sun, they buried it in Dunghills and beds of quicklime, they placed their Glasses in the Moon-beams, they invented new Baths, they made use of sand, ashes, and filings of Iron, they burned oil, and fancied all sorts of Lamps, but all this was Error, and it ended in a troublesome Nothing. Now all these Falsities shall a man meet with in their Books; for when they had found out the Mineral Vessel, and especially the second Earth, wherein they sowed their Mercury and Sulphur, then did they so confound the Work, that it is almost impossible to get the Preparation out of their hands. This I thought fit to touch upon, that those Difficulties, which great and aspiring Wits must strive withal, may be the more apparent, and surely I think I have pretty well cleared the way. Thus Reader have I given thee my best Advise, and now it remains thou shouldst rail at me for it. It may be thou hast a free Spirit, but if this Liberality concerns not thy Credit, keep thy Spleen to thy self, for I would not have thee spend what thou canst well spare.  
Soli Deo Gloria.   

Fama Fraternitatis, OR, A DISCOVERY OF THE Fraternity of the most laudable Order of the Rosy Cross.  
SEeing the only Wise and Merciful God in these latter days hath poured out so richly his mercy and goodness to Mankind, whereby we do attain more and more to the perfect knowledge of his Son Jesus Christ and Nature, that justly we may boast of the happy time, wherein there is not only discovered unto us the half part of the World, which was heretofore unknown & hidden, but he hath also made manifest unto us many wonderful, and never-heretofore seen, Works and Creatures of Nature, and moreover hath raised men, endued with great Wisdom, which might partly renew and reduce all Arts (in this our Age spotted and imperfect) to perfection; so that finally Man might thereby understand his own Nobleness and Worth, and why he is called Microcosmus, and how far his knowledge extendeth in Nature.  
Although the rude World herewith will be but little pleased, but rather smile and scoff thereat; also the Pride and Covetousness of the Learned is so great, it will not suffer them to agree together; but were they united, they might out of all those things which in this our Age God doth so richly bestow upon us, collect Librum Naturae, or a perfect Method of all Arts: but such is their opposition, that they still keep, and are loath to leave the old course, esteeming Porphiry, Aristotle, and Galen, yea and that which hath but a mere show of learning, more than the clear and manifested Light and Truth; who if they were now living, with much joy would leave their erroneous Doctrines. But here is too great weakness for such a great Work: And although in theology, Physic, and the Mathematic, the Truth doth oppose itself▪ nevertheless the old Enemy by his subtlety and craft doth show himself in hindering every good purpose by his Instruments and contentious wavering people. To such an intent of a general Reformation; the most godly and highly illuminated▪ Father, our Brother, C. R. a German, the chief and original of our Fraternity, hath much and long time laboured, who by reason of his poverty (although descended of Noble Parents) in the fifth year of his age was placed in a cloister, where he had learned indifferently the Greek and Latin Tongues, who (upon his earnest desire and request) being yet in his growing years, was associated to a Brother, P. A. L. who had determined to go to the Holy Land.  
Although this Brother died in Cyprus, and so never came to Jerusalem, yet our Brother C. R. did not return, but shipped himself over, and went to Damascus, minding from thence to go to Jerusalem; but by reason of the feebleness of his body he remained still there, and by his skill in physic he obtained much favour with the Turks: In the mean time he became by chance acquainted with the Wise men of Damascus in Arabia, and beheld what great Wonders they wrought, and how Nature was discovered unto them; hereby was that high and noble Spirit of Brother C. R. so stired up, that Jerusalem was not so much now in his mind as Damascus; also he could not bridle his desires any longer, but made a bargain with the Arabians, that they should carry him for a certain sum of money to Damascus; he was but of the age of sixteen years when he came thither, yet of a strong Dutch constitution; there the Wise received him (as he himself witnesseth) not as a stranger, but as one whom they had long expected, they called him by his name, and showed him other secrets out of his cloister, whereat he could not but mightily wonder: He learned there better the Arabian Tongue; so that the year following he translated the Book M. into good Latin, which he afterwards brought with him. This is the place where he did learn his physic, and his mathematics, whereof the World hath just cause to rejoice, if there were more Love, and less Envy. After three years he returned again with good consent, shipped himself over Sinus Arabicus into Egypt, where he remained not long, but only took better notice there of the Plants and Creatures; he sailed over the whole Mediterranean Sea for to come unto Fez, where the Arabians had directed him. And it is a great shame unto us, that wise men, so far remote th'one from th'other, should not only be of one opinion, hating all contentious Writings, but also be so willing and ready under the seal of secrecy to impart their secrets to others.  
Every year the Arabians and Africans do send one to another, inquiring one of another out of their Arts, if happily they had found out some better things, or if Experience had weakened their Reasons. Yearly there came something to light, whereby the Mathematica, Physic and Magic (for in those are they of Fez most skilful) were amended; as there is now adays in Germany no want of learned Men, Magicians, Cabalists, Physicians, and Philosophers, were there but more love and kindness among them, or that the most part of them would not keep their secrets close only to themselves. At Fez he did get acquaintance with those which are commonly called the Elementary Inhabitants, who revealed unto him many of their secrets: As we Germans likewise might gather together many things, if there were the like unity, and desire of searching out of secrets amongst us.  
Of these of Fez he often did confess, that their Magia was not altogether pure, and also that their Cabala was defiled with their Religion; but notwithstanding he knew how to make good use of the same, and found still more better grounds of his Faith, altogether agreeable with the Harmony of the whole World, and wonderfully impressed in all Periods of times, and thence proceedeth that fair Concord, that as in every several kernel is contained a whole good tree or fruit, so likewise is included in the little body of Man the whole great World, whose Religion, policy, health, members, nature, language, words and works, are agreeing, sympathising, and in equal tune and melody with God, Heaven and Earth; and that which is disagreeing with them, is error, falsehood, and of the Devil, who alone is the first, middle, and last cause of strife, blindness, and darkness in the World: Also, might one examine all and several persons upon the Earth, he should find that which is good and right, is always agreeing with itself; but all the rest is spotted with a thousand erroneous conceits.  
After two years' Brother C. R. departed the City Fez, and sailed with many costly things into Spain, hoping well, he himself had so well and so profitably spent his time in his travel, that the learned in Europe would highly rejoice with him, and begin to rule, and order all their Studies, according to those sound and sure Foundations. He therefore conferred with the Learned in Spain, showing unto them the Errors of our Arts, and how they might be corrected, and from whence they should gather the true Inditia of the Times to come, and wherein they ought to agree with those things that are past; also how the faults of the Church and the whole Philosopia Moralis was to be amended: He showed them new Growths, new Fruits, and Beasts, which did concord with old Philosophy, and prescribed them new Axiomata, whereby all things might fully be restored: But it was to them a laughing matter; and being a new thing unto them, they feared that their great Name should be lessened, if they should now again begin to learn and acknowledge their many years Errors, to which they were accustomed, and wherewith they had gained them enough: Who so loveth unquietness, let him be reformed.  
The same Song was also sang to him by other Nations, the which moved him the more (because it happened to him contrary to his expectation,) being then ready bountifully to impart all his Arts and Secrets to the Learned, if they would have but undertaken to write the true and infallible Axiomata, out of all Faculties, Sciences and Arts, and whole Nature, as that which he knew would direct them, like a Globe, or Circle, to the only middle Point, and Centrum, and (as it is usual among the Arabians) it should only serve to the wise and learned for a Rule, that also there might be a Society in Europe, which might have Gold, Silver, and precious Stones, sufficient for to bestow them on Kings, for their necessary uses, and lawful purposes: with which such as be Governors might be brought up, for to learn all that which God hath suffered Man to know, and thereby to be enabled in all times of need to give their counsel unto those that seek it, like the Heathen Oracles: Verily we must confess that the world in those days was already big with those great Commotions, labouring to be delivered of them; and did bring forth painful, worthy men, who broke with all force through Darkness and Barbarism, and left us who succeeded to follow them: and assuredly they have been the uppermost point in Trygono igneo, whose flame now should be more and more brighter, and shall undoubtedly give to the World the last Light.  
Such a one likewise hath Theophrast us been in Vocation and Callings, although he was none of our Fraternity, yet nevertheless hath he diligently read over the Book M: whereby his sharp ingenium was exalted; but this man was also hindered in his course by the multitude of the learned and wise-seeming men, that he was never able peaceably to confer with others of his knowledge and Understanding he had of Nature. And therefore in his writing he rather mocked these busy bodies, and doth not show them altogether what he was: yet nevertheless there is found with him well grounded the aforenamed Harmonia, which without doubt he had imparted to the Learned, if he had not found them rather worthy of subtle vexation, then to be instructed in greater Arts and Sciences; he then with a free and careless life lost his time, and left unto the World their foolish pleasures.  
But that we do not forget our loving Father, Brother C. R. he after many painful Travels, and his fruitless true Instructions, returned again into Germany, the which he (by reason of the alterations which were shortly to come, and of the strange and dangerous contentions) heartily loved: There, although he could have bragged with his Art, but specially of the transmutations of Metals; yet did he esteem more Heaven, and the Citizens thereof, Man, than all vain glory and pomp.  
Nevertheless he builded a fitting and neat habitation, in the which he ruminaated his Voyage, and Philosophy, and reduced them together in a true Memorial. In this house he spent a great time in the mathematics, and made many fine Instruments, ex omnibus hujus art is partibus, whereof there is but little remaining to us, as hereafter you shall understand. After five years came again into his mind the wished for Reformation; and in regard he doubted of the aid and help of others, although he himself was painful▪ lusty, and unwearisom, he undertook▪ with some few adjoined with him, to attempt the same: wherefore he desired to that end, to have out of his first cloister (to the which he bare a great affection) three of his Brethren, Brother G. V. Brother J. A. and Brother J. O. who besides that, they had some more knowledge in the Arts, then at that time many others had, he did bind those three unto himself, to be faithful, diligent, and secret; as also to commit carefully to writing, all that which he should direct and instruct them in, to the end that those which were to come, and through especial Revelation should be received into this Fraternity, might not be deceived of the least syllable and word.  
After this manner began the Fraternity of the rosy Cross; first, by four persons only, and by them was made the Magical Language and writing, with a large Dictionary, which we yet daily use to God's praise and glory, and do find great wisdom therein; they made also the first part of the Book M: but in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also whilst his new building (called Sancti spiritus) was now finished, they concluded to draw and receive yet others more into their Fraternity; to this end was chosen brother R. C. his deceased father's brothers son, brother B. a skilful Painter, G. and P. D. their Secretary, all Germans except J. A. so in all they were eight in number, all bachelors and of vowed virginity, by those was collected a book or volume of all that which man can desire, wish, or hope for.  
Although we do now freely confess, that the World is much amended within an hundred years, yet we are assured, that our Axiomata shall unmovably remain unto the world's End, and also the world in her highest & last Age shall not attain to see any thing else; for our Rota takes her beginning from that day when God spoke Fiat, and shall end when he shall speak Pereat; yet God's Clock striketh every minute, where ours scarce striketh perfect hours. We also steadfastly believe, that if our Brethren and Fathers had lived in this our present and clear light, they would more roughly have handled the Pope, Mahomet, Scribes, Artists, and Sophisters, and had showed themselves more helpful, not simply with sighs, and wishing of their end and consummation.  
When now these eight Brethren had disposed and ordered all things in such manner, as there was not now need of any great labour, and also that every one was sufficiently instructed, and able perfectly to discourse of secret and manifest Philosophy, they would not remain any longer together, but as in the beginning they had agreed, they separated themselves into several Countries, because that not only their Axiomata might in secret be more profoundly examined by the learned, but that they themselves, if in some Country or other they observed any thing, or perceived some Error, they might inform one another of it.  
Their Agreement was this; First, That none of them should profess any other thing, then to cure the sick, and that gratis. 2. None of the Posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the Country. 3. That every year upon the day C. they should meet together at the house S. Spiritus, or write the cause of his absence. 4. Every Brother should look about for a worthy person, who after his disease might succeed him. 5. The word C. R. should be their Seal, Mark, and Character. 6. The Fraternity should remain secret one hundred years. These six Articles they bound themselves one to another to keep; and five of the Brethren departed, only the Brethren B. and D. remained with the Father Fra: R. C. a whole year; when these likewise departed, than remained by him his x and Brother J. O. so that he hath all the days of his life with him two of his Brethren. And although that as yet the Church was not cleansed, nevertheless we know that they did think of her, and what with longing desire they looked for: Every year they assembled together with joy, and made a full resolution of that which they had done; there must certainly have been great pleasure, to hear truly and without invention related and rehearsed all the Wonders which God hath poured out here and there through the World. Every one may hold it out for certain, that such persons as were sent, and joined together by God, and the Heavens, and chosen out of the wisest of men, as have lived in many Ages, did live together above all others in highest Unity, greatest Secrecy, and most kindness one towards another.  
After such a most laudable sort they did spend their lives; and although they were free from all diseases and pain, yet notwithstanding they could not live and pass their time appointed of God. The first of this Fraternity which died, and that in England, was J. O. as Brother C. long before had foretold him; he was very expert, and well learned in Cabala, as his Book called H. witnesseth: In England he is much spoken of, and chiefly because he cured a young Earl of Norfolk of the leprosy. They had concluded, that as much as possibly could be their burial place should be kept secret, as at this day it is not known unto us what is become of some of them, yet every one's place was supplied with a fit successor; but this we will confess publicly by these presents to the honour of God, That what secret soever we have learned out of the book M. (although before our eyes we behold the image and pattern of all the world) yet are there not shown unto us our misfortunes, nor hour of death, the which only is known to God himself, who thereby would have us keep in a continual readiness; but hereof more in our Confession, where we do set down 37 Reasons wherefore we now do make known our Fraternity, and proffer such high Mysteries freely, and without constraint and reward: also we do promise more gold than both the Indies bring to the King of Spain; for Europe is with child and will bring forth a strong child, who shall stand in need of a great godfathers gift.  
After the death of I. O. Brother R. C. rested not, but as soon as he could, called the rest together, (and as we suppose) than his grave was made; although hitherto we (who were the latest) did not know when our loving father R. C. died, and had no more but the bare names of the beginners, and all their successors to us; yet there came into our memory, a secret, which through dark and hidden words, and speeches of the 100 years, brother A. the successor of D. (who was of the last and second row and succession, and had lived amongst many of us,) did impart unto us of the third row and succession; otherwise we must confess, that after the death of the said A. none of us had in any manner known any thing of Brother R. C. and of his first fellow-brethren, then that which was extant of them in our Philosophical Bibliotheca, amongst which our Axiomata was held for the chiefest Rota Mundi, for the most artificial, and Protheus the most profitable. Likewise we do not certainly know if these of the second row have been of the like wisdom as the first, and if they were admitted to all things. It shall be declared hereafter to the gentle Reader, not only what we have heard of the burial of R. C. but also made manifest publicly by the foresight, sufferance and commandment of God, whom we most faithfully obey, that if we shall be answered discreetly and Christian-like, we will not be afraid to set forth publicly in Print, our names, and surnames, our meetings, or any thing else that may be required at our hands.  
Now the true and fundamental relation of the finding out of the high illuminated man of God, Fra: C. R. C. is this; After that A. in Gallia Narbonensi was deceased, than succeeded in his place, our loving Brother N. N. this man after he had repaired unto us to take the solemn oath of fidelity and secrecy, he informed us bona fide, That A. had comforted him in telling him, that this Fraternity should ere long not remain so hidden, but should be to all the whole German Nation helpful, needful, and commendable; of the which he was not in any wise in his estate ashamed of. The year following after he had performed his School right, and was minded now to travel, being for that purpose sufficiently provided with Fortunatus' purse, he thought (he being a good Architect) to alter something of his building, and to make it more fit: in such renewing he lighted upon the memorial Table which was cast of brass, and containeth all the names of the brethren, with some few other things; this he would transfer in another more fitting vault: for where or when Fra: R. C. died, or in what country he was buried, was by our predecessors concealed and unknown unto us. In this Table stuck a great nail somewhat strong, so that when he was with force drawn out, he took with him an indifferent big stone out of the thin wall, or plastering of the hidden door, and so unlooked for uncovered the door; wherefore we did with joy and longing throw down the rest of the wall, and cleared the door, upon which that was written in great letters, Post 120 annos patebo, with the year of the Lord under it: therefore we gave God thanks and let it rest that same night, because first we would overlook our Rotam; but we refer ourselves again to the confession, for what we here publish is done for the help of those that are worthy, but to the unworthy (God willing) it will be small profit: For like as our door was after so many years wonderfully discovered, also there shall be opened a door to Europe (when the wall is removed) which already doth begin to appear, and with great desire is expected of many.  
In the morning following we opened the door, and there appeared to our sight a Vault of seven sides and corners, every side five foot broad, and the height of eight foot; Although the Sun never shined in this Vault, nevertheless it was enlightened with another sun, which had learned this from the Sun, and was situated in the upper part in the centre of the ceiling; in the midst, in stead of a tombstone, was a round Altar covered over with a plate of brass, and thereon this engraven:  A. C. R. C. Hoc universi compendium unius mihi sepulchrum feci. 
Round about the first Circle or Brim stood,  Jesus mihi omnia. 
In the middle were four figures, enclosed in circles, whose circumscription was,  

1. Nequaquam vacuum.  
2. Legis Jugum.  
3. Libertas Evangelij.  
4. Dei gloria intacta.   
This is all clear and bright, as also the seventh side and the two Heptagoni: so we kneeled altogether down, and gave thanks to the sole wise, sole mighty and sole eternal God, who hath taught us more than all men's wit could have found out, praised be his holy name. This Vault we parted in three parts, the upper part or ceiling, the wall or side, the ground or floor.  
Of the upper part you shall understand no more of it at this time, but that it was divided according to the seven sides in the triangle, which was in the bright centre; but what therein is contained, you shall God willing (that are desirous of our society) behold the same with your own eyes; but every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly showed, and set forth Concentratum here in our book.  
The bottom again is parted in the triangle, but because therein is described the power and rule of the inferior Governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. But those that are provided and stored with the heavenly Antidote, they do without fear or hurt, tread on, and bruise the head of the old and evil serpent, which this our age is well fitted for: every side or wall had a door for a chest, wherein there lay divers things, especially all our books, which otherwise we had, besides the Vocabular of Theoph: Par. Ho. and these which daily unfalsifieth we do participate. Herein also we found his Itinerarium, and vitam, whence this relation for the most part is taken. In another chest were looking-glasses of divers virtues, as also in other places were little bells, burning lamps, & chiefly wonderful artificial Songs; generally all done to that end, that if it should happen after many hundred years, the Order or Fraternity should come to nothing, they might by this only Vault be restored again.  
Now as yet we had not seen the dead body of our careful and wise father, we therefore removed the Altar aside, there we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is here lively counterfeited, with all the Ornaments and Attires; in his hand he held a parchment book, called I. the which next unto the Bible, is our greatest treasure, which ought to be delivered to the censure of the world. At the end of this book standeth this following Elogium  Granum pectori Jesu insitum. 
C. Ros. C. ex nobili atque splendida Germaniae R. C. familia oriundus, vir sui seculi divinis revelationibus subtilissimis imaginationibus, indefessis laboribus ad coelestia, atque humana mysteria; arcanauè admissus postquam suam (quam Arabico, & Africano itineribus Collegerat) plusquam regiam, atque imperatoriam Gazam suo seculo nondum convenientem, posteritati eruendam custo divisset & jam suarum Artium, ut & nominis, fides acconjunctissimos herides instituisset, mundum minutum omnibus motibus magno illi respondentem fabricasset hocque tandem preteritarum, praesentium, & futurarum, rerum compendio extracto, contenario major non morbo (quem ipse nunquam corpore expertus erat, nunquam alios infestare sinebat) ullo pellente sed spiritu Dei evocante, illuminatam animam (inter Fratrum amplexus & ultima oscula) fidelissimo creatori Deo reddidisset, Pater dilectissimus, Fra: suavissimus, praeceptor fidelissimus amicus integerimus, a suis ad 120 annos hic absconditus est.  
Underneath they had subscribed themselves,  

1 Fra: I. A. Fr. C. H. electione Fraternitatis caput.  
2 Fr: G. V. M. P. C.  
3 Fra: R. C. junior haeres S. spiritus.  
4 Fra: B. M. P. A. Pictor & Architectus.  
5 Fr: G. G. M. P. I. Cabalista.   
Secundi Circuli.  

1 Fra: P. A. Successor, Fr: I. O. Mathematicus.  
2 Fra: A. Successor Fra. P. D.  
3 Fra: R. Successor patris C. R. C. cum Christo triumphant.   
At the end was written,  Ex Deo nascimur, in Jesu morimur, per spiritum sanctum reviviscimus. 
At that time was already dead Brother I. O. and Fra: D. but their burial place where is it to be found? we doubt not but our Fra: Senior hath the same, and some especial thing laid in Earth, and perhaps likewise hidden: we also hope that this our Example will stir up others more diligently to inquire after their names (whom we have therefore published) and to search for the place of their burial; for the most part of them, by reason of their practice and physic, are yet known, and praised among very old folks; so might perhaps our Gaza be enlarged, or at least be better cleared.  
Concerning Minutum Mundum, we found it kept in another little Altar, truly more finer than can be imagined by any understanding man; but we will leave him undescribed, until we shall truly be answered upon this our true hearted Famam; and so we have covered it again with the plates, and set the altar thereon, shut the door, and made it sure, with all our seals; besides by instruction and command of our Rota, there are come to sight some books, among which is contained M. (which were made in stead of household care by the praiseworthy M. P.) Finally we departed the one from the other, and left the natural heirs in possession of our Jewels. And so we do expect the answer and judgement of the learned, or unlearned.  
Howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine light in the sky; and so in the mean time some few, which shall give their names, may join together, thereby to increase the number and respect of our Fraternity, and make a happy and wished for beginning of our Philosophical Canons, prescribed to us by our brother R. C. and be partakers with us of our treasures (which never can fail or be wasted) in all humility, and love to be eased of this world's labour, and not walk so blindly in the knowledge of the wonderful works of God.  
But that also every Christian may know of what Religion and belief we are, we confess to have the knowledge of Jesus Christ (as the same now in these last days, and chiefly in Germany, most clear and pure is professed, and is now adays cleansed and void of all swerving people, heretics, and false Prophets,) in certain and noted Countries maintained, defended and propagated: Also we use two Sacraments, as they are instituted with all forms and Ceremonies of the first renewed Church. In Politia we acknowledge the Roman Empire and Quartam Monarchiam for our Christian head; albeit we know what alterations be at hand, and would fain impart the same with all our hearts, to other godly learned men; notwithstanding our hand-writing which is in our hands, no man (except God alone) can make it common, nor any unworthy person is able to bereave us of it. But we shall help with secret aid this so good a cause, as God shall permit or hinder us: For our God is not blind, as the Heathens Fortuna, but is the church's Ornament, and the honour of the Temple. Our Philosophy also is not a new Invention, but as Adam after his fall hath received it, and as Moses and Solomon used it: also she ought not much to be doubted of, or contradicted by other opinions, or meanings; but seeing the truth is peaceable, brief, and always like herself in all things, and especially accorded by with Jesus in omni parte and all members. And as he is the true Image of the Father, so is she his Image; It shall not be said, this is true according to Philosophy, but true according to theology; And wherein Plato, Aristotle, Pythagoras and others did hit the mark, and wherein Enoch, Abraham, Moses, Solomon did excel; but especially wherewith that wonderful book the Bible agreeth. All that same concurreth together, and make a Sphere or Globe, whose total parts are equidistant from the centre, as hereof more at large and more plain shall be spoken of in Christianly Conference.  
But now concerning (and chiefly in this our age) the ungodly and accursed Gold-making, which hath gotten so much the upper hand, whereby under colour of it, many runagates and roguish people do use great villainies, and cozen and abuse the credit which is given them: yea now adays men of discretion do hold the transmutation of metals to be the highest point, and fastigium in Philosophy, this is all their intent, and desire, and that God would be most esteemed by them, and honoured, which could make great store of Gold, and in abundance, the which with unpremeditate prayers, they hope to attain of the all-knowing God, and searcher of all hearts: we therefore do by these presents publicly testify, That the true Philosophers are far of another mind, esteeming little the making of Gold, which is but a parergon; for besides that they have a thousand better things.  
And we say with our loving Father R. C. C. Phy: aurum nisi quantum aurum, for unto them the whole nature is detected: he doth not rejoice, that he can make Gold, and that, as saith Christ, the devils are obedient unto him; but is glad that he seeth the Heavens open, and the Angels of God ascending and descending, and his name written in the book of life. Also we do testify that under the name of Chymia many books and pictures are set forth in Contumeliam gloriae Dei, as we will name them in their due season, and will give to the pure-hearted a Catalogue, or Register of them: And we pray all learned men to take heed of these kind of Books; for the enemy never resteth, but soweth his weeds, till a stronger one doth root it out. So according to the will and meaning of Fra: C. R. C. we his brethren request again all the learned in Europe, who shall read (sent forth in five Languages) this our Famam and Confessionem, that it would please them with good deliberation to ponder this our offer, and to examine most nearly and most sharply their Arts, and behold the present time with all diligence, and to declare their mind, either Communicato consilio, or singulatim by Print.  
And although at this time we make no mention either of our names, or meetings, yet nevertheless every one's opinion shall assuredly come to our hands, in what language so ever it be; nor anybody shall fail, who so gives but his name to speak with some of us, either by word of mouth, or else if there be some let in writing. And this we say for a truth, That whosoever shall earnestly, and from his heart, bear affection unto us, it shall be beneficial to him in goods, body and soul; but he that is false-hearted, or only greedy of riches, the same first of all shall not be able in any manner of wise to hurt us, but bring himself to utter ruin and destruction. Also our building (although one hundred thousand people had very near seen and beheld the same) shall for ever remain untouched, undestroyed, and hidden to the wicked world, sub umbra alarum tuarum Jehova.   


A Preface of the Confession to the Reader who is desirous of Wisdom.  
HEre Gentle Reader, you shall find incorporated in our Confession thirty seven Reasons of our purpose, and intention, the which according to thy pleasure thou mayst seek out and compare them together: thou mayst also consider with thyself, if they be weighty, and sufficient enough to bring and persuade thee for to take our parts.  
Verily it requires no small pains to confirm that which men have not yet seen, but when it shall once come to light we doubt not, but they will then justly be a shamed of such doubts, and conjectures. And as we do now altogether securely, freely, and without any hurt call the Pope of Rome Antichrist, the which heretofore was held for a deadly sin, and such in all Countries were put to death for it. So we know certainly, that the time shall likewise come, that that which we yet keep in secret, we shall openly, freely, and with a loud voice publish and confess it before all the world; the which Gentle Reader wish with us with all thy heart, that it may happen with speed.   

Confessio Fraternitatis, Or, The Confession of the laudable Fraternity of the most honourable Order of the rosy Cross, written to the Learned of Europe.  
WHatsoever there is published, and made known to every one, concerning our Fraternity, by the foresaid Fama, let no man esteem lightly of it, nor hold it as an idle or invented thing, and much less receive the same, as though it were only a mere conceit of ours. It is the Lord Jehovah (who seeing the Lord's Sabbath is almost at hand, and hastened again, his period or course being finished, to his first beginning) doth turn about the course of Nature; and what heretofore hath been sought with great pains, and daily labour, is now manifested unto those who make small account, or scarcely once think upon it; but these which desire it, it is in a manner forced and thrusted upon them, that thereby the life of the godly may be eased of all their toil and labour, and be no more subject to the storms of unconstant Fortune; but the wickedness of the ungodly thereby, with their due and deserved punishment, be augmented and multiplied.  
Although we cannot be by any suspected of the least heresy, or of any wicked beginning, or purpose against the worldly Government; we do condemn the East and the West, (meaning the Pope and Mahomet) blasphemers against our Lord Jesus Christ, and offer and present with a good will to the chief head of the Romish Empire, our prayers, secrets, and great treasures of Gold.  
Yet we have thought good, and fit for the Learned sakes, to add somewhat more to this, and make a better explanation, if there by any thing too deep, hidden, and set down over dark in the Fama, or for certain reasons were altogether omitted, and left out; hoping herewith the Learned will be more addicted unto us, and be made far more fitter and willing for our purpose.  
Concerning the alteration and amendment of Philosophy, we have (as much as at this present is needful) sufficiently declared, to wit, that the same is altogether weak and faulty; yet we doubt not, although the most part falsely do all edge that she (I know not how) is sound and strong, yet notwithstanding she fetches her last breath and is departing.  
But as commonly, even in the same place or Country where there breaketh forth a new unaccustomed disease, Nature also there discovereth a medicine against the same; so there doth appear for so manifold infirmities of Philosophy, the right means, and unto our Patria sufficiently offered, whereby she may become sound again, which is now to be renewed and altogether new.  
No other Philosophy we have, then that which is the head & sum, the foundation and contents of all faculties, sciences and arts, the which (if we will behold ourage) containeth much of Theology and medicine, but little of the wisdom of Lawyers, and doth diligently search both heaven and earth: or, to speak briefly thereof, which doth manifest and declare sufficiently Man; whereof then all Learned who will make themselves known unto us, and come into our brotherhood, shall find more wonderful secrets by us then heretofore they did attain unto, and did know, or are able to believe or utter.  
Wherefore, to declare briefly our meaning hereof, we ought to labour carefully that there be not only a wondering at our meeting and adhortation, but that likewise every one may know, that although we do highly esteem and regard such mysteries and secrets, we nevertheless hold it fit, that the knowledge thereof be manifested and revealed to many.  
For it is to be taught and believed, that this our unhoped willing offer will raise many and divers thoughts in men, unto whom (as yet) be unknown Miranda sextae aetatis, or those which by reason of the course of the world, esteem the things to come like unto the present, and are hindered through all manner of importunities of this their time, so that they live no otherwise in the world, then blind fools, who can, in the clear sunshine day, discern and know nothing, then only by feeling.  
Now concerning the first part, we hold this, that the Meditations, knowledge and inventions of our loving Christian Father (of all that, which from the beginning of the world, man's Wisdom, either through God's Revelation, or through the service of the Angels and spirits, or through▪ the sharpness and deepness of understanding, or through long observation, use and experience, hath found out, invented, brought forth, corrected, and till now hath been propagated & transplanted) are so excellent worthy and great, that if all books should perish, and by God's almighty sufferance, all writings, & all learning should be lost, yet the posterity will be able only thereby to lay a new foundation, and bring truth to light again; the which perhaps would not be so hard to do as if one should begin to pull down and destroy▪ the old ruinous building, and then begin to enlarge the fore Court, afterwards bring the lights in the Lodgings, and then change the doors, staples and other things according to our intention.  
But to whom would not this be acceptable, for to be manifested to every one rather than to have it kept and spared, as an especial ornament for the appointed time to come?  
Wherefore should we not with all our heart's rest and remain in the only truth (which men through so many erroneous and crooked ways do seek) if it had only pleased God to lighten unto us the sixth Candelabrum? were it not good that we needed not to care, not to fear hunger, poverty, sickness and age?  
Were it not a precious thing, that you could always live so, as if you had lived from the beginning of the world, and moreover, as you should still live to the end thereof? Were it not excellent, you dwell in one place, that neither the people which dwell beyond the River Ganges in the Indies could hide any thing, nor those which live in Peru might be able to keep secret their counsels from thee?  
Were it not a precious thing, that you could so read in one only book, and withal by reading understand, and remember all that, which in all other books (which heretofore have been, and are now, and hereafter shall come out) hath been, is, and shall be learned, and found out of them?  
How pleasant were it, that you could so sing, that in stead of stony rocks you could draw to the pearls and precious stones, in stead of wild beasts, spirits, and in stead of hellish Pluto, move the mighty Princes of the world?  
O ye people, God's counsel is far otherwise, who hath concluded now to increase and enlarge the number of our Fraternity, the which we with such joy have undertaken, as we have heretofore obtained this great treasure without our merits, yea without any our hopes, and thoughts; and purpose with the like fidelity to put the same in practice, that neither the compassion nor pity of our own children (which some of us in the Fraternity have) shall draw us from it, because we know that these unhoped for goods cannot be inherited, nor by chance be obtained.  
If there be some body now, which on the other side will complain of our discretion, that we offer our Treasures so freely, and without any difference to all men, and do not rather regard and respect more the godly, learned, wise, or princely persons, than the common people; those we do not contradict, seeing it is not a slight and easy matter; but withal we signify so much, that our Arcana or Secrets will no ways be common, and generally made known: Although the Fama be set forth in five languages, and is manifested to every one, yet we do partly very well know, that the unlearned and gross wits will not receive, nor regard the same; as also the worthiness of those who shall be accepted into our Fraternity are not esteemed and known of us by man's Carefulness, but by the Rule of our Revelation and Manifestation. Wherefore if the unworthy cry and call a thousand times, or if they shall offer and present themselves to us a thousand times, yet God hath commanded our ears, that they should hear none of them: yea, God hath so compassed us about with his Clouds, that unto us his servants no violence or force can be done or committed; wherefore we neither can be seen or known by anybody, except he had the eyes of an Eagle. It hath been necessary that the Fama should be set forth in every one's Mother Tongue, because those should not be defrauded of the knowledge thereof, whom (although they be unlearned) God hath not excluded from the happiness of this Fraternity; the which shall be divided and parted into certain degrees; as those which dwell in the City Damear in Arabia, who have a far different politic order from the other Arabians. For there do govern only wise and understanding men, who by the King's permission make particular Laws; according unto which example also the Government shall be instituted in Europe (whereof we have a description set down by our Christianly Father) when first is done and come to pass that which is to precede. And thenceforth our Trumpet shall publicly sound with a loud sound, and great noise, when namely the same (which at this present is showed by few, and is secretly, as a thing to come, declared in Figures and Pictures) shall be free, and publicly proclaimed, and the whole World be filled withal. Even in such manner as heretofore, many godly people have secretly and altogether desperately pushed at the Pope's Tyranny, which afterwards, with great earnest, and especial zeal in Germany, was thrown from his seat, and trodden underfoot, whose final fall is delayed, and kept for our times, when he also shall be scratched in pieces with nails, and an end be made of his Asses cry, by a new voice: The which we know is already reasonably manifest and known to many learned men in Germany, as their Writings and secret Congratulations do sufficiently witness the same.  
We could here relate and declare what all the time, from the year of our Lord 1378. (in which year our Christian Father was born) till now, hath happened, where we might rehearse what alterations he hath seen in the World these one hundred six years of his life, which he hath left to our Brethren and us after his decease to peruse: But brevity, which we do observe, will not permit at this present to make rehearsal of it, till a more fit time: At this time it is enough for these which do not despise our Declaration, having therefore briefly touched it, thereby to prepare the way for their acquaintance and friendship with us.  
Yea, to whom it is permitted, that he may see, and for his instruction use those great Letters and Characters which the Lord God hath written and imprinted in Heaven and earth's Edifice, through the alteration of Government, which hath been from time to time altered and renewed; the same is already (although as yet unknown to himself) ours: And as we know he will not despise our inviting and calling, so none shall fear any deceit; for we promise, and openly say, That no man's uprightness and hopes shall deceive him, whosoever shall make himself known unto us under the Seal of Secrecy, and desire our Fraternity.  
But to the false Hypocrites, and to those that seek other things than Wisdom, we say and witness by these presents publicly, we cannot be made known, and be betrayed unto them; and much less they shall be able to hurt us any manner of way without the Will of God; but they shall certainly be partakers of all the punishment spoken of in our Fama; so their wicked Counsels shall light upon themselves, and our Treasures shall remain untouched and unstirred, until the Lion doth come, who will ask them for his use, and employ them for the confirmation and establishment of his Kingdom. We ought therefore here to observe well, and make it known unto every one, that God hath certainly and most assuredly concluded to send and grant to the World before her end, which presently thereupon shall ensue, such a Truth, Light, Life and Glory, as the first man Adam had, which he lost in Paradise, after the which his successors were put, and driven with him to misery: Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's Revolution, was crept into all Arts, Works and Governments of Men, and have darkened the most part of them. For from thence are proceeded an innumerable sort of all manner of false Opinions and Heresies, that scarce the wisest of all was able to know whose Doctrine and Opinion he should follow and embrace, and could not well and easily be discerned; seeing on the one part they were detained, hindered, and brought into Errors through the respect of the Philosophers and learned men, and on the other part through true experience. All the which, when it shall once be abolished and removed, and in stead thereof a right and true Rule instituted, than there will remain thanks unto them which have taken pains therein; but the Work itself shall be attributed to the Blessedness of our Age.  
As we now willingly confess, that many principal men by their Writings will be a great furtherance unto this Reformation which is to come; so we desire not to have this honour ascribed to us, as if such Work were only commanded and imposed upon us; but we confess, and witness openly with the Lord Jesus Christ, that it shall first happen that the stones shall arise, and offer their service, before there shall be any want of Executors and Accomplishers of God's Counsel: yea, the Lord God hath already sent before certain Messengers, which should testify his Will, to wit, some new Stars, which do appear and are seen in the Firmament in Serpentario and Cygno, which signify and give themselves known to every one, that they are powerful Signacula of great weighty matters. So then, the secret hid Writings and Characters are most necessary for all such things which are found out by Men: Although that great Book of Nature stand open to all Men, yet there are but few that can read and understand the same. For as there is given to Man two instruments to hear, likewise two to see, and two to smell, but only one to speak, and it were but vain to expect speech from the ears, or hearing from the eyes: So there hath been Ages or Times which have seen, there have also been Ages that have heard, smelled, and tasted: now there remains yet that which in short time, honour shall be likewise given to the Tongue, and by the same; what before times hath been seen, heard, and smelled, now finally shall be spoken and uttered forth, viz. when the World shall awake out of her heavy and drowsy sleep, and with an open heart, barehead and barefoot, shall merrily and joyfully meet the now arising Sun.  
These Characters and Letters, as God hath here and there incorporated them in the holy Scripture the Bible, so hath he imprinted them most apparently into the wonderful Creation of Heaven and Earth, yea in all Beasts. So that like as the Mathematician or Astronomer can long before see and know the Eclipses which are to come, so we may verily foreknow and foresee the darkness of Obscurations of the Church, and how long they shall last: From the which Characters or Letters we have borrowed our magic writing, and have found out, and made a new Language for ourselves, in the which withal is expressed and declared the Nature of all Things: So that it is no wonder that we are not so eloquent in other Languages, the which we know that they are altogether disagreeing to the Languages of our forefathers, Adam and Enoch, and were through the Babylonical Confusion wholly hidden.  
But we must also let you understand, that there are yet some eagle's Feathers in our way, the which do hinder our purpose. Wherefore we do admonish every one for to read diligently and continually the holy Bible; for he that taketh all his pleasures therein, he shall know that he prepared for himself an excellent way to come in to our Fraternity: For as this is the whole sum and content of our Rule, That every Letter or Character which is in the World ought to be learned and regarded well; so those are like unto us, and are very near allied unto us, who do make the holy Bible a Rule of their life, and an aim and end of all their studies; yea to let it be a Compendium and Content of the whole World: And not only to have it continually in the mouth, but to know how to apply and direct the true understanding of it to all times and Ages of the World. Also, it is not our Custom to prostitute and make so common the holy Scriptures; for there are innumerable Expounders of the same; some alleging and wresting it to serve for their Opinion, some to scandal it, and most wickedly do liken it to a Nose of Wax, which alike should serve the Divines, Philosophers, Physicians and Mathematicians, against all the which we do openly witness and acknowledge, That from the beginning of the World there hath not been given unto Men a more worthy, a more excellent, and more admirable and wholesome Book then the holy Bible; Blessed is he that hath the same, yea more blessed is he who reads it diligently, but most blessed of all is he that truly understandeth the same, for he is most like to God, and doth come most near to him. But whatsoever hath been said in the Fama concerning the Deceivers against the Transmutation of metals, and the highest Medicine in the World, the same is thus to be understood, that this so great gift of God we do in no manner set at nought, or despise it. But because she bringeth not with her always the knowledge of Nature, but this bringeth forth not only Medicine, but also maketh manifest and open unto us innumerable Secrets and Wonders; Therefore it is requisite, that we be earnest to attain to the understanding and knowledge of Philosophy. And moreover, excellent Wits ought not to be drawn to the Tincture of metals, before they be exercised well in the knowledge of Nature. He must needs be an unsatiable Creature, who is come so far, that neither Poverty nor Sickness can hurt him; yea, who is exalted above all other men, and hath Rule over that, the which doth anguish, trouble and pain others, yet will give himself again to idle things, as to build houses, make Wars, and use all manner of Pride, because he hath of Gold and Silver infinite store.  
God is far otherwise pleased, for he exalteth the lowly, and pulleth down the proud with disdain; to those which are of few words he sendeth his holy Angel to speak with them, but the unclean babblers he driveth in the Wilderness and solitary places: The which is the right Reward of the Romish Seducers, who have vomited forth their Blasphemies against Christ, and as yet do not abstain from their lies in this clear shining Light: In Germany all their Abominations and detestable Tricks have been disclosed, that thereby he may fully fulfil the measure of sin, and draw near to the end of his punishment. Therefore one day it will come to pass, that the Mouth of those Vipers will be stopped, and the three double Horn will be brought to nought, as thereof at our Meeting shall more plain and at large be discoursed.  
For Conclusion of our Confession, we must earnestly admonish you, that you put away, if not all, yet the most Books written by false alchemists, who do think it but a Jest, or a Pastime, when they either misuse the holy Trinity, when they do apply it to vain things, or deceive the people with most strange Figures, and dark Sentences and Speeches, and cozen the simple of their money; as there are now adays too many such Books set forth, which the Enemy of man's Welfare doth daily, and will to the end, mingle among the good Seed, thereby to make the Truth more difficult to be believed, which in herself is simple, easy, and naked; but contrarily falsehood is proud, haughty, and coloured with a kind of Lustre of seeming godly and of human Wisdom. Ye that are wise eschew such Books, and turn unto us, who seek not your moneys, but offer unto you most willingly our great Treasures: We hunt not after your Goods with invented lying Tinctures, but desire to make you Partakers of our Goods: We speak unto you by Parables, but would willingly bring you to the right, simple, easy, and ingenuous Exposition, Understanding, Declaration and knowledge of all Secrets. We desire not to be received of you, but invite you unto our more than Kingly Houses and Palaces, and that verily not by our own proper motion, but (that you likewise may know it) as forced unto it, by the Instigation of the Spirit of God, by his Admonition, and by the occasion of this present time.  
What think you, loving people, and how seem you affected, seeing that you now understand and know, That we acknowledge ourselves truly and sincerely top rofess Christ, condemn the Pope, addict ourselves to the true Philosophy, lead a Christian life, and daily call, entreat and invite many more unto our Fraternity, unto whom the same Light of God likewise appeareth? Consider you not at length how you might begin with us, not only by pondering the Gifts which are in you, and by experience which you have in the Word of God, beside the careful Consideration of the Imperfection of all Arts, and many other unfitting things, to seek for an amendment therein; to appease God, and to accommodate you for the time wherein you live. Certainly if you will perform the same, this profit will follow, That all those Goods which Nature hath in all parts of the World wonderfully dispersed, shall at one time altogether be given unto you, and shall easily disburden you of all that which obscureth the Understanding of Man, and hindereth the working thereof, like unto the vain Epicides, and eccentric Astronomical Circles.  
But those Pragmatical and busy-headed men, who either are blinded with the glistering of Gold, or (to say more truly) who are now honest, but by thinking such great Riches should never fail, might easily be corrupted, and brought to Idleness, and to riotons proud living: Those we do desire that they would not trouble us with their idle and vain crying. But let them think, that although there be a Medicine to be had which might fully cure all Diseases, nevertheless those whom God hath destinated to plague with Diseases, and to keep them under the Rod of Correction, such shall never obtain any such Medicine.  
Even in such manner, although we might enrich the whole World, and endue them with Learning, and might release it from Innumerable Miseries, yet shall we never be manifested and made known unto any man, without the especial pleasure of God; yea, it shall be so far from him whosoever thinks to get the benefit, and be Partaker of our Riches and knowledge, without and against the Will of God, that he shall sooner lose his life in seeking and searching for us, then to find us, and attain to come to the wished Happiness of the Fraternity of the rosy Cross.    

A SHORT ADVERTISEMENT TO THE READER.  
This Advertisement, Reader, invites thee not to my Lodging, for I would give thee no such Directions, my Nature being more Melancholy, then Sociable. I would only tell thee how Charitable I am, for having purposely omitted some Necessaries in my former Discourse I have upon second Thoughts resolved against that silence.  
There is abroad a bold ignorance, for philosophy hath her Confidents, but in a sense different from the Madams. This Generation I have sometimes met withal, and lest they should ride, and repent, I thought it not amiss to show them the Praecipieces. The second philosophical work is commonly called the gross work, but 'tis one of the greatest subtleties in all the Art. Cornelius Agrippa knew the first Praeparation, and hath clearly discovered it, but the Difficulty of the second made him almost an enemy to his own Profession. By the second work, I understand not Coagulation, but the Solution of the Philosophical Salt, a secret which Agrippa did not rightly know, as it appears by his practice at Malines, nor would Natalius teach him, for all his frequent, and serious entreaties. This was it, that made his necessities so vigorous, and his purse so weak, that I can seldom find him in a full fortune. But in this, he is not alone: Raymund Lully the best Christian Artist that ever was, received not this mystery from Arnoldus for in his first practices he followed the tedious common process, which after all is scarce profitable. Here he met with a drudgery almost invincible, and if we add the Task to the Time, it is enough to make a Man old. Norton was so strange an Ignoramus in this Point, that if the Solution and Purgation were performed in three years, he thought it a happy work. George Ripley laboured for new Inventions, to putrify this red Salt, which he enviously calls his gold: and his knack is, to expose it to alternat fits of cold and heat, but in this he is singular, and Faber is so wise he will not understand him. And now that I have mentioned Faber, I must needs say that Tubal-Cain himself is short of the right Solution, for the Process he describes hath not any thing of Nature in it. Let us return then to Raymund Lullie, for he was so great a Master, that he performed the Solution, intra novem Dies, and this Secret he had from God himself; for this is his Confession. Nos (saith he) de prima illá nigredine à paucis cognitâ, benignum Spiritum extrabere affectantes, pugnam ignis vincentem, & non victum, licet sensibus corporis multories palpavimus, & oculis propriis illum vidimus, Extractionis tamen ipsius notitiam non habuimus quacunque Scientiarum, vel arte: ideoque sentie bamus nos adhuc aliqua rusticitate excaecatos, quia nullo modo eam comprehendere valuimus, donec alias Spiritus prophetiae, spirans a patre Luminum descendit, tanquam suos nullatenus deserens, aut a se Postulantibus deficiens, Qui in somniis tantam claritatem mentis nostrae oculis infulsit, ut Illam intus & extra, remota omni figura, gratis revelare dignatus est, insatiabili bonitate nos reficiendo, demonstrans ut ad eam implendam disponeremus corpus ad unam naturalem decoctionem secretam, quâ penitus ordine retrogrado cum pungenti lancea, tota ejus natura in meram Nigredinem visibiliter dissolveretur. 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. Quia Solius dei est ea revelare, & homo divinae Majestati subtrahere nititur, cum soli Deo pertinentia vulgat spiritu prolationis humanae, aut literarum serie. Propterea operationem illam habere non poteris, quousque spiritualiter pruis fueris Divinitatis meritis comprobatus. Quia hoc secretum a nemine mortali Revelandum est, praeterquam ab Almo spiritu, qui ubi vult, spirat. It seems then the greatest Difficulty is not in the Coagulation or production of the philosophical Salt, but in the Putrefaction of it, when it is produced. Indeed this agrees best with the sense of the Philosophers, for one of those Praecitians tells us, Quiscit SALEM, & ejus SOLUTIONEM, scit SECRETUM OCCULTUM antiquorum Philosophorum. Alas then! what shall we do? whence comes our next Intelligence? I am afraid here is a sad Truth for some body. Shall we run now to Lucas Rodargirus, or have we any dusty Manuscripts, that can instruct us? Well Reader, thou seest how free I am grown, and now I could discover something else, but here is enough at once. I could indeed tell thee of the first and second sublimation, of a double Nativity, Visible and Invisible, without which the matter is not alterable, as to our purpose. I could tell thee also of Sulphurs simple, and compounded, of three Argents Vive, and as many Salts, and all this would be new news (as the bookmen phrase it) even to the best Learned in England. But I have done, and I hope this Discourse hath not demolished any man's Castles, for why should they despair, when I contribute to their Building? I am a hearty Dispensero, and if they have got any thing by me, much good may it do them. 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 might be as many as their Errors. I speak not this out of any contempt, for I undervalue no man; It is my Experience in this kind of learning, which I ever made my Business, that gives me the boldness to suspect a possibility of the same failings in others, which I have found in my self. To conclude, I would have my Reader know, that the Philosophers finding this life subjected to necessity, and that Necessity was inconsistent with the Nature of the Soul, they did therefore look upon Man, as a Creature originally ordained for some better State than the present, for this was not agreeable with his spirit. This thought made them seek the Ground of his Creation, that if possible, they might take hold of liberty, and transcend the Dispensations of that Circle, which they Mysteriously called Fate. Now what this really signifies not one in ten thousand knows, and yet we are all Philosophers.  
But to come to my purpose, I say, the true Philosophers did find in every Compound a double Complexion, Circumferential, and Central. The Circumferential was corrupt in all things, but in some things altogether venomous: The Central not so, for in the centre of every thing there was a perfect Unity, a miraculous indissoluble Concord of Fire and Water. These two Complexions are the Manifestum and the Occultum of the Arabians, and they resist one another, for they are Contraries. In the centre itself they found no Discords at all, for the Difference of Spirits consisted not in Qualities, but in Degrees of Essence and Transcendency. As for the Water, it was of kin with the Fire, for it was not common, but athereal. In all centres this Fire was not the same, for in some it was only a Solar Spirit, and such a centre was called, Aqua Solis, Aqua Coelestis, Aqua Auri, & Argenti: In some again the Spirit was more than Solar, for it was super-coelestial, and Metaphysical: This Spirit purged the very rational Soul, and awakened her Root that was asleep, and therefore such a centre was called, Aqua Igne tincta, Aqua Serenans, Candelas accendens, & Domum illuminans. Of both these Waters have I discoursed in those small Tractates I have published; and though I have had some Dirt cast at me for my pains, yet this is so ordinary I mind it not, for whiles we live here we ride in a highway. I cannot think him wise who resents his Injuries, for he sets a rate upon things that are worthless, and makes use of his Spleen where his Scorn becomes him. This is the Entertainment I provide for my Adversaries, and if they think it too coarse, let them judge where they understand, and they may fare better.  
FINIS.