precisely confirms the writer's own statement in the earlier editions of
the _Introitus Apertus_ that he was 23 in 1645, and fixes the birth-date
as 1621 or 1622. Now this agrees remarkably with the birth-date
ascertained from other sources of Thomas Vaughan. But Thomas died in
1666, and it is usually asserted that Eirenaeus Philalethes lived until
at least 1678. Miss Vaughan states that he must have been alive in that
year, because he then published the _Ripley Revived_, and the _Enarratio
Trium Gebri Medicinarum_. She declares that the author of the
_Enarratio_ mentions the pains taken about that edition (p. 240). I do
not find any prefatory matter in this book at all. There is a preface to
the _Ripley Revived_, but this was written long before 1678, for it
mentions the _Introitus Apertus_, published in 1667, as still in
manuscript. Neither Jean Lange, the editor of the _Introitus Apertus_ of
1667, writing 9th December, 1666, nor William Cooper, the editor of the
English translation[39] of 1669, writing 15th September, 1668, know
whether the author is still alive. In fact he cannot be shown to have
outlived Thomas Vaughan, for there is no proof that the adept who showed
the philosopher's stone to Helvetius on December 27th, 1666,[40] was the
same as he who showed it to George Starkey many years before. I will
briefly enumerate a few other links which connect Eirenaeus Philalethes
with Thomas Vaughan. A German translation of the _Introitus Apertus_,
published at Hamburg under the title of _Abyssus Alchemiae_ (1704), is
said on the title-page to be "von T. de Vagan." Miss Vaughan states that
a similar translation of the first of the _Tres Tractatus_, published at
Hamburg in 1705, also bears this name (p. 237), and this is borne out by
Lenglet-Dufresnoy (iii. 261-6), who speaks of a French MS. of the _Tres
Tractatus_ inscribed "par Thomas de Vagan, dit Philalethe ou Martin
Birrhius." Birrhius, however, was only the editor. These ascriptions are
probably made on the authority of G. W. Wedelius, who in his preface,
dated 2nd Sept., 1698, to an edition of the _Introitus Apertus_,
published at Jena in 1699, says of the author:--"Ex Anglia tamen vulgo
habetur oriundus ... et Thomas De Vagan appellatus." The English _Three
Tracts_ (1694) are stated on the title-page to have been written in
Latin by Eirenaeus Philalethes; but there is a note in the British
Museum Catalogue to the effect that the Latin original has the name
_Eugenius_ Philalethes. Unfortunately this Latin _Tres Tractatus_,
published in 1668 by Martin Birrhius at Amsterdam, is not in the
Library, and I cannot verify the statement. Finally, I may note that the
_Ripley Revived_ (1678) has an engraved title-page by Robert Vaughan,
who also did the title-page to _Olor Iscanus_, and that Starkey's
_Marrow of Alchemy_ contains, at the end of the preface to Part ii.,
some lines by William Sampson, which mention
"Harry Mastix Moor
Who judged of Nature when he did not know her";
clearly an allusion to More's controversy with Thomas Vaughan.
It will be seen that there is some _prima facie_ evidence for
identifying Eirenaeus Philalethes with Thomas Vaughan, whereas he was
probably not George Starkey (Eirenaeus Philoponos Philalethes), and
cannot be shown to have been anyone else. But I am not satisfied. We do
not know that Thomas Vaughan was ever in America, and there is the
strong evidence of Anthony a Wood, who distinguishes between Eirenaeus
and Eugenius, and who appears to have had information from Henry Vaughan
himself. Mr. A. E. Waite argues against the identification on the ground
that Eirenaeus Philalethes was a "physical alchemist," whereas Thomas
Vaughan's alchemy was spiritual and mystical. But we have Vaughan's
authority for saying that he had pursued the physical alchemy also.[41]
And he was clearly doing so when he wrote Sloane MS. 1741. A more
pertinent objection is perhaps that Eirenaeus Philalethes appears to
have been in possession of the grand secret when he wrote the _Introitus
Apertus_ in 1645, whereas Thomas Vaughan was still seeking it in 1658.
To pursue the matter further would require a wide knowledge of the
alchemical writings of the seventeenth century, which unfortunately I do
not possess.[42]
My gratitude is due for help received in compiling the biographical and
other notes in these volumes to Dr. Grosart, Mr. C. H. Firth, Mr. W. C.
Hazlitt, Mr. A. E. Waite, and the Rev. Llewellyn Thomas; notably to Miss
G. E. F. Morgan of Brecon, whose knowledge of local genealogy and
antiquities has been invaluable.
July, 1896. E. K. Chambers.
FOOTNOTES:
[1] Dr. Grosart, however, says (ii. 298), "In all the pedigrees that
have been submitted to me, Thomas is placed as the first of the twins."
But, as Henry inherited Newton, and Thomas took orders, Anthony a Wood
is probably right.
[2] The tombstone says 73. G. T. Clark repeats Jones' error.
[3] The tombstone is actually in the north aisle of the church itself.
[4] Obviously Mr. Clark has confused Lucy Jones with her daughter,
Denise Jones.
[5] This was noted by Mr W. B. Rye in _The Genealogist_, iii. 33, from
the Entry Book of the Registry at Hereford. Since then Mr. Clark of
Hereford has kindly sent me, through Miss Morgan, a copy of the bond
entered into by the administratrix, Elizabetha Vaughan de Llansanfread,
and her son-in-law and surety, Roger Prosser de Villa Brecon. The bond,
or the copy, is dated in error "30 May, 1694, et 7th Wm. iii."
Administration was granted on May 29, 1695. The inventory of the
personal property amounted to L49 4s. 0d. The witnesses are Walter
Prosser and David Thomas.
[6] An old alphabetical catalogue of wills in the Hereford Registry,
between 1660-1677, has the following entries:--
Thomas Vaughan, Lansamfread, 11 Dec., 1660.
Franca Vaughan, Lansamfread, 16 Nov., 1677.
The wills cannot, in the present state of the Registry, be found
(_Genealogist_, iii., 33). These dates are much too early for the poet's
son and daughter-in-law; but whose are the wills?
[7] The _Turberville_ and _Jones_ lines are taken from Theophilus Jones'
_History of Brecknockshire_ (ii. 444), and from Harl. MS. 2289, f. 70,
respectively. Miss Morgan has kindly traced the Prossers from the
_Registers_ of St. John's and St. Mary's Churches, Brecon.
[8] Miss Morgan tells me that David Morgan David Howel's father, Morgan
ap Howel, is described in a pedigree as "of Trenewydd in Penkelley"; and
I find from Harl. MS. 2289, ff. 84 (b), 85, that the Powells "of Newton
Penkelley" were related to the Powells of Cantreff. (_See_ vol. ii., p.
57, _note_.)
[9] The will of this Charles Vaughan has been abstracted by Mr. W. B.
Rye (_Genealogist_, iii. 33) from the Hereford Will Office. It was made
9th April, 1707, and proved 29th May, 1707. The testator is described as
of Skellrog, Llansanffread, and mention is made of his wife Margaret
Powell, and of a son William. This William, therefore, and not a
grandson of Henry Vaughan, may be the William Vaughan of Llansantffread,
who married Mary Games of Tregaer (p. xxi). Skellrog appears to have
passed to another and probably elder son, Charles.
[10] S. W. Williams, _Llansaintffread Church_ in _Archaeologia
Cambrensis_ (1887.)
[11] W. B. Rye in _Genealogist_, iii. 36, from Entry Book in Hereford
Will Office.
[12] An account of the part played by Beeston Castle during the Civil
War will be found in Ormerod's _History of Cheshire_ (ed. Helsby), ii.
272 _sqq._
[13] Gardiner, _The Great Civil War_, ch. xxxvi.; J. R. Phillips, _The
Civil War in Wales and the Marches_, i. 329; ii. 270.
[14] Ormerod, i. 243.
[15] Phillips, i. 314.
[16] Phillips, ii. 272.
[17] Both Wood and Foster give the father's name as Thomas, but it
appears to be Henry in all the pedigrees.
[18] The following list of Vaughan's admitted prose treatises is mainly
taken from Dr. Grosart:--_Anthroposophia Theomagica_ (1650); _Anima
Magica Abscondita_ (1650); _Magia Adamica_ with the _Coelum Terrae_
(1650); _The Man-Mouse taken in a Trap_ (1650); _The Second Wash; or,
the Moor scoured once more_ (1651) [These two are polemics against Henry
More]; _Lumen de Lumine_, with the _Aphorismi Magici Eugeniani_ (1651);
_The Fame and Confession of the Fraternity of R:C:_ (1653); _Aula Lucis_
(1652); _Euphrates_ (1655); _Nollius' Chymist's Key_ (1657); _A Brief
Natural History_ (1669); [Wood ascribes this to another writer, as it
was not in the list furnished him by Henry Vaughan].--Henry More's
pamphlets against Vaughan are the _Observations upon Anthroposophia
Theomagica and Anima Magica Abscondita_ (1650), issued under the name of
Alazonomastix Philalethes and _The Second Lash of Alazonomastix_ (1651).
[19] Walker falls into the curious confusion of supposing that there
were two Thomas Vaughans, one rector of Llansantffread, the other of
Newton St. Bridget. But "St. Bridget" is only the English form of the
Welsh "Santffread."
[20] Printed from the Rawl. MSS. in Thurloe's _State Papers_, ii. 120.
[21] Is this the inn of that name once in the Gray's Inn Road?
(Cunningham and Wheatley, _Handbook to London_.)
[22] The Rev. Henry Howlett has kindly sent me the following extract
from the registers of Meppershall:--
"1658.
Buried.
Rebecka, the Wife of Mr. Vahanne
the 26th of Aprill."
[23] An entire literature has grown up in Paris during the last year
around the question whether the cultus of Lucifer is practised in
certain Masonic Lodges. A number of Catholic journalists and
pamphleteers assert very categorically that this is the case, that the
centre of this cultus, containing the full Luciferian initiates, is the
33^rd^ degree of a so-called New and Reformed Palladian Rite, having its
head-quarters at Charlestown, and that the chiefs of this Rite have
obtained a controlling influence over the whole of Freemasonry. The
creed is described as Manichaean in character, with Lucifer as Dieu-Bon
and Adonai, the God of the Catholics, as Dieu-Mauvais. Adonai is the
principle of asceticism, Lucifer of natural humanity and _la joie de
vivre_. The rituals and the accepted interpretation of the Masonic
symbolism used in the lodges, or "triangles," are of a phallic type.
Women are admitted to membership. Immorality, a parody of the Eucharist,
known as the black mass, and the practice of black magic, take place at
the meetings. Lucifer is worshipped in the form of Baphomet, but from
time to time he is personally evoked, and manifested to his followers.
Luciferianism tends to become identical with Satanism, in which Lucifer
and Satan are identified and frankly worshipped as evil. The first
mention of Luciferian Freemasonry was in the _Y-a-t-il des Femmes dans
la Franc Maconnerie?_ (1891), of the somewhat notorious Leo Taxil. But
the case rests mainly on the alleged revelations of writers who claim to
have themselves been members of the Palladian Rite. The chief of these
are Dr. Hacke or Bataille, Signor Margiotta and Miss Diana Vaughan.
Unfortunately very little evidence is forthcoming as to the identity of
any of these personages. Many leading Masons, _e.g._, M. Papus in his
_Le Diable et l'Occultisme_, deny that Luciferian Freemasonry exists at
all, and it is freely stated (_cf._ _Light_ for 27 June and 4 July,
1896, pp. 305, 322) that Miss Diana Vaughan is a myth, and that her
_Memoires_ with the rest of the revelations are the ingenious concoction
of a band of irresponsible journalists of whom Leo Taxil is the chief.
No one appears to have seen Miss Vaughan, and she is alleged to be
hiding in some convent from the vengeance of the Luciferians. Probably
there will be some further light thrown on the matter before long: in
the meantime a good summary of the evidence up-to-date may be found in
A. E. Waite's _Devil-Worship in France_ (1896). Assuming that
Luciferianism really exists, I do not for a moment believe that it has
the antiquity which Miss Vaughan claims for it. The various Rites of
modern Freemasonry, with their fantastic and high-sounding degrees, are
comparatively recent excrescences upon the original Craft Masonry. The
New and Reformed Palladian Rite is said to have been founded at
Charlestown by the well-known Mason, Albert Pike, in 1870. It is based
on the Ancient and Accepted Scottish Rite, which dates from the
beginning of the century. If there is such a thing as Luciferianism, I
do not think we need look further back than 1870 for its origin. As
expounded by Miss Vaughan and others, it is pretty clearly a compilation
from Eliphaz Levi and other occultist and Cabbalistic writers, with a
good deal of modern American Spiritualism thrown in. Albert Pike, a man
of considerable learning, could easily have invented it. Masonic
symbolism lends itself readily enough to a wide range of
interpretations. I do not say that seventeenth-century occultism has
left no traces upon Freemasonry which modern ritual-mongers may have
elaborated; but it is a far cry from this to the belief that Thomas
Vaughan and Luther were Manichaean worshippers of Lucifer and
Protestantism an organized warfare on Adonai.
[24] Miss Vaughan quotes from Allibone's _History of English
Literature_. Allibone only repeats Anthony a Wood's account.
[25] Robert Vaughan belonged to quite a different branch from the
Vaughans of Newton: and, as Sl. MS. 1741 shows, the father of Henry and
Thomas Vaughan did not die until 1658.
[26] Miss Vaughan gives an elaborate account of the Rosicrucians and of
their famous manifestoes, which I have no room to reproduce.
[27] Miss Vaughan states that Thomas Vaughan signed "not _Eugenius
Philalethes_, but _Eirenaeus Philalethes_" (p. 114). But she ascribes to
him the _Anthroposophia Theomagica_ and other writings which are signed,
though she does not mention it, _Eugenius Philalethes_ (p. 211). She
quotes from Anthony a Wood the assertion, which he does not make, that
the English translations of the _Fama Fraternitatis Rosae Crucis_ (1652)
and of Maier's _Themis Aurea_ (1656) both bear the name of Eugenius, and
were by another Thomas Vaughan! The manuscripts of both are, she says,
signed _Eirenaeus_ (p. 163). What Wood says is that he has seen a
translation of Maier's tract, dedicated to Elias Ashmole by [N. L.]/[T.
S.] H. S., and that Ashmole has forgotten whose the initials are. He
does not suggest that this translation is by a Thomas Vaughan. (_Ath.
Oxon._, iii. 724.)
[28] This episode has previously done duty in the _Vingt Ans Apres_
(vol. iii., ch. 8-10), of Alexandre Dumas, in which Mordaunt acts as the
executioner of Charles. There is a Latin poem amongst Vaughan's remains
in _Thalia Rediviva_ entitled _Epitaphium Gulielmi Laud Episcopi
Cantuariensis_, full of sorrow for the archbishop's death.
[29] Miss Vaughan refers to Lenglet-Dufresnoy's _Histoire de la
Philosophie Hermetique_ as an authority on Starkey's relations with
Eirenaeus Philalethes. Lenglet-Dufresnoy probably took his account from
_The Marrow of Alchemy_ (1654-5). The prefaces to this are signed with
anagrams of George Starkey's name. But he ascribes the poem to a friend,
who is called in the _Breve Manuductorium ad Campum Sophiae_ Agricola
Rhomaeus. Perhaps Starkey himself was the real author. The title-page
has the name Eirenaeus Philoponus Philalethes, apparently a distinct
designation from that of Eirenaeus Philalethes.
[30] The _Medulla Alchemiae_ (1664) is only a Latin translation of the
_Marrow of Alchemy_ (1654-5) of Eirenaeus Philoponos Philalethes.
[31] The actual name of the tract is _Ripley Revived_.
[32] The _Thalia Rediviva_ was actually published in 1678, not 1679.
[33] Miss Vaughan has herself witnessed this, in the presence of
Lucifer. Moreover, the spirit of Philalethes has appeared, and conversed
with her (pp. 257-267).
[34] Miss Vaughan refers to several family documents, but does not offer
them for inspection. They include (a) the will of her grandfather James,
enumerating the proofs of his descent (p. 111); (b) the autobiographical
Memoirs of Philalethes, from which Miss Vaughan quotes largely (pp. 174,
240); (c) a letter from Fludd to Andreae (pp. 114, 149); (d) a MS. of
the _Introitus Apertus_, of which the margin has been covered by Vaughan
with a comment for Luciferian initiates (pp. 111, 217, 225); (e) a
letter from Andreae in the archives of the Sovereign Patriarchal Council
of Hamburg (p. 197); (f) Henry Vaughan's account of his brother's
disappearance in the archives of the Supreme Dogmatic Directory of
Charleston (p. 114); (g) Masonic rituals in the archives of Masonic
chapters at Bristol and Gibraltar (p. 200); (h) Rosicrucian rituals
drawn up by one Nick Stone in the hands of Dr. W. W. W[estcott] of
London (p. 141). The documents in Masonic hands are presumably, like the
Valetta talisman, now out of Miss Vaughan's reach. A communication
signed Q. V. in _Light_ for May 16, 1896, denies, on Dr. Westcott's
authority, that his rituals have anything to do with Nick Stone, or that
Miss Vaughan ever saw them. Dr. Westcott is the head of the modern
_Societas Rosicruciana in Anglia_. This body does not even pretend to be
the _Fraternity of R. C._ Finally, there is (i) Thomas Vaughan's
original pact with Lucifer, now, according to Miss Vaughan, in holy
hands, and to be destroyed on the day she takes the veil.
[35] Miss Vaughan somewhat naively gives us a lead. After describing
Thomas Vaughan's sojourn with Venus-Astarte among the Lenni-Lennaps, she
adds: "This legend is not accepted by all the Elect Mages; there are
those who regard it as fabricated by my grandfather James of Boston, who
was, they believe, of Delaware origin, or, at any rate, a half-breed;
and they even assert that, in the desire to Anglicize himself, he
invented an entirely false genealogy, by way of justifying his change of
the Lennap name Waghan into Vaughan. Herein the opponents of the
Luciferian legend of Thomas Vaughan go too far" (p. 181).
[36] I have already pointed out that Miss Vaughan is quite possibly a
myth. But, if she exists, I do not see any reason to suppose that she
personally invented the "legend of Philalethes." It lies between Leo
Taxil and his friends in 1895, and the alleged founders of Palladism in
or about 1870, that is Albert Pike and Miss Vaughan's father and uncle.
And, so far as it goes, the ignorance shown in the legend of all books
published in the last twenty years is evidence for the earlier date, and
therefore, to some extent, for the actual existence of Luciferianism.
[37] _Cf._ A. E. Waite, _Real History of the Rosicrucians_, p. 274.
[38] The principal writings ascribed to Eirenaeus Philalethes are
_Introitus Apertus in Occlusum Regis Palatium_ (1667), _Tres Tractatus_
(1668), _Experimenta de Praeparatione Mercurii Sophici_ (1668), _Ripley
Revived_ (1678), _Enarratio Trium Gebri Medicinarum_ (1678). The works
of Eirenaeus Philoponos Philalethes (George Starkey?) are often
attributed to him in error. The B. M. Catalogue, s.vv. _Philaletha,
Philalethes_, is a mass of confusions. Lenglet-Dufresnoy, _Histoire de
la Philosophie Hermetique_ (iii. 261-266), gives a long list of printed
and manuscript works. Most of these he had probably never seen. He
probably took many items in his list from one in J. M. Faust's edition
of the _Introitus Apertus_ (Frankfort, 1706); and this, in its turn, was
based on what Eirenaeus Philalethes himself says he has written in the
preface to _Ripley Revived_. He there says, after naming other works:
"Two English Poems I wrote, declaring the whole secret, which are lost.
Also an Enchiridion of Experiments, together with a Diurnal of
Meditations, in which were many Philosophical receipts, declaring the
whole secret, with an Aenigma annexed; which also fell into such hands
which I conceive will never restore it. This last was written in
English." Can this Enchiridion and Diurnal be Sl. MS. 1741? I find no
"Aenigma." Can Starkey have stolen the poems and published them as the
_Marrow of Alchemy_?
[39] The preface to _Ripley Revived_ makes it clear that the _Introitus
Apertus_ was originally written in Latin, not in English.
[40] This is recorded in Helvetius' _Vitulus Aureus_ (1667). Helvetius
describes his master as 43 or 44 years old, and calls him Elias
Artistes.
[41] _See_ the passage from the Epistle to _Euphrates_, quoted by
Grosart (Vol. ii., p. 312).
[42] The "legend of Philalethes" has already been exposed by Mr. A. E.
Waite in his _Devil Worship in France_ (ch. xiii.). I am also indebted
to what Mr. Waite has written on Eirenaeus Philalethes in that book, as
well as in his _True History of the Rosicrucians_ (1887) and his _Lives
of Alchymistical Philosophers_ (1888).
BIBLIOGRAPHY OF HENRY VAUGHAN'S WORKS.
(1)
POEMS, | WITH | The tenth SATYRE of | IUVENAL | ENGLISHED. | By _Henry
Vaughan_, Gent. |--_Tam nil, nulla tibi vendo_ | _Illiade_--| _LONDON_,
| Printed for _G. Badger_, and are to be sold at his | shop under Saint
_Dunstan's_ Church in | Fleet-street. 1646. [8^vo^.]
The translation from Juvenal has a separate title-page.
IVVENAL'S | TENTH | SATYRE | TRANSLATED. | _Nec verbum verbo curabit
reddere fidus_ | _Interpres_--| _LONDON_, | Printed for G. B., and are
to be sold at his Shop | under Saint _Dunstan's_ Church. 1646.
(2)
[Emblem] | Silex Scintillans: | _or_ | _SACRED POEMS_ | _and_ | _Priuate
Eiaculations_ | _By_ | Henry Vaughan _Silurist_ | LONDON | _Printed by
T. W. for H. Blunden_ | _at ye Castle in Cornehill._ 1650. [8^vo^.]
(3)
_OLOR ISCANUS._ | A COLLECTION | OF SOME SELECT | POEMS, | AND |
TRANSLATIONS, | Formerly written by | _Mr._ Henry Vaughan _Silurist_. |
Published by a Friend. | Virg. Georg. | _Flumina amo, Sylvasq.
Inglorius_--| LONDON | Printed by _T. W._ for _Humphrey Moseley_, | and
are to be sold at his shop, at the | Signe of the Princes Arms in St.
_Pauls_ | Church-yard, 1651. [8^vo^.]
The Preface is dated "Newton by Usk this 17 of Decemb. 1647."
The prose translations in this volume have separate title-pages:
(a) OF THE | BENEFIT | Wee may get by our | ENEMIES. | A DISCOURSE |
Written originally in the | Greek by _Plutarchus Chaeronensis_, |
translated in to Latin by _I. Reynolds_ Dr. | of Divinitie and lecturer
of the Greeke Tongue | In _Corpus Christi_ College In _Oxford_. |
_Englished By_ H: V: _Silurist_. |--_Dolus, an virtus quis in hoste
requirat._ |--_fas est, et ab hoste doceri._ | LONDON. | Printed for
_Humphry Moseley_ [etc.].
(b) OF THE | DISEASES | OF THE | MIND | And the BODY. | A DISCOURSE |
Written originally in the | Greek by _Plutarchus Chaeronensis_, | put in
to latine by _I. Reynolds D.D._ | Englished by _H: V:_ Silurist. |
_Omnia perversae poterunt Corrumpere mentes._ | LONDON. | Printed for
_Humphry Moseley_ [etc.].
(c) OF THE DISEASES | OF THE | MIND, | AND THE | BODY, | and which of
them is | most pernicious. | The Question stated, and decided | by
_Maximus Tirius_, a Platonick Philosopher, written originally in | the
Greek, put into Latine by | _John Reynolds_ D.D. | _Englished_ by Henry
Vaughan _Silurist_. | LONDON, | Printed for _Humphry Moseley_ [etc.].
(d) THE | PRAISE | AND | HAPPINESSE | OF THE | _COUNTRIE-LIFE_; |
Written Originally in | _Spanish_ by _Don Antonio de Guevara_, | Bishop
of _Carthagena_, and | Counsellour of Estate to | _Charls_ the Fifth
Emperour | of _Germany_. |_Put into English by_ H. Vaughan _Silurist._ |
Virgil. Georg. | _O fortunatos nimium, bona si sua norint,_ |
_Agricolas!_--| LONDON, | Printed for _Humphry Moseley_ [etc.].
(4)
THE | MOUNT of OLIVES: | OR, | SOLITARY DEVOTIONS. | By | HENRY VAUGHAN
_Silurist_. | With | An excellent Discourse of the | blessed State of
MAN in GLORY, | written by the most Reverend and | holy Father ANSELM
Arch-| Bishop of _Canterbury_, and now | done into English. | Luke 21,
v. 39, 37. | [quoted in full]. | LONDON, Printed for WILLIAM LEAKE at
the | Crown in Fleet-Street between the two | Temple-Gates. 1652
[12^mo^].
The preface is dated "Newton by Usk this first of October 1651."
The translation from Anselm has a separate title-page:
MAN | IN | GLORY: | OR, | A Discourse of the blessed | state of the
Saints in the | New JERUSALEM. | Written in Latin by the most | Reverend
and holy Father | _ANSELMUS_ | Archbishop of _Canterbury_, and now |
done into English. | Printed _Anno Dom._ 1652.
(5)
_Flores Solitudinis._ | Certaine Rare and Elegant | PIECES; | _Viz._ |
Two Excellent Discourses | Of 1. _Temperance, and Patience_; | 2. _Life
and Death_. | BY | _I. E._ NIEREMBERGIUS. | THE WORLD | CONTEMNED; | BY
| EUCHERIUS, Bp. of LYONS. | And the Life of | PAULINUS, | Bp. of
_NOLA_. | Collected in his Sicknesse and Retirement, | BY | _HENRY
VAUGHAN_, Silurist. | _Tantus Amor Florum, & generandi gloria Mellis._ |
_London_, Printed for _Humphry Moseley_ at the | _Princes Armes_ in St.
_Pauls_ Church-yard. 1654. [12^mo^.]
The Preface is dated "Newton by Usk, in South-Wales, April 17, 1652."
The pieces have separate title-pages:
(a) Two Excellent | DISCOURSES | Of 1. Temperance and Patience. | 2.
Life and Death. | Written in Latin by | _Johan: Euseb: Nierembergius_. |
Englished by | HENRY VAUGHAN, Silurist. | ... _Mors vitam temperet, &
vita Mortem_. | _LONDON:_ | Printed for _Humphrey Moseley_, etc.
The Preface is dated "Newton by Uske neare Sketh-Rock. 1653."