# The Fame and Confession of the Fraternity of R. C./Preface

The Preface.
f it were the Buſineſs of my Life or Learning, to procure my ſelf that noyſe 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 choyce of ſeveral Foundations, whereon to build my ſelf. I can ſee withall, that Time and Imployment have made ſome perſons Men, whom their firſt Adventures did not finde ſuch. This ſuddain 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 your ſelves up, I do here contrive to bring my ſelf down. I am in the Humor to affirm the Eſſence, and Exiſtence of that admired Chimæra, the Fraternitie of R. C. And now Gentlemen I thank you, I have Aire 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 pitty your ſickly Braines, 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 Phæbo, 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 bard meaſure, but ſhal not inſiſt to diſprove you: if there be any amongſt the Living of the ſame Bookiſh faith with my ſelf, They are the Perſons I would ſpeak to, and yet in this I ſhal 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) finde no other Reaſons for it, but what the Profeſſors themſelves are guilty of by Miſ-conſtruction, 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 themſelvs 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 of thoſe contracted, envious ſcandals, which Time and Man have injuriouſly faſtned on their Memory. For if we reaſon diſcreetly, we may not ſafely truſt the Traditions and Judgement of the World, concerning ſuch perſons who ſequeſtred 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 croſſe to thoſe of their Adverſaries: They lived in the ſhade, in the calm of Conſcience and ſolitude, but their Enemies moved in the ​Sun-ſhine, in the Eye of worldly Tranſactions, where they kept up their own Repute with a clamorous Defamation of theſe innocent and contented Eremits. 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 ſpoil’d all, and made them Contemptible even to ſome degree of miſerie, 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 Orient all Termes, which our Weſtern Philoſophers who skil’d not the Arabic or Chaldce, &c. did moſt unhappily and corruptly tranſcribe, and verily at this day they are ſo ſtrangely abus’d, it is more then a Task togueſs at their Original. But this is not all, for ſome were ſo ſingular, as to invent certain Barbarous Termes 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 ts 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 onely 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 render’d their Authors Contemptible, but made way for that new noyſe of Ariſtotle, which men call Philoſophie. 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 Romanæ gloriæ, non ad Hæreditatem tanti Nominis.
It is equally true, That ſome skulking Philoſophers whiles they enviouſly ſuppreſt the Truth, did occaſionally promote ​a Lye: for they gave way to the Enemies growth, till at laſt the Tares poſſeſt the Field, and then was the true Graine 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 Pedler with his pack, the Triumphs of whoſe petulant School had but two weak ſupporters, Obſcurity and Envie. Both theſe proceeded from the Malignancie of ſome eminent Authors, whom God had bleſt 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 denyed but this Myſtery and cloud of the letter carried with it both Diſcretion and Neceſſitie, but what ſpoyl’d all was the Exceſs of the Contrivers, for they past all Decencie both in the Meaſure, and the Maner 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 School-men 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 skil’d in the abſtruſe principles of Nature, ſhall endeavour to rectifie 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 School-men have not one Notion, that is ſo much a charm, as to cure Us: and why then ſhould we imbrace a Philoſophie of meer 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 maintaine that for Truth which our own dayly Experience can aſſure us to be Falſe. But ſome body will reply, That the Antiquitie 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 Lye, which is due onely 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 mas as wel Receive as Give. I was never yet ſo laviſh an Admirer of the, 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, wherof they are Ignorant. It is not their title and the noyſe it hath occaſion’d, 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 Chimæra’s (as moſt think) but Men. Their Principles are every way ​Correſpondent to the Ancient and Primitive Wiſdome, 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 then Men. It is true indeed, that their Knowledg 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 learnt his Philoſophy, and the Greek Tongue, for amongſt the Indians (ſaid this Greek) there are no Philoſophers? To this ſimple Quære the Prince replies, γελῥφας, and with a notable Sarcaſm, ὁι ωὶ παλαιὸι, &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 ζείοτατον, 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 king of Piracy tolerated amongſt you: Νὶ ὅτι μὺ παοᾀ ὑμῖν ταωτὸν τᾡ λησεύφν ἐσὶν, οἶδα, which being applyed here to Philoſophy, I ſhould make bold to render it Sacriledg. 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 ſtradle 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 be found amongſt you, or ſhould any adulterate your Coyn, 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 ſquabling 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 Accompt of his own Colledg, I mean the Brachmans, with the Excellent and wholeſom Severity of their Diſcipline. And here I cannot but obſerve the Inſolence of Tyaneus, who being a meer 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 Country-men, whoſe kindneſs to their own Iſſue diſtinguish’d 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 publiquely 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, then 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 mens Manners, and in the Brows and Cheeks there are many excellent Indicia, whereby Wiſe men, and ſuch as are skill’d 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 Honor, it is neceſſary that thoſe who would know the ſecrets of it, ſhould be tempted and proved by all poſſible Tryels, before ever they be admitted. This was then the Diſcipline of the Brachmans, 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 σεὶ τῦ ὀυραῶ, concerning Heaven, for it ſeems they were ​Aſtrologers. To this the Prince anſwers, that theſe Planet-mongers were the Οξυδράπαι, who were a people diſpoſed to the Wars: σοφίαν τὲ μεταχφρισαδζ φασιν, οὐδὲν χσησὸν εἰδότες; And for Knowledg (ſaith he) they make a great Profeſſion of it, but indeed they know nothing that is Excellent. But he proceeds: Οἱ ᾖ ἀτεχνῶς σοφοὶ, &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, ἀλλ’ ≡ιμαι τὰ ἱεοὰ, ἀπεσήμηνεν ἀυτῶ, 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 beleagure the City, wherein theſe Magi did dwell; ἀλλὰ τώ γετύρσιν, but their Tower (ſaith he) had he brought with him a thouſand ſuch Souldiers 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 Lightening. Here was a ſtory might have ſtartled Apollonius, who knew not the power of Gun-powder, 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 Friar Bacon were never yer brought to the Field. And now let us hear the Friar himſelf, who diſcourſing of ſeveral wonderful Experiments, tellus us amongst the reſt of a ſecret Compoſition, which being form’d into Pills, or little Balls, and then caſt up into the Air, would break out into Thunders and Lightenings, more violent and horrible then thoſe of Nature. Præter vero hæc (ſaith he) ſunt alia ſtupenda Naturæ: nam Soni velut Tonitrûs & Coruſcationes poſſunt fieri in Aere: imo majori horrore quam illa quæ 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 hæc, 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 Brachmans, 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 ſhew him (as Philoſtratus deſcribes it) a certain Azure, or Sky-colour’d Water, and this Tincture was extreamly predominant in it, but with much Light and Brightneſs. This ſtrange Liquor (the Sun ſhining on it at Noon) attracted the Beams or Splendor to it ſelf, and did ſink downwards, as if coagulated with the Heat, but reflected to the Eyes of the Beholders a moſt beautiful Rain-bow. Here we have a perfect Deſcription of the Philoſophers Mercury, but there is ſomthing more behind. Apollonius confeßeth how the Brachmans told him afterwards, that this Water was ὂπὸῤῥητον τὸ ὕδας, a certain ​ſecret Water, and that there was hid under it, or within it, γῆ σανδαρακίνη, a Blood-red Earth. In a word, they told him that none might drink, or taſte of that Liquor, neither was it drawn at all for any ordinary uſes. After this moſt myſterious Water, they ſhew 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 then the Rudiments of Magic. Let us now come to the Medecine it ſelf, and the admirable Effects thereof. The Brachmans (ſaith Apollonius) anointed their Heads αγεκτς ωδφ φας μάκω, 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) dwell on a little Hill, or Mount, and on the Hill there reſted always a Cloud, in which the Indians hous’d 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 cerbas, ſine enim hac luce, Impoſſibile eſt nos videre, niſi quando volumus. But Tyaneus tells us ſomething more; namely, that the Brachmans 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 & Civitare notâ, quas S. Spiritus vocari imaginamur. Helicon eſt de quo loquor, aut biceps Parnaſſus, in quo Equus Pegaſus fontem aperuit ​perennis aquæ adhuc ſtillantem, in quo Diana ſe lavat, cui Venus ut Pediſſequa, & Naturnus 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 Ægyptians, deſcribing this Elyſium of the Brachmans: Εἶδόν φησιν Ινδὲς Βοαχμᾶνας ὀιoιῶτας ὀπὶ τῆς γῆς, κὶ ἐκ ὲπ’ ἀυτῆς. I have ſeen (ſaith he) the Brachmans 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 alſo a deſire to live, if it were for no other reaſon, but what the Sophiſt ſometimes oplyed to the Mountains: Hos primum rol ſalutat, ultimoſque deſerit. Quis lolam 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 ſhal now therefore proceed to the Theory of the Brachmans, 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: Ἐς άτα ὅ τι βέλφ, παοὰ ἄνδοας γὰς ἤκεις πάντα εἰδότας. 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 Brachmans 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 Æther, which is the Element of Spirits: for thoſe Creatures which draw in the Air, are Mortal; but thoſe which draw in the Æther, are Immortal. And here I cannot but obſerve the groß Ignorance of Apollonius, who being a profeſt Pythagorean, had never heard of the Æther, 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 άτ μές θ, by peece-meals. This was a wholeſom 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? ὤ γε (ſaith Jarchas) ὑγιῶς γιγνώσκης. 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, ſaith the wiſe Brachman: ἰυτὸς γὰς ᾀτῷ ξυγτινόμδυθ, τα μητρός τοι, κὶ πατρός ἐς τιὼ ζωογονίαν ποαττφ. 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 conſider’d the Mediterranean, or ſome other particular Channel, the Earth without queſtion did exceed: but if you ſpeak (ſaid he) προς πᾶσαν ττὼ υγραὺ ὲσίαν, concerning Humidity, or Moiſture in general, then verily the Earth is much leſſer then 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 other I would not have) that the Brachmans 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 Μας τιχόοας, a Monſter, which Mandevil could never meet withall: and then he queſtions Jarchas ὧεὶ τῦ χς υσοῦύδατθ, concerning a certain Water of the colour of Gold, and this indeed might ſignifie 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 Smoak without ſome Fire, ſo amongst theſe forreign Fables came in ſome Indian Allegories, and probably the Brachmans themſelves had given them out, at once to declare and obſcure their Knowledg. Theſe Allegories are but two, and Jarchas inſiſts much upon them, beſides a ſolemn Acknowment: ἐ χς ὴ ἀπις εῖν, 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, is there was ſuch a Stone at all, and whether it was enriched with ſo ſtrange a Magnetiſm, as to attract to it ſelf all other precicious Stones? This Queſtion the Brachman ſatisfies experimentally, for he had this goodly Stone about him, and favour’d 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 earthly 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 Tumor. But to look out this Stone, belongs not to every Body, for it vaniſheth away, unleß it be extracted with all poßible Caution; only we that are Brachmans, by certain practiſes 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 then 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 Suplhur, 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 Terræ, and in a certain place he deſcribes it thus: Hæc eſt ​Tinctura (ſaith he) quæ a vili Terrâ ſe ſpoliat, & aliâ multum nobili reinduit ſe. But elſewhere preſcribing ſome Caveats for the Rorid Work, he expreſly mentions the firſt and ſecond Sulphurs, commonly called Sulphura de Sulphuribus. Hoc (ſaith he) intelligitur de Terrâ, quæ non eſt ſeparata a Vaſe, de Terra Terræ. This is enough to prove the Affinity of the Pantarva, and the Philoſophers 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 day-time, it dazles the eye with certain gleams or Coruſcations. Whence this Light came, and what it was, the Brachman was not ignorant of: τὸ ᾖ ὀν αὺτῆ φᾶς, πνεῦμὰ ≡ς ιν ἀῤῥήτε ιχυθ. That Light (ſaid he) which ſhines in it, is a Spirit of admirable Power; for it attracts to it ſelf 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 ſhewed him the Philoſophers 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 Gryphons, and this alſo Jarchas doth acknowledg, but I ſhall forbear to ſpeak of it, for I hold it not altogether convenient.
It is time now to diſmiß Apollonius, and his Brachmans, 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 mans learning: let them think of themſelves as they pleaſe; and if they can, let them be anſwerable to their thought: 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 betray’d 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 Accompt 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 Some-body, προήκων τὶς, a certain familiar of Damis did communicate ​them Ιελία τῆ Βασιλίδι, to Julia the Queen. And here Philoſtratus tells me, that this Queen commanded him to tranſcribe theſe Commentaries. It ſeems then they were originally written in the Greek, and Philoſtratus is a meer 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, Ελλησί τε ὀπιμιξφν Ελλτω ᾧ’ ἀυτ≡ γγυομμ θ, 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 Mæragenis, 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? ἐ γας Μοιραγγύφ τὲ προσεκτέον. We muſt not therefore believe Mæragenis. 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 προσήκων τὶς, 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: Σοφία ᾖ μοι Πυθαγός ε, Σαμίε ἀνδρὸς, &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 notable Sot, and a meer 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 ≡ο πράττυς and their ζεὺς ἵλεας, but know not what the words ſignifie. Now what Inſtructions he was like to receive from this man, let any indifferent Reader judg. 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 Brachmans 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 πάσας φανὰς ἀνθς άων, 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 Brachmans 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 Brachmans, 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 judg’d him a moſt happy man, who could obtain any Fore-knowledg 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, μέγις ον τὸ τῆς ἱατρικῆς δῶς ον; 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 we had much abuſed us: for when he pen’d his Hiſtory, he allow’d 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 confin’d to a ​Preface, and cannot proportion my Diſcourſe to the deſerts of my Subject.
——occultè Medicans, ſpragitque ſalubres Ambroſiæ ſuccos, & odoriferam Panaceam.
This word is much abuſed by certain Alchimiſts, as they call themſelves: but Servius upon the Place tels us, it is Nomen mirè compoſitum, and he obſerves out of Lucretius, that the Panacea was Salt. It is true, that if we could putrifie 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, then Death can do, for even her Prerogative comes not ſo far. Howſoever it cannot be denyed, but ſome Wiſe men have attain’d to the putrifaction 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 kil’d, it dyes not, but recovers to a better life, which is a very ſtrange priviledge. On the contrary, if ſome Animal dyes, if an Herb withers, or if ſome mettal be calcin’d 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 work’d out his own Reſurrection, and hath clearly brought himſelf to a Super-natural Temperature. I ſay then that Salt is the true Grain, the Seed not onely of this world, but of the next, and it is the Myſtery that God hath made. It is a living water, wherein there dwels 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 is, 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 cucy leſt thy labours ſhould end with that Complaint of the Chimiſt in Sendilogius: Lapidem (ſaith he) amiſſum replorabat, & 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 mention’d out of Raymund Lully, for the matter as it is there deſcrib’d, is not ſubject to many Complexions, and therefore thy Miſtakes cannot be many. And now let us touch at the Treaſures of our Saltiſh liquor, and our liquid Salt. Veniamus quæſo (ſaith one) ad illum ſpiritûs, ſeu Aquæ gradum, qui nobis ſenſibilior, magiſque familiaris eſt; Naturæq; æreæ veſtiga diligenti Inquiſitione ſcrutemur, in cujus Occulto mirabilia ​deliteſcunt: videlicet, Angeli omnium Generum, Formæ rerum inferiorum Eſſentiſicæ, Humidum radicale cujuſque Viventis, Ignis ſpiſſi Nutrimentum, Admirabiles Meteororum apparitiones, ventorum cujuſque Anguli violentæ Irruptiones, & infinita alia Myſteria. And now perhaps thou doſt begin to bleſs thy ſelf: fo is it poſſible (ſayſt thou) that any bodily ſubſtance ſhould incloſe ſuch Myſteries as theſe? In this, my Friend, thou haſt thy Liberty: trouble not thy ſelf about it, for thy faith will add nothing to it, and thy Incredulity cannot take any Thing from it. This onely 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 minde, and the Ideas diſpence their Seals, and communicate them dayly to ​the Matter. Now the Anima Mundi hath of the fixed ſtarrs, her particular Forms, the Seminal Conceptions anſwerable to the Ideas of the Divine minde: and here doth ſhe firſt receive thoſe ſpiritual Powers and Influence, 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 comprehend in it half the Powers of the two ſuperior Worlds? Now if there be ſuch a Subject to be found, I ſuppoſe it will not be denyed, 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, Ὄχημα, κὶ αἰθερῶδες σῶμα τ≡ πλας ικ≡ λόγε. It is the Sperm of Nature, which ſhe prepares for her own Light, as if we ſhould prepare Oyl for a Lamp. A ſtrange Subſtance it is, but very common, and of ſome Philoſophers moſt properly called, Salina 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 Rain-bow, or one vaſt Sphere of Viridity, and from this Viridity the divine Influences are ſhowr’d down like Rain through the Æther into the Globes of the fixed Stars: for what the Air is to the Globe of the Earth, ſuch is the Æther 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 it 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 Center.
Tum variæ illudent ſpecies, atque; ora Ferarum: Fiet enim ſubito ſus horridus, atraque; Tigris, Equamoſuſque Draco, & falvâ cervice Leæna: Aut acrem flammis ſonitum dabit, atque; ita Vinclis Excidet, aut in Aquas tenues dilapſus abibit; Omnia transformat ſeſe in miracula Rerum, Igneque; Horribilemque; ferā, Fluviumque; liquentē.
Hæc dedit Argenti Rivos, Æriſque Metalla Oſtendit venis, atque Auro plurima fluxit. Hæc Genus acre Virûm: Marſos, Pubemque, Sabellâ, Aſſuetumque; Malo Ligurem, Volſcoſque, verutos Extulit: Hæc Decios, Marios, magnoſque, Camillos. Pulvê magna parents frugum, Saturnia Tellus, Magna Virûm!——
Thus Reader have I endeavor’d 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 Prefac’d, becauſe I had the Impudence to think it concern’d 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 layd, 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 Philoſophers Stone, either in Form or Matter, and let this ſatisfie thee. I know ſome Diſpoſition are ſo croſs to theſe Principles, I might write again to excuſe that 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 Gingles, 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 out 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 Vegitables, 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 fought after, for they reaſoned with ​themſelves, that as Nature by the Vegetable ſeed, did multiply Vegetables, ſo might they alſo by the Minerall ſeed, multiply Minerals. When they had found out the ſeed, they practic’d upon it ſeveral wayes: they did ſhut it up in Glaſſes, keeping it in a moſt equall temperate heat, for many moneths 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 begin 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 Quick-lime, they placed their Glaſſes in the Moon-beams, they invented new Baths, they made uſe of ſand, aſhes, and filings of Iron, they burnt Oyl, and fancied all ſorts of Lamps, but all this was Error, and it ended in a troubleſom 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 ſow’d 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 withall, may be the more apparent, and ſurely I think I have pretty well clear’d 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.