Ashmole’s annotations and discourses upon the preceding work, part 1 of 5

ANNOTATIONS AND DISCOURSES, UPON Some part of the preceding VVorke.

Pag. 6. lin. 1. TO the honor of God—

FRom the first word of this Proeme, and the Initiall letters of the fix following Chapters (discovered by Acromonosyllabiques and Sillabique Acrostiques) we may collect the Authors Name and place of Residence: For those letters, (together with the first line of the seventh Chapter) speak thus,

Tomas Norton of Briseto,
A parfet Master ye maie him trowe.

Such like Fancies were the results of the wisdome and humility of the Auncient Philosophers, (who when they intended not an absolute concealement of Persons, Names, Misteries, &c.) were wont to hide them by Transpositions, Acrostiques, Isogrammatiques, Symphoniaques, and the lyke, (which the searching Sons of Arte might possibly unridle, but) with designe to continue them to others, as concealed things; And that upon the Question no other Answer should be returned, then the like of the Angell's to Manoah.[His name was Peli, to wit, admirable and secret.]

In imitation of whome, tis probable our Author (not so much affecting the vanity of a Name as to assist the lovers of Wisdome) thus modestly and ingenuously unvailes himselfe; Although to the generality of the world he meant to passe unknowne, as appeares by his owne words:

For that I desire not worldly fame,
But your good prayers unknowne shall be my name.

Iob[…] Pitts from Iohn Bale, and he from Robert Record, relates, that this Thomas Norton, was Alchymista suo tempore peritissimus, and much more curious in the Studies of Philosophy then others, yet they passe some undecent and abusive Gensures upon him, with referrence to this vaine and frivolous Science, as they are pleas'd to tearme it, (and a better opinion I find not they had even of the Hermetick learning it selfe.) Indeed, every one that is educated a Scholler, is not borne to aff[…]ct or be happy in every Art, some love one, some another, but few All. And this ariseth from the various Influences of the Starrs, which beget sundry Inclinations and Affections-in-Men, according to the different Constitutions and Temperatures of their Bodies; so that commonly what either a man does not affect, or know, he despises or condemnes, yet seldome with any shew of Reason. But it is no good Conclusion for Bliude men to affirme the Sun has no light, because they were never so happy as to see it. For though thy selfe (saith Conwrath) art ignorant of a Matter, tis not denied to others to know the same. However, our Author was so happy as to become a Master of this Science very early: which he learned in forty dayes, and when he was Scantly of the age of twenty eight yeares,

He earnestly moved his Master (who is generally thought to be Ripley) to communicate the Red Medicine to him, which after some tyme (finding him capable of it) he accordingly did.

Much more might be said in Honour of this Author, but I refer the Reader to the Ordinall it selfe, which will abundantly satisfie.

Besides this worke (which is called both by Pitts and Bale, Epitomen Alchymiae, but by himselfe

Nanied of Alkimy the Ordinall,
The Crede mihi, the Standard perpetuall)

He wrote another Booke De transmutatione Metallorum; and to these Pitts adds a third De Lapide Philosophico.

In the time of Hen 8. there flourished Nyne Brothers of the family of the Nortons and all Knights, one of them (viz.) Sir Sampson Norton, Master of the Ordnance to the said King (an Office of greate Honour, and not usually confer'd but upon Men very eminent) lyes buried in Fulham Church nere London, whose Tombe was adorned with severall Hermeticke, Hierogliphicall paintings, which have lately perisht by the Ignorant zcale of those that understood them not.

The Epitaph this.

Of yowr therite pray for the Soule of Sir Sampson Norton Knight, late Master of the Ordinance of warre, with King Henry the 8th and for the Soule of Dame Elizabyth hys wyff. Whych Sir Sampson decessyd the eyghth day of February one thousand five hundred and seventeen.

Pag. 11. l. 7.

That no Man, for better ne for worse,
Chaung[…] my writing for drede of Gods curse.

Doubtlesse Norton was truly sensible of the high injuries done […]o learned men through the Erronious Transcriptions of their Bookes, and had shared in the unimaginable misfortune which thereby befell the then Students in Philosophy, for be lived in those tymes that could not afford him the use of any other Bookes save onely Manuscripts (Printing having not served an Apprentiship to England when he wrote this Oridinall) & in that regard he layes this weighty charge upon unfaithfull Scribes who negligently or wilfully alter their Copy, whereby the wariest Students are encombred with doubts, and missed, or plunged into unhappy Errors.

How ordinary a fault this was amongst the Transcribers of former times may appeare by Chaucer, who (I am confident) tooke asgreate care as any man to be served with the best and heedefullest Scribes, and yet we finde him complayning against Adam his Scrivener for the very same:

Soofte a daye I mote thy worke renew,
It to Correct and eke to rubbe and serape,
And all is thorow thy neglegence and rape.

But as in other Artes and Sciences the […]ult is scarce pardonable, so cheifly in Hermetique learning, where the Injury may prove irreparable.

And chaunging of some one Sillable,
May make this Boke unprofitable.

Pag. 33. l. 13.

If I shulde write I shulde my fealty break
Therefore Mouth to Mouth I must needes sp[…]ake.

THis is part of the Letter which Norton's Master wrote when he invited him to come and receive the Secret by word of Mouth, for without breach of his Oath he durst not commit it to writing, lest he might cast the Childrens Bread to Doggs.

In like manner Aristotle refused to communicate to Alexander by Letter, things apperteyning to this Mistery, untill a personall meeting might allow him to do it viva voce: for thus writes Lydgate out of Aristotles Secreta secretorum.

There be Secrees of Materis hih and lowe,
Hyd in Nature conc[…]lyd and se[…]ree,
Which Aly […]andre des[…]red for to knowe;
By Aristotles a certyn previtee,
Na[…] speei[…]ed cloos in hym sylff kept he,
Which was delayed of grete providence,
Tyll he hymsylff came to his presence.

And this was for fear his Writings should come to the view of such whose Eyes were not worthy the perusall of so sublime Secrets, and thereby suffer under the contempt of the prophane Vulgar, or by wicked men be abused to wicked uses. (For a Secret discovered will not faile of doing Injury to one party or an other) which (if by his meanes it should happen) might render him Criminall before God, and a presumpiuous violator of the Calestiall Scales.

However the auncient Philosophers have used writings, and they as well obscur[…] as ob[…]io[…], whereby the Ignorant might be more Ignorant, but the Wise understand and profitt, the one be deceived, the other alured: And like Aristotle who (publishing his Acromaticall Discipline and) being therefore taxed by Alexander (because he alone had learned them of him) answered Se scripfisse, & nou scripfisse; edidisse quidem sed legentibus non intelligentibus. They have taken much paines by Aenigmaticall and Parabolicall discoveries (according to their affected Ideoms) to point out the Philosophers Mercury, and (with an univocall consent) asserted the wonderous operations of an Agent and Patient united but we must not looke for the Name of that in plaine words which hitherto never, any man durst name: For that they have lockt up in s[…]rinio pectoris, and purposely deprived of light.

Their chiefest study was to wrap up their Secrets in Fables, and spin out their Fancies in Vailes and shadows, whose Radii seems to extend every way, yet so, that they all meete in a Common Center, and point onely at One thing.

And thus ye wote that every Evangelist,
Thattelleth us the pains of Iesu Christ.
Ne sayth not al thing as his fellow dothe,
But nay the lesse her S[…]ntence is all soth.
And all accorden in her Sentence,
Albe therein her telling difference.
For some of he[…] saine more and somelesse,
When thei his piteous passion expresse.
I meane of Mark Mathew Luke and Iohn,
But doubtlesse her Sentence is all one.

And to this effect is that of Count Trevisan. He that well understands the Philosophers shall finde they agree in all things, but such as are not the Sonns of Art will think they clash most fouly.

Pag. 33. l. 15.

—Myne Heire unto this Art
I will you make—

THere has ever beene a tontinued Succession of Philosophers in all Ages, although the beedlesse world hath seldome taken notice of them; For the Auncients usually (before they dyed) Adopted one or other for their Sonns, whom they knew well fitted with such like qualities, as are sett downe in the letter that Norton's Master wrote to him when he sent to make him his Heire unto this Science. And otherwise then for pure vertues sake, let no man expect to attaine it, or as in the case of Tonfile.

—For Almes I will make no store,
Plainly to disclose it, that was never done before.

Rewards nor Terrors (be they never so Munificent or Dreadfull) can wrest this secret out of the bosome of a Philosopher: amongst others, witnesse Thomas Dalten.

Now under what Tyes and Ingagements this Secret is usually delivered, (when bestowed by word of mouth) may appeare in the weighty Obligations of that Oath which Charnock tooke before he obtained it, for thus spake his Master to him:

Will you with mee to Morrow be content

Faithfully to receive the blessed Sacrament
Upon this Oath that I shall here you give,
For ne Gold ne Silver as long as you […]ve,
Neither for love you beare towards your Kinne,
Nor yet to no great Man preferment to winne,
That you disclose the Secret that I shall you teach,
Neither by Writing, nor by no swyft Speeche;
But onely to him which you be sure,
Hath ever searched after the Secrets of Nature,
To him you may reveale the Secrets of this Arte,
Under the Covering of Philosophie before this World yee depart.

And this Oath he charged him to keepe Faithfully and without Violation.

As he thought to be saved from the pitt of Hell.

And if it so fell out, that they met not with any, whome they conceived in all respects worthy of their Adoption, they then refigned it into the hands of God, who best knew where to bestow it. However, they seldome left the World before they left some written Legacy behind them, which (being the issue of their Braine) stood in roome and place of Children, and becomes to us both Parent and Schoolmaster, throughout which they were so universally kinde, as to call all Students by the deare and affectionate Tytle of Sons (Hermes giving the first President) wishing all were such, that take the paines to tread their Fathers stepps, and industriously follow the Rules and Dictates they made over to posterity, and wherein they faithfully discovered the whole Mystery;

As lawfully as by their fealty thei may,
By lycence of the dreadfull Iudge at domes day.

In these Legitimate Children they lived longer then in their Adopted Sons, for though these certainly perished in an Age, yet their Writings (as if when they dyed their Souls had been Transmigrated into them) seemed as Immortall, enough at least to perpetuate their Memories, till Time should be no more. And to be the Father of such Sons, is (in my Opinion) a most noble happinesse.

Let Clownes ge[…] Heires, and Wealth; when I am gone,
And the greate Bugbearegrisly death
Shall snatch this Idle breath,
If I a Poem leave, that Poem is my Son.

Pag 34. li. 33.

I made also the Elixir of lyfe,
Which me bereft a Marchaunt's Wyfe.

THe Conjecture has much of probability in it which speakes this the Wife of Will. Cannings, who was 5. tymes Major of Bristoll, contemporary with Norton, and whose wealth was farr beyond the best of those tymes, as appeares by that notable Worke of his in building Saint Mary of Radcliff without the Walls of Bristoll, into which Church there is a Stately ascen[…] upon many Staires, so large withall, so finely and curiously wrought, with an arched Roofe over head of stone, artificially Imbowed; a Steeple also of an exceeding height, that all the parish Churche[…] in England which hitherto I have seene (saith judicious Camden) in my judgement it surpasseth many degrees.

The said William Cannings also Instituted, (Isaacso[…] saith very much augmented) the Colledge of Westbury neere Bristoll (not long before founded by John Carpenter, Bishop of Worcester) and in his old age tooke upon him the Sacerdotall function and became Deane thereof.

Pag. 38. li. 4. And Delvis at Teuxbury lost his head

VVIthin two dayes after the Victory which Edw. the fourth obteyned over Queene Margaret and Prince Edw. (the Wife and Son of Henry the sixt) at Teuxbury; This Delvis (the Sonneof Sir John Delvis then slaine) was beheaded: Notwithstanding a Pardon granted unto him and others by the King at the earnest solicitation of a Priest who withstood his entrance into a Church, whither Hee and many more were fled for Sanctuary, till the said Pardon was obteyned. A just punishment for betraying so honest a Philosopher as Dalton into the hands of so imminent danger, as the Story at the latter end of the second Chapter mentions.

Pag. 39. li. 1. Tonsile was a Labourer in the Fire.

THe great Letter T. set in p. 2. 6. wherein the Gryphon is cut, should have been placed the first Letter of the Line: But this mistake was comitted in my absence from the Presse, for which the Printer beggs pardon, as also the Engraver, for giving the Gryphons hinder Feete, those cloven ones of a Hogg, instead of the ungued pa[…]es of a Lyon.

What was contained within the lower compasse of the said T. which in the Originall Manuscript was like a Capitall Secretary T. seemes (in my judgement) a Coate of Armes, for although it was not drawne in the forme of a shield or Scucheon, yet within the compasse of the Letter (which I take to be the field) was Azure, a Gryphon Rampant, with Wings displayed, Argent. But to what Family it belongs I cannot yet learne.

Pa. 52. l. 1. Brise whose Surname when the change of Coyne was had.

THis alteration of our English Coyne was in the 5th. of Edward the 4th. the value of Money at one rise was never so great before or since; for he made of an old Noble of Gold a Ryall, and from the value of 6 s. 8 d. with adding 8. d. in allay raised it to 10 s. (and so other Coynes in like proportion) and yet that Noble was by H. 4. made 4 d. in value lesse then the Rose Noble of Edw: 3. coyned Anno 1351. the Gold whereof as is affirmed (by an unwritten-verity) was made by Projection or Multiplication Alchimicall of Raimund Lully, in the Tower of London, and besides the Tradition, the Inscription is some proofe, for as upon the one side there is the Kings Image upon a ship, to notifie that he was Lord of the Seas, with this title set upon the reverse, a Crosse floury with Lioneux, inscribed, Iesus autem tranfiens per medium eorum ibat, that is, as Jesus passed invisible and in most secret manner by the midst of Pharises, so that Gold was made by invisible and secret Art amidst the Ignorant. Mayerus confirmes this, and saith Raymond made most pure Gold in the Tower which is y[…]t called Raymonds noble, obrizi summae q; indicaturae, some of which himself had seen. Tis also worth observing that there was no Gold coyned in England before the said Edward the third's Reigne An. 1443. & Raymond Lully was long in England before that, for An. 1332. he wrote his Testamentum Novissimum in St. K[…]therins Church neere the Tower of London, and Dedicated it (with other of his Workes) to Edward the third, and it may be presumed he was some while there before he wrote the same: For, that he was brought over by Cremer Abbot of Westminster, afterwards made knowne to the King, and did furnish him with much Gold, as shall appeare hereafter in the Annotations upon Hermes Bird.

Pa. 61. li. 7.

But the cheife Mistris among Sciences all
For the helpe of this Arte, is Magick naturall,

IUdiciall Astrologie is the Key of Naturall Magick, and Naturall Magick the Doore that leads to this Blessed Stone.

Howbeit, the Ignorance and Malice of some times, and the common Custome of ours has most falsly and abusively called Necromancy (and what other Arts are raised from the Doctrine of Divels,) Magick; without affording that just and due distinction which ought to be made betweene them: and what greater Injury to learning then without Distinction to confound Laudable knowledge, with what is Impious and Devilish? For, if there be any thing in (what we call) Magick, other then a searching into those hidden vertues which God has been pleas'd to bestow upon created things (though closely lockt up by the generall Curse) whereby we may aptly and naturally apply Agents to Patients, I say, if in it there be any thing else, they are only subtill falsehoods that shelter and shroud themselvs under that Tytle, and which would gladly be esteemed Leaves of that Plant, from whose Root they never sprung. And therefore is it not lesse absurd, then strange, to see how some Men (who would have the World account them learned, and whome I beleive to be so learned, as to have read and found what Latitude is due to the word Magus, how it is accepted by the Judicious, and what a vast difference there is, betweene the Doctrine of a Magician, and the abuse of the Word) will not forbeare to ranke True Magicians with Conjurers, Necromancers and Witches (those grand Impostors) who violently intrude themselves into Magick, as if Swine should enter into a faire and delicate Garden, and (being in league with the Devill) make use of his Assistance in their workes, to counterfeit and corrupt the admirall wisdome of the Magi, betweene whom there is as large a difference as betweene Angels and Devils

The Magick here intended, and which I strive to Vindicate, is, Divine, True, of the Wisdom of Nature, & indeed comprehédeth the whole Philosophy of Nature, being a Perfect Knowledge of the works of God, and their Effects. It is that, which reduces all naturall Philosophy from variety of Speculations to the magnitude of workes, and whose Misteries are far greater then the naturall Phylosophy now in use and reputation will reach unto. For by the bare application of Actives to Passives it is able to exercise a kind of Empire over Nature, and worke wonders: and 'tis from the ignorance of such marvelous Operations that the Ignorant, (viz. the most learned in other things (as well as the Illiterate) if they be not learned in this,) either by an unwarrantable adoration esteeme them as Miracles, which onely are the workes of Naturall or Mathematicall Philosophy: or else (which is an Errour as wide on the left hand) forthwith censure and slander those truly Naturall as Diabolicall, because wonderfull strange and beyond the randome of their Apprehensions. The latter of which might as well say Jacobs practising to make his Lambs of a Py'd Colour was performed by the assistance or ministry of the Devill, and as well condemne the use of Phisick, because the Devill has taught Witches divers harmfull and uncharitable uses of Herbs, Mineralls, Excrements, &c.

And as in some dull ages, and among some Grosse Spirits it has proved dangerous to be Learned, Witnesse our Renowned Roger Bachon, whom (Together with Artepheus, Arnold, de villa nova, who were Philosophers of known reputation & credit) Wierus reckons among the Deplorati ingenii homines all whose Workes fairely written and well bound, were by Religious pretending Sciolists dam'd as Devilish, with long Nailes through them fastned to desks in the Franciscan Library at Oxford, and there with Dust and Moths consumed: Even so our other famous Country-man [Profound Ripley] was also abused, who after his death is said to have been branded with the name of a Necromancer. Pope Silvester the second pas'd for a Magician (in the worst sence) because he understood Geometry; and about 150. yeares agoe (so blind an age was it,) that to know Greeke and Necromancy were one and the same thing, in opinion of the Illiterate. However, let the Ignorant scoffe and attribute that to Deceipt and Illusion which is the proper worke of Nature produced by exquisite knowledge, I am confident the ingenously learned will approve and admire it.

But to teare off that ugly vizard which Envy has placed before the Face of so Divine a Beauty, and to make way for the meaning of our Author, I thinke it necessary (in the first place) that I touch upon the Word, that gives a name to the Prosessors;

And that is Magus (primitively a Persian word) which onely signifies or imports a Contemplator of Heavenly and Divine Sciences, a studious Observer, an expounder of Divine things, a name (saith Marcellus Ficinus) gratious in the Gospell, not signifying a Witch or a Conjurer, but a wise man and a Priest. And in truth a true Magician, acknowledges God, to be the true Cause and Giver of life and vertue to Nature, and all Naturall things, of the Causes of which things (as also of Divine) is the whole scope and effect of all their Writings and Discourses:

In the Next place, that I give the Definition of Magick (because as Myrandula sayes) it is an Art which few understand and many reprehend, and therefore of necessity to be clearly evinced:) Receive it from a learned hand: youle finde it worth your observance.

Magick, is, the Connexion of naturall Agents and Patients, answerable each to other, wrought by a wise Man to the bringing forth of such effects as are wonderfull to those that know not their causes. Thus Hee. Paracelsus called it a most secret and hidden Scyence of supernaturall things in the Earth, that whatsoever is impossible to be found out by mans Reason may by this Art. And shortly after to cleere it from imputations adds, that tis in it selfe most pure and not defiled with Cerimonies nor Conjurations as Necromancy is.

Agreeable to both (but more copiously delivered) is that of Corn: Agrippa, who affirmes, Magick to containe the profoundest Contemplation of most secret things, together with the nature, power, quality, substance, and vertues thereof, as also the knowledge of whole nature: That instructs us concerning the difference and agreement, of things amongst themselves, whence it produceth its wonderfull effects, by uniting the vertues of things through the application of them one to the other, and to their inferiour sutable Subjects, joyning and knitting them together throughly by the powers and vertues of superiour Bodies. This briefly is an account of that Learning, whose Operations and Effects (being full of Misteries) was by the Ancients esteemed as the highest and sacred Phylosophie, the fountaine of all good doctrine: Animadverto (saith Pliny) summum Literarum claritatem, gloria[…]que, ex hac scientiâ antiquitus, & penes semper petitam.

What hath been hitherto said, will not (I presume) offend the Eares of the most Pious, for here is no Incantations, no Words, no Circles, no Charmes, no other fragments of invented Fopperies; nor needs there any: Nature (with whom true Magicians only deale) can worke without them, she findes Matter, and they Art, to helpe and assist Her, and here's All.

To instance the Generation of Froggs, Lyce, Wormes, Insects, &c. The worke of a Philosopher is therein onely to strengthen the Seeds of Nature, (for she alone Workes) and so to quicken them that they hasten the worke of Generation (and by such meanes Tho. Aquinas supposes Pharo's Magitians, produced Froggs) insomuch as it seems to the Ignorant not to be the Worke of Nature, (that usually operates more leasurely,) rather the Power of the Devill. But they who are learned in those Arts, marvell not at such working, but Glorifie the Creator. To whose Honour alone these Operations must chiefly tend, for he is best praised in his workes, and we knowing him in and by these visible things, may through such knowledge understand his more Secret and Invisible things, and thereby be better inabled to Glorifie him, then men otherwise can.

Now I deny that any measure of understanding, in naturall Magick, how large soever, or the utmost and […]arthest search we can possibly make into that pure, and primitive knowledge of Nature, to be a prying in[…]o those Hidden Secrets, which God would have concealed and ranked among the number and nature of those things he has prohibited us to search into, (as I know there are that will tell you it is, and they such as weare the Coat[…], and would be loath to want the reputation of Schollars) And this is fully manifested from Adam, who before his Fall was so absolute a Philosopher, that he fully understood the true and pure knowledge of Nature (which is no other then what we call Naturall Magick) in the highest degree of Perfection, insomuch, that by the light thereof, upon the present view of the Creatures he perfectly knew their Naures, and was as able to bestow names sutable to their Qualities and Properties, For, This was a larger and cleerer Ray of the Light of Nature, then all the industry of man (since the Fall) was able to hope for or attaine unto, and (to attest the allowance) bestowed upon him by God himselfe: Nor was it this Naturall knowledg that introduced his Fall, or can be any Offence or Sin in us (were it possible) to arrive at his Perfection. No certainly; Adams transgression (for which he fell) was of a higher Nature, [even that proud inquiry into the knowledge of good and evill, with no lesse intent then to make a totall defection from God, and depend wholly upon himselfe and his free will.]

Besides, tis worthy Observation, that God in constituting Moses to be a Governor over his owne people, seemed as willing to make choyce of such a one for that high Office, as was learned in all the Sciences, then in request with the Egyptians, among whom Magick was the chiefe. And we find that upon Salomon's Prayer to God for Wisdome he granted him a Heart as large as the Sea, and therein lodged so greate knowledge of Humane things, that he penetrated whatsoever the understanding of Man might comprehend: and (to manifest the inoffensivenesse of Naturall Magick,) never […]eckons it up in all his Retractations Though he throughly understood it, and in his practise attempted the highest Experiments, which had it been unlawfull, certainly he would not have omitted.

Thus much for a Preparative. And now that I may come closer to what Norton intends, and bring Magick neerer to our purpose; We must understand that the Order and Symmitry of the Universe is so setled by the Lawes of Creation, that the lowest things [the Subcelestiall or Elementary Region] should be immediately subservient to the Midle; the Midle [or Calestiall] to those above; and these [the Supercelestiall or Intelligible] to the Supreame Rulers becke. With this it is further to be knowne that these Superiours and Inferiours have an Analogicall likenesse, and by a secret Bond have likewise a fast coherence between themselvs through insensible Mediam[…], freely combiening in Obedience to the same supreme Ruler, and (also to the) benefit of Nature: Insomuch, that if we take the said Harmony in the Reverse, we shall finde that things Supercelestiall may be drawne down by Celestiall, and Supernaturall, by Naturall. For this is the Maxim of old Hermes, Quod est superius, est sicut id quod est inferius.

And upon this ground Wisemen conceive it no way Irrationall that it should be possible for us to ascend by the same degrees through cach world, to the very Originall world it selfe, the Maker of all things and first Cause.

But how to conjoyne […]he Inferiours with the vertue of the Superiours (which is marrying Elmes to Vi[…]es) or how to call out of the hidden places into open light, the dispersed and seminated Vertues (i e. Virtutes in centro centri latentes,) is, the work of the Magi, or Hermetick Philosophers onely; and depends upon the aforesaid Harmony. For,