CONTENTS

The Life Of Merlin

Vita Merlini: Latin Text

THE LIFE OF MERLIN

 In the footnotes, the figures in brackets refer to lines of the Latin text.

 I am preparing to sing the madness of the prophetic bard, and a humorous poem on Merlin; pray correct the song, Robert 1, glory of bishops, by restraining my pen. For we know that Philosophy has poured over you its divine nectar, and has made you famous in all things, that you might serve as an example, a leader and a teacher in the

world. Therefore may you favour my attempt, and see fit to look upon the poet with better auspices than you did that other whom you have just succeeded, promoted to an honour that you deserve. For indeed you habits, and your approved life, and your birth, and your usefulness to the position, and the clergy and the people all were seeking it for you, and from this circumstance happy Lincoln is just now exalted to the

stars. On this account I might wish you to be embraced in a fitting song, but I am not equal to the task, even though Orpheus, and Camerinus 2, and Macer, and Marius, and mighty-voiced Rabirius were all to sing with my mouth and all the Muses were to accompany me. But now, Sisters, accustomed to sing with me, let us sing the work proposed, and strike the cithara.

Well then, after many years had passed under many kings, Merlin the Briton was held famous in the world. He was a king and prophet; to the proud people of the South Welsh he gave laws, and to the chieftains he prophesied the future. Meanwhile it happened that a strife

arose 3 between several of the chiefs of the kingdom, and throughout the

cities they wasted the innocent people with fierce war. 4 Peredur, king of

the North Welsh, made war on Gwenddoleu, who ruled the realm of Scotland; and already the day fixed for the battle was at hand, and the

1 (3) Robert de Chesney, fourth Bishop of Lincoln, was chosen toward the end of the year 1148 after the death of Bishop Alexander, to whom Geoffrey had dedicated his version of the prophecies of Merlin.

2 (14-15) Camerinus, Macer, Marius, and Rabirius are all referred to within a few lines of one of Ovid’s Epistles from Pontus (IV, xvi).

3 (23ff) For this battle and the persons concerned in it see the Introduction.

4 (24-25) This seems like a reference to the pillaging expedition, which, according to the Triads, was made by Aeddan shortly before the battle of Arderydd.

leaders were ready in the field, and the troops were fighting, falling on both sides in a miserable slaughter. Merlin had come to the war with Peredur and so had Rhydderch, king of the Cumbrians, 5 both savage men. They slew the opposing enemy with their hateful swords, and three brothers of the prince 6 who had followed him through his wars, always fighting, cut down and broke the battle lines. Thence they rushed fiercely through the crowded ranks with such an attack that they soon fell killed. At this sight, Merlin, you grieved and poured out sad complaints throughout the army, and cried out in these words, “Could injurious fate be so harmful as to take from me so many and such great companions, whom recently so many kings and so many remote kingdoms feared? O dubious lot of mankind! O death ever near, which has them always in its power, and strikes its hidden goad and drives out the wretched life from the body! O glorious youths, who now will stand by my side in arms, and with me will repel the chieftains coming to harm me, and the hosts rushing in upon me? Bold young men your audacity has taken from you your pleasant years and pleasant youth! You who so recently were rushing in arms through the troops, cutting down on every side those who resisted you, now are beating the ground and are red with red blood!” So among the hosts he lamented with flowing tears, and mourned for the men, and the savage battle was unceasing. The lines rushed together, enemies were slain by enemies, blood flowed everywhere, and people died on both sides. But at length the Britons assembled their troops from all quarters and all together rushing in arms they fell upon the Scots and wounded them and cut them down, nor did they rest until the hostile battalions turned their backs and fled through unfrequented ways.

Merlin called his companions out from the battle and bade them bury the brothers in a richly coloured chapel; and he bewailed the men and did not cease to pour out laments, and he strewed dust on his hair and

5 (32) The name Cambri (Cymry), now applied to the Welsh, was formerly used of the Britons of Strathclyde and Cumberland – “Y Gogledd”. The kingdom of Rhydderch was in this region. Jocelyn of Furness in his The Life of St Kentigern (Chap xxxi) speaks of going “de Wallia ad Cambrian”. See

also Y Cymmrodor, XI, 98.

6 (34) The Welsh dialogue between Myrddin and Taliesin speaks of the death in the battle of, “Three men of note whose esteem was great with Elgan.” It speaks also of the prodigies of valour performed by the seven sons of Eliffer, of whom Peredur we know was one, and it may be three of these who are referred to. See the Miscellany.

rent his garments, and prostrate on the ground rolled now hither and now thither. Peredur strove to console him and so did the nobles and princes, but he would not be comforted nor put up with their beseeching words. He had now lamented for three whole days and had refused food, so great was the grief that consumed him. Then when he had filled the air with so many and so great complaints, new fury seized him 7 and he departed secretly, and fled to the woods not wishing to be seen as he fled. He entered the wood and rejoiced to lie hidden under the ash trees; he marvelled at the wild beasts feeding on the grass of the glades; now he chased after them and again he flew past them; he lived on the roots of grasses and on the grass, on the fruit of the trees and on the mulberries of the thicket. He became a silvan man just as though devoted to the woods. For a whole summer after this, hidden like a wild animal, he remained buried in the woods, found by no one and forgetful of himself and of his kindred. But when the winter came and took away all the grass and the fruit of the trees and he had nothing to live on, he poured out the following lament in a wretched voice.

“Christ, God of heaven, 8 what shall I do? In what part of the world can I stay, since I see nothing here I can live on, neither grass on the ground nor acorns on the trees? Here once there stood nineteen apple

trees 9 bearing apples every year; now they are not standing. Who has

taken them away from me? Whither have they gone all of a

sudden? Now I see them – now I do not! Thus the fates fight against me and for me, since they both permit and forbid me to see. Now I lack the apples and everything else. The trees stand without leaves, without fruit; I am afflicted by both circumstances since I cannot cover myself with the leaves or eat the fruit. Winter and the south wind with its falling rain have taken them all away. If by chance I find some navews [turnips] deep in the ground the hungry swine and the voracious boars rush up and snatch them away from me as I dig them up from the turf. You, O wolf, dear companion, accustomed to roam with me through the

7 (63ff) The madness of Merlin, hardly intelligible here, is clear enough in the other versions where it comes as a punishment for his own misdeeds. For parallels to this story see the Irish Frenzy of Suibhne and the other texts referred to in the Introduction.

8 (87) “Celi Duw” came to be a very common title of the Deity in Welsh, the “coeli” losing completely its original meaning and being considered quite equivalent to “God.”

9 (90) For references in Welsh literature to Merlin’s apple trees see the Afallennau and the Oianau.

secluded paths of the woods and meadows, now can scarcely get across fields; hard hunger has weakened both you and me. You lived in these woods before I did and age has whitened your hairs first. You have nothing to put into your mouth and do not know how to get anything, at which I marvel, since the wood abounds in so many goats and other wild beasts that you might catch. Perhaps that detestable old age of yours has taken away your strength and prevented your following the chase. Now, as the only thing left to you, you fill the air with howlings, and stretched out on the ground you extend your wasted limbs.”

These words he was uttering among the shrubs and dense hazel thickets when the sound reached a certain passer-by who turned his steps to the place whence the sounds were rising in the air, and found the place and found the speaker. As soon as Merlin saw him he departed, and the traveller followed him, but was unable to overtake the man as he

fled. Thereupon he resumed his journey and went about his business, moved by the lot of the fugitive. Now this traveller was met by a man from the court of Rhydderch, king of the Cumbrians, who was married to Ganieda and happy in his beautiful wife. She was sister to Merlin and, grieving over the fate of her brother, she had sent her retainers to the woods and the distant fields to bring him back. One of these retainers came toward the traveller and the latter at once went up to him and they fell into conversation; the one who had been sent to find Merlin asked if the other had seen him in the woods or the glades. The latter admitted that he had seen such a man among the bushy glades of the Calidonian forest, 10 but, when he wished to speak to him and sit down with him, the other had fled away swiftly among the oaks. These things he told, and the messenger departed and entered the forest; he searched the deepest valleys and passed over the high mountains; he sought everywhere for his man, going through the obscure places.

On the very summit of a certain mountain there was a fountain, surrounded on every side by hazel bushes and thick with shrubs. There

10 (132) Coed Celyddon or the Forest of Calidon originally stretched over the greater part of what is now southern Scotland.

Merlin had seated himself, and thence through all the woods he watched the wild animals running and playing. Thither the messenger climbed, and with silent step went on up the heights seeking the man. At last he saw the fountain and Merlin sitting on the grass behind it, and making his plaint in this manner.

“O Thou who rulest all things, how does it happen that the seasons are not all the same, distinguished only by their four numbers? Now spring, according to its laws, provides flowers and leaves; summer gives crops, autumn ripe apples; icy winter follows and devours and wastes all the others, bringing rain and snow, and keeps them all away and harms with its tempests. And it does not permit the ground to produce variegated [various?] flowers, or the oak trees acorns, or the apple trees dark red apples. O that there were no winter or white frost! That it were spring or summer, and that the cuckoo would come back singing, and the nightingale who softens sad hearts with her devoted song, and the turtle dove keeping her chaste vows, and that in new foliage other birds should sing in harmonious measures, delighting me with their music, while a new earth should breathe forth odours from new flowers under the green grass; that the fountains would also flow on every side with their gentle murmurs, and near by, under the leaves, the dove would pour forth her soothing laments and incite to slumber.”

The messenger heard the prophet and broke off his lament with cadences on the cither he had brought with him that with it he might attract and

soften the madman. 11 Therefore making plaintive sounds with his

fingers and striking the strings in order, he lay hidden behind him and sang in a low voice, “O the dire groanings of mournful Guendoloena! O the wretched tears of weeping Guendoloena! I grieve for wretched dying Guendoloena! There was not among the Welsh a woman more beautiful than she. She surpassed in fairness the goddesses, and the petals of the privet, and the blooming roses and the fragrant lilies of the fields. The glory of spring shone in her alone, and she had the splendour of the stars

11 (165ff) In the Irish story of Suibhne his madness is softened in a very similar way by Loingreachan who played upon the harp and sang to him of his family, and finally persuaded him to return home.

in her two eyes, and splendid hair shining with the gleam of gold. All this has perished; all beauty has departed from her, both colour and figure and also the glory of her snowy flesh. Now, worn with much weeping, she is not what she was, for she does not know where the prince has gone, or whether he is alive or dead; therefore the wretched woman languishes and is totally wasted away through her long grief. With similar laments Ganieda weeps with her, and without consolation grieves for her lost brother. One weeps for her brother and the other for her husband, and both devote themselves to weeping and spend their time in sadness. No food nourishes them, nor does any sleep refresh them wandering at night through the brushwood, so great is the grief that consumes them both. Not otherwise did Sidonian Dido grieve when the ships had weighed anchor and Aeneas was in haste to depart; so most wretched Phyllis groaned and wept when Demophoon did not come back at the appointed time; thus Briseis wept for the absent Achilles. 12 Thus the sister and the wife grieve together, and burn continually and completely with inward agonies.”

The messenger sang thus to his plaintive lyre, and with his music soothed the ears of the prophet that he might become more gentle and rejoice with the singer. Quickly the prophet arose and addressed the young man with pleasant words, and begged him to touch once more the strings with his fingers and to sing again his former song. The latter therefore set his fingers to the lyre and played over again the song that was asked for, and by his playing compelled the man, little by little, to put aside his madness, captivated by the sweetness of the lute. So Merlin became mindful of himself, and he recalled what he used to be, and he wondered at his madness and he hated it. His former mind returned and his sense came back to him, and, moved by affection, he groaned at the names of his sister and of his wife, since his mind was now restored to him, and he asked to be led to the court of King Rhydderch. The other obeyed him, and straightway they left the woods and came, rejoicing together, to the city of the king. So the queen was delighted by regaining her brother and the wife became glad over the return of her

husband. They vied with each other in kissing him and they twined their

12 (191ff) These lines show that Geoffrey was familiar with the Heroides of Ovid.

arms about his neck, so great was the affection that moved them. The king also received him with such honour as was fitting, and the chieftains who thronged the palace rejoiced in the city.

But when Merlin saw such great crowds of men present he was not able to endure them; he went mad again, and, filled anew with fury, he wanted to go to the woods, and he tried to get away by stealth. Then Rhydderch ordered him to be restrained and a guard posted over him, and his madness to be softened with the cither; and he stood about him grieving, and with imploring words begged the man to be sensible and to stay with him, and not to long for the grove or to live like a wild beast, or to want to abide under the trees when he might hold a royal sceptre and rule over a warlike people. After that he promised that he would give him many gifts, and he ordered people to bring him clothing and birds, dogs and swift horses, gold and shining gems, and cups that Wayland had engraved in the city of Segontium. 13 Every one of these things Rydderch offered to the prophet and urged him to stay with him and leave the woods.

The prophet rejected these gifts, saying, “Let the dukes who are troubled by their own poverty have these, they who are not satisfied with a moderate amount but desire a great deal. To these gifts I prefer the groves and broad oaks of Calidon, and the lofty mountains with green pastures at their feet. Those are the things that please me, not these of yours – take these away with you, King Rhydderch. My Calidonian forest rich in nuts, the forest that I prefer to everything else, shall have me.”

Finally since the king could not retain the sad man by any gifts, he ordered him to be bound with a strong chain lest, if free, he might seek the deserted groves. The prophet, when he felt the chains around him and he could not go as a free man to the Calidonian forests, straightway

13 (235) Guilandus is probably, as San Marte suggests, Wayland Smith. Urbs Sigenus is the old Welsh Kaer Sigont (now Caer Seiont), a name perhaps transferred to Carnarvon from the ruins of the Roman station of Segontium on the hill a short distance above the present city.

fell to grieving and remained sad and silent, and took all joy from his face so that he did not utter a word or smile.

Meanwhile the queen was going through the hall looking for the king, and he, as was proper, greeted her as she came and took her by the hand and bade her sit down, and, embracing her, pressed her lips in a kiss. In so doing he turned his face toward her and saw a leaf hanging in her hair; 14 he reached out his fingers, took it and threw it on the ground, and jested joyfully with the woman he loved. The prophet turned his eyes in that direction and smiled, and made the the men standing about look at him in wonder since he was not in the habit of smiling. The king too wondered and urged the madman to tell the cause of his sudden laugh, and he added to his words many gifts. The other was silent and put off explaining his laugh. But more and more Rhydderch continued to urge him with riches and with entreaties until at length the prophet, vexed at him, said in return for his gift, “A miser loves a gift and a greedy man labours to get one; these are easily corrupted by gifts and bend their minds in any direction they are bidden to. What they have is not enough for them, but for me the acorns of pleasant Calidon and the shining fountains flowing through fragrant meadows are sufficient. I am not attracted by gifts; let the miser take his, and unless liberty is given me and I go back to the green woodland valleys I shall refuse to explain my laughter.”

Therefore when Rhydderch found that he could not influence the prophet by any gift, and he could not find out the reason for the laughter, straightway he ordered the chains to be loosed and gave him permission to seek the deserted groves, that he might be willing to give the desired explanation. Then Merlin, rejoicing that he could go, said, “This is the reason I laughed, Rhydderch. You were by a single act both praiseworthy and blameworthy. When just now you removed the leaf that the queen had in her hair without knowing it, you acted more

14 (254ff) This incident is contained in an expanded form in a fragment believed to be from a lost life of Kentigern, printed by Ward in Romania, xxii; there however the story is of Lailoken and the wife of Meldred, king of Dunmeller. It bears some resemblance to the story told in Jocelyn’sThe Life of St Kentigern of the adultery of Languoreth, wife of Rhydderch.

faithfully toward her than she did toward you when she went under the bush where her lover met her and lay with her; and while she was lying there supine with her hair spread out, by chance there caught in it the leaf that you, not knowing all this, removed.”

Rhydderch suddenly became sad at this accusation and turned his face from her and cursed the day he had married her. But she, not at all moved, hid her shame behind a smiling face and said to her husband, “Why are you sad, my love? Why do you become so angry over this thing and blame me unjustly, and believe a madman who, lacking sound sense, mixes lies with the truth? The man who believes him becomes many times more a fool than he is. Now then, watch, and if I am not mistaken I will show you that he is crazy and has not spoken the truth.”

There was in the hall a certain boy, one of many, and the ingenious woman catching sight of him straightway thought of a novel trick by

which she might convict her brother of falsehood. 15 So she ordered the

boy to come in and asked her brother to predict by what death the lad should die. He answered, “Dearest sister, he shall die, when a man, by falling from a high rock.” Smiling at these words, she ordered the boy to go away and take off the clothes he was wearing and put on others and to cut off his long hair; she bade him come back to them thus that he might seem to them a different person. The boy obeyed her, for he came back to them with his clothes changed as he had been ordered to do. Soon the queen asked her brother again, “Tell your dear sister what the death of

15 (305ff) This resembles closely another fragment printed by Ward in which Lailoken prophesies a similar threefold death, in this case, however, for himself. Much the same incident has been preserved in by Welsh oral tradition in Glamorgan in connection with Twm Ieuan ap Rhys (born in 1474), commonly called Twm Gelwydd Teg or Tom of the Fine Lies. According to the story printed in

the Iolo Manuscripts, (Second edition, p 202, translation p 616)

Twm was one day threshing in a barn, and a young lad went by and addressed him as follows: “Well, Twm Gelwydd Teg, what news have you today?” “There is news for thee,” said he; “thou shalt die three deaths before this night.” “Ha! Ha!” said the youth, “nobody can die more than one death,” and he went off laughing. In the course of the day, the lad went to the top of a great tree on the brink of a river, to take a kite’s nest, and in thrusting his hand into the nest, he was wounded by an adder, brought by the kite to her young ones, as she was accustomed to do. This causing him to lose his hold, he fell down on a great branch and broke his neck, and from there he fell into the river, and thus he met with three deaths, to be wounded by an adder, to break his neck, and to drown.

The relation of such stories as these to similar incidents found earlier in the romances is a puzzling one, but probably relate to much earlier tales.

this boy will be like.” Merlin answered, “This boy when he grows up shall, while out of his mind, meet with a violent death in a tree.” When he had finished she said to her husband, “Could this false prophet lead you so far astray as to make you believe that I had committed so great a crime? And if you will notice with how much sense he has spoken this about the boy, you will believe that the things he said about me were made up so that he might get away to the woods. Far be it from me to do such a thing! I shall keep my bed chaste, and chaste shall I always be while the breath of life is in me. I convicted him of falsehood when I asked him about the death of the boy. Now I shall do it again; pay attention and judge.”

When she had said this she told the boy in an aside to go out and put on woman’s clothing, and to come back thus. Soon the boy left and did as he was bid, for he came back in woman’s clothes just as though he were a woman, and stood in front of Merlin to whom the queen said banteringly, “Say brother, tell me about the death of this girl.” “Girl or not she shall die in the river,” said her brother to her, which made King Rhydderch laugh at his reasoning; since when asked about the death of a single boy Merlin had predicted three different kinds. Therefore Rhydderch thought he had spoken falsely about the queen, and did not believe him, but grieved, and hated the fact that he had trusted him and had condemned his beloved. The queen, seeing this, forgave him and kissed and caressed him and made him joyful.

Meanwhile Merlin planned to go to the woods, and he left his dwelling and ordered the gates to be opened; but his sister stood in his way and with rising tears begged him to remain with her for a while and to put aside his madness. The hard-hearted man would not desist from his project but kept trying to open the doors, and he strove to leave and raged and fought and by his clamour forced the servants to open. At length, since no one could hold him back when he wanted to go, the queen quickly ordered Guendoloena, who was absent, to come to make him desist. She came and on her knees begged him to remain; but he spurned her prayers and would not stay, nor would he, as he was accustomed to do, look upon her with a joyful face. She grieved and

dissolved in tears and tore her hair, and scratched her cheeks with her nails and rolled on the ground as though dying. The queen seeing this said to him, “This Guendoloena who is dying thus for you, what shall she do? Shall she marry again or do you bid her remain a widow, or go with you wherever you are going? For she will go, and with you she will joyfully inhabit the groves and the green woodland meadows provided she has your love.” To this the prophet answered, “Sister I do not want a cow that pours out water in a broad fountain like the urn of the Virgin in summer-time, nor shall I change my care as Orpheus once did when Eurydice gave her baskets to the boys to hold before she swam back across the Stygian sands. Freed from both of you I shall remain without the taint of love. Let her therefore be given a proper opportunity to marry and let him whom she shall choose have her. But let the man who marries her be careful that he never gets in my way or comes near me; let him keep away for fear lest if I happen to meet him he may feel my flashing sword. But when the day of the solemn [formal] wedding comes and the different viands are distributed to the guests, I shall be present in person, furnished with seemly gifts, and I shall profusely endow Guendoloena when she is given away.” When he had finished he said farewell to each of them and went away, and with no one to hinder him he went back to the woods he longed for.

Guendoloena remained sadly in the door watching him and so did the queen, both moved by what had happened to their friend, and they marvelled that a madman should be so familiar with secret things and should have known of the love affair of his sister. Nevertheless they thought that he lied about the death of the boy since he told of three different deaths when he should have told of one. Therefore his speech seemed for long years to be an empty one until the time when the boy grew to manhood; then it was made apparent to all and convincing to many. For while he was hunting with his dogs he caught sight of a stag hiding in a grove of trees; he loosed the dogs who, as soon as they saw the stag, climbed through unfrequented ways and filled the air with their baying. He urged on his horse with his spurs and followed after, and urged on the huntsmen, directing them, now with his horn and now with his voice, and he bade them go more quickly. There was a high mountain surrounded on all sides by rocks with a stream flowing through the plain

at its foot; thither the animal fled until he came to the river, seeking a hiding place after the usual manner of its kind. The young man pressed on and passed straight over the mountain, hunting for the stag among the rocks lying about. Meanwhile it happened, while his impetuosity was leading him on, that his horse slipped from a high rock and the man fell over a precipice into the river, but so that one of his feet caught in a tree, and the rest of his body was submerged in the stream. Thus he fell, and was drowned, and hung from a tree, and by his threefold death made the prophet a true one.

The latter meanwhile had gone to the woods and was living like a wild beast, subsisting on frozen moss, in the snow, in the rain, in the cruel blasts of the wind. And this pleased him more than administering laws throughout his cities and ruling over fierce people. Meanwhile Guendoloena, since her husband was leading a life like this with his woodland flock through the passing years, was married in accordance with her husband’s permission.

It was night and the horns of the bright moon were shining, and all the lights of the vault of heaven were gleaming; the air was clearer than usual, for cruel, frigid, Boreas had driven away the clouds and had made the sky serene again and had dried up the mists with his arid

breath. From the top of a lofty mountain the prophet was regarding the courses of the stars, speaking to himself out in the open air. “What does this ray of Mars mean? Does its fresh redness mean that one king is dead and that there shall be another? So I see it, for Constantine has died and his nephew Conan, through an evil fate and the murder of his

uncle, has taken the crown and is king. 16 And you, highest Venus, who

slipping along within your ordered limits beneath the zodiac are accompanying the sun in his course, what about this double ray of yours that is cleaving the air? Does not its division indicate a severing of my love? Such a ray indeed shows that loves are divided. Perhaps

16 (434-435) These lines, backed up by lines 1133-1135, place the action of the poem in the reign of Aurelius Conan, which according to the Historia began about two years after the translation of Arthur and lasted for about two years. As Geoffrey places the translation of Arthur in 542, he has made a mistake in dating, since the BAttle of Arderydd was fought about 577.

Guendoloena has left me in my absence and now clings to another man and rejoices in his embraces. So I lose; so another enjoys her. So my rights are taken away from me while I dally. So it is surely, for a slothful lover is beaten by one who is not slothful or absent but is right on

hand. But I am not jealous; let her marry now under favourable auspices and let her enjoy her new husband with my permission. And when tomorrow’s sun shall shine I will go and take with me the gift I promised her when I left.” So he spoke and went about all the woods and groves and collected a herd of stags in a single line, and the deer and she-goats likewise, and he himself mounted a stag. 17 And when day dawned he came quickly, driving the line before him to the place where Guendoloena was to be married. When he arrived he forced the stags to stand patiently outside the gates while he cried aloud,

“Guendoloena! Guendoloena! Come! Your presents are looking for you!” Guendoloena therefore came quickly, smiling and marvelling that the man was riding on the stag and that it obeyed him, and that he could get together so large a number of animals and drive them before him just as a shepherd does the sheep that he is in the habit of driving to the pastures.

The bridegroom stood watching from a lofty window and marvelling at the rider on his seat, and he laughed. But when the prophet saw him and understood who he was, at once he wrenched the horns from the stag he was riding and shook them and threw them at the man and completely smashed his head in, and killed him and drove out his life into the

air. With a quick blow of his heels he set the stag flying and was on his way back to the woods. At these happenings the servants rushed out from all sides and quickly followed the prophet through the fields. But he ran ahead so fast that he would have reached the woods untouched if a river had not been in his way; while his beast was hurriedly leaping over the torrent Merlin slipped from his back and fell into the rapid

17 (451) In the Irish version of the story Eorann, wife of Suibhne, takes a new mate in much the same fashion as Guendoloena does here. In the same story we find Suibhne speaking of his herd of stags, to one of which he says,

“Thou stag that comest lowing to me across the glen, pleasant is the place for seats

on the top of they antler-points.”

waves. The servants lined the shore and captured him as he swam, and bound him and took him home and gave him to his sister.

The prophet, captured in this way, became sad and wanted to go back to the woods, and he fought to break his bonds and refused to smile or to take food or drink, and by his sadness he made his sister

sad. Rhydderch, therefore, seeing him drive all joy from him and refuse to taste of the banquets that had been prepared for him, took pity on him and ordered him to be led out into the city, through the market place among the people, in the hope that he might be cheered up by going and seeing the novelties that were being sold there.

After he had been taken out and was going away from the palace he saw before a door a servant of a poor appearance, the doorkeeper, asking with trembling lips of all the passers-by some money with which to get his clothes mended. 18 The prophet thereupon stood still and laughed, wondering at the poor man. When he had gone on from here he saw a young man holding some new shoes and buying some pieces of leather to patch them with. Then he laughed again and refused to go further through the market place to be stared at by the people he was

watching. But he yearned for the woods, toward which he frequently looked back, and to which, although forbidden, he tried to direct his steps.

The servants returned home and told that he had laughed twice and also that he had tried to get away to the woods. Rhydderch, who wished to know what he had meant by his laughter, quickly gave orders for his bonds to be loosed and gave him permission to go back to his accustomed woods if only he would explain why he laughed. The prophet, now quite joyful, answered, “The doorkeeper was sitting outside the doors in well worn clothing and kept asking those who went by to give him something to buy clothes with, just as though he had been a

18 (481-532) These two incidents are apparently of Oriental origin and quite possibly came to Geoffrey through some collection of exempla. In the Babylonian Talmud there is a similar tale in which a daemon laughs at a man buying shoes and at a fortune-teller prophesying wealth for others.

pauper, and all the time he was secretly a rich man and had under him hidden piles of coins. That is what I laughed at; turn up the ground under him and you will find coins preserved there for a long time. From there they led me further toward the market place and I saw a man buying some shoes and also some patches so that after the shoes were wornout and had holes in them from use he might mend them and make them fit for service again. This too I laughed at since the poor man will not be able to use the shoes nor,” he added, “the patches, since he is already drowned in the waves and is floating toward the shore; go and you will see.” Rhydderch, wishing to test the man’s sayings, ordered his servants to go quickly along the bank of the river, so that if they should chance to find such a man drowned by the shore they might at once bring him word. They obeyed the king’s orders, for going along the the river they found a drowned man in a waste patch of sand, and returned home and reported the fact to him. But the king meanwhile, after sending away the doorkeeper, had dug and turned up the ground and found a treasure placed under it, and laughingly he worshipped the prophet.

After these things had happened the prophet was making haste to go to the woods he was accustomed to, hating the people in the city. The queen advised him to stay with her and to put off his desired trip to the woods until the cold of white winter, which was then at hand, should be over, and summer should return again with its tender fruits on which he could live while the weather grew warm from the sun. He refused, and desirous of departing and scorning the winter he said to her, “O dear sister, why do you labour to hold me back? Winter with his tempests cannot frighten me, nor icy Boreas when he rages with his cruel blasts and suddenly injures the flocks of sheep with hail; neither does Auster disturb me when its rain clouds shed their waters. Why should I not seek the deserted groves and the green woodlands? Content with a little I can endure the frost. There under the leaves of the trees among the odorous blossoms I shall take pleasure in lying through the summer; but lest I lack food in winter you might build me a house in the woods and have servants in it to wait on me and prepare me food when the ground refuses to produce grain or the trees fruit. Before the other buildings build me a remote one with seventy doors and as many windows through

which I may watch fire-breathing Phoebus and Venus and the stars gliding from the heavens by night, all of whom shall show me what is going to happen to the people of the kingdom. And let the same number of scribes be at hand, trained to take my dictation, and let them be attentive to record my prophecy on their tablets. 19 You too are to come often, dear sister, and then you can relieve my hunger with food and drink.” After he had finished speaking he departed hastily for the woods.

His sister obeyed him and built the place he had asked for, and the other houses and whatever else he had bid her. But he, while the apples remained and Phoebus was ascending higher through the stars, rejoiced to remain beneath the leaves and to wander through the groves with their soothing breezes. Then winter came, harsh with icy winds, and despoiled the ground and the trees of all their fruit, and Merlin lacked food because the rains were at hand, and he came, sad and hungry, to the aforesaid place. Thither the queen often came and rejoiced to bring her brother both food and drink. He, after he had refreshed himself with various kinds of edibles, would arise and express his approval of his sister. Then wandering about the house he would look at the stars while he prophecied things like these which he knew were going to come to pass.

“O madness of the Britons whom a plenitude, always excessive, of riches exalts more than is seemly. 20 They do not wish to enjoy peace but are stirred up by the Fury’s goad. They engage in civil wars and battles between relatives, and permit the church of the Lord to fall into ruin; the holy bishops they drive into remote lands. The nephews of the Boar of

Cornwall 21 cast everything into confusion, and setting snares for each

other engage in a mutual slaughter with their wicked swords. They do not wish to wait to get possession of the kingdom lawfully, but seize the

19 (560) In the Irish version the prophecies are taken down by St Molig; in the Scottish version by St Kentigern; in the Welsh poems Myrddin makes them to his sister.

20 (580ff) The following passage is a working over of the Historia, XI, vii-x. The “Wolf of the Sea” refers to Gormund.

21 (586) The “Boar of Cornwall” is Geoffrey’s name for Arthur in the Prophecies; the “nephews” are apparently his grand-nephews, the sons of Modred. (Historia, XI, iii).

crown. The fourth 22 from them shall be more cruel and more harsh still; him shall a wolf from the sea conquer in fight and shall drive defeated beyond the Severn through the kingdoms of the barbarians. This latter shall besiege Cirencester with a blockade and

with sparrows, and shall overthrow its walls to their very bases. He shall seek the Gauls in his ship, but shall die beneath the weapon of a

king. Rhydderch shall die, 23 after whom long discord shall hold the Scots and the Cumbrians for a long time until Cumbria shall be granted to his growing tusk. The Welsh shall attack the men of Gwent, 24 and afterwards those of Cornwall and no law shall restrain them. Wales shall rejoice in the shedding of blood; O people always hateful to God, why do you rejoice in bloodshed? Wales shall compel brothers to fight and to condemn their own relatives to a wicked death. The troops of the Scots shall often cross the Humber and, putting aside all sentiment, shall kill those who oppose them. Not with impunity, however, for the leader shall be killed; he shall have the name of a horse 25 and because of that fact shall be fierce. His heir shall be expelled and shall depart from our territories. Scots, sheathe your swords which you bare too readily; your strength shall be unequal to that of our fierce people. The city of Dumbarton 26 shall be destroyed and no king shall repair it for an age until the Scot shall be subdued in war. Carlisle, spoiled of its shepherd, shall lie vacant until the sceptre of the Lion shall restore its pastoral staff. 27                        Segontium and its towers and mighty palaces shall lament in ruins until the Welsh return to their former domains. 28                                   Porchester shall see its broken walls in its harbour until a rich man with the tooth of a wolf shall restore it. The city of Richborough 29 shall lie spread out on

the shore of its harbour and a man from Flanders 30 shall re-establish it

22 (590) This evidently refers to Careticus of the Historia, the fourth after Arthur’s successor Constantine.

23 (596-624) For the greater part of this there are no specific explanations. In Jocelyn’s Kentigern we find Lailoken predicting the death of Rhydderch, and in the Welsh poem of the Cyfoesi we find Myrddin doing the same.

24 (599) On the Gewissi, who are probably intended here, see note 54 below.

25 (608) Men whose names are derived from horses, that one naturally thinks of, are Hengist, Horsus, and March, but none of these seems to fit here.

26 (612) Kaer Alclwyd, the modern Dumbarton, was destroyed by the Picts in 736, and by the Northmen in 870.

27 (618) Carlisle was destroyed by the Northmen and restored by William Rufus. In 1133 Henry I (the “Lion of Justice” of the Prophecies) re-established its bishopric.

28 (614) Lot believes that this passage was inspired by the sight of the ruins of the old Roman station of Segontium on the hill above the modern city of Carnarvon.

29 (620) The old Roman port, now Richborough on the Kent coast between Ramsgate and Deal.

30 (621) The Rutheni were, according to Alanus, the people of Flanders.

with his crested ship. The fifth from him shall rebuild the walls of St David’s and shall bring back to her the pall lost for many years. 31 The City of the Legions 32 shall fall into thy bosom, O Severn, and shall lose her citizens for a long time, and these the Bear in the Lamb 33 shall restore to her when he shall come.

Saxon kings shall expel the citizens and shall hold cities, country, and houses for a long time. From among them thrice three dragons shall wear the crown. Two hundred monks shall perish in Leicester 34 and the Saxon shall drive out her ruler and leave vacant her walls. He who first among the Angles shall wear the diadem of Brutus 35 shall repair the city laid waste by slaughter. A fierce people shall forbid the sacrament of confirmation throughout the country, and in the house of God shall place images of the gods. Afterward Rome shall bring God back through the medium of a monk and a holy priest shall sprinkle the buildings with water and shall restore them again and shall place shepherds in

them. Thereafter many of them shall obey the commands of the divine law and shall enjoy heaven by right. An impious people full of poison shall violate that settlement and shall violently mix together right and wrong. They shall sell their sons and their kinsmen into the furthest countries beyond the sea and shall incur the wrath of the Thunderer. O wretched crime! that man whom the founder of the world created with liberty, deeming him worthy of heaven, should be sold like an ox and be dragged away with a rope. You miserable man who turned traitor to your master when first you came to the throne, you shall yield to

God. The Danes 36 shall come upon [you] with their fleet and after

31 (622-623) This may refer to the passage in the Historia (VII, iii), “Menevia shall be robed in the pall of the City of the Legions,” but I think more probably it expresses the hope that a king should soon come who would re-establish (or establish) an archbishop at St David’s, a hope that must have been cherished by the Welsh even before the time of Giraldus Cambrensis. According to Welsh belief this city had been the seat of an archbishop until the time of Samson, twenty fifth from Dewi or David, who fled to Dol in Brittany taking the pall with him. (Giraldus Cambrensis, De Menevensi Ecclesia Dialogus).

32 (624) This is the city on the Usk and not Chester, also called the City of the Legions, as the reference to the Severn shows.

33 (626) San Marte believes from what follows that this refers to the coming of Augustine.

34 (630-631) Clearly the defeat of Brocmail and the slaughter of the monks at Leicester referred to in the Historia (XI, xiii), although the number does not agree with the printed texts; it does agree with the Anglo-Saxon Chronicle.

35 (632) Athelstan, according to Historia, XII, xix.

36 (650-654) Daci was commonly used for the Danes at this period, as Neustrenses was for the Normans.

subduing the people shall reign for a short time and shall then be defeated and retire. Two shall rule over them 37 whom the serpent forgetful of his treaty shall strike with the sting in his tail instead of with the garland of his sceptre.

Then the Normans, 38 sailing over the water in their wooden ships,

bearing their faces in front and in back, shall fiercely attack the Angles with their iron tunics and their fierce swords, and shall destroy them and possess the field. They shall subjugate many realms to themselves and shall rule foreign peoples for a time until the Fury, flying all about, shall scatter her poison over them. Then peace and faith and all virtue shall depart, and on all sides throughout the country the citizens shall engage in battles. Man shall betray man and no one shall be found a friend. The husband, despising his wife, shall draw near to harlots, and the wife, despising her husband, shall marry whom she desires. There shall be no honour kept for the church and the order shall perish. Then shall bishops bear arms, and armed camps shall be built. Men shall build towers and walls in holy ground, and they shall give to the soldiers what

37 (652) Possibly Canute and his son Harold. San Marte evidently translates this passage differently, since his not explains that the “Lex Marsia” was used south of the Thames and the Danish laws north of it.

38 (672-680) This refers to the Historia, VII, iii, but its meaning remains unclear. The “three” are the two Williams and Henry I, and the “fourth” Stephen. San Marte takes the “four” to be William Rufus, Henry I, Stephen, and Henry II, and the “two” to be Richard and John, the latter of whom he believes to be the “sixth”, even if line 680 does not fit him. However, the same thing occurs in the Historia, and although it is not safe to say that a certain passage is not an interpolation, this passage was probably written forty years or so before King John was born. It is possible that Geoffrey was basing this passage on an old Welsh poem which Skene believes to have been written before 655.

Five chiefs there will be to me Of the Gwyddyl Ffichti

Of a sinner’s disposition Of a race of the knife;

Five others will there be to me Of the Norddmyn place;

The sixth a wonderful king, From the sowing to the reaping; The seventh proceeded

To the land over the flood The eighth, of the line of Dyfi,

Shall not be freed from prosperity.

Skene explains the five kings of the Northumbrians as Ida, Ella, Ethelric, Ethelfred, and Edwin. The sixth was Osric who reigned only a few months, and the seventh was Eanfrid, who crossed the Firth of Forth and was slain by Cadwallawn of the line of Dyfi. Even if Geoffrey understood the references in the poem, which he probably did not, it must have seemed to him good material to work over and put in the mouth of Merlin. This would lead to the confusion about the later kings of Norman line as they do not quite follow the same pattern.

should belong to the needy. Carried away by riches they shall run along on the path of worldly things and shall take from God what the holy bishop shall forbid. Three shall wear the diadem 39 after whom shall be the favour of the newcomers. A fourth shall be in authority whom awkward piety shall injure until he shall be clothed in his father, so that girded with boar’s teeth he shall cross the shadow of the helmeted

man. 40 Four shall be anointed, seeking in turn the highest things, and two shall succeed who shall so wear the diadem that they shall induce the Gauls to make war on them. The sixth shall overthrow the irish and their walls, and pious and prudent shall renew the people and the cities. All these things I formerly predicted more at length to Vortigern in explaining to him the mystic war of the two dragons when we sat on the banks of the drained pool. 40 But you, dear sister, go home to see the king dying and bid Taliesin come, as I wish to talk over many things with him; for he has recently come from the land of Brittany where he learned sweet philosophy of Gildas the Wise.” 41

Ganieda returned home and found that Taliesin had returned and the prince was dead and the servants were sad. She fell down lamenting among her friends and tore her hair and cried, “Women, lament with me the death of Rhydderch and weep for a man such as our earth has not produced hitherto in our age so far as we know. He was a lover of peace, for he so ruled a fierce people that no violence was done to any one by

any one else. He treated the holy priest with just moderation 42 and

permitted the highest and the lowest to be governed by law. He was generous, for he gave away much and kept scarcely anything. He was all things to all men, doing whatever was seemly; flower of knights, glory of kings, pillar of the kingdom. Woe is me! for what you were – now so unexpectedly you have become food for worms, and your body moulders in the urn. Is this the bed prepared for you after fine silks? Is it true that your white flesh and royal limbs will be covered by a cold stone, that you

39 (675) Alanus explains that the “Helmeted Man” was the name given to one of the mountains of Scotland because of its shape.

40 (681-683) From the Historia, VII, iii.

41 (687-688) The Life of Gildas by the Monk of Rhuys tells that after Gildas settled in Brittany people began to flock to him to entrust their sons for their instruction to his superintendence and teaching. 42 (698) Apparently a reference to the fact told in the Scottish version but not mentioned by Geoffrey

except here, that Rhydderch took St Kentigern under his protection after he had been driven out of his home in the north.

will be nothing but dust and bones? So it is, for the miserable lot of mankind goes on throughout the years so that they cannot be brought back to their former estate. Therefore there is no profit in the bravery of the transient world that flees and returns, deceives and injures the mighty. The bee anoints with its honey what it afterwards stings. So also those whom the glory of the world caresses as it departs it deceives and smites with with its disagreeable sting. That which excels is of brief duration, what it has does not endure; like running water everything that is of service passes away. What is a rose if it blushes, a snowy lily if it blooms, a man or a horse or anything else if it is fair! These things should be referred to the Creator, not to the world. Happy therefore are those who remain firm in a pious heart and serve God and renounce the world. To them Christ who reigns without end, the Creator of all things, shall grant to enjoy perpetual honour. Therefore I leave you, ye nobles, ye lofty walls, household gods, sweet sons, and all the things of the world. In company with my brother I shall dwell in the woods and shall worship God with a joyful heart, clothed in a black mantle.” So she spoke, giving her husband his due, and she inscribed on his tomb this verse, “Rhydderch the Generous, than whom there was no one more generous in the world, a great man rests in this small urn.” 43

Meanwhile Taliesin had come to see Merlin the prophet who had sent for him to find out what wind or rain storm was coming up, for both together were drawing near and the clouds were thickening. He drew the following illustrations under the guidance of Minerva his associate.

“Out of nothing the Creator of the world produced four [elements] that they might be the prior cause as well as the material for creating all

things when they were joined together in harmony: 44 the heaven which

43 Such Latin epitaphs on early British tombs are by no means rare. The grave of Rhydderch Hael has not been found, but at Warrior’s Rest, near Yarrow, in Selkirkshire, is an inscription to the sons of his cousin Nudd Hael.

HIC MEMORIAE ET [BE]LLO INSIGNISIMI PRINCIPES. NVDI DVMNOGENI. HIC IACENT IN TYMVLO. DVO FILII LIBERALIS

According to Sir John Rhys the probable date of the stone is the latter part of the sixth century.

44 (737-820) Much of the material in this passage must have been taught in every school in Geoffrey’s time so that it is perhaps useless to expect to find an exact source for it. Bede’s De Natura

He adorned with stars and which stands on high and embraces everything like the shell surrounding a nut; then He made the air, fir for forming sounds, through the medium of which day and night present the stars; the sea which girds the land in four circles, and with its mighty refluence so strikes the air as to generate the winds which are said to be four in number; as a foundation He placed the earth, standing by its own strength and not lightly moved, which is divided into five parts, whereof the middle one is not habitable because of the heat and the two furthest are shunned because of their cold. To the last two He gave moderate temperature and these are inhabited by men and birds and herds of wild beasts. He added clouds to the sky so that they might furnish sudden showers to make the fruits of the trees and of the ground grow with their gentle sprinkling. With the help of the sun these are filled like water skins from the rivers by a hidden law, and then, rising through the upper air, they pour out the water they have taken up, driven by the force of the winds. From them come rain storms, snow, and round hail when the cold damp wind breathes out its blasts which, penetrating the clouds, drive out the streams just as they make them. Each of the winds takes to itself a nature of its own from its proximity to the zone where it is

born. Beyond the firmament in which He fixed the shining stars He placed the ethereal heaven and gave it as a habitation to troops of angels whom the worthy contemplation and marvellous sweetness of God refresh throughout the ages. This also He adorned with stars and the shining sun, laying down the law by which the star should run within fixed limits through the part of heaven entrusted to it. He afterwards placed beneath this the airy heavens, shining with the lunar body, which throughout their high places abound in troops of spirits who sympathize or rejoice with us as things go well or ill. They are accustomed to carry the prayers of men through the air and to beseech God to have mercy on them, and to bring back intimations of God’s will, either in dreams or by voice or by other signs, through doing which they become wise. The space beyond the moon abounds in evil demons, who are skilled to cheat and deceive and tempt us; often they assume a body made of air and appear to us and many things often follow. They even hold intercourse with women and make them pregnant, generating in an unholy

Rerum furnishes a fairly close parallel for much of it and must have been known to Geoffrey since it seems to have been taught in the Welsh Schools.

manner. 45 So therefore He made the heavens to be inhabited by three orders of spirits that each one might look out for something and renew the world from the renewed seed of things.

The sea too He distinguished by various forms that from itself it might produce the forms of things, generating throughout the ages. Indeed, part of it burns and part freezes and the third part, getting a moderate temperature from the other two, ministers to our needs. That part which burns surrounds a gulf and fierce people, and its divers streams, flowing back, separate this from the orb of the earth, increasing fire from

fire. Thither descend those who transgress the laws and reject God; whither their perverse will leads them they go, eager to destroy what is forbidden to them. There stands the stern eyed judge holding his equal balance and giving to each one his merits and his deserts. The second part, which freezes, rolls about the foreshore sands which it is the first to generate from the near-by vapour when it is mingled with the ray of Venus’ star. This star, the Arabs say, makes shining gems when it passes through Pisces [the fishes] while its waters look back at the

flames. These gems by their virtues benefit the people who wear them, and make many well and keep them so. These too the Maker distinguished by their kinds (as He did all things), that we might discern from their forms and from their colours of what kinds they are and of what manifest virtues. The third form of the sea which circles our orb furnishes us many good things owing to its proximity. For it nourishes fishes and produces salt in abundance, and bears back and forth ships carrying our commerce, by the profits of which the poor man becomes suddenly rich. It makes fertile the neighbouring soil and feeds the birds who, they say, are generated from it along with the fishes and, although unlike, are moved by the laws of nature. The sea is dominated by them more than by the fishes, and they fly lightly up from it through space and seek the lofty regions. But its moisture drives the fishes beneath the waves and keeps them there, and does not permit them to live when they get out into the dry light. These too the Maker distinguished according to their species and to the different ones gave each his nature, whence

45 (779-780) For this same material in the Historia Geoffrey refers us to the work of Apuleius on The God of Socrates but a number of other parallels exist.

through the ages they were to become admirable and healthful to the sick.

For men say that the barbel restrains the heat of passion but makes blind those who eat it often. 46 The thymallus, which has its name from the flower thyme, smells so that it betrays the fish that often eats of it until all the fishes in the river smell like itself. They say the the muraenas, contrary to all laws, are all of the feminine sex, yet they copulate and reproduce and multiply their offspring from a different kind of seed. For often snakes come together along the shore where they are, and they make the sound of pleasing hissing and, calling out the muraenas, join with them according to custom. It is also remarkable that the remora, half a foot long, holds fast the ship to which it adheres at sea just as though it were fast aground, and does not permit the vessel to move until it lets go; because of this power it is to be feared. And that which they call the swordfish because it does injury with its sharp beak, people often fear to approach with a ship when it is swimming, for if it is captured it at once makes a hole in the vessel, cuts it in pieces, and sinks it suddenly in a whirlpool. The serra makes itself feared by ships because of its crest; it fixes to them as it swims underneath, cuts them to pieces and throws the pieces into the waves, wherefore its crest is to be feared like a

sword. And the water dragon, which men say has poison under its wings, is to be feared by those who capture it; whenever it strikes it does harm by pouring out its poison. The torpedo is said to have another kind of destruction, for if any one touches it when it is alive, straightway his arms and his feet grow torpid and so do his other members and they lose their functions just as though they were dead, so harmful is the emanation of its body.

To those and other fishes God gave the sea, and He added to it many realms among the waves, which men inhabit and which are renowned because of the fertility which the earth produces there from its fruitful soil. Of these Britain is said to be the foremost and best, producing in its

46 (827-854) The whole passage on fish follows closely Isidore of Seville’s Etymologiae sive Origines, XII, vi.

fruitfulness every single thing. For it bears crops which throughout the year give the noble gifts of fragrance for the use of man, and it has woods and glades with honey dripping in them, and lofty mountains and broad green fields, fountains and rivers, fishes and cattle and wild beasts, fruit trees, gems, precious metals, and whatever creative nature is in the habit of furnishing. Besides all these it has fountains healthful because of their hot waters which nourish the sick and provide pleasing baths, which quickly send people away cured with their sickness driven out. So Bladud established them when he held the sceptre of the

kingdom, 47 and he gave them the name of his consort Alaron. These are of value to many sick because of the healing of their water, but most of all to women, as often the water has demonstrated. Near to this island lies Thanet which abounds in many things but lacks the death-dealing serpent, and if any of its earth is drunk mixed with wine it takes away poison. 48 Our ocean also divides the Orkneys from us. These are divided into thirty three islands by the sundering flood; twenty lack cultivation and the others are cultivated. Thule receives its name “furthest” from the sun, because of the solstice which the summer sun makes there, turning its rays and shining no further, and taking away the day, so that always throughout the long night the air is full of shadows, and making a bridge congealed by the benumbing cold, which prevents the passage of ships.

The most outstanding island after our own is said to be Ireland with its happy fertility. It is larger and produces no bees, and no birds except rarely, and it does not permit snakes to breed in it. Whence it happens that if earth or a stone is carried away from there and added to any other place it drives away snakes and bees. The island of Gades lies next to Herculean Gades, and there grows there a tree from whose bark a gum drips out of which gems are made, breaking all laws. The Hesperides are said to contain a watchful dragon who, men say, guards the golden apples under the leaves. The Gorgades are inhabited by women with goats’ bodies who are said to surpass hares in the swiftness of their

47 (871) The account of Bladud is to be found in the Historia, II, x. The name of Alaron is not recorded in Wales, but “Alarun” is recorded as a woman’s name in Brittany in 1152, which supports the reading of the manuscript in this passage.

48 (875-909) The account of the islands is from Isidore, XIV, vi.

running. Argyre and Chryse bear, it is said, gold and silver just as Corinth does common stones. Sri Lanka blooms pleasantly because of its fruitful soil, for it produces two crops in a single year; twice it is summer, twice spring, twice men gather grapes and other fruits, and it is also most pleasing because of its shining gems. Tiles produces flowers and fruits in an eternal spring, green throughout the seasons.

The island of apples which men call “The Fortunate Isle” gets its name from the fact that it produces all things of itself; the fields there have no need of the ploughs of the farmers and all cultivation is lacking except what nature provides. Of its own accord it produces grain and grapes, and apple trees grow in its woods from the close-clipped grass. The ground of its own accord produces everything instead of merely grass, and people live there a hundred years or more. There nine sisters rule by a pleasing set of laws those who come to them from our country. 49 She who is first of them is more skilled in the healing art, and excels her sisters in the beauty of her person. Morgen is her name, and she has learned what useful properties all the herbs contain, so that she can cure sick bodies. She also knows an art by which to change her shape, and to cleave the air on new wings like Daedalus; when she wishes she is at

Brest, Chartres, or Pavia, 50 and when she will she slips down from the

air onto your shores. And men say that she has taught mathematics to her sisters, Moronoe, Mazoe, Gliten, Glitonea, Gliton, Tyronoe, Thitis; Thitis best known for her cither. Thither after the battle of Camlan we

49 (908ff) The description of the Fortunate Isles comes largely from classical tradition (much of it is to be found in Isidore), but it seems also to be influenced by Celtic legends of the happy

otherworld. There is a significant passage in Pomponius Mela, De Situ Orbis, III, 6, which reflects ancient Celtic tradition.

“Sena in Britannico mari, Osismicis adversa litoribus, Gallici numinis oraculo insignis est; cuius antistes, perpetua virginitate sanctae, numero novem esse traduntur; Gallicenas vocant, putantque ingeniis singularibus praeditas, maria ac ventos concitare carminibus, seque in quae velint animalia vertere, sanare, quae apud alios insanabilia sunt, scire ventura et praedicare, sed no nisi deditas navigantibus, et in id tantum, ut se consulerent profectis.”

The Gesta Regum Britanniae (IX, 4213-4234) which, although slightly later in date than this poem may represent independent tradition, gives a somewhat similar account. So too, a later Welsh version, which shows French influence but may also contain native elements, says that Uther caused Dioneta, daughter of Gwrleis and Eigyr to be sent to the Isle of Avallach, and of all in her age she was the most skilled in the seven arts.

50 (924) Although these three places are usually rendered Brest, Chartres, and Pavia, the last is sometimes translated as Paris. R.S.Loomis has suggested that Bristi may be the locative of the Latin name for Bristol.

took the wounded Arthur, guided by Barinthus 51 to whom the waters and the stars of heaven were well known. With him steering the ship we arrived there with the prince, and Morgen received is with fitting honour, and in her chamber she placed the king on a golden bed and with er own hand she uncovered his honourable wound and gazed at it for a long time. At length she said that health could be restored to him if he stayed with her for a long time and made use of her healing

art. Rejoicing, therefore, we entrusted the king to her and returning spread our sails to the favouring winds.”

Merlin said in answer, “Dear friend, since that time how much the kingdom has endured from the violated oath, so that what it once was it no longer is! For by an evil fate the nobles are roused up and turned against each other’s vitals, and they upset everything so that the abundance of riches has fled from the country and all goodness has departed, and the desolated citizens leave their walls empty. Upon them shall come the Saxon people, fierce in war, who shall again cruelly overthrow us and our cities, and shall violate God’s law and his

temples. For He shall certainly permit this destruction to come upon us because of our crimes that He may correct the foolish.” Merlin had scarcely finished when Taliesin exclaimed, “Then the people should send some one to tell the chief to come back in a swift ship if has recovered his strength, that he may drive off the enemy with his accustomed vigour and re-establish the citizens in their former peace.”

“No,” said Merlin, “not thus shall this people depart when once they have fixed their claws on our shores. For at first they shall enslave our kingdom and our people and our cities, and shall dominate them with

their forces for many years. Nevertheless three 52 from among our

people shall resist with much courage and shall kill many, and in the end shall overcome them. But they shall not continue thus, for it is the will of the highest Judge that the Britons shall through weakness lose their

51 (930) Geoffrey may have got his Barinthus from an early tradition in which he was god of the sea and the otherworld rather than from the Navigatio Brendani as is sometimes suggested.

52 (962) On the basis of Book XII of the Historia, the three are probably Cadvan, Cadwallo, and Cadwallader.

noble kingdom for a long time, until Conan 53 shall come in his chariot from Brittany, and Cadwalader the venerated leader of the Welsh, who shall join together Scots and Cumbrians, Cornishmen and men of Brittany in a firm league, and shall return to their people their lost crown, expelling the enemy and renewing the times of Brutus, and shall deal with the cities in accordance with their consecrated laws. And the kings shall begin again to conquer remote peoples and to subjugate their own realms to themselves in mighty conflict.” “No one shall then be alive of those who are now living,” said Taliesin, “nor do I think that any one has seen so many savage battles between fellow citizens as you have.” “That is so,” said Merlin, “for I have lived a long time, seeing many of them, both of our own people among themselves and of the barbarians who disturb everything.

“And I remember the crime when Constans was betrayed and the small brothers Uther and Ambrosius fled across the water. 54 At once wars began in the kingdom which now lacked a leader, for Vortigern of

Gwent, 55 the consul, was leading his troops against all the nations so

that he might have the leadership of them, and was inflicting a wretched death upon the harmless peasants. At length with sudden violence he seized the crown after putting to death many of the nobles and he subdued the whole kingdom to himself. But those who were allied to the brothers by blood relationship, offended at this, began to set fire to all the cities of the ill-fated prince and to perturb his kingdom with savage soldiery, and they would not permit him to possess it in

peace. Disquieted therefore since he could not withstand the rebellious people, he prepared to invite to the war men from far away with whose aid he might be able to meet his enemies. Soon there came from divers

53 (967-968) For this prophecy among the Welsh before Geoffrey, see Introduction.

54 (982ff) More or less a summary of the Historia, VI, v-xix; VIII, i – XI, v.

55 (986) In spite of the testimony of Bede that the Gewissi were a people of the West Saxons, J.J.Parry believes that Geoffrey was referring to a British people, and that his contemporaries would have understood this to be so. Alanus, who was almost a contemporary, explains that the Gewissi were “a people of the Britons”, and the early Welsh translation in the Red Book says that Vortigern was “earl of Gwent and Ergig and Euas” (that is, Ercing and Ewias, the districts on the two sides of the Wye); for the “Gewissi” of Historia, XII, xiv, this same text has “euas and Ergig,” while “Octavius, Duke of the Wissei” of V, viii becomes “Eudaf, Earl of Ergig and Euas.” Even the Latin text makes Vortigern take refuge “in natione hergign super fluvium Guaie.” The Welsh name for the people of Gwent was “Gwennwys” or “Gwenhwyson”, and there is a dialect of Welsh in that district known as “Gwenhwyseg.” From some form of this word came the name “Gewissi”.

parts of the world warlike bands whom he received with honour. The Saxon people, in fact, arriving in their curved keels had come to serve him with their helmeted soldiery. They were led by two courageous brothers, Horsus and Hengist, who afterwards with wicked treachery harmed the people and the cities. For after this, by serving the king with industry, they won him over to themselves and seeing the people moved by a quarrel that touched them closely they were able to subjugate the king; then turning their ferocious arms upon the people they broke faith and killed the princes by a premeditated fraud while they were sitting with them after calling them together to make peace and a treaty with them, and the prince they drove over the top of the snowy

mountain. These are the things I had begun to prophesy to him would happen to the kingdom. Next roaming abroad they set fire to the houses of the nation, and strove to make everything subject to themselves. But when Vortimer saw how great was the peril of his country, and saw his father expelled from the hall of Brutus, he took the crown, with the assent of the people, and attacked the savage tribes that were crushing them, and by many battles forced these to return to Thanet where the fleet was that had brought them. But in their flight fell the warrior Horsus and many others, slain by our men. The king followed them and, taking his stand before Thanet besieged it by land and sea, but without success, for the enemy suddenly got possession of their fleet and with violence broke out and, led over the sea, they regained their own country in haste. Therefore, since he had conquered the enemy in victorious war, Vortimer became a ruler to be respected in the world, and he treated his kingdom with just restraint. But Hengist’s sister, Rowena, 56 seeing with indignation these successes, and protected by deceit, mixed poison, becoming on her brother’s account a malignant step-mother, and she gave it to Vortimer to drink, and killed him by the draught. At once she sent across the water to her brother to tell him to come back with so many and such great multitudes that he would be able to conquer the warlike natives. This therefore he did, for he came with such force against our army that he took booty from everybody until he was loaded with it, and he thoroughly destroyed by fire the houses throughout the country.

56 (1033) The Welsh form of this name is Ronwen (Red Book passim).

“While these things were happening Uther and Ambrosius were in Breton territory with King Biducus and they had already girded on their swords and were proved fit for war, and had associated with themselves troops from all directions so that they might seek their native land and put to flight the people who were busy wasting their patrimony. So they gave their boats to the wind and the sea, and landed for the protection of their subjects; they drove Vortigern through the regions of Wales and shut him up in his tower and burned both him and it. Then they turned their swords upon the Angles and many times when they met them they defeated them, and on the other hand they were often defeated by

them. At length in a hand to hand conflict our men with great effort attacked the enemy and defeated them decisively, and killed Hengist, and by the will of Christ triumphed.

“After these things had been done, the kingdom and its crown were with the approval of clergy and laity given to Ambrosius, and he ruled justly in all things, but after the space of four [sixteen] years had elapsed he was betrayed by his doctor, and died from drinking poison. His younger brother Uther succeeded him, and at first was unable to maintain his kingdom in peace, for the perfidious people, accustomed by now to return, came and laid waste everything with their usual phalanx. Uther fought them in savage battles and drove them conquered across the water with returning oars. Soon he put aside strife and re-established peace and begat a son who afterwards was so eminent that he was second to none in uprightness. Arthur was his name and he held the kingdom for many years after the death of his father Uther, and this he did with great grief and labour, and with the slaughter of many men in many wars. For while the aforesaid chief lay ill, from Anglia came a faithless people who with sword subdued all the country and the regions across the Humber. Arthur was a boy and on account of his youth he was not able to defeat such a force. Therefore after seeking the advice of clergy and laity he sent to Hoel, king of Brittany, and asked him to come to his aid with a swift fleet, for they were united by ties of blood and friendship, so that each was bound to relieve the distresses of the

other. Hoel therefore quickly collected for the war fierce men from every side and came to us with many thousands, and joining with Arthur he attacked the enemy often, and drove them back and made terrible

slaughter. With his help Arthur was secure and strong among all the troops when he attacked the enemy whom at length he conquered and forced to return to their own country, and he quieted his own kingdom by the moderation of his laws.

“Soon after this struggle he changed the scene of the war, and subdued the Scots and Irish and all these warlike countries by means of the forces he had brought. He also subjugated the Norwegians far away across the broad seas, and the Danes whom he had visited with his hated fleet. He conquered the people of the Gauls after killing Frollo to whom the Roman power had given the care of that country; the Romans, too, who were seeking to make war on his country, he fought against and

conquered, and killed the Procurator Hiberius Lucius 57 who was then a

colleague of Legnis the general, and who by the command of the Senate had come to bring the territories of the Gauls under their

power. Meanwhile the faithless and foolish custodian Modred had commenced to subdue our kingdom to himself, and was making unlawful love to the king’s wife. For the king, desiring, as men say, to go across the water to attack the enemy, had entrusted the queen and the kingdom to him. But when the report of such a great evil came to his ears, he put aside his interest in the wars and, returning home, landed with many thousand men and fought with his nephew and drove him flying across the water. There the traitor, after collecting Saxons from all sides, began to battle with his lord, but he fell, betrayed by the unholy people confiding in whom he had undertaken such big things. How great was the slaughter of men and the grief of women whose sons fell in that battle! After it the king, mortally wounded, left his kingdom and, sailing across the water with you as you have related, came to the court of the maidens. Each of the two sons of Modred, desiring to conquer the kingdom for himself, began to wage war and each in turn slew those who were near of kin to him. Then Duke Constantine, nephew of the king, rose up fiercely against them and ravaged the people and the cities, and after having killed both of them by a cruel death ruled over the people and assumed the crown. But he did not continue in peace since Conan his relative waged dire war on him and ravaged everything and killed the

57 (1104) In the Historia this is “Lucio Tiberio”, although some of the manuscripts also read “Lucio Hybero”. The weight of evidence is in favour of “Hybero”.

king and seized for himself those lands which he now governs weakly and without a plan.”

While he was speaking thus the servants hurried in and announced to him that a new fountain had broken out at the foot of the mountains and was pouring out pure waters which were running through all the hollow valley and swirling through the fields as they slipped along. Both therefore quickly rose to see the new fountain, and having seen it Merlin sat down again on the grass and praised the spot and the flowing waters, and marvelled that they had come out of the ground in such a

fashion. Soon afterward, becoming thirsty, he leaned down to the stream and drank freely and bathed his temples in its waves, so that the water passed through the passages of bowels and stomach, settling the vapours within him, and at once he regained his reason and knew himself, and all his madness departed and the sense which had long remained torpid in him revived, and he remained what he had once been

– sane and intact with his reason restored. 58 Therefore, praising God, he

turned his face toward the stars and uttered devout words of praise. “O King, through whom the machine of the starry heavens exists, through whom the sea and the land with its pleasing grass give forth and nourish their offspring and with their profuse fertility give frequent aid to mankind, through whom sense has returned and the error of my mind has vanished! I was carried away from myself and like a spirit I knew the acts of past peoples and predicted the future. Then since I knew the secrets of things and the flight of birds and the wandering motions of the stars and the gliding of the fishes, all this vexed me and denied a natural rest to my human mind by a severe law. Now I have come to myself and I seem to be moved with a vigour such as was wont to animate my

limbs. Therefore, highest Father, ought I to be obedient to Thee, that I may show forth Thy most worthy praise from a worthy heart, always joyfully making joyful offerings. For twice Thy generous hand has benefited me alone, in giving me the gift of this new fountain out of the green grass. For now I have the water which hitherto I lacked, and by drinking of it my brains have been made whole. But whence comes this virtue, O dear companion, that this new fountain breaks out thus, and

58 (1136ff) Such healing fountains springing up suddenly are quite common in Celtic tales.

makes me myself again who up to now was as though insane and beside myself?”

Taliesin answered, “The opulent Regulator of things divided the rivers according to their kinds, and added moreover to each a power of its own,

that they might often prove of benefit to the sick. 59 For there are

fountains and rivers and lakes throughout the world which by their power cure many, and often do so. At Rome, for instance, flows swift Albula, with its health-giving stream which men say cures wounds with its sure healing. There is another fountain, called Cicero’s, which flows in Italy, which cures the eyes of all injuries. The Ethiopians also are said to have a pool which makes a face on which it is poured shine just as though from oil. Africa has a fountain, commonly called Zama, a drink from it produces melodious voices by its sudden power. Lake Clitorius in Italy gives a distaste for wine; those who drink from the fountain of Chios are said to become dull. The land of Boeotia is said to have two fountains; the one makes the drinker forgetful, the other makes them remember. The same country contains a lake so harmful with its dire plague that it generates madness and the heat of too much passion. The fountain of Cyzicus drives away lust and the love of Venus. In the region of Campania there flow, it is said, rivers which when drunk of make the barren fruitful, and the same ones are said to take away madness from men. The land of the Ethiopians contains a fountain with a red stream; whoever drinks of this will come back demented. The fountain of Leinus never permits miscarriages. There are two fountains in Sicily, one of which makes girls sterile and the other makes them fruitful by its kindly law. There are two rivers in Thessaly of the greatest power; a sheep drinking of one turns black and is made white by the other, and any one drinking of both spends its life with a variegated fleece. There is a lake called Clitumnus in the Umbrian land which is said at times to produce large oxen, and in the Reatine Swamp the hooves of horses become hard as soon as they cross its sands. In the Asphalt Lake of Judaea bodies can never sink while life animates them, but on the other hand the land of India has a pool called Sida in which nothing floats but sinks at once to the bottom. And there is a Lake Aloe in which nothing sinks but all

59 (1179-1242) These lines on fountains follow closely after Isidore of Seville, XIII, xiii.

things float even if they are pieces of lead. The fountain of Marsida also compels stones to float. The River Styx flows from a rock and kills those who drink of it; the land of Arcadia bears testimony to this form of destruction. The fountain of Idumea, changing four times throughout the days, is said to vary its colour by a strange rule; for it becomes muddy, then green, then the order changes and it turns red and then becomes clear with a beautiful stream. It is said to retain each of these colours for three months as the years roll around. There is also a Lake Trogdytus whose waves flow out, three times in the day bitter, and three times sweet with a pleasant taste. From a fountain of Epirus torches are said to be lighted, and if extinguished to resume their light again. The fountain of the Garamantes is said to be so cold in the day time, and on the other hand so hot all night, that it forbids approach on account of its cold or its heat. There are also hot waters that threaten many because of the heat which they get when they flow through alum or sulphur which have a fiery power, pleasant for healing. God endowed the rivers with these powers and others so that they might be the means of quick healing for the sick, and so that they might make manifest with what power the Creator stands eminent among things while He works thus in them. I think that these waters are healthful in the highest degree and I think that they could afford a quick cure through the water that has thus broken out. They have up to now been flowing about through the dark hollows under the earth like many others that are said to trickle underground. Perhaps their breaking out is due to an obstacle getting in their way, or to the slipping of a stone or a mass of earth. I think that, in making their way back again, they have gradually penetrated the ground and have given us this fountain. You see many such flow along and return again underground and regain their caverns.”

While they were doing these things a rumour ran all about that a new fountain had broken out in the woods of Calidon, and that drinking from it had cured a man who had for a long time been suffering from madness and had lived in these same woods after the manner of the wild

beasts. Soon therefore the princes and the chieftains came to see it and to rejoice with the prophet who had been cured by the water. After they had informed him in detail of the status of his country and had asked him to resume his sceptre, and to deal with his people with his

accustomed moderation, he said, “Young men, my time of life, drawing on toward old age, and so possessing my limbs that with my weakened vigour I can scarce pass through the fields, does not ask this of me. I have already lived long enough, rejoicing in happy days while an abundance of great riches smiled profusely upon me. In that wood there stands an oak in its hoary strength which old age, that consumes everything, has so wasted away that it lacks sap and is decaying inwardly. 60 I saw this when it first began to grow and I even saw the fall of the acorn from which it came, and a woodpecker standing over it and watching the branch. Here I have seen it grow of its won accord, watching it all, and, fearing for it in these fields, I marked the spot with my retentive mind. So you see I have lived a long time and now the weight of age holds me back and I refuse to reign again. When I remain under the green leaves the riches of Calidon delight me more than the gems that India produces, or the gold that Tagus is aid to have on its shore, more than the crops of Sicily or the grapes of pleasant Methis, more than lofty turrets or cities girded with high walls or robes fragrant with Tyrian perfumes. Nothing pleases me enough to tear me away from my Calidon which in my opinion is always pleasant. Here shall I remain while I live, content with apples and grasses, and I shall purify my body with pious fastings that I may be worthy to partake of the life everlasting.”

While he was speaking thus, the chiefs caught sight of long lines of cranes in the air, circling through space in a curved line in the shape of certain letters; they could be seen in marshalled squadron in the limpid air. Marvelling at these they asked Merlin to tell why it was that they were flying in such manner. Merlin presently said to them, “The Creator of the world gave to the birds as to many other things their proper nature, as I have learned by living in the woods for many days.

60 The closest Welsh parallel to this is to be found in the Iolo Manuscripts (Second edition, pp 189 and 601)

“The Stag answered him thus: ‘Thou seest, my friend and companion, this oak by which I lie, it is at present no more than an old withered stump, without leaves or branches, but I remember seeing it an acorn in the top of the chief tree of this forest, and it grew into an oak, and an oak is three hundred years in growing, and after that three hundred years in its strength and prime, and after that three hundred years decaying before death, and after death three hundred years returning into earth, and upwards of sixty years of the last hundred of this oak are past, and the Owl has been old since I first remember her.”

The Iolo Manuscript is late, but early forms of this tale are known, see especially Culhwch and Olwen.

“It is therefore the nature of the cranes, 61 as they go through the air, if

many are present, that we often see them in their flight form a figure in one way or another. One, by calling, warns them to keep the formation as they fly, lest it break up and depart from the usual figure; when he becomes hoarse another takes his place. They post sentries at night and the watchman holds a pebble in his claws when he wishes to drive away sleep, and when they see any one they start up with a sudden

clamour. The feathers of all of them grow black as they grow older. But the eagles, who get their name from the sharpness of their sight, are said to be of such keen vision, beyond all others, that they are able to gaze at the sun without flinching. They hang up their young in its rays wishing to know by his avoidance of them whether their exists among them one of inferior breeding. They remain on their wings over waters as high as the top of a mountain and they spy their prey in the lowest depths; straightway they descend rapidly through the void and seize the fish swimming as their inheritance demands. The vulture, thinking little of the commerce of the sexes, often conceives and bears (strange to say) without any seed of her spouse. Flying about on high in the manner of the eagle she scents with distended nostrils a dead body far across the water. This she has no horror of approaching in her flight, although she is slow, so that she may satiate herself with the prey she wishes for. This same bird also lives vigorous for a hundred years. The stork with its croaking voice is a messenger of spring; it is said to nourish its young so carefully that it takes out its own feathers and denudes its own

breast. When winter comes men say it avoids the storms and approaches the shores of Asia, led by a crow. Its young feed it as it grows old because it fed them when it owed them this care. The swan, a bird most pleasing to sailors, excels all others in the sweetness of its music when it

dies. Men say that in the country of the Hyperboreans it comes up close by being attracted by the sound of a zither played loudly along the shore. The ostrich deserts her eggs which she places under the dust that they may be taken care of there when she herself neglects them. Thence the birds come into the world hatched by the sun instead of their mother. The heron, when it fears the rain and the tempests, flies to the clouds to avoid such a peril; hence sailors say that it portends sudden

61 (1301-1386) The description of the birds is from Isidore, XII, vii.

rainstorms when they see it high up in the air. The phoenix by divine dispensation always lives as an unique bird, and in the land of the Arabs rises with a renewed body. When it grows old it goes to a place very warm from the heat of the sun and gets together a great heap of spices and builds itself a pyre, which it lights with rapid movements of its wings, and it settles down upon this and is completely consumed. The ashes of its body produce a bird, and in this way the phoenix is again renewed throughout the ages. The cinnamolgus when it wishes to build a nest brings cinnamon, and builds of that because of its undoubted strength. From this men are in the habit of driving it away with arrows, after which they remove the heap and sell it. The halcyon is a bird that frequents sea pools and builds its nest in time of winter; when it broods the seas are calm for seven days and the winds cease and the tempests, relaxed, hold off, furnishing placid quiet for the bird. The parrot is thought to utter human speech as its own call when no one is looking directly at it, and it mixes “ave” and “chaire” with jocose words. The pelican is a bird accustomed to kill its young and to lament for three days confused with grief. Then it tears its own body with its beak and, cutting the veins, lets out streams of blood with which it sprinkles the birds and brings them back to life. The Diomedae when they resound with tearful noise and make lament are said to portend the sudden death of kings or a great peril to the realm. And when they see anyone they know at once what he is, whether barbarian or Greek; for they approach a Greek with beatings of the wings and with caresses and they make a joyful noise but they fly about the others on hostile wings and approach them with a horrible sound as though they were enemies. The Memnonides are said to go on a long flight every fifth year to the tomb of Memnon, and to lament the prince killed in the Trojan war. The shining Hercynia has a marvellous feather which gleams on a dark night like a lighted lamp, and shows the way if it is carried in front of a traveller. When the woodpecker makes a nest he pulls out of the tree nails and wedges that no one else can get out and the whole neighbourhood resounds with his blows.”

After he had finished speaking a certain madman came to them, either by accident or led there by fate; 62 he filled the grove and the air with a terrific clamour and like a wild boar he foamed at the mouth and threatened to attack them. They quickly captured him and made him sit down by them that his remarks might move them to laughter and

jokes. When the prophet looked at him more attentively he recollected who he was and groaned from the bottom of his heart, saying, “This is not the way he used to look when we were in the bloom of our youth, for at that time he was a fair, strong knight and one distinguished by his nobility and his royal race. Him and many others I had with me in the days of my wealth, and I was thought fortunate in having so many good companions, and I was. It happened one time while we were hunting in

the lofty mountains of Arwystli 63 that we came to an oak which rose in

the air with its broad branches. A fountain flowed there, surrounded on all sides by green grass, whose waters were suitable for human consumption; we were all thirsty and we sat down by it and drank greedily of its pure waters. Then we saw some fragrant apples lying on the tender grass of the familiar bank of the fountain. The man who saw them first quickly gathered them up and gave them to me, laughing at the unexpected gift. I distributed to my companions the apples he had given to me, and I went without any because the pile was not big enough. The others to whom the apples had been given laughed and called me generous, and eagerly attacked and devoured them and complained because there were so few of them. Without any delay a miserable sadness seized this man and all the others; they quickly lost their reason and like dogs bit and tore each other, and foamed at the mouth and rolled on the ground in a demented state. Finally, they went away like wolves filling the vacant air with howlings. These apples I thought were intended for me and not for them, and later I found out that they were. At that time there was in that district a woman who had formerly been infatuated with me, and had satisfied her love for me during many years. After I had spurned her and had refused to cohabit with her she was suddenly seized with an evil desire to do me harm, and when with all her plotting she could not find any means of approach, she placed the gifts smeared with poison by the fountain to which I was going to return, planning by this device to injure me if I should chance to

62 (1386) This incident may be based on one in the Irish Voyage of Maelduin.

63 (1402) Argustli is the modern Arwystli, a district in the central part of Wales.

find the apples on the grass and eat them. But my good fortune kept me from them, as I have just said. I pray you, make this man drink of the healthful waters of this new fountain so that, if by chance he get back his health, he may know himself and may, while his life lasts, labour with me in these glades in service to God.” This, therefore, the leaders did, and the man who had come there raging drank the water, recovered, and, cured at once recognized his friends.

Then Merlin said, “You must now go on in the service of God who restored you as you now see yourself, you who for so many years lived in the desert like a wild beast, going about without a sense of shame. Now that you have recovered your reason, do not shun the bushes or the green glades which you inhabited while you were mad, but stay with me that you may strive to make up in service to God for the days that the force of madness took from you. From now on all things shall be in common between you and me in this service so long as either lives.” At this Maeldinus (for that was the man’s name) said, “Reverend father, I do not refuse to do this, for I shall joyfully stay in the woods with you, and shall worship God with my whole mind, while that spirit, for which I shall render thanks to your ministry, governs my trembling limbs.” “And I shall make a third with you, and shall despise the things of the world,” said Taliesin. “I have spent enough time living in vain, and now is the time to restore me to myself under your leadership. But you, lords, go away and defend your cities; it is not fitting that you should disturb beyond measure our quiet with your talk. You have applauded my friend enough.”

The chiefs went away, and the three remained, with Ganieda, the prophet’s sister, making a fourth, she who at length had assumed and was leading a seemly life after the death of the king who so recently had ruled so many people by the laws he administered. Now with her brother there was nothing more pleasant to her than the woods. She too was at times elevated by the spirit so that she often prophesied to her friends concerning the future of the kingdom. Thus on a certain day when she stood in her brother’s hall and saw the windows of the house shining with the sun she uttered these doubtful words from her doubtful breast.

“I see the city of Oxford filled with helmed men, 64 and the holy men and the holy bishops bound in fetters by the advice of the Council, and men shall admire the shepherd’s tower reared on high, and he shall be forced to open it to no purpose and to his own injury. I see Lincoln 65 walled in by savage soldiery and two men shut up in it, one of whom escapes to return with a savage tribe and their chief to the walls to conquer the cruel soldiers after capturing their leader. O what a shame it is that the stars should capture the sun, under whom they sink down, compelled neither by force nor by war! I see two moons in the air near

Winchester 66 and two lions acting with too great ferocity, and one man

looking at two and another at the same number, and preparing for battle and standing opposed. The others rise up and attack the fourth fiercely and savagely but not one of them prevails, for he stands firm and moves his shield and fights back with his weapons and as victor straightway defeats his triple enemy. Two of them he drives across the frozen regions of the north while he gives to the third the mercy that he asks, so that the stars flee through all portions of the fields. The Boar of Brittany, protected by an aged oak, takes away the moon, brandishing swords behind her back. I see two stars engaging in combat with wild beasts beneath the hill of Urien where the people of Gwent and those of Deira

64 (1474) The Welsh still use the name Rhydychen or Oxen’s Ford for the city of Oxford. This incident may relate either to the events of 24 June 1139, or to those of Easter Week, 1215. In 1139, the Bishops Roger of Salisbury and Alexander of Lincoln were seized by Stephen at the instigation of the Court, whilst Bishop Nigel of Ely fled to Roger’s castle at Devizes. Thereafter Roger was dragged to Devizes and forced to open and surrender the castle. In 1215, King John went to Oxford to confer with his rebellious barons, at which time Oxford must have been filled to bursting with helms and tiaras. The line “Pastor … reserare sui cogetur fictile dampni,” may well refer to the signing of the Magna Carta later in the year.

65 (1479) Again the possibility of two events being referred to is apparent. The name Kaerloidcoit refers regularly to Lichfield, and an error of Geoffrey in the Historia has caused it to be attached to Lincoln. It is undoubtedly the “caerlwytcoet” or “city of the gray wood” of the Red Booktranslation, which there seems to be used for Lincoln. It could, therefore, Have been the Battle of Lincoln of 2 February 1141 in which Stephen blockaded William de Roumare and Randolf of Chester in Lincoln castle, Chester managing to escape and return with the Welsh under Robert of Gloucester and capture Stephen – the ‘sidera’ capturing the ‘sun’. Alternatively it could refer to the capture of Lincoln in April of 1217.

66 (1485) Caerwent is the regular Welsh name for the City of Winchester. Yet again there are two possible events referred to here. On 14 September 1141, Queen Matilda and Empress Matilda (the two moons?) brought their rival forces to Winchester. Winchester also hosted the events of 20 July 1213 when King John and Stephen Langton met.

met in the reign of the great Coel. 67    O with what sweat the men drip and with what blood the ground while wounds are being given to the foreigners! One star collides with the other and falls into the shadow, hiding its light from the renewed light. Alas what dire famine shall come, so that the north shall inflame her vitals and empty them of the strength of her people. It begins with the Welsh and goes through the chief parts of the kingdom, and forces the wretched people to cross the water. The calves accustomed to live on the milk of the Scottish cows that are dying from the pestilence shall flee. Normans depart and cease to bear weapons through our native realm with your cruel

soldiery. There is nothing left with which to feed your greed for you have consumed everything that creative nature has produced in her happy fertility. Christ, aid thy people! restrain the lions and give to the country quiet peace and the cessation of wars.” She did not stop with this and her companions wondered at her, and her brother, who soon came to her, spoke approvingly with friendly words in this manner, “Sister, does the spirit wish you to foretell future things, since he has closed up my mouth and my book? Therefore this task is given to you; rejoice in it, and under my favour devoted to him speak everything.”

I have brought this song to an end. Therefore, ye Britons, give a wreath to Geoffrey of Monmouth. He is indeed yours for once he sang of your battles and those of your chiefs, and he wrote a book called “The Deeds of the Britons” which are celebrated throughout the world.

67 (1498) The reference here is probably to the battle of Coleshill in Flint fought in 1150, in which Madoc ab Maredudd and Randolf, Earl of Chester, were defeated with great slaughter by Owen Gwynedd, and were driven back out of Wales. The “great Coel” is Coel Godebog.

VITA MERLINI: LATIN TEXT

Fatidici uatis rabiem- musam que iocosam: Merlini cantare paro- to corrige carmen

Gloria pontificum calamos moderando roberte Scimus enim quia te perfudit nectare sacro: Philosophia suo fecit que per omnia doctum Vt documenta dares- dux et preceptor in orbe Ergo meis ceptis faueas- uatem que tueri Auspicio meliore uelis- quam fecerit alter

Cui modo succedis merito promotus honori Sic etenim mores- sic vita probata genus que Vtilitas que loci- clerus populus que petebant Unde modo felix lincolnia fertur ad astra Ergo te cuperem complecti carmine digno Set non sufficio- licet orpheus- et camerinus Et macer et marius magnique rabirius oris

Ore meo canerent- musis comitantibus omnes Ad uos consuete mecum cantare camene

Propositum cantemus opus- cytharam que sonate

Ergo peragratis sub multis regibus annis Clarus habebatur merlinus in orbe britannus Rex erat et uates- demetarum que superbis: Jura dabat populis- ducibusque futura canebat Contigit interea plures certamen habere

Inter se regni proceres bello que feroci Jnsontes populos deuastauisse per urbes Dux uenedotorum peredurus bella gerebat Contra guennoloum scocie qui regna regebat Jamque dies aderat bello prefixa- duces que Astabant campo decertabant que caterue Amborum pariter miseranda cede ruentes Uenerat ad bellum merlinus cum pereduro

Rex quoque cambrorum rodarcus- seuus uterque Cedunt obstantes inuisis ensibus hostes

Tresque ducis fratres fratrem per bella secuti Usque rebellantes cedunt perimunt que phalanges Jnde per infestas cum tali munere turmas

Acriter irruerant subito cecidere perempti Hoc uiso merline doles- tristes que per agmen Commisces planctus tali quoque uoce remugis Ergo ne sic potuit sors importuna nocere

Vt michi surriperet tantos tales que sodales Quos modo tot reges- tot regna remota timebant

O dubios hominum casus mortem que propinquam: Que penes est illos semper- stimulo que latenti: Percutit- et miseram pellit de corpore vitam

O iuuenile decus qui nunc astabit in armis

Nunc michi pone latus- metumque repellet euntes Jn mea dampna duces- incumbentesque cateruas Audaces iuuenes uobis audacia vestra:

Eripuit dulces annos- dulcem que iuuentam Qui modo per cuneos discurrebatis in armis Obstantes que uiros prosternebatis vbique Nunc pulsatis humum rubeo que cruore rubetis Sic inter turmas lacrimis plangebat abortis Deflebat que uiros- nec cessant prelia dira

Concurrunt acies- sternuntur ab hostibus hostes Sanguis ubique fluit- plurimi moriuntur utrinque At tandem britones reuocatis undique turmis Conueniunt pariter- pariter que per arma ruentes Jnvadunt scotos proternunt uulnera dantes

Nec requieuerunt donec sua terga dederunt Hostiles turme per deuia diffugientes Euocat e bello socios Merlinus et illis: Precipit in uaria fratres sepelire capella Deplangitque uiros nec cessat fundere fletus Pulueribus crines sparsit- uestes que rescidit

Et prostratus humi- nunc hac- illac que uolutat Solatur peredurus eum- proceres que duces que Nec uult solari nec uerba precantia ferre

Jam tribus emensis defleuerat ille diebus Respuerat que cibos- tantus dolor usserat illum

Jnde nouas furias- cum tot tantis que querelis Aera complesset- cepit furtim que recedit

Et fugit ad siluas- nec uult fugiendo uideri Jngreditur que nemus gaudet que latere sub ornis Miratur que feras pascentes gramina saltus

Nunc has insequitur- nunc cursu preterit illas Utitur herbarum radicibus utitur herbis Vtitur arboreo fructu- moris que rubeti

Fit siluester homo- quasi siluis deditus esset Jnde per estatem totam- nulli que repertus Oblitusque sui- cognatorum que suorum Delituit siluis- obductus more ferino

At cum uenit yems herbasque tulisset et omnes: Arboreos fructus- nec quo frueretur haberet: Diffudit tales miseranda uoce querelas

Celi christe deus quid agam- qua parte morari Terrarum potero- cum nil quo uescar adesse: Inspicio- nec gramen humi- nec in arbore glandes Tres quater et iuges septene poma ferentes

Hic steterant mali- nunc non stant ergo quis illas Quis michi surripuit- quo deuenere repente: Nunc illas uideo- nec non sic fata repugnant

Sic quoque concordant cum dant prohibent que uidere Deficiunt nunc poma michi- nunc cetera queque

Stat sine fronde nemus- sine fructu plector utroque Cum neque fronde tegi ualeo- neque fructibus uti: Singula bruma tulit- pluuiisque cadentibus auster Jnuenio si forte napes tellure sub ima

Concurrunt auideque sues- aprique voraces Eripiunt que napes michi quas de cespite vello

Tu lupe care comes nemorum qui deuia mecum Et saltus peragrare soles: vix preteris arua

Et te dura fames et me languere coegit Tu prior has siluas coluisti- te prior etas

Protulit in canos- nec habes- nec scis quid in ore: Proicias- quod miror ego- cum saltus habundet Tot capreis- aliisque feris- quas prendere posses

Forsitan ipsa tibi tua detestanda senectus Eripuit neruos cursum que negauit habendum Quod solum superest comples ululatibus auras At resupinus humi consumptos deicis arctus Hec inter fructices corileta que densa canebat Cum sonus ad quemdam peruenit pretereuntem Qui direxit iter quo sermo loquentis in auras

Exierat- reperit que locum- reperit que loquentem Quo uiso: merlinus abit- sequitur que viator

Nec retinere uirum potuit sic diffugientem Jnde uiator iter repetit quo ceperat ire Propositumque tenet casu commotus euntis Ecce uiatori uenit obuius alter ab aula: Rodarchi regis cumbrorum qui Ganiedam: Duxerat uxorem- formosa coniuge felix Merlini soror ista fuit- casum que dolebat- Fratris- et ad silvas- et ad arua remota clientes

Miserat- ut fratrem reuocarent- ex quibus unus Obuius huic ibat- set et hic sibi protinus ergo: Conuenere simul commiscent mutua uerba

At qui missus erat merlinum querere- querit Si uidisset eum siluis aut saltibus alter:

Ille uirum talem se conspexisse fatetur Jnter dumosos saltus nemoris calidonis

Dumque loqui uellet secum- secumque sedere Diffugisse uirum celeri per robora cursu

Hec ait alter abit- siluas que subintrat et imas: Scrutatur ualles- montes quoque preterit altos Querit ubique uirum- gradiens per opaca locorum

Fons erat in summo cuiusdam uertice montis Vndique precinctus corulis densaque frutectis Illic merlinus consederat- inde per omnes: Spectabat siluas cursus que iocos que ferarum Nuntius hunc scandit tacito que per ardua gressu Jndecit querendo uirum- tum denique fontem Merlinumque uidet super herbas pone sedentem Dicentem que suas tali sermone querelas.

O qui cuncta regis. quid est cur contigit- ut non: Tempora sint eadem numeris distincta quaternis Nunc uer iure suo flores frondes que ministrat Dat fruges estas- autumpnus micia poma Consequitur glacialis yemps- et cetera queque Deuorat et uastat- pluuias que niues que reportat Singula queque suis arcet Leditque procellis

Nec permittit humum uarios producere flores Aut quercus glandes- aut malos punica mala O- utinam non esset hiems aut cana pruina

Uer foret- aut estas. cuculus que canendo rediret Et philomena pio que tristia pectora cantu Mitigat- et turtur conseruans federa casta Frondibus inque nouis concordi uoce uolucres Cantarent alie que me modulando fouerent Dum noua flore nouo tellus spiraret odorem Gramine sub uiridi leui quoque murmure fontes Diffluerent iuxta que daret sub fronde columba Sompniferos gemitus irritaretque soporem

Nuntius audierat uatem rupit que querelas

Cum modulis cithare quam secum gesserat ultro Vt sic deciperet demulceret que furentem

Ergo monens querulas digitis et in ordine cordas Talia pone latens dimissa uoce canebat

O diros gemitus Lugubris Guendoloene

O miseras lacrimas lacrimantis guendoloene Me mieret misere morientis guendoloene Non erat in waliis mulier formosior illa Vincebat candore deas- folium que Ligustri Uernantes que rosas et olentia lilia prati Gloria uernalis sola radiebat in illa Sidereum que decus geminis gestabat ocellis Jnsignes que comas auri fulgore nitentes Hoc totum periit- periit decor omnis in illa Et color et facies niuee quoque gloria carnis Non est quod fuerat- multis meroribus acta Nescit enim quo dux abiit- uita ne fruatur

An sit defunctus languet miserabilis inde Tota que deperiit longo liquedacta dolore Collacrimatur ei paribus ganieda querelis Amissum que dolet sine consolamine fratrem

Hec fratrem flet et illa uirum- communiter ambe Fletibus incumbunt et tristia tempora ducunt Non cibus ullus eis- nec sompnus- nocte uagantes Sub uirgulta fouet tantus dolor arcet utramque Non secus indoluit sidonia- dido- solutis Classibus enee tunc cum properaret abire

Cum non demophon per tempora pacta rediret Taliter ingemuit fleuit que miserrima phillis Briseis absentem sic deplorauit achillem

Sic soror et coniux collamentantur et ardent Funditus internis cruciatibus usque dolendo Jn grauibus querulis dicebat talia cantans Nuntius et modulo uatis demulserat aures Micior ut fleret congauderet que canenti Ocius assurgit uates- iuuenem que iocosis Affatur uerbis- iterum que mouere precatur Cum digitis cordas elegosque sonare priores Admouet ille lire digitos iussum que reformat

Carmen item cogit que uirum modulando furorem Ponere paulatim- cithare dulcedine captum

Fit memor ergo sui- recolit que quod esse solebat Merlinus- furias que suas miratur et odit

Pristina mens rediit- rediit quoque sensus in illo Et gemit ad nomen motus pietate sororis Uxorisque simul mentis ratione recepta Conducique petit rodarchi regis ad aulam

Paruit alter ei- siluas que subinde relinqunt Et ueniunt pariter letantes regis in urbem

Ergo fratre suo gaudet regina recepto Proque sui reditu fit coniunx leta mariti Oscula certatim geminans et brachia circum Colla uiri flectunt tanta pietate mouentur

Rex quoque quo decuit reducem suscepit honore Tota que turba domus proceres letantur in urbe

At post quam tantas hominum merlinus adesse Jnspexit turmas- nec eas perferre valeret

Cepit enim furias- iterum que furore repletus Ad nemus ire cupit furtim que recedere querit Tunc precepit eum posito custode teneri Rodarchus- cithara que suos mulcere furores Astabat que dolens uerbis que precantibus illum Orabat ratione frui- secum que manere

Nec captare nemus- nec uiuere more ferino: Velle sub arboribus dum regia sceptra tenere Posset et in populos ius exercere feroces Hinc promittit ei se plurima dona daturum.

Afferi que iubet uestes- uolucres que canes que Quadrupedes que citos- aurum- gemmas que micantes Pocula que sculpsit guielandus in urbe sigeni

Singula pretendit uati rodarchus et offert

Et monet ut maneat secum siluas que relinquet Talia respondens spernebat munera vates

Jsta duces habeant sua quos confundit egestas Nec sunt contenti modico- set maxima captant Hiis nemus et patulas calidonis prefero quercus Et montes celsos- subtus virentia prata

Jlla michi- non ista placent- tu talia tecum Rex rodarche feras- mea me calidonis habebit

Silua ferax nucibus- quam cunctis prefero rebus Denique cumnullo potuisset munere tristem Rex retinere uirum- forti vincire cathena:

Jussit- ne peterit nemorum deserta solutus Ergo cum sensit circum se uincula vates Nec liber poterat siluas calidonis adire:

Protinus indoluit tristis que tacens que remansit Leticiamque suis subtraxit uultibus omnem

Ut non proferret uerbum- risum que moueret

Jnterea uisura ducem regina per aulam: Jbat et ut decuit- rex applaudebat eunti

Per que manum suscepit eam- iussit que sedere Et dabat amplexus et ad oscula labra premebat Conuertensque suos in eam per talia uultus Vidit in illius folium pendere capellis

Ergo suos digitos admouit et abstrait illud Et proiecit humi letus que iocatur amanti

Flexit ad hoc oculos uates- risumque resoluit Astantes que uiros fecit conuertere uultus

Jn se mirantes quoniam ridere negarat

Rex quoque miratur percunctatur que furentem Tam subito facti causas edicere risus

Adiecit que suis donaria plurima uerbis Jlle tacet- differt que suos exponere risus

At magis atque magis precio- precibus que mouere Jnstabat rodarchus eum- tum denique uates Jndignatus ei pro munere talia fatur

Munus auarus amat- cupidus que laborat habere Hii faciles animos flectunt quocunque iubentur Munere corrupti- quod habent non sufficit illis At michi sufficiunt glandes calidonis amene

Et nitidi fontes per olentia prata fluentes Munere non capior sua munera tollat auarus Et nisi libertas detur- repetam que virentes Siluarum ualles- risus aperire negabo

Ergo cum nullo potuisset munere uatem Flectere rodarchus- nec cur risisset hereret Confestim sua uincla uiro dissoluere iussit Dat que potestatem nemorum deserta petendi Vt uelit optatam risus expromere causam

Tunc merlinus ait gaudens quia possit abire Jccirco risi quoniam Rodarche fuisti

Facto culpandus simul et laudandus eodem Dum traheres folium modo quod regina capillis Nescia gestabat- fieres que fidelior illi

Quam fuit illa tibi quando uirgulta subiuit Quo suus occurrit secum que coiuit adulter

Dum que supina foret sparsis in crinibus hesit Forte iacens folium quod nescius eripuisti

Ergo super tali rodarchus crimine- tristis Fit subito- uultum que suum diuertit ab illa Dampnabat que diem que se coniunxerat illi Mota set illa nichil uultu ridente pudorem Celat- et alloquitur tali sermone maritum-

Cur tristaris amans- cur sic irasceris ab re

Me que nec ex merito dampnas- credisque furenti Qui ratione carens miscet mendacia ueris Multociens qui credit ei fit stulcior illo

Excipe nunc igitur ne sim decepta- probabo- Quod sit delirus- quod non sit uera locutus Ut plures alii fuerat puer unus in aula

Hunc cum prospiceret conuoluit protinus artem Jngeniosa nouam qua uult conuincere fratrem Jnde uenire iubet puerum- fratrem que precatur Qua moriturus erit- pueri predicere mortem

Ergo frater ei soror o- carissima: dixit Hic morietur homo de celsa rupe ruendo Jlla sub hec ridens puero precepit abire Et quibus indutus fuerat deponere uestes

Et uestire nouas- longos que recidere crines Sic que redire iubet- ut eis appareat alter Paruit ergo puer rediit nam talis ad illos Qualis erat iussus mutata veste redire

Mox iterum fratrem regina precatur et infit Que mors huius erit uaria dilecte sorori Tunc merlinus ait puer hic cum uenerit etas

Mente uagans forti succumbet in arbore morti Dixerat illa suum sic est affata maritum Siccine te potuit falsus peruertere vates

Vt crimen tantum me commisisse putares Ac si scire uelis qua sit ratione locutus Hoc nunc de puero censebis ficta fuisse Que de me dixit dum siluas possit adire

Absit ut hoc faciam castum seruabo cubile Casta que semper ero dum flabit spiritus in me Jllum conuici pueri de morte rogatum

Nunc quoque conuincam tu sedulus arbiter esto Hec ait et tacite puerum secedere iussit Vesteque feminea uestire- sic que redire

Mox puer abcessit- iussum que subinde peregit Et sub feminea rediit quasi femina ueste

Et stetit ante uirum cui sic regina iocando Eya frater ait- dic mortem uirginis huius Hec uirgo nec ne dixit morietur in ampne Frater ei- mouit que sua ratione cachinnum Regi Rodarcho- quoniam de morte rogatus Vnius pueri tres dixerat esse futuras

Ergo putabat eum de coniuge falsa locutum Nec credebat ei- set contristatur et odit

Quod sibi crediderat- quod condempnarat amantem Jd regina uidens ueniam dat et oscula iungit

Et blanditur ei letum quoque reddidit illum

Cogitat interea siluas Merlinus adire Egressus que domum portas aperire iubebat

Set soror obstabat lacrimis que rogabat abortis Ut secum remaneret adhuc- tollat que furorem Jmprobus ille suis non uult desistere ceptis Set perstat reserare fores- et abire Laborat

Et fremit et pugnat- famulos que fremendo coartat- Denique cum nullus posset retinere uolentem

Jre uirum iussit cicius Regina venire

Eius ad abcessum absentem guendoloenam Jlla uenit suplex que uirum remanere precatur

Spernit at ille preces- nec uult remanere- nec illam: Sicut erat solitus gaudenti cernere uultu

Jlla dolet- fletuque fluit- Laniatque capillos

Et secat ungue genas et humi moriendo uolutat Jd regina uidens affatur taliter illum

Hec tua que moritur sic pro te Guendoloena Quid faciet- dabitur ue uiro uiduamue manere:

Precipis- aut tecum quocumque recesseris ire Jbit enim tecumque nemus- nemorisque uirentes Leta colet saltus- dum te pociatur amante

Vocibus hiis igitur respondit talia vates Nolo soror pecudem patulo que fontis hiatu Diffundit latices ut uirginis urna sub estus

Nec curam mutabo meam uelut orpheus olim Quando suos calathos pueris commisit habendos Euridice stigias plus quam transnauit harenas Mundus ab alterutro ueneris sub labe manebo

Huic igitur detur nubendi iusta facultas Arbitrioque suo quem gestit ducere ducat Precaueat tamen ipse sibi qui duxerit illam Obuius ut numquam michi sit nec cominus astet Set se diuertat- ne si michi congrediendi

Copia prestetur- uibratum sentiat ensem Cumque dies aderit sollempni lege iugali Diuerse que dapes conuiuis distribuentur Ipsemet interero donis munitus honestis Ditabo que datam profuse Guendoloenam Dixerat atque uale gradiens subiunxit utrique Et peciit siluas nullo prohibente cupitas Guendoloena manet spectans in limine tristis Et regina- simul. casuque mouentur amici Mirantur que nimis rerum secreta furentem Nosse uirum- uenerem que sue sciuisse sororis Mentitum que tamen pueri de morte putebant Quam dixit ternam cum dicere debuit unam Jnde diu sua uisa fuit uox uana per annos Donec ad etatem uenit puer ille uirilem

Tum cunctis patefacta fuit multisque probata Nam dum uenatum canibus comitantibus iret Aspexit ceruum nemoris sub fronde latentem Dissoluit que canes- qui ceruo deuia viso: Transcendunt complentque suis latratibus auras Ipsemet urget equum calcaribus- insequitur que

Nunc cornu- nunc ore monens operis que ministros

Jncrepat- atque iubet cursu ciciore uenire Mons ibi celsus erat circumdatus undique saxis Juxta quem fluuius subtus per plana fluebat

Hunc fera transcendit fugiens dum uenit in amnem Exegit que suas solito de more Latebras

Jnstigat iuuenis montem quoque tramite recto Preterit- et ceruum per saxa iacentia querit Contigit interea dum duceret impetus ipsum: Labi quadrupedem celsa de rupe- uirum que Forte per abruptum montis cecidisse sub amnem Ut tamen hereret pes eius in arbore quadam

Et submersa forent sub flumine cetera membra Sicque ruit- mersusque fuit- ligno que pependit Et fecit uatem per terna pericula uerum

Qui nemus ingressus fuerat ritu que ferino Uiuebat- paciens concrete frigoris alge

Sub niue- sub pluuia sub iniquo flamine uenti Jdque placebat ei pocius quam iura per urbes Exercere suas gentes que domare feroces Jnterea ducente uiro labentibus annis

Cum grege siluestri talem per tempora uitam Guendoloena datur nubendi lege marito

Nox erat et nitide radiebant cornua lune Cuncta que conuexi splendebant lumina celi Purior aer erat solito- nam frigidus atrox Expulerat nubes boreas celum que serenum Reddiderat- sicco detergens nubila flatu Sidereum cursum uates spectabat ab alto Monte- loquens tacite sub diuo talia dicens

Quid sibi uult radius martis regem ne peremptum Portendit nouiter rutilans- alium que futurum

Sic equidem uideo nam constantinus obiuit Jpsius que nepos scelerata sorte conanus

Per patrui iugulum sumpto diademate rex est At tu summa uenus que certo limite Labens Jnfra zodiacum solem comitaris euntem Quid tibi cum radio qui duplex ethera findit Discidium ne mei sectus portendit amoris

Talis enim radius diuisos signat amores Forsitan absentem me guendoloena reliquit Alterius que uiri gaudens complexibus heret Sic igitur uincor- sic alter fungitur illa

Sic mea iura michi dum demoror eripiuntur

Sic equidem nam segnis amans superatur ab illo Qui non est segnis nec abest set cominus instat At non inuideo nubat nunc omine dextro

Vtatur que nouo me permittente marito Crastina cumque dies illuxerit- ibo- feram que Mecum munus ei promissum quando recessi Dixerat- et siluas et saltus circuit omnes: Cerorum que greges- agmen collegit in unum Et damas- capreas que simul ceruo que resedit Et ueniente die compellens agmina pre se Festinans uadit quo nubit guendoloena Postquam uenit eo pacienter stare coegit Ceruos ante fores- proclamans guendoloena Gendoloena ueni te talia munera spectant Ocius ergo uenit subridens Guendoloena Gestari que uirum ceruo- miratur et illum:

Sic parere uiro tantum quoque posse ferarum Vniri numerum quas pre se solus agebat

Sicut pastor oues quas ducere sueuit ad herbas

Stabat ab excelsa sponsus spectando fenestra Jn solio mirans equitem- risum que mouebat Ast ubi uidit eum uates- animo que quis esset: Calluit- extemplo diuulsit cornua cervo

Quo gestabatur- uibrata que iecit in illum Et caput illius penitus contriuit- eumque

Reddidit exanimem uitamque fugauit in auras Ocius inde suum talorum uerbere ceruum Diffugiens egit siluas que redire parauit Egrediuntur ad hec ex omni parte clientes

Et celeri cursu uatem per rura sequuntur Jlle quidem uelox sic precurrebat- ut isset

Ad nemus intactus- nisi preuius amnis obesset

Nam dum torrentem fera prosiliendo mearet Elapsus rapida cecidit merlinus in vnda Circueunt ripas famuli capiunt que natantem Adducunt que domum uinctum que dedere sorori

Captus item uates fit tristis et optat obire. Ad siluas- pugnat que suos dissoluere nexus

Et ridere negat- potum que cibum que refutat Tristicia que sua tristem facit esse sororem Ergo uidens illum rodarchus pellere cunctam: Leticiam- nec uelle dapes libare paratas Educi precepit eum miseratus in vrbem

Per fora- per populos ut letior esset evndo- Resque uidendo nouas que uendebantur ibidem

Ergo uir eductus dum progrederetur ab aula Jnspicit ante fores famulem sub paupere cultu Qui seruabat eas poscentem pretereuntes

Ore tremente uiros ad uestes munus emendas Mox stetit et risit uates miratus egentem

Jllinc progressus noua calciamenta tenentem Spectabat iuuenem commercantem que tacones Tunc iterum risit renuit que diutius ire

Per fora- spectandus populis quos inspiciebat At nemus optabat quod crebro respiciebat Quo nitebatur uetitos diuertere gressus

Jnde domum famuli redeunt- ipsum que cachinnum: Bis mouisse ferunt- siluas quoque uelle redire

Ocius ergo uolens rodarchus scire quid esset Quod portendisset risu dissoluere nexus Jlico iussit ei concedens posse reuerti

Ad solitas siluas si risus exposuisset Letior assistens respondit talia vates

Janitor ante fores tenui sub ueste sedebat Et uelut esset inops rogitabat pretereuntes Vt largirentur sibi quo uestes emerentur Ipsemet interea subter se denariorum

Occultos cumulos- occultus diues habebat Jllud ergo risi tu terram verte sub ipso Nummos inuenies seruatos tempore Longo Jllinc ulterius uersus fora ductus- ementem: Calciamenta uirum uidi- pariter que tacones Vt postquam dissuta forent- usuque forata: Jlla resartiret- primos que pararet ad usus Jllud item risi- quoniam nec calciamentis Nec superaddet eis miser ille taconibus vti

Postmodo compos erit quia iam submersus in undis Fluctuat ad ripas- tu uade uidere- videbis

Dicta probare uiri cupiens rodarchus ad ampnem Circumquaque suos iubet ocius ire clientes

Vt si forte uirum per proxima littora talem Demersum uideant festina uoce renarrent Jussa ducis peragunt- nam fluuia circumeuntes Submersum iuuenem squalentes inter harenas

Jnueniunt redeunt que domum- regi que renarrant At rex interea forium custode remoto

Suffodit et uertit terram reperit que sub ipsa Thesaurum positum uatem que iocosus adorat

His igitur gestis uates properabat abire Ad solitas siluas populos exosus in urbe Precipiebat ei secum regina manere

Optatum que nemus postponere donec abirent Que tunc instabant candentis frigora brume Atque rediret item teneris cum fructibus estas Unde frui posset dum tempora sole calerent Jlle repugnabat- uerbis et talibus illam Alloquitur- cupiens secedere frigore spreto

O dilecta soror quid me retinere Laboras Non me bruma suis poterit terrere procellis Non gelidus boreas cum flatu seuit iniquo

Balantum que greges subita cum grandine ledit Non conturbat aquas diffusis imbribus auster Quin nemorum deserta petam- saltus que uirentes Contentus modico potero perferre pruinam

Jllic arboreis sub frondibus inter olentes Herbarum flores estate iacere iuuabit

Ne tamen esca michi brumali tempore desit Jn siluis compone domos- adhibe que clientes

Obsequium que michi facient escas que parabunt Cum tellus gramen- fructum que negauerit arbor Ante domos alias unam compone remotam

Cui sex dena decem dabis hostia- tot que fenestras Per quas igninouum uideam cum uenere phebum Jnspitiam que polo labentia sydera noctu

Que me de populo regni ventura docebunt Totque notatores que dicam scribere docti Assint et studeant- carmen mandare tabellis

To quoque sepe ueni soror- o dilecta meam que: Tunc poteris releuare famem- potu que cibo que Dixit- et ad siluas festinis gressibus iuit

Paruit ergo soror nam iussam condidit aulam Atque domos alias et quicquit iusserat illi

Jlle quidem dum poma manent phebus que peracta Altius ascendit- gaudet sub fronde manere

Ac peragrare nemus zephiris mulcentibus ornos Tunc ueniebat yems rigidis hirsuta procellis Que nemus et terras fructu spoliabat ab omni Deficeret que sibi pluuiis instantibus esca Tristis et esuriens dictam ueniebat ad aulam Jllic multociens aderat regina- dapes que:

Et potum pariter fratri gauisa ferebat

Qui postquam uariis sese recreauerat escis Mox assurgebat complaudebat que sorori Deinde domum peragrans ad sidera respiciebat Talia dum caneret que tunc uentura sciebat

O rabiem britonum quos copia diuiciarum Vsque superueniens ultra quam debeat effert Nolunt pace frui- stimulis agitantur herinis Ciuiles acies cognata que prelia miscent Ecclesias domini paciuntur habere ruinam Pontifices que sacros ad regna remota repellunt

Cornubiensis apri conturbant queque nepotes Jnsidias sibimet ponentes ense nephando Jnterimunt sese- nec regno iure potiri Expectare uolunt regni diademate rapto

Jllic quartus erit crudelior asperior que

Hinc lupus equoreus debellans uincet et ultra Sabrinam uictum per barbara regna fugabit Jdem kaerkeri circumdabit obsidione Passeribus que domos et menia trudet ad imum Classe petet gallos- set telo regis obiuit Rodarchus moritur postquam discordia Longa Scotos et Cumbros per longum tempus habebit Donec crescenti tribuatur cumbria denti Cambrigei missos post illos cornubienses Afficient bello- nec eos lex ulla domabit Kambria gaudebit suffuso sanguine semper Gens inimica deo quid gaudes sanguine fuso Kambria compellet fratres committere pugnas Et dampnare suos scelerata morte nepotes

Scotorum cunei trans humbrum sepius ibunt Obstantes que uiros periment pietate remota Non impune tamen nam cesus ductor obibit Nomen habebit equi qui fiet seuus in illo Finibus ex nostris heres expulsus abibit Scote reconde tuos quos nudas ocius enses Vis tibi dispar erit nostra cum gente feroci

Corruet urbs acelud- nec eam reparabit in euum Rex aliquis donec subdatur scotcus apello

Urns sigeni et turres et magna palatia plangunt Diruta donec eant ad pristina predia cambri Kaeptis in portu sua menia rupta videbit Donec eam locuples cum uulpis dente reformet

Urbs loel spoliata suo pastore vacabit Donec reddat ei cambucam uirga Leonis

Urbs rutupi portus in littora strata iacebit Restaurabit eam galeata naue rutenus Menia meneuie reparabit quitus ab illo

Per quem palla sibi reddetur dempta per annos In que tuo sabrina sinu cadet urbs legionum Amittet que suos ciues per tempora Longa

Hos sibi reddet item cum uenerit ursus in agno Saxonici reges expulsis ciuibus vrbes

Rura – domos que simul per tempora longa tenebunt Ex hiis gestabunt ter tres diadema dracones

Ducenti monachi perimentur in urbe Leyri Et duce depulso uacuabit menia saxo

Qui prior ex anglis erit in diademate bruti Restaurabit item uacuatam cedibus urbem Gens fera per patriam prohibebit crisma sacre Inque dei domibus ponet – simulachra deorum Postmodo roma deum reddet mediante cuculla Rotabit que domos sacro sacer imbre sacerdos Quas renouabit item pastoribus intro locatis Legis diuine seruabunt iussa subinde

Plures ex illis et celo iure fruentur

Jd uiolabit item gens impia plena ueneno Miscebit que simul uiolentur fas que nephas que Vendet in extremos fines trans equora natos Cognatos que suos iram que tonantis inibit

O scelus infandum quem conditor orbis honore Celi dignatus cum libertate creauit

Jllum more bouis uendi duci que ligatum Cessabit miserande- deo qui proditor olim

Jn dominum fueras – cum primum regna subisti Classe superuenient daci populoque subacto Regnabunt breuiter propulsati que redibunt

His duo iura dabunt quos ledet acumine caude Federis oblitus pro sceptri stemate serpens Jndeque neustrenses ligno trans equora vecti Vultus ante suos et uultus retro ferentes Ferratis tunicis et acutis ensibus anglos

Acriter inuadent- periment campo que fruentur

Plurima regna sibi submittent atque domabunt Externas gentes per tempora donec erinus Circumquaque uolans uirus diffundet in ipsos Tum pax atque fides et uirtus omnis abibit Undique per patrias committent prelia ciues Virque uirum prodet non inuenietur amicus Coniuge despecta meretrices sponsus adibit Sponsa que cui cupiet despecto coniuge nubet Non honor ecclesiis seruabitur ordo peribit

Pontifices tunc arma ferent – tunc castra sequentur In tellure sacra turres et menia ponent Militibusque dabunt quod deberetur egenis Diuiciis rapti mundano tramite current

Eripient que deo quod sacra tyara vetabit

Tres diadema ferent per quos fauor ille nouorum Quartus erit sceptris – pietas cui leua nocebit Donec sit genitro suo vestitus ut apri

Dentibus accinctus galeati transeat umbram Quatuor ungentur uice uersa summa petentes Et duo succedent – quia sic diadema rotabunt Vt moneant gallos in se fera bella mouere Sextus hibernenses et eorum nomina uertet Qui pius et prudens populos renouabit et urbes Hec uortigerno cecini prolixius olim Exponendo duum sibi mistica bella draconum Jn ripa stagni quando consedimus hausti

At tu uade domum morientem uisere regem O dilecta soror thelgesino que venire

Precipe- namque loqui desidero plurima secum Venit enim nouiter de partibus armoricanis Dulcia quo didicit sapientis dogmata gilde

Jt ganieda domum thelgesinum que reuersum Defunctumque ducem reperit – tristesque clients Ergo fluens lacrimis collabitur inter amicos

Et laniat crines – et profert talia dicens

Funera rodarchi mulieres plangite mecum Ac deflete uirum qualem non protulit orbis

Hactenus in nostro quantum discernimus euo Pacis amator erat populo nam iura feroci

Sic dabat ut nulli ius inferretur ab vllo Tractabat sanctum iusto moderamine clerum Jure regi populo summos humiles que sinebat

Largus erat- nam multa dabat- uix quid retinebat Omnibus omnis erat faciens quodcumque decebat Flos equitum- regumque decor. regni que columpna Heu michi qui fueras inopinis uermibus esca :

Nunc datus es – corpus que tuum putrescit in urna Set ne cubile tibi post serica pulcra paratur Siccine sub gelido caro candida regia membra Condentur saxo – nec eris nisi puluis et ossa

Sic equidem – nam sors hominum miseranda per euum Ducitur – ut nequeant ad pristina iura reduci

Ergo nichil prodest pereuntis gloria mvndi Que fugit atque redit – fallit Leditque potentes Melle suo delinit apes – quod postmodo pungit Sic quos demulsit diuertens gloria mundi Fallit – et ingrate collidit uerbe caude

Fit breue quod prestat – quod habet durabile non est More fluentis aque transit quodcumque ministrat Quid rosa si rutilet – si candida lilia uernent

Si sit pulcher homo – uel equus – uel cetera plura Jsta creatori – non mundo sunt referenda Felices igitur qui perstant corde piato

Obsequium que deo faciunt – mundumque relinqunt Jllis perpetuo fungi concedet honore

Qui sine fine regit christus qui cuncta creauit Vos igitur proceres – uos menia celsa – lares que Vos nati dulces – mundanaque cuncta relinquo Et cum fratre meo siluas habitabo – deumque : Leta mente colam nigri cum tegmine pepli

Hec ait atque suo persoluit iusta marito Signauit que suam cum tali carmine tumbam Rodarchus largus – quo largior alter in orbe : Non erat – hic modica magnus requiescit in urna

Venerat interea merlinum uisere vatem Tunc telgesinus qui discere missus ab illo

Quid uentus – nimbus ue foret – nam mixtus uterque Tunc simul instabat et nubila conficiebant

Hec documenta dabat socia dictante minerua

Quatuor ex nichilo produxit conditor orbis Vt fierent rebus precedens causa creandis Materies que simul concordi pace iugata Celum quod stellis depinxit et altius extat

Et quasi testa nucem circumdans omnia claudit Aera deinde dedit formandis uocibus aptum Quo mediante dies et noctes sidera prestant

Et mare – quod terras cingit ualido que recursu Quatuor amfractus faciens sic aera pulsat

Vt generet uentos qui quatuor esse feruntur

Vique sua stantem nec se leuitate mouentem Supposuit terram partes in quinque resectam Quarum que media non est habitanda calore Extremeque due pre frigore diffugiuntur Temperiem reliquis permisit habere duabus

Has homines habitant – uolucres que greges que ferarum

Vt que darent subitas pluuias quo crescere fructus Arboris et terre facerent apergine miti

Adiecit celo nubes – que sole ministro Sicut utres fluuiis occulta lege replentur

Jnde per excelsum scandentes ethera sumptos Diffundunt latices uentorum uiribus acte

Hinc fiunt imbres – hinc nix – hinc grando rotunda Cum gelidus madidus mouet sua flamina uentus Qui nubes penetrans quales facit egerit amnes Naturam que suam zonarum proximitate Ventorum sibi quisque trahit dum nascitur illuc

Post firmamentum quo lucida sidera fixit Ethereum celum posuit – tribuit que colendum Cetibus angelicis quos contemplatio digna

Ac dulcedo dei reficit miranda per euum

Hoc quoque depinxit stellis et sole chorusco Jndicens legem que certo limite stella

Per sibi commissum posset discurrere celum

Postmodo supposuit lunari corpore fulgens Aerium celum quod per loca celsa redundat Spirituum cuneis qui nobis compaciuntur Et colletantur dum sic aliter ue mouemur

Sunt que preces hominum soliti perferre per auras Atque rogare deum quod sit placabilis illis Affectum que dei sompno uel uove referre

Vel signis aliis ut fiant inde scientes

At caco demonibus post lunam subtus habundat Qui nos decipiunt et temptant fallere docti

Et sibi multociens ex aere corpore sumpto Nobis apparent et plurima sepe sequuntur Quin etiam coitu mulieres agrediuntur

Et faciunt grauidas generantes pore prophano Sic igitur celos habitatos ordine terno Spirituum fecit – foueant ut singula queque Ac renouet mundum renouato germine rerum

Et mare per species uarias distinxit – ut ex se Proferret rerum formas generando per euum Pars etenim feruet – pars friget – et una duabus: Temperiem sumens- nobis alimenta ministrat

Ast ea que feruet baratrum cum gentibus acris Circuit et tetri diuersis fluctibus orbent Secernit refluens ignes ex ignibus augens

Jllic descendunt qui leges transgrediuntur Postposito que deo- quo uult peruersa uoluntas Jncedunt auidi corrumpere quod prohibentur Trux ibi stat iudex equali lance rependens Cumque suum meritum condignaque debita soluit

Alter que friget pretonsas uoluit harenas Quas secum gignit uicino prima uapore Quando suos radios inmiscet stella diones

Hanc perhibent arabes gemmas generare micantes Dum peragrat pisces dum respicit equora flammis Hec uirtute sua populis gestantibus ipsas

Prosunt- et multos reddunt seruant que salubres Has quoque per species distinxit ut omnia factor Vt discernamus per formas per que colores- Cuius sint generis- cuius uirtutis aperte

Tercia forma maris que nostram circuit orbem Proximitate sua nobis bona multa ministrat Nutrit enim pisces et sal producit habunda Fertque refertque rates commercia nostra ferentes Vnde suo lucro subito fit diues egenus

Vicinam fecundat humum- pascit que uolucres Quas perhibent ortas illinc cum piscibus esse Dissimilique tamen nature iure mouentur

Plus etenim dominatur eis quam piscibus equor Vnde leues excelsa petunt per inane uolantes

At piscis suus humor agit reprimit que sub undis Nec sunt ut uiuant dum sicca luce fruuntur

Hos quoque per species distinxit factor eorum Naturam que dedit distinctis unde per euum Mirandi fierent- egrotanti que salubres

Nempe ferunt nullum cohibere libidinis estum Set reddit cecos iugiter uescentis ocellos

At qui nomen habet timeos de flore timallus Sic quoniam redolet uescentem sepius illo Protrahit- ut tales oleat per flumina pisces

Femineo sexu subtracto iure murenas

Esse ferunt cunctas- coeunt tamen ac renouantur Multiplicat que suos alieno germine fetus Conueniunt etenim per littora sepius angues

Quo degunt faciunt que sonos ac sibila grati Et sic eductis coeunt ex more murenis

Est quoque mirandum quod semipedalis ethinus Herens cui fuerit fixam quasi litore Nauem

Detinet in ponto nec eam permittet abire Donec discedat- tali uirtuti timendus

Quemque uocant gladum quia rostro ledit acuto Sepius hunc nantem metuunt accedere naui Nam si sumptus erit confestim perforat illam

Et mergit sectam subito cum gurgite nauem

Fit que suis cristis metuendus serra carinis Quas infigit eis dum subnatat- atque secatas Deicit in fluctus crista uelut ense timendus

Equoreus que draco qui fertur habere uenenum Sub pennis metuendus erit capientibus illum- Et quociens pungit ledit fundendo uenenum

Ast alias clades torpedo fertur habere

Nam qui tangit eam uiuentem: protinus illi Brachia cum pedibus torpent et cetera membra Officio que suo quasi mortua destituuntur

Sic solet esse nocens illius corporis aura

Hiis deus- ac aliis ditauit piscibus equor Adiecit que suis plures in fructibus orbes Quos habitant homines pro fertilitate reperta Quam producit ibi fecundo cespite tellus

Quarum prima quidem melior que britannia fertur Vbertate sua producens singula rerum

Fert etenim segetes que nobile munus odoris Vsibus humanis tribuunt reddendo per annum: Siluas et saltus et ab hiis stillantia mella

Aerios montes lateque uirentia prata

Fontes et fluuios- pisces- pecudes- que feras- que Arboreos fructus- gemmas- preciosa metalla

Et quicquit prestare solet natura creatrix Preterea fontes unda feruente salubres Que fouet egrotos et balnea grata ministrat At subito sanos pellit languore repulso

Sic ac blandus eos regni dum sceptra teneret Constituit- nomen que sue consortis alaron

Vtilis- ad plures laticis medicamine morbos Set mage femineos ut sepius unda probauit

Adiacet huic thanatos que multis rebus habundat Mortifero serpente caret- tollit que uenenum

Si cua cum uino tellus commixta bibatur

Orchades a nobis nostrum quoque diuidit equor Hec tres ter dene se iuncto flumine fiunt

Bis dene cultore carent- alie que coluntur

Vltima que ytilie nomen de sole recepit Propter solsticium quod sol estiuus ibidem Dum facit- auertit radium ne luceat ultra Abducit que dies ut semper nocte perhenni

Aer agat tenebras faciat quoque frigore pontum Concretum pigrum que simul ratibus que negatum

Jnsula post nostram prestantior omnibus esse Fertur hibernensis felici fertilitate

Est etenim maior nec apes- nec aues nisi raras Educit- penitus que negat generare colubres Vnde fit ut tellus illinc auecta lapis ue

Si superaddatur serpentes tollat apes que Gadibus herculeis adiungitur insula gades Nascitur hic arbor cuius de cortice gummi Stillat- quo gemine fiunt super illita iura

Hesperides uigilem perhibentur habere draconem Quem seruare ferunt sub frondibus aurea poma

Gorgades habitant mulieres corprois hirci Que celeri cursu lepores superare feruntur

Argire crisse que gerunt ut dicitur aurum Argentum que simul ceu uilia saxa corinthus

Taprobana uiret fecundo cespite grata Bis etenim segetes anno producit in vno Bis gerit estatem- bis uer- bis coligit uuas Et fructus alios nitidis gratissima gemis

Atilis eterno producit uere uirentes

Flores et frondes per tempora cuncta uirendo Jnsula pomorum que fortunata uocatur

Ex re nomen habet quia per se singula profert Non opus est illi sulcantibus arua colonis Omnis abest cultus nisi quem natura ministrat Vltro fecundas segetes producit et uuas Nataque poma suis pretonso germine siluis

Omnia gignit humus uice graminis ultro redundans Annis centenis aut ultra viuiter illic

Jllic iura nouem geniali lege sorores

Dant his qui ueniunt nostris ex partibus ad se Quarum que prior est fit doctior arte medendi Excedit que suas forma prestante sorores Morgen ei nomen didicit que quid utilitatis Gramina cuncta ferant ut languida corpora curet Ars quoque nota sibi qua scit mutare figuram

Et resecare nouis quasi dedalus aera pennis Cum uult est bristi- carnoti- siue papie Cum uult in uestris es aere labitur horis

Hanc que mathematicam dicunt didicisse sorores Moronoe- mazoe- gliten- glitonea- gliton Tyronoe- thiten- cithara notissima thiten

Jlluc post bellum camblani uulnere lesum Duximus arcturum nos conducente barintho Equora cui fuerant et celi sydera nota

Hoc rectore ratis cum principe uenimus illuc Et nos quo decuit morgen suscepit honore Jnque suis talamis posuit super aurea regem Stulta manu que sibi detexit uulnus honesta Jnspexit que diu. tandem que redire salutem Posse sibi dixit- si secum tempore Longo Esset et ipsius uellet medicamine fungi Gaudentes igitur regem commisimus illi

Et dedimus uentis redeundo uela secundis

Tunc merlinus ad hec ait- o dilecte sodalis Postmodo quanta tulit uiolato federe regnum

Vt modo quod fuerat non sit- nam sorte sinistra Subducti proceres ac in sua uiscera uersi Omnia turbarunt ut copia diuiciarum

Fugerit ex prima bonitas que recesserit omnis Et desolati uacuent sua menia ciues

Jnsuper incumbit gens saxon a marce feroci Que nos et nostras iterum crudeliter urbes Subuertit legem que dei uiolabit et edes Nempe deus nobis ut corrigat insipientes Has patitur clades ob crimina nostra uenire

Non dum desierat cum talia protulit alter

Ergo necesse foret populo transmittere quendam Et mandare duci festina naue redire

Si iam conualuit solitis ut uiribus hostes Arceat- et ciues antiqua pace reformet

Non merlinus ait non sic gens illa recedet Vt semel in uestris ungues infixerit ortis

Regnum namque prius populos que iugabit et urbes Viribus atque suis multis dominabitur annis

Tres tamen ex nostris magna uirtute resistent Et multos periment et eos in fine domabunt Set non perficient quia sic sententia summi Judicis existit- britones ut nobile regnum Temporibus multis amittant debilitate

Donec ab armorico ueniet temone conanus Et cadualadrus cambrorum dum uenerandus Qui pariter scotos- cambros et cornubienses Armoricos que uiros sociabunt federe firmo Amissum que suis reddent diadema colonis Hostibus expulsis renouato tempore bruti Tractabunt que suas sacratis legibus urbes Jncipiunt reges iterum superare remotos

Et sua regna sibi certamine subdere forti

Nemo superstes erit tunc ex hiis qui modo uiuunt Telgensinus ait nec tot fera prelia quemquam Jnter conciues quot te uidisse putamus

Sic equidem merlinus ait- nam tempore multo Vixi multa uidens et de nostratibus in se

Et de barbarica turbanti singula gente

Crimen quod memini cum constans proditus esset Et Defugissent parui trans equora fratres

Vter et ambrosius ceperunt ilico bella

Per regnum fieri- quod tunc rectore carebat Vortigernus enim consul gewissus in omnes Agmina ducebat primas ut duceret illas Ledens innocuos miseranda clade colonos Denique ui subita rapuit diadema peremptis Nobilibus multis et regni cuncta subegit

Ast hii qui fuerant cognato sanguine iuncti Fratribus- if grauiter tolerantes igne cremare Ceperunt cunctas infausti principis urbes

Et turbare suum crudeli milite regnum Nec permiserunt illum cum pace potiri

Anxius ergo manens cum non obstare rebelli Quiuisset populo- parat inuitare remotos

Ad sua bella uiros quibus obuius iret in hostes Mox ex diuersis uenerunt partibus orbis Pugnatos turme- quas excipiebat honore Saxona gens etiam curuis aduecta carinis Eius ad obsequium galeato milite uenit

Hinc duo prefuerant audaci pectore fratres Horsus et hengistus qui prodicone nefanda Postmodo leserunt populos- lesere quod urbes Postquam namque ducem famulatus sedulitate Attraxere sibi ciues quoque lite propinqua Viderunt motos leuiter quo subdere regem Possent in populos uerterunt arma feroces

Ruperunt que fidem proceres quoque premeditatos Fraude necauerunt sedentes ferme uocatos Jnsumil ut pacem secum fedus que iugarent Truserunt que ducem niuei trans ardua montis Que sibi de regno cepi cantare futura

Jnde domos prime peragrantes igne cremabant

Et nitebantur sibimet submittere cuncta At uortimerus cum causa pericula regni

Expulsum que patrem bruti uidisset ab aula Assensu populi sumpsit diadema: feramque: Jnuasit gentem conciues dilaniantem

Atque coegit eam per plurima bella redire

Jn thanatum- qua classis erat que uexarat illam Set dum diffugerent- bellator corruit horsus

Et plures alii nostris perimentibus illos Jnde secutus eos circumdedit obsidione

Jlico rex tanathum terra que mari que resistens Set non preualuit subito nam classe potiti

Vi magna fecere uiam- ducti que per equor Exegere suam festino remige terram

Ergo triumphato bellis uictricibus hoste Fit vortimerus rector uenerandus in orbe

Attrectando suum iusto moderamine regnum Set soror hengisti successus renua tales

Jndignando ferens- protecta que fraude uenenum Miscuit- existens pro fratre maligna nouerca

Et dedit ut biberet- fecit que perire bibentem Confestimque suo mandauit trans freta fratri Vt remearet item cum tot tantisque cateruis Quot sibi pugnaces possent submittere ciues Sic igitur fecit- nam tantus in agmina nostra Venit- ut eriperet cunctis sua predia pregnans Et loca per patrias penitus combureret igne Hec ita dum fierent in finibus armoricanis Vter et ambrosius fuerant cum rege Biduco Jam gladio fiunt cuncti bello que probati

Et sibi diuersas sociabant undique turmas

Vt peterent natale solum- gentesque fugarent Quod tunc instabant primam uastare paternam Ergo dedere suas uento que mari que carinas Presidio que suis conciuibus applicuerunt

Nam vortigernum per cambrica regna fugatum Jnclusum que sua pariter cum turre cremarunt

Enses inde suos uertere recenter in anglos Congressi que simul uincebant sepius illos Et uice transuersa deuincebantur ab illis Denique consortis magno conamine dextris Jnstant nostrates et ledunt acriter hostes

Hengistum que necant christo que uolente triumphant

Hiis igitur gestis cleri- populi que fauore Ambrosio regnum que datur- regni que corona Postmodo quam gessit tractando singula iuste Emensis autem per lustra quaterna diebus Proditur a medico moritur que bibendo uenenum Mox germanus ei succesit iunior vter

Nec primum potuit regnum cum pace tueri Perfida gens etenim demum consueta redire Venerat et solita uastabat cuncta phalange Oppugnauit eam seuis congressibus vter

Et pepulit uictam trans equora remige uerso Mox reformauit posito certamine pacem Progenuit que sibi natum qui postmodo talis Extitit ut nulli fieret probitate secundus Arturus sibi nomen erat regnum que per annos Optinuit multos postquam pater uter obiuit

Jd que dolore graui gestum fuit atque labore Et nece multorum per plurima bella uirorum

Nam dum predictus princeps langueret ab angla Venerat infidus populos- cunctas que per enses Trans humbrum patrias submiserat ac periones Et puer arturus fuerat- nec debilitate

Etatis poterat tantas compescere turmas Ergo consilio cleri populi que recepto Armorico regi mittens mandauit Hoeli Vt sibi presidio festina classe rediret

Sanguis enim communis eos sociabat amor que Alter ut alterius deberet dampna Leuare

Mox igitur collegit hoel ad bella feroces Circumquaque uiros et multis milibus ad nos Venit et arturo sociatus pertulit hostes

Sepius agrediens et stragem fecit acerbam Hoc socio securus erat fortis que per omnes Arturus turmas dum progrederetur in hostes Quos tandem uicit patriam que redire coegit

Composuit que suum legum moderamine regnum Mox quoque submisit post hec certamina scotos Ac hibernenses conuertens bella feroces Supposuit patrias illatis uiribus omnes

Et norwegenses trans equora lata remotos Subdidit et dacos inuisa classe petitos Gallorum populos ceso frollone subegit Cui curam prime dederat romana potestas Romanos etiam bello sua regna petentes Obpugnans uicit- procuratore perempto Hybero lucio qui tunc collega que legnis Jnduperatoris fuerat iussuque senatus Venerat ut fines gallorum demeret illi

Ceperat interea nostrum sibi subdere regnum Jnfidus iustos modredus desipiens que Jllicitam uenerem cum coniuge regis agebat Rex etenim transire uolens ut fertur in hostes Reginam regnum que suum commiserat illi Ast ut fama mali tanti sibi uenit ad aures

Distulit hanc belli curam primam que reuertens Applicuit multis cum milibus- atque nepotem Obpugnans pepulit trans equora diffugientem Jllic collectis uir plenus prodicione

Vndique saxonibus cepit committere pugnam Cum duce set cecidit deceptus gente prophana Jn qua confisus tantos inceperat actus

O quantas hominum strages matrum que dolores Quarum conciderant illic per prelia nati

Jllic rex etiam letali uulnere Lesus

Deseruit regnum- tecumque per equora uectus Vt predixisti nimpharum uenit ad aulam

Jlico modredi duo nati regna uolentes Subdere quisque sibi ceperunt bella mouere

Alternaque suos prosternere cede propinquos Deinde nepos regis dux constantinus in illos Acriter insurgens populos laniauit et urbes Prostratis que simul crudeli morte duobus Jura dedit populo regni diademate sumpto Nec cum pace fuit quoniam cognatus in illum Prelia dira mouens- uiolauit cuncta conanus Proripuit que sibi regiones- rege perempto- Quas nunc debiliter nec cum ratione gubernat

Hoc illo dicente cito uenere clientes

Et dixere sibi fontem sub montibus illis Erupisse nouum- latices que refundere puros Qui iam manantes longe per concaua uallis Girabant saltus refluo cum murmure lapsu Mox igitur spectare nouum : consurgit uterque Festinus fontem uiso que resedit in herba

Merlinus- laudat que locum- limphas que fluentes Et miratur eas de cespite taliter ortas

Moxque siti captus se proclinauit in amnes Potauit que libens et tempora proluit unda Vtque per internos alui stomachique meatus Humor iit laticis subsedauitque uaporem Corporis interni- confestim mente recepta Sese cognouit- rabiem quoque perdidit omnem Et qui torpuerat per longum tempus in illo

Sensus item rediit- mansit que quod ante manebat Sanus et incolumis rursus ratione recepta

Ergo deum laudans uultus ad sidera tollit Edidit et uoces deuoto famine tales

O rex siderea quo constant machina celi

Quo mare- quo tellus- leto cum germine- fetus Dant que fouent suos crebro que iuuamine prosunt Humano generi profusa fertilitate

Quo sensus rediit mentisque reuanuit error Raptus eram michimet quasi spiritus acta sciebam Preteriti populi predicebamque futura

Tunc rerum secreta sciens- uolucrumque uolutus

Stellarum que uagos motus- lapsus que natantum Jd me uexabat- naturalem que negabat

Humane menti districta lege quietem Nunc in me redii uideorque uigore moueri

Quo uegetare meos animus consueuerat arctus Ergo summe pater tibi sic obnoxius esse Debeo- condignas ut digno pectore laudes Dicam semper agens letus libamina Leta

Bis etenim tua larga manus- michi profuit uni Munere dando nouum uiridi de cespite fontem Nam modo possideo latices quibus ante carebam Et reducem capitis sumpsi potando salutem

Jsta set inde uenit bis- o dilecte sodalis

Vt fons iste nouus sic effluit atque reformet

Me michi que fueram quasi uecors hactenus ex me

Telgesinus ait- rerum moderator opimus Flumina per species diuisit et addidit ultro Cumque suas uires ut prosint sepius egris

Sunt etenim fontes- fluuii que lacus que per orbem Qui uirtute sua multis et sepe medentur

Albula namque rapax rome fluit amne salubri Quem sanare ferunt certo medicamine uulnus

Manat in italia fons alter- qui ciceronis Dicitur- hic oculos ex omni uulnere curat

Ethiopes etiam stagnum perhibentur habere Quo uelut ex oleo facies perfusa nitescit

Affrica fert fontem qui uulgo zema uocatur Potus dat uoces subita uirtute canoras

Dat lacus italie dictonus tedia vini

Qui de fonte chios potant perhibentur habere

Fertur habere duos tellus boetica fontes

Hic facit inmemores- memores facit ille bibentes

Continent ipsa lacum tam dira peste uotiuum Vt generet furias nimie que libidinis estum

Fons syticus uenerem- uenerisque repellit amorem Campana regione fluunt ut dicitur amnes

Qui faciunt steriles fecundas flumine poto Jdem dicuntur furias abolere virorum

Ethiopum tellus fert rubro flumine fontem Qui bibit ex ilo limphaticus inde redibit

Fons lentus fieri numquam permittit abortum Sunt duo sycilie fontes steriles facit alter

Alter fecundans geniali Lege puellas

Flumina thessalie duo sunt uirtutis opime Hoc potans nigrescit ouis- candescit ab illo Ast ab utroque bibens uariato uellere degit

Clitumnus lacus est quem continet umbrica tellus Hic aliquando boues fertur producere magnos

Jn que reatina fit equorum dura palude Vngula confestim dum progrediuntur arenas

A falci que lacu iudee corpora mergi Nequaquam possunt uuegetat dum spiritus illa

At contra stagnum sygen fert indica tellus Quo res nulla natat- set mergitur ilico fundo

Et lacus est aloe quo res non mergitur ulla Omnia set fluitant quamuis sint plumbea saxa

Fons quoque marsidie compellit saxa natare Stix fluuius de rupe fluit- perimet que bidentes Has clades eius testatur achadia tellus

Fons ydumeus quater inmutando diebus Mira lege suos fertur uariare colores

Puluerilentus enim uiridus que fit ordine uerso Fit quoque sanguines- fit limpidus amne decoro

Ex hiis per ternos unum retinere colorem Asseritur menses semper uoluentibus annis

Rogotis lacus est eius quoque profluit unda Ter fit amara die- ter dulci grata sapore

Epirir de fonte faces ardere feruntur Extincte rursus que suum deponere lumen

Sic algere die perhibetur fons garamantum Et uice transuersa tota feruescere nocte

Vt neget accessum pre frigore pre que calore Sunt et aque calide multos feruore minantes Feruorem que trahunt dum perlabuntur alumen Aut sulphur quibus est uis ignea grata medendi His aliis que deus ditauit uiribus amnes

Vt fierent egris subite medicina salutis Et manifestarent quanta uirtute creator Premineat rebus dum sic operatur in illis

Hos etiam latices summa ratione salubres Esse reor- subitam que reor conferre medelam Nunc potuere nouo sic erumpendo liquore

Hii modo sub terra per concaua ceca fluebant Vt plures alii qui submanare feruntur Forsitan excursus illorum prepediente

Obice uel saxi- uel terre- pondere Lapse Retrogradum cursum facientes arbitror illos Paulatim penetrasse solum fontem que dedisse Sic plures manare uides- iterum que redire Sub terram rursus que suas tenuisse cauernas Hec ita dum gererent: rumor discurrit ubique Jn calidone nouum siluis erumpere fontem Sanatum que uirum post quam potauit ab illo Temporequi multo rabie corruptus- et isdem Extiterat siluis- ritu uiuendo ferarum

Mox igitur uenere duces- proceres que uidere- Et colletari curato flumine vati

Cum que statum prime per singula notificassent Atque rogaretur sua sceptra resumere rursus

Et tractare suam solito moderamine gentem Sic ait- o iuuenes mea non hoc exigit etas

Jn senium uergens que sic michi corripit artus Vt uix preteream laxatis viribus arua

Jam satis exegi longeuo tempore Letos Glorificando dies michi dum rideret habundans Copia magnarum profuse diuiciarum

Roboris annosi silua stat quercus in ista Quam sic exegit consumens cuncta uetustas Vt sibi deficiat succus penitus que putrescat Hanc ego cum primum cepisset crescere uidi Et glandem de qua processit forte cadentem Dum super astaret picus- ramum que uideret Hic illam creuisse suo iam pene sedebam Singula prospiciens tunc et uerebar in istis

Saltibus atque locum memori cummente notaui Ergo diu uixi- mea me grauitate senectus Detinuit dudum- rursus regnare recuso

Me calidonis opes uiridi sub fronde manentem Delectant pocius quam quas fert india gemme Quam quod habere tagus per littora dicitur aurum Quam segetes situle- quam dulcis methidis uue Aut celse turres- aut cincte menibus urbes

Aut fraglascentes tirio medicamine uestes Res michi nulla placet que me diuellere possit Ex calidone mea- me iudice semper amena Hic ero dum uiuam pomis contentus et herbis Et mundabo meam pia per ieiunia carnem

Vt ualeam fungi uita sine fine perhenni

Hec dum dicebat proceres super ethera cernunt Agmina longa gruum flexo per inane uolatu Ordine girantes per littora certa videre

Posset in exstructa liquido super aere turma Hec admirantes merlinum dicere poscunt Quid certe fuerat quod tali more uolerant

Mox merlinus eis uolucres ut cetera plura Natura propria ditauit conditor orbis

Sic didici multis siluis habitando diebus

Est igitur natura gruum dum celsa pererrant Si plures assint ut earum sepe uolatu

Aut hanc- aut aliam uideamus inesse figuram Vna modo clamando monet seruare uolando Turbatus solitis ne discrepet ordo figuris

Aut dum raucescit subit altera deficienti Excubias noctis faciunt- custos que lapillum Sustinet in digitis dum uult expellere sompnos Cumque uident aliquos subito clamore citantur Penne nigrescunt cunctarum quando senescunt

Ast aquile que nomen habent ab acumine uisus Obtuitus tanti pre cunctis esse feruntur

Vt perferre queant non flexo lumine solem Ad radium pullos suspendunt scire uolentes Jllo uitato ne degener exstet in illis

Jn montis sullime manent super equora pennis Aspirant que suas uno sub gurgite predas

Jlico descendunt rapido per inane uolatu Et rapiunt pisces- ut poscit origo natantis

Postposito coitu sine semine sepe mariti Concipit et generat dictu mirabile uultur

Hec per celsa uolans aquilarum more cadauer Naribus elatis longe trans equora sentit

Quod quamuis tardo non horret adire uolatu Vt sese ualeat preda saciare cupita

Jdem centenis robustus uiuit in annis

Nuntia ueris auis crepitante ciconia rostro Dicta fouere suos in tantum sedula natos Exuat ut proprias nudato pectore plumas Hec cum bruma uenit fertur uitare procellas Et fines asie ductu cornicis adire

Pascit eam pullus senio cum deficit etas Quod depauit eum iam debuit ipsa diebus

Excedit uolucres dulci modulamine cunctas Cum moritur cignus nautis gratissimus ales Hunc in hiperboreo perhibent accedere tractu Ad cantum cithare per littora forte sonantis

Strucio que ponit sub puluere deserit oua Vt foueantur ibi dum negligat ipsa fouere Jnde creantur aues radio pro matre cubante

Ardea cum pluuias tempestates que perhorret Euolat ad nubes ut tanta pericula uitet

Hinc illam subitos dicunt portendere nimbos Sublimem quociens spectant super ethera naute

Vnica semper auis diuino munere phenix Jn terris arabum rediuiuo corpore surgit Cumque senescit adit loca feruidiora calore Solis- et ingentes ab aromate iungit aceruos

Componit que rogum quem crebris motibus ale Succendit- fertur que super penitus que crematur Producit uolucrem puluis de corpore facto

Et fit item phenix hac lege nouata per euum Nidificare uolens fert cinnom cinomolgus Edificat que suum pro cero robore nidum Jllinc pennatis homines abducere telis Mouerunt cumulum soliti transmittere uenum

Alcion auis est que stagna marina frequentat Edificat que suos hiemali tempore nidos

Dum cubat equora sunt septem tranquilla diebus Et uenti cessant- tempestates que remisse Jnpendunt placidam uolucri famulando quietem

Psitacus humanam proprio modulamine uocem Dum non spectatur prorsus proferre putatur Jntermiscet aue uerbis et chere iocosis

Est pelicanus auis pullos consueta necare Et confusa tribus lugere dolore diebus Denique supposito laniat sua corpora rostro Et scindens uenas educit sanguinis undas

Et uite reduces reddit rorando uolucres Dum diomedee lacrimosa uoce resultant

Et faciunt planctus subitam portendere mortem Dicuntur regum uel magna pericula regni Cumque uident aliquem discernunt ilico quid sit Barbarus an grecus nam grecum plausibus ale Et blandimentis adeunt lete que resultant Circueunt alios pennis que feruntur iniquis Horrentique sono uelut hostes agrediuntur Mennonides quinto semper dicuntur in anno Mennonis ad tumulum longo remeare uolatu

Et deflere ducem troiano marte peremptum

Fert quoque mirandam splendens circinea pennam Nocte sub obscura que fulget ut ignea lampas

Aque ministrat iter si preportetur eunti Quando nidificat deuellit ab arbore picus Clauos et cuneos quos non diuelleret ullus Cuius ab impulsu uicinia tota resultant

His igitur dictis: quidam uesanus ad illos Accessit subito seu sors conduxerat illum Terrifico clamore nemus complebat et auras Et quasi seuus aper spumabat bella minando Ocius ergo uirum capiunt secum que sedere

Cogunt ut moueat risus que iocos que loquendo Jnspiciens igitur uates attentius illum

Quis fuerit recolit gemitum que reducit ab imo Pectore- sic dicens non hec fuit eius ymago Olim- dum nobis iuuenilis floruit etas

Pulcher enim fortis fuerat tunc tempore miles Et quem nobilitas regum que ferebat origo

Hunc mecum plures que simul tunc diues habebam Tot que bonis sociis felix censebar eram que Accidit interea dum uenaremur in altis

Montibus argustli nos deuenisse sub vna: Que patulis ramis surgebant in aera quercu Fons ibi manabat uiridi circumdatus herba Cuius erant latices humanis haustibus apti

Ergo siti pariter correpti sedimus illic Et fontis puros auide libauimus amnes

Deinde super teneras solito conspeximus herbas Jn riuo fontis redolentia poma iacere

Mox ea collegit qui primus adheserat iste Porrexit que michi subito pro munere ridens Ergo distribui data poma sodalibus et me Expertem feci quia non suffecit aceruus Riserunt alii quibus impertita fuerunt

Me que uocant largum cupidis quoque faucibus illa Agrediendo uorant et pauca fuisse queruntur

Nec mora corripuit rabies miserabilis istum Et cunctos alios qui mox ratione carentes More canum sese lacerant mordendo uicissim

Strident et spumant et humi sine mente uolutant Denique digressi sunt illinc more Lupino Complentes uacuas miseris ululatibus auras

Hec michi non illis uelut estimo poma dabantur Postmodo seu didici nam tunc in partibus illis Vna fuit mulier que me dilexerat ante

Et mecum multis uenerem saciauerat annis Hanc post quam spreui secum que coire negaui Vt me dampanaret rapuit mox leua uoluntas Cumque monens aditus alios reperire nequiret Apposuit fonti super illita dona veneni

Quo rediturus eram meditans hac arte nocere Si fruerer pomis in gramine forte repertis

At me sors melior sic conseruauit ab illis Vt modo predixi set eum compellere queso Hoc de fonte nouo limphas potare salubres Vt si forte suam possit rehabere salutem

Se cognoscat item- mecum que laboret in istis Saltibus in domino dum postera uita manebit Sic igitur fecere duces sumpto que liquore Redditur ille sibi qui uecors uenerat illuc Cognouit que suos subito curatus amicos

Tunc merlinus ait tibi nunc constanter eundum Est in agone dei qui te tibi reddidit ut nunc Jpsemet inspectas qui per deserta tot annis

Vt fera uixisti sine sensu turpis eundo

Ne modo diffugias fructices ratione recepta Aut uirides saltus quos iam limphando colebas Set mecum maneas ut quos tibi surripiebat

Vis uerunca dies iterum reparare labores Obsequio domini quod erit per singula mecum Ex hoc nunc commune tibi dum uiuit uterque

Ergo subhoc maeldinus ait- nam nomine tali Dictus erat- non hoc pater- o uenerande recuso Letus enim tecum siluas habitabo- deum que: Tota mente colam tremulos dum rexerit artus Spiritus iste meos quem te doctore piabo

Sic et ego faciam uobiscum tercius auctus Telgesinus ait despecto themate mundi Jam satis exegi uiuendo tempora vane

Et nunc tempus adest quo me michi te duce reddam

Vos set abite duces urbes defendere uestras Non decet ut nostram uestro sermone quietem A modo turbetis- satis applausistis amico Discedunt proceres- remanent tres et ganieda

Quarta soror uatis- sumpta quoque denique uita Ducebat uitam regis post fata pudicam

Que modo tot populos indicto iure regebat Nunc cum fratre sibi- siluis nil dulcius exstat- Hanc etiam quandoque suis rapiebat ad alta Spiritus- ut caneret de regno sepe futura

Ergo die quadam cum fratris staret in aula Jnspiceret que domos radiantes sole fenestra Edidit has dubias dubio de pectore uoces

Cerno ridichenam galeatis gentibus urbem Jmpletam- sacros que uiros- sacras que tyaras Nexibus addictos sic consiliante iuuenta

Pastor in excelsa mirabitur edita turris Et reserare sui cogetur futile dampni

Cerno kaerloyctoyc uallatam milite seuo Jnclusos que duos quorum diuelliter alter Vt redeat cum gebte fera cum principe uallis Et uincat rapto seuam rectore cateruam

Heu quantum scelus est capiant ut sidera solem Cui sullabuntur nec ui nec marte coacta Jnspicio binas prope kaerwen in aere lunas Gestari que duos nimia feritate Leones

Jnque duos homines unus miratur et alter

Jn totidem pugnam que parant et cominus astant Jnsurgunt alii quartum que ferocibus armis Acriter obpugnant nec preualet ullus eorum

Perstat enim clipeum que mouet telis que repugnat Et uictor ternos confestim proterit hostes

Jmpellit que duos trans frigida regna boetes Dans alii ueniam qui postulat ergo per omnes Diffugiunt partes tocius sidera campi Armoricanus aper quercu protectus auita Abducit lunam gladiis post terga rotatis Sidera bina feris uideo committere pugnam Colle sub urgenio quo conuenire deyri Gewissique simul magno regnante cohelo

O quanta sudore uiri- tellus que cruore Manat in externas dum dantur uulnera gente Concidit in latebras collisum sydere sidus Abscondit que suum renouato lumine lumen

Heu quam dira fames incumbit ut arceat aluos Euacuat que suos populorum uiribus arctus Jncipit a kambris peragrat que cacumina regni Et miseras gentes equor transire cohercet Diffugiunt uituli consueti uiuere Lacte Vaccarum- scotie morientum clade nephanda Iteque neustrenses cessate diutius arma

Ferre per ingenium uiolento milite regnum Non est unde gulam ualeatis pascere uestram

Consumpsistis enim quicquid natura creatrix Fertilitate bona dudum produxit in illa

Christe tuo populo fer opem- compesce Leones Da regno placidam bello cessante quietem

Non super hoc tacuit- commirantur que sodales Germanus que suus qui mox accessit ad illam Hoc que modo uerbis applaudens fertur amicis Te ne soror uoluit res precantare futuras

Spiritus- os que meum compescuit atque libellum Ergo tibi labor iste datur- leteris in illo

Auspiciis que meis deuote singula dicas Duximus ad metam carmen uos ergo britanni Laurea serta date Gaufrido de monumeta

Est etenim uester nam quondam prelia uestra Vestrorum que ducum cecinit scripsit que libellum Quem nunc gesta uocant britonum celebrata per orbem.

Table of Contents

An Open Entrance to the Closed Palace of the King………………………………………………………………………… 1

by An Anonymous Sage and Lover of Truth……………………………………………………………………………. 2

 THE AUTHOR’S PREFACE………………………………………………………………………………………………. 3

 CHAPTER I. Of the need of Sulphur for producing the Elixir…………………………………………………….. 4

CHAPTER II. Of the Component Principles of the Mercury of the Sages………………………………………. 5

CHAPTER III. Concerning the Chalybs of the Sages………………………………………………………………… 6

CHAPTER IV. Of the Magnet of the Sages…………………………………………………………………………….. 7

CHAPTER V. Of the Chaos of the Sages……………………………………………………………………………….. 8

CHAPTER VI. Of the Air of the Sages………………………………………………………………………………….. 9

CHAPTER VII. Of the First Operation −− Preparation of Mercury by means of the Flying Eagles…….. 10

CHAPTER VIII. Of the Difficulty and Length of the First Operation………………………………………….. 11

CHAPTER IX. On the Superiority of our Mercury over All Metals…………………………………………….. 12

CHAPTER X. On the sulphur which is in the Mercury of the Sages……………………………………………. 13

CHAPTER XI. oncerning the Discovery of the Perfect Magistery………………………………………………. 14

CHAPTER XII. The Generic Method of Making the Perfect Magistery……………………………………….. 15

 CHAPTER XIII. Of the Use of Mature Sulphur in the Work of the Elixir……………………………………. 16

 CHAPTER XIV. Of the Circumstantial and Accidental Requisites of our Art………………………………. 18

 CHAPTER XV. Of the Incidental Purging of Mercury and Gold………………………………………………. 19

 CHAPTER XVI. Of the Amalgam of Mercury and Gold, and of their respective Proportions………….. 20

 CHAPTER XVII. Concerning the Size, Form, Material, and Mode of Securing the Vessel……………… 21

 CHAPTER XVIII. Of the Furnace or Athanor of the Sages……………………………………………………… 22

 CHAPTER XIX. Of the Progress of the Work during the First Forty Days………………………………….. 23

 CHAPTER XX. Of the Appearance of Blackness in the Work of the Sun and Moon……………………… 25

 CHAPTER XXI. Of the Caution required to avoid Burning the Flowers……………………………………… 26

 CHAPTER XXII. Of the Regimen of Saturn………………………………………………………………………… 27

 CHAPTER XXIII. Of the different Regimens of this Work……………………………………………………… 28

 CHAPTER XXIV. Of the First Regimen, which is that of Mercury……………………………………………. 29

 CHAPTER XXV. The Regimen of the Second Part, which is that of Saturn………………………………… 30

 CHAPTER XXVI. Of the Regimen of Jupiter……………………………………………………………………….. 31

 CHAPTER XXVII. Of the Regimen of the Moon………………………………………………………………….. 32

 CHAPTER XXVIII. Of the Regimen of Venus……………………………………………………………………… 33

 CHAPTER XXIX. Of the Regimen of Mars…………………………………………………………………………. 34

 CHAPTER XXX. Of the Regimen of the Sun……………………………………………………………………….. 35

 CHAPTER XXXI. Of the Fermentation of the Stone……………………………………………………………… 36

 CHAPTER XXXII. The Imbibition of the Stone……………………………………………………………………. 37

 CHAPTER XXXIII. The Multiplication of the Stone……………………………………………………………… 38

 CHAPTER XXXIV. Of Projection…………………………………………………………………………………….. 39

 CHAPTER XXXV. Of the Manifold uses of this Art……………………………………………………………… 40

An Open Entrance to the Closed Palace of the King

by An Anonymous Sage and Lover of Truth

 THE AUTHOR’S PREFACE

• CHAPTER I. Of the need of Sulphur for producing the Elixir
• CHAPTER II. Of the Component Principles of the Mercury of the Sages
• CHAPTER III. Concerning the Chalybs of the Sages
• CHAPTER IV. Of the Magnet of the Sages
• CHAPTER V. Of the Chaos of the Sages
• CHAPTER VI. Of the Air of the Sages
• CHAPTER VII. Of the First Operation −− Preparation of Mercury by means of the Flying Eagles
• CHAPTER VIII. Of the Difficulty and Length of the First Operation
• CHAPTER IX. On the Superiority of our Mercury over All Metals
• CHAPTER X. On the sulphur which is in the Mercury of the Sages
• CHAPTER XI. oncerning the Discovery of the Perfect Magistery
• CHAPTER XII. The Generic Method of Making the Perfect Magistery
• CHAPTER XIII. Of the Use of Mature Sulphur in the Work of the Elixir
• CHAPTER XIV. Of the Circumstantial and Accidental Requisites of our Art
• CHAPTER XV. Of the Incidental Purging of Mercury and Gold
• CHAPTER XVI. Of the Amalgam of Mercury and Gold, and of their respective Proportions
• CHAPTER XVII. Concerning the Size, Form, Material, and Mode of Securing the Vessel
• CHAPTER XVIII. Of the Furnace or Athanor of the Sages
• CHAPTER XIX. Of the Progress of the Work during the First Forty Days
• CHAPTER XX. Of the Appearance of Blackness in the Work of the Sun and Moon
• CHAPTER XXI. Of the Caution required to avoid Burning the Flowers
• CHAPTER XXII. Of the Regimen of Saturn
• CHAPTER XXIII. Of the different Regimens of this Work
• CHAPTER XXIV. Of the First Regimen, which is that of Mercury
• CHAPTER XXV. The Regimen of the Second Part, which is that of Saturn
• CHAPTER XXVI. Of the Regimen of Jupiter
• CHAPTER XXVII. Of the Regimen of the Moon
• CHAPTER XXVIII. Of the Regimen of Venus
• CHAPTER XXIX. Of the Regimen of Mars
• CHAPTER XXX. Of the Regimen of the Sun
• CHAPTER XXXI. Of the Fermentation of the Stone
• CHAPTER XXXII. The Imbibition of the Stone
• CHAPTER XXXIII. The Multiplication of the Stone
• CHAPTER XXXIV. Of Projection
• CHAPTER XXXV. Of the Manifold uses of this Art

THE AUTHOR’S PREFACE

I, being an anonymous adept, a lover of learning, and a philosopher, have decreed ‘to write this little treatise of medicinal, chemical, and physical arcana, in the year 1645, after the Birth of Christ, and in the 23rd year of my age, to assist in conducting my straying brethren out of the labyrinth of error, and with the further object of making myself known to other Sages, holding aloft a torch which may be visible far and wide to those who are groping in the darkness of ignorance. The contents of this Book are not fables, but real experiments which I have seen, touched, and handled, as an adept will easily conclude from these lines. I have written more plainly about this Art than any of my predecessors; sometimes I have found myself on the very verge of breaking my vow, and once or twice had to lay down my pen for a season; but I could not resist the inward prompting of God, which impelled me to persevere in the most loving course, who alone knows the heart, and to whom only be glory for ever. Hence, I undoubtedly gather that in this last age of the world, many will become blessed by this arcanum, through what I have thus faithfully written, for I have not willingly left any−thing doubtful to the young beginner. I know many who with me do enjoy this secret, and am persuaded that many more will also rejoice in its possession. Let the holy Will of God perform what it pleases, though I confess myself an unworthy instrument through whom such great things should be effected.

CHAPTER I. Of the need of Sulphur for producing the Elixir

Whoever wishes to possess this secret Golden Fleece, which has virtue to transmute metals into gold, should know that our Stone is nothing but gold digested to the highest degree of purity and subtle fixation to which it can be brought by Nature and the highest effort of Art; and this gold thus perfected is called “our gold,” no longer vulgar, and is the ultimate goal of Nature. These words, though they may be surprising to some of my readers, are true, as I, an adept, bear witness; and though overwise persons entertain chimerical dreams, Nature herself is most wonderfully simple. Gold, then, is the one true principle of purification. But our gold is twofold; one kind is mature and fixed, the yellow Latten, and its heart or centre is pure fire, whereby it is kept from destruction, and only purged in the fire. This gold is our male, and it is sexually joined to a more crude white gold −− the female seed: the two together being indissolubly united, constitute our fruitful Hermaphrodite. We are told by the Sages that corporal gold is dead, until it be conjoined with its bride, with whom the coagulating sulphur, which in gold is outwards, must be turned inwards. Hence it follows that the substance which we require is Mercury. Concerning this substance, Geber uses the following words: “Blessed be the Most High God who created Mercury, and made it an all−prevailing substance.” And it is true that unless we had Mercury, Alchemists might still boast themselves, but all their boasting would be vain. Hence it is clear that our Mercury is not common mercury; for all common mercury is a male that is corporal, specific, and dead, while our Mercury is spiritual, female, living, and life−giving. Attend closely to what I say about our Mercury, which is the salt of the wise men. The Alchemist who works without it is like a man who draws a bow without a string. Yet it is found nowhere in a pure state above ground, but has to be extracted by a cunning process out of the substance in which it exists.

CHAPTER II. Of the Component Principles of the Mercury of the Sages

Let those who aim to purify Mercury by means of salts, faeces and other foreign bodies, and by strange chemical processes, understand that though our water is variousy composed, it is yet only one thing, formed by the concretion of divers substances of the same essence. The components of our water are fire, the vegetable “Saturnian liquid,” and the bond of Mercury. The fire is that of mineral Sulphur, which yet can be called neither mineral nor metallic, but partakes of both characters: it is a chaos or spirit, because our fiery Dragon, that overcomes all things, is yet penetrated by the odour of the Saturnian liquid, its blood growing together with the Saturnian sap into one body which is yet neither a body (since it is all volatile) nor a spirit (since in fire it resembles melted metal). It may thus be very properly described as chaos, or the mother of all metals. From this chaos I can extract everything −− even the Sun and Moon −− without the transmutatory Elixir. It is called our Arsenic, our Air, our Moon, our Magnet, and our Chalybs: these names representing the different stages of its development, even unto the manifestation of the kingly diadem, which is cast out of the menstruum of our harlot. Learn then, who are the friends of Cadmus; who is the serpent that devoured them; what the hollow oak to which Cadmus spitted the serpent. Learn who are the doves of Diana, that overcome the green lion by gentleness: even the Babylonian dragon, which kills everything with its venom. Learn, also, what are the winged shoes of Mercury, and who are those nymphs whom he charms by means of his incantations.

CHAPTER III. Concerning the Chalybs of the Sages

Our Chalybs is the true key of our Art, without which the Torch could in no wise be kindled, and as the true magi have delivered many things concerning it, so among vulgar alchemists there is great contention as to its nature. It is the ore of gold, the purest of all spirits; a secret, infernal, and yet most volatile fire, the wonder of the world, the result of heavenly virtues in the lower world −− for which reason the Almighty has assigned to it a most glorious and rare heavenly conjunction, even that notable sign whose nativity is declared in the East. This star was seen by the wise men of old, and straightway they knew that a Great King was born in the world. When you see its constellation, follow it to the cradle, and there you will behold a beautiful Infant. Remove the impurities, look upon the face of the King’s Son; open your treasury, give to him gold, and after his death he will bestow on you his flesh and blood, the highest Medicine in the three monarchies of the earth.

CHAPTER IV. Of the Magnet of the Sages

As steel is attracted towards the magnet, and the magnet turns towards the steel, so also our Magnet attracts our Chalybs. Thus, as Chalybs is the ore of gold, so our Magnet is the true ore of our Chalybs. The hidden centre of our Magnet abounds in Salt, which Salt is the menstruum in the Sphere of the Moon, and can calcine gold. This centre turns towards the Pole with an archetic appetite, in which the virtue of the Chalybs is exalted into degrees. In the Pole is the heart of Mercury, the true fire (in which is the rest of its Master), sailing through this great sea that it may arrive at both the Indies, and direct its course by the aspect of the North Star, which our Magnet will manifest.

CHAPTER V. Of the Chaos of the Sages

Let the student incline his ear to the united verdict of the Sages, who describe this work as analogous to the Creation of the World. In the Beginning God created Heaven and Earth; and the Earth was without form and void, and the Spirit of God moved upon the face of the waters. And God said, “Let there be light,” and there was light. These words are sufficient for the student of our Art. The Heaven must be united to the Earth on the couch of friendship, so shall he reign in glory for ever. The Earth is the heavy body, the womb of the minerals, which it cherishes in itself, although it brings to light trees and animals. The Heaven is the place where the great Lights revolve, and through the air transmit their influences to the lower world. But in the beginning all was one confused chaos. Our Chaos is, as it were, a mineral earth (by virtue of its coagulation), and yet also volatile air −− in the centre of which is the Heaven of the Sages, the Astral Centre. which with its light irradiates the earth to its surface. What man is wise enough to evolve out of this world a new King, who shall redeem his brothers from their natural weaknesses, by dying, being lifted on high, and giving his flesh and blood for the life of the world ? I thank Thee, O God, that Thou hast concealed these things from the wise and prudent, and hast revealed them unto babes!

CHAPTER VI. Of the Air of the Sages

Our air, like the air of the firmament, divides the waters; and as the waters under the firmament are visible to us mortals, while we are unable to see the waters above the firmament, so in “our work” we see the extracentral mineral waters, but are unable to see those which, though hidden within, nevertheless have a real existence. They exist but do not appear until it please the Artist, as the author of the New Light has testified. Our air keeps the extracentral waters from mingling with those at the centre. If through the removal of this impediment, they were enabled to mingle, their union would be indissoluble. Therefore the external vapours and burning sulphur do stiffy adhere to our chaos, and unable to resist its tyranny, the pure flies away from the fire in the form of a dry powder. This then should be your great object. The arid earth must be irrigated, and its pores softened with water of its own kind, then this thief with all the workers of iniquity will be cast out, the water will be purged of its leprous stain by the addition of true Sulphur, and you will have the Spring whose waters are sacred to the maiden Queen Diana. This thief is armed with all the malignity of arsenic, and is feared and eschewed by the winged youth.

Though the Central Water be his Spouse, yet the youth cannot come to her, until Diana with the wings of her doves purges the poisonous air, and opens a passage to the bridal chamber. Then the youth enters easily through the pores, presently shaking the waters above, and stirring up a rude and ruddy cloud. Do thou, O Diana, bring in the water over him, even unto the brightness of the Moon ! So the darkness on the face of the abyss will be dispersed by the spirit moving in the waters. Thus, at the bidding of God, light will appear on the Seventh Day, and then this sophic creating of Mercury shall be completed, from which time, until the revolution of the year, you may wait for the birth of the marvellous Child of the Sun, who will come to deliver his brethren from every stain.

CHAPTER VII. Of the First Operation −− Preparation of Mercury by means of the Flying Eagles

Know, my brother, that the exact preparation of the Eagles of the Sages, is the highest effort of our Art. In this first section of our work, nothing is to be done without hard and persevering toil; though it is quite true that afterwards the substance develops under the influence of gentle heat without any imposition of hands. The Sages tell us that their Eagles must be taken to devour the Lion, and that they gain the victory all the sooner if they are very numerous; also that the number of the work varies between 7 and 9. The Mercury of the Sages is the Bird of Hermes (now called a goose, now a pheasant). But the Eagles are always mentioned in the plural, and number from 3 to lo. Yet this is not to be understood as if there should be so many weights or parts of the water to one of the earth, but the water must be taken so oftentimes acuated or sharpened as there are Eagles numbered. This acuation is made by sublimation. There is, then, one sublimation of the Mercury of the Sages, when one Eagle is mentioned, and the seventh sublimation will so strengthen your Mercury, that the Bath of your King will be ready… Let me tell you now how this part of the work is performed. Take 4 parts of our fiery Dragon, in whose belly is hidden the magic Chalybs, and 9 parts of our Magnet; mingle them by means of a fierce fire, in the form of a mineral water, the foam of which must be taken away. Remove the shell, and take the kernel. Purge what remains once more by means of fire and the Sun, which may be done easily if Saturn shall have seen himself in the mirror of Mars. Then you will obtain our Chameleon, or Chaos, in which all the virtues of our Art are potentially present. This is the infant Hermaphrodite, who, through the bite of a mad dog, has been rendered so fearful of water, that though of a kindred nature, it always eschews and avoids it. But in the grove of Diana are two doves that soothe its rabid madness if applied by the art of the nymph Mercury. Take it and plunge it under water till it perish therein; then the rabid and black dog will appear panting and half suffocated −− drive him down with vigorous blows, and the darkness will be dispelled. Give it wings when the Moon is full, and it will fly away as an Eagle, leaving the doves of Diana dead (though, when first taken they should be living). Repeat this seven times, and your work is done, the gentle coction which follows is child’s play and a woman’s work.

CHAPTER VIII. Of the Difficulty and Length of the First Operation

Some Alchemists fancy that the work from beginning to end is a mere idle entertainment; but those who make it so will reap what they have sown −− viz., nothing. We know that next to the Divine Blessing, and the discovery of the proper foundation, nothing is so important as unwearied industry and perseverance in this First Operation. It is no wonder, then, that so many students of this Art are reduced to beggary; they are afraid of work, and look upon our Art as mere sport for their leisure moments. For no labour is more tedious than that which the preparatory part of our enterprise demands. Morienus earnestly entreats the King to consider this fact, and says that many Sages have complained of the tedium of our work. “To render a chaotic mass orderly”‘ says the Poet, “is matter of much time and labour” −− and the noble author of the Hermetical Arcanum describes it as an Herculean task. There are so many impurities clinging to our first substance, and a most powerful intermediate agent is required for the purpose of eliciting from our polluted menstruum the Royal Diadem. But when you have once prepared your Mercury, the most formidable part of your task is accomplished, and you may indulge in that rest which is sweeter than any work, as the Sage says.

CHAPTER IX. On the Superiority of our Mercury over All Metals

Our Mercury is that Serpent which devoured the companions of Cadmus, after having first swallowed Cadmus himself, though he was far stronger than they. Yet Cadmus will one day transfix this Serpent, when he has coagulated it with his Sulphur. Know that this, our Mercury, is a King among metals, and dissolves them by changing their Sulphur into a kindred mercurial substance. The Mercury of one, two, or three eagles bears rule over Saturn, Jupiter, and Venus. The Mercury of from three to seven eagles sways the Moon; that of ten eagles has power over the Sun; our Mercury is nearer than any other unto the first ens of metals; it has power to enter metallic bodies, and to manifest their hidden depths.

CHAPTER X. On the sulphur which is in the Mercury of the Sages

It is a marvellous fact that our Mercury contains active sulphur and yet preserves the form and all the properties of Mercury. Hence it is necessary that a form be introduced therein by our preparation, which form is a metallic sulphur. This Sulphur is the inward fire which causes the putrefaction of the composite Sun. This sulphureous fire is the spiritual seed which our Virgin (still remaining immaculate) has conceived. For an uncorrupted virginity admits of a spiritual love, as experience and authority affirm. The two (the passive and the active principle) combined we call our Hermaphrodite. When joined to the Sun, it softens, liquefies, and dissolves it with gentle heat. By means of the same fire it coagulates itself; and by its coagulation produces the Sun. Our pure and homogeneous Mercury, having conceived inward Sulphur (through our Art), coagulates itself under the influence of gentle outward heat, like the cream of milk −− a subtle earth floating on the water. When it is united to the Sun, it is not only not coagulated, but the composite substance becomes softer day by day; the bodies are almost dissolved; and the spirits begin to be coagulated, with a black colour and a most fetid smell. Hence it appears that this spiritual metallic Sulphur is in truth the moving principle in our Art; it is really volatile or unmatured gold, and by proper digestion is changed into that metal. If joined to perfect gold, it is not coagulated, but dissolves the corporal gold, and remains with it, being dissolved, under one form, although before the perfect union death must precede, that so they may he united after death, not simply in a perfect unity, but in a thousand times more than perfect perfection.

CHAPTER XI. oncerning the Discovery of the Perfect Magistery

There are those who think that this Art was first discovered by Solomon, or rather imparted to him by Divine Revelation. But though there is no reason for doubting that so wise and profoundly learned a sovereign was acquainted with our Art, yet we happen to know that he was not the first to acquire the knowledge. It was possessed by Hermes, the Egyptian, and some other Sages before him; and we may suppose that they first sought a simple exaltation of imperfect metals into regal perfection, and that it was at first their endeavour to develop Mercury, which is most like to gold in its weight and properties, into perfect gold. This, however, no degree of ingenuity could effect by any fire, and the truth gradually broke on their minds that an internal heat was required as well as an external one. So they rejected aqua fortis and all corrosive solvents, after long experiments with the same −− also all salts, except that kind which is the first substance of all salts, which dissolves all metals and coagulates Mercury, but not without violence, whence that kind of agent is again separated entire, both in weight and virtue, from the things it is applied to. They saw that the digestion of Mercury was prevented by certain aqueous crudities and earthy dross; and that the radical nature of these impurities rendered their elimination impossible, except by the complete inversion of the whole compound. They knew that Mercury would become fixed if it could be freed from their defiling presence −− as it contains fermenting sulphur, which is only hindered by these impurities from coagulating the whole mercurial body. At length they discovered that Mercury, in the bowels of the earth, was intended to become a metal, and that the process of development was only stopped by the impurities with which it had become tainted. They found that that which should be active in the Mercury was passive; and that its infirmity could not be remedied by any means, except the introduction of some kindred principle from without. Such a principle they discovered in metallic sulphur, which stirred up the passive sulphur in the Mercury, and by allying itself with it, expelled the aforesaid impurities. But in seeking to accomplish this practically, they were met by another great difficulty. In order that this sulphur might be effectual in purifying the Mercury, it was indispensable that it should itself be pure. All their efforts to purify it, however, were doomed to failure. At length they bethought them that it might possibly be found somewhere in Nature in a purified condition

−− and their search was crowned with success. They sought active sulphur in a pure state, and found it cunningly concealed in the House of the Ram. This sulphur mingled most eagerly with the offspring of Saturn, and the desired effect was speedily produced −− after the malignant venom of the ” air” of Mercury had been tempered (as already set forth at some length) by the Doves of Venus. Then life was joined to life by means of the liquid; the dry was moistened; the passive was stirred into action by the active; the dead was revived by the living. The heavens were indeed temporarily clouded over, but after a copious downpour of rain, serenity was restored.

Mercury emerged in a hermaphroditic state. Then they placed it in the fire; in no long time they succeeded in coagulating it, and in its coagulation they found the Sun and the Moon in a most pure state. Then they considered that, before its coagulation, this Mercury was not a metal, since, on being volatilised, it left no residue at the bottom of the distilling vessel; hence they called it unmatured gold and their living (or quick) silver It also occurred to them that if gold were sown, as it were, in the soil of its own first substance, its excellence would probably be enhanced; and when they placed gold therein, the fixed was volatilised, the hard softened, the coagulated dissolved, to the amazement of Nature herself. For this reason they wedded these two to each other, put them in a still over the fire, and for many days regulated the heat in accordance with the requirements of Nature. Thus the dead was revived, the body decayed, and a glorified spirit rose from the grave; the soul was exalted into the Quintessence −− the Universal Medicine for animals, vegetables, and minerals.

CHAPTER XII. The Generic Method of Making the Perfect Magistery

The greatest secret of our operation is no other than a cohobation of the nature of one thing above the other, until the most digested virtue be extracted out of the digested body of the crude one. But there are hereto requisite: Firstly, an exact measurement and preparation of the ingredients required; secondly, an exact fulfilment of all external conditions; thirdly a proper regulation of the fire; fourthly, a good knowledge of the natural properties of the substances; and fifthly, patience, in order that the work may not be marred by overgreat haste. Of all these points we will now speak in their proper order.

CHAPTER XIII. Of the Use of Mature Sulphur in the Work of the Elixir

We have spoken of the need of Mercury, and have described its properties more plainly and straightforwardly than has ever been done before. God knows that we do not grudge the knowledge of this Art to our brother men; and we are not afraid that it can ever become the property of any unworthy person. So long as the secret is possessed by a comparatively small number of philosophers, their lot is anything but a bright and happy one; surrounded as we are on every side by the cruel greed and −− the prying suspicion of the multitude, we are doomed, like Cain, to wander over the earth homeless and friendless. Not for us are X the soothing influences of domestic happiness; not for us the delightful confidences of friendship. Men who covet our golden secret pursue us from place to place, and fear closes our lips, when love tempts us to open ourselves freely to a brother. Thus we feel prompted at times to burst forth into the desolate exclamation of Cain: “Whoever finds me will slay me.” Yet we are not the murderers of our brethren; we are anxious only to do good to our fellow−men. But even our kindness and charitable compassion are rewarded with black ingratitude− ingratitude that cries to heaven for vengeance. It was only a short time ago that, after visiting the plague−stricken haunts of a certain city, and restoring the sick to perfect health by means of my miraculous medicine, I found myself surrounded by a yelling mob, who demanded that I should give to them my Elixir of the Sages; and it was only by changing my dress and my name, by shaving off my beard and putting on a wig, that I was enabled to save my life, and escape from the hands of those wicked men. And even when our lives are not threatened, it is not pleasant to find−ourselves, wherever we go, the central objects of human greed… I know of several persons who were found strangled in their beds, simply because they were suspected of possessing this secret, though, in reality, they knew no more about it than their murderers; it was enough for some desperate ruffians, that a mere whisper of suspicion had been breathed against their victims. Men are so eager to have this Medicine that your very caution will arouse their suspicions, and endanger your safety. Again, if you desire to sell any large quantity of your gold and silver, you will be unable to do so without imminent risk of discovery. The very fact that anyone has a great mass of bullion for sale would in most places excite suspicion. This feeling will be strengthened when people test the quality of our gold; for it is much finer and purer than any of the gold which is brought from Barbary, or from the Guinea Coast; and our silver is better even than that which is conveyed home by the Spanish silver fleet. If, in order to baffle discovery, you mix these precious metals with alloy, you render yourself liable, in England and− Holland at least, to capital punishment; for in those countries no one is permitted to tamper with the precious metals except the officers of the mint, and the licensed goldsmiths. I remember once going, in the disguise of a foreign merchant to a goldsmith’s shop, and offering him 600 pounds worth of our pure silver for sale. He subjected it to the usual tests, and then said: “This silver is artificially prepared.” When I asked him why he thought so, his answer was: “I am not a novice in my profession, and know very well the exact quality of the silver which is brought from the different mines.” When I heard these words I took myself away with great secrecy and dispatch, leaving the silver in the hands of the goldsmith. On this account, and by reason of the many and great difficulties which beset us, the possessors of this Stone, on every side, we do elect to remain hidden, and will communicate the Art to those who are worthily covetous of our secrets, and then mark what public good will befall. Without Sulphur, our Mercury would never be properly coagulated for our supernatural work; it is the male substance, while Mercury may be called the female; and all Sages say that no tincture can be made without its latten, which latten is gold, without any double speaking. Wise men, notwithstanding, can find this substance even on the dunghill; but the ignorant are unable to discern it even in gold. The tincture of gold is concealed in the gold of the Sages, which is the most highly matured of bodies; but as a raw material it exists only in our Mercury; and it (gold) receives from Mercury the multiplication of its seed, but in virtue rather than in weight. The Sages say that common gold is dead, while their’s is living; and common gold is dead in the same sense in which a grain of wheat is dead, while it is surrounded by dry air; and comes to life, swells, softens, and germinates only when it is put into moist earth. In this sense gold, too, is dead, so long as it is surrounded by the corporeal husk, always allowing, of course, for the great difference between a vegetable grain and metallic gold. Our grain is quickened in water only; and as wheat, while it remains in the barn is called grain, and is not destined to be quickened, because it is to be used for bread making −− but changes its name, when it is sown in the field, and is then called seedcorn; so our gold, while it is in the form of rings, plate, and coins, is called common gold, because in that state it is likely to remain unchanged

to the end of the world; but potentially it is even then the gold of the Sages, because if sown in its own proper element, it would in a few days become the Chaos of the Sages. Hence the Sages bid you revive the dead (i.e., the gold which already appeared doomed to a living death) and mortify the living, i.e., the Mercury which, imparting life to the gold, is itself deprived of the vital principle. Their gold is taken in a dead, their water in a living, state, and by their composition and brief coction, the dead gold revives and the living Mercury dies, i.e., the spirit is coagulated, the body is dissolved, and thus both putrefy together, until all the members of the compound are torn into atoms. The mystery of our Art, which we conceal with so great care, is the preparation of the Mercury, which above ground is not to be found made ready to our hand. But when it is prepared, it is “our water” in which gold is dissolved, whereby the latent life of the gold is set free, and receives the life of the dissolving Mercury, which is to gold what good earth is to the grain of wheat. When the gold has putrefied in the Mercury, there arises out of the decomposition of death a new body, of the same essence, but of a glorified substance. Here you have the whole of our Philosophy in a nutshell. There is no secret about it, except the preparation of Mercury, its mingling with the gold in the right proportions, and the regulation of the fire in accordance with its requirements. Gold by itself does not fear the fire; hence the great point is, to temper the heat to the capacity of the Mercury. If the Mercury is not properly prepared, the gold remains common gold, being joined with an improper agent; it continues unchanged, and no degree of heat will help it to put off its corporeal nature. Without our Mercury the seed (i.e., gold) cannot be sown; and if gold is not sown in its proper element, it cannot be quickened any more than the corn which the West Indians keep underground, in air−tight stone jars, can germinate. I know that some self−constituted “Sages” will take exception to this teaching, and say that common gold and running Mercury are not the substance of our Stone. But one question will suffice to silence their objections: Have they ever actually prepared our Tincture? I have prepared it more than once, and daily have it in my power; hence I may perhaps be permitted to speak as one having authority. Go on babbling about your rain water collected in May, your Salts, your sperm which is more potent than the foul fiend himself, ye self−styled philosophers; rail at me, if you like; all you say is conclusively refuted by this one fact −− you cannot make the Stone. When I say that gold and Mercury are the only substances of our Stone I know what I am writing about; and the Searcher of all hearts knows also that I say true. The time has arrived when we may speak more freely about this Art. For Elias the artist is at hand, and glorious things are already spoken of the City of God. I possess wealth sufficient to buy the whole world −− but as yet I may not use it on account of the craft and cruelty of wicked men. It is not from jealousy that I conceal as much as I do: God knows that I am weary of this lonely, wandering life, shut out from the bonds of friendship, and almost from the face of God. I do not worship the golden calf, before which our Israelites bow low to the ground; let it be ground to powder like the brazen serpent. I hope that in a few years gold (not as given by God, but as abused by man) will be so common that those who are now so mad after it, shall contemotuously spurn aside this bulwark of Antichrist. Then will tie day of our deliverance be at hand when the streets of the new Jerusalem are paved with gold, and its gates are made of great diamonds. The day is at hand when, by means of this my Book, gold will have become as common as dirt; when we Sages shall find rest for the soles of our feet, and render fervent thanks to God. My heart conceives unspeakable things, and is enlarged for the good of the Israel of God. These words I utter forth with a herald’s clarion tones. My Book is the precursor of Elias, designed to prepare the Royal way of the Master; and would to God that by its means all men might become adepts in our Art −− for then gold, the great idol of mankind, would lose its value, and we should prize it only for its scientific teaching. Virtue would be loved for its own sake. I am familiar with many possessors of this Art who regard silence as the great point of honour. But I have been enabled by God to take a different view of the matter; and I firmly believe that I can best serve the Israel of God, and put my talent out at usury, by making this secret knowledge the common property of the whole world. Hence I have not conferred with flesh and blood, nor attempted to obtain the consent of my Brother Sages. If the matter succeeds according to my desire and prayer, they will all rejoice that I have published this Book.

CHAPTER XIV. Of the Circumstantial and Accidental Requisites of our Art

We have weeded out all vulgar errors concerning our Art, and have shewn that gold and Mercury are the only substances required. We have shewn that this gold is to be understood, not metaphorically, but in a truly philosophical sense. We have also declared our Mercury to be true quicksilver, without any ambiguity of acceptation. The latter, we have told you, must be made by art, and be a key to the former. We have made everything as clear as noonday; and our teaching is based, not on hearsay, or on the writings of others, but on our own personal and oft repeated experience. The things we faithfully declare are what we have both seen and known. We have made and do possess the Stone −− the great Elixir. Moreover, we do not grudge you this knowledge, but wish you to attain it out of this Book. We have spoken out more plainly than any of our predecessors; and our Receipt, apart from the fact that we have not called things by their proper names, is perfectly trustworthy. It remains for us to give you some practical tests by which the goodness or unsuitableness of your Mercury may be known. and some directions for amending its defects. When you have living Mercury and gold, there remains to be accomplished, first, the purging of the Mercury and the gold, then their espousal, and finally the regulation of the fire.

CHAPTER XV. Of the Incidental Purging of Mercury and Gold

Perfect gold is found in the bowels of the earth in little pieces, or in sand. If you can meet with this unmixed gold, it is pure enough; if not, purge it with antimony or royal cement, or boil it with aqua fortis, the gold being first granulated. Then smelt it, remove the impure sediment, and it is ready. But Mercury needs inward and essential purging. which radical cleansing is brought about by the addition of true Sulphur, little by little, according to the number of the Eagles. Then it also needs an incidental purgation for the purpose of removing from its surface the impurities which have, by the essential purgation, been ejected from the centre. This process is not absolutely necessary, but it is useful, as it accelerates the work. Therefore, take your Mercury, which you have purified with a suitable number of Eagles, sublime it three times with common salt and iron filings, and wash it with vinegar and a moderate quantity of salts of ammonia, then dry and distil in a glass retort, over a gradually increasing fire, until the whole of the Mercury has ascended. Repeat this four times, then boil the Mercury in spirits of vinegar for an hour, stirring it constantly. Then pour off the vinegar, and wash off its acidity by a plentiful effusion of spring water. Dry the Mercury, and its splendour will be wonderful. You may wash it with wine, or vinegar and salt, and so spare the sublimation; but then distil it at least four times without addition, after you have perfected all the eagles, or washings, washing the chalybeat retort every time with ashes and water; then boil it in distilled vinegar for half a day, stirring it strongly at times. Pour off the blackish vinegar, add new, then wash with warm water.

This process is designed to purge away the internal impurities from the surface. These impurities you may perceive if, on mixing Mercury with purest gold, you place the amalgam on a white sheet of paper. The sooty blackness which is then seen on the paper is purged away by this process.

CHAPTER XVI. Of the Amalgam of Mercury and Gold, and of their respective Proportions

When you have done all this, take one part of pure and laminated gold, or fine gold filings, and two parts of Mercury; put them in a heated (marble) jar, i.e., heaved with boiling water, being taken out of which it dries quickly, and holds the heat a long time. Grind with an ivory, or glass, or stone, or iron, or boxwood pestle (the iron pestle is not so good; I use a pestle of crystal): pound them, I say, as small as the painters grind their colours; then add water so as to make the mass as consistent as half melted butter. The mixture should be fixable and soft, and permit itself to be moulded into little globules −− like moderately soft butter; it should be of such a consistency as to yield to the gentlest touch. Moreover, it should be of the same temperature throughout, and one part should not be more liquid than another. The mixture will be more or less soft, according to the proportion of Mercury which it contains; but it must be capable of forming into those little globules, and the Mercury should not be more lively at the bottom than at the top. If the amalgam be left undisturbed, it will at once harden; you must therefore judge of the merits of the mixture, while you are stirring it; if it fulfils the above conditions, it is good Then take spirit of vinegar, and dissolve in it a third part of salt of ammonia, put the amalgam into this liquid, let the whole boil for a quarter−of−an−hour in a long necked glass vessel; then take the mixture out of the glass vessel, pour off the liquid, heat the mortar, and pound the amalgam (as above) vigorously, and wash away all blackness with hot water. Put it again into the liquid, let it boil up once more in the glass vessel, pound it as before, and wash it. Repeat this process until the blackness is entirely purged out. The amalgam will then be as brilliant and white as the purest silver. Once more regulate the temperature of the amalgam according to the rules given above; your labour will be richly rewarded. If the amalgam be not quite soft enough, add a little Mercury. Then boil it in pure water, and free it from all saltness and acidity. Pour off the water, and dry the amalgam. Make quite sure that it is thoroughly dried, by waving it to and fro on the point of a knife over a sheet of white paper.

CHAPTER XVII. Concerning the Size, Form, Material, and Mode of Securing the Vessel

Let your glass distilling vessel be round or oval; large enough to hold neither more nor much less than an ounce of distilled water in the body thereof. Let the height of the vessel’s neck be about one palm, hand−breath, or span, and let the glass be clear and thick (the thicker the better, so long as it is clear and clean, and permits you to distinguish what is going on within) −− but the thickness should be uniform. The substance which will go into this vessel consists of 1/2 oz. of gold, and one oz. of mercury; and if you have to add 1/3 oz. of mercury, the whole compound will still be less than 2 oz. The glass should be strong in order to prevent the vapours which arise from our embryo bursting the vessel. Let the mouth of the vessel be very carefully and effectually secured by means of a thick layer of sealing−wax. The utensils and the materials required are not then very expensive −− and if you use my thick distilling−vessel you will avoid loss by breakage. The other instruments that are requisite are not dear. I know that many will take exception to this statement; they will say that the pursuit of our Art is a matter of all but ruinous expense. But my answer consists in a simple question: What is the object of our Art? Is it not to make the Philosopher’s Stone −− to find the liquid in which gold melts like ice in tepid water? And do those good people who are so eager in their search after “Mercury of the Sun,” and “Mercury of the Moon,” and who pay so high a price for their materials, ever succeed in this object? They cannot answer this question in the affirmative.

One florin will buy enough of the substance of our water to quicken two pounds of mercury, and make it the true Mercury of the Sages. But, of course, glass vessels, coals, earthen vessels, a furnace, iron vessels, and other instruments, cannot be bought for nothing. Without a perfect body, our ore, viz., gold, there can be no Tincture, and our Stone is at first vile, immature, and volatile, but when complete it is perfect, precious, and fixed. These two aspects of our Stone are the body, gold, and the spirit, or quicksilver.

CHAPTER XVIII. Of the Furnace or Athanor of the Sages

I have spoken about Mercury, Sulphur, the vessel, their treatment, etc. etc.; and, of course, all these things are to be understood with a grain of salt. You must understand that in the preceding chapters I have spoken metaphorically; if you take my words in a literal sense, you will reap no harvest except your outlay. For instance, when I name the principal substances Mercury and gold −− I do not mean common gold in the state in which it is sold at the goldsmiths −− but it must be prepared by means of our Art You may find our gold in common gold and silver, but it is easier to make the Stone than to get its first substance out of common gold. “Our gold” is the Chaos whose soul has not been taken away by fire. The soul of common gold has retired before the fiery tyranny of Vulcan into the inmost citadel. If you seek our gold in a substance intermediate between perfection and imperfection, you will find it: but otherwise, you must unbar the gates of common gold by the first preparatory process (ch. xv.), by which the charm of its body is broken, and the husband enabled to do his work. If you choose the former course, you shall use only gentle heat; in the latter case, you will require a fierce fire. But here you will be hopelessly lost in a labyrinth, if you do not know your way out of it. But whether you choose our gold, or common gold, you will in either case need an even and continual fire. If you take our gold, you will finish the work a few months sooner, and the Elixir will be ten times more precious than that prepared from common gold. If you work with “our gold,” you will be assisted in its calcination, putrefaction, and dealbation by its gentle inward (natural) heat. But in the case of common gold, this heat has to be applied externally by foreign substances, so as to render it fit for union with the Virgin’s Milk. In neither case, however, can anything be effected without the aid of fire. It was not, then, in vain that Hermes counts fire next to the Sun and Moon as the governor of the work. But this is to be under stood of the truly secret furnace, which a vulgar eye never saw.

There is also another furnace, which is called our common furnace, made of potter’s earth, or of iron and brass plates, well compacted with clay. This furnace we call Athanor, and the shape which I like best is that of a tower with a “nest” at the top. The “tower” should be about three feet high, and nine fingers wide within the plates. A little above the ground, let there be a little opening of about three or four fingers wide, for removing the cinders; over that, there should be a fire−place built with stones. Above this, we place the furnace itself, which should be such as to exclude all draughts and currents of air. The coals are put in from above, and the aperture should then be carefully closed. But it is not necessary that your furnace should exactly correspond to the description which I have given so long as it fulfils the following conditions: firstly, it must be free from draughts; secondly, it must enable you to vary the temperature, without removing your vessel; thirdly, you must be able to keep up in it a fire for ten or twelve hours, without looking to it. Then the door of our Art will be opened to you; and when you have prepared the Stone, you may procure a small portable stove, for the purpose of multiplying it.

CHAPTER XIX. Of the Progress of the Work during the First Forty Days

When you have prepared our gold and Mercury in the manner described, put it into our vessel, and subject it to the action of our fire; within 40 days you will see the whole substance converted into atoms, without any visible motion, or perceptible heat (except that it is just warm). If you do not yet rightly know the meaning of “our gold,” take one part of common gold (well purified), and three parts of our Mercury (thoroughly purged), put them together as directed (cap. xvi), place them over the fire, and there keep them at the boiling point, till they sweat, and their sweat circulates. At the end of 90 days you will find that the Mercury has separated and reunited all the elements of the common gold. Boil the mixture 50 days longer, and you will discover that our Mercury has changed the common gold into “our gold,” which is the Medicine of the first order. It is already our Sulphur, but it has not yet the power of tinging. This method has been followed by many Sages, but it is exceedingly slow and tedious, and is only for the rich of the earth. Moreover, when you have got this Sulphur do not think that you possess the Stone, but only its true Matter, which you may seek in an imperfect thing, and find it within a week, by our easy yet rare way, reserved of God for His poor, contemned, and abject saints. Hereof I have now determined to write much, although in the beginning of this Book I decreed to bury it in silence. This is the one great sophism of all adepts; some speak of this common gold and silver, and say the truth, and others say that we cannot use it, and they too, say the truth. But in the presence of God I will call all our adepts to account, and charge them with jealous surliness. I, too, had determined to tread the same path, but God’s hand confounded my scheme. I say then, that both ways are true, and come to the same thing in the end −− but there is a vast difference at the beginning. Our whole Art consists in the right preparation of our Mercury and our gold. Our Mercury is our way, and without it nothing is effected. Our gold is not common gold, but it may be found in it; and if you operate on our Mercury with common gold (regulating the fire in the right way), you will after 150 days have our gold, since our gold is obtained from our Mercury. Hence if common gold have all its atoms thoroughly severed by means of our Mercury, and then reunited by the same agency, the whole mixture will, under the influence of fire, become our gold. But, if, without this preparatory purging, you were to use common gold with our Mercury for the purpose of preparing the Stone, you would be sadly mistaken; and this is the great Labyrinth in which most beginners go astray, because the Sages in writing of these ways as two ways, purposely obscure the fact that they are only one way (though of course the one is more direct than the other). The gold of the Sages may then be prepared out of our common gold and our Mercury, from which there may afterwards be obtained by repeated liquefactions, Sulphur and Quicksilver which is incombustible, and tinges all things else. In this sense, our Stone is to be found in all metals and minerals, since our gold may be got from them all −− but most easily, of course, from gold and silver. Some have found it in tin, some in lead, but most of those who have pursued the more tedious method, have found it in gold. Of course, if our gold be prepared in the way I have described, out of common gold (in the course of 150 days), instead of being found ready made, it will not be so effectual, and the preparation of the Stone will take 1 1/2 years instead of 7 months. I know both ways, and prefer the shorter one; but I have described the longer one as well in order that I may not draw down upon myself the scathing wrath of the “Sages.” The great difficulty which discourages all beginners is not of Nature’s making: the Sages have created it by speaking of the longer operation when they mean the shorter one, and vice versa. If you choose common gold, you should espouse it to Venus (copper), lay them together on the bridal bed, and, on bringing a fierce fire to bear on them, you will see an emblem of the Great Work in the following succession of colours: black, the peacock’s tail, white, orange, and red. Then repeat the same operation with Mercury (called Virgin’s Milk), using the “fire of the Bath of Dew,” and (towards the end) sand mixed with ashes. The substance will first turn a much deeper black, and then a completer white and red. Hence if you know our Art, extract our gold from our Mercury (this is the shorter way), and thus perform the whole operation with one substance (viz., Mercury); if you can do this, you will have attained to the perfection of philosophy. In this method, there is no superfluous trouble: the whole work, from beginning to end, is based upon one broad foundation −− whereas if you take common gold, you must operate on two substances, and both will have to be purified by an elaborate process. If you diligently consider what I have said, you have in your hand a means of unravelling all the apparent contradictions of the Sages. They speak of three operations: the first, by which the inward natural heat expels all cold through the aid of external fire, the second, wherein gold is purged with our Mercury, through the mediation

of Venus, and under the influence of a fierce fire; the third, in which common gold is mixed with our Mercury, and the ferment of Sulphur added. But if you will receive my advice, you will not be put out by any wilful obscurity on the part of the Sages. Our sulphur you should indeed strive to discover; and if God enlightens you, you will find it in our Mercury. Before the living God I swear that my teaching is true. If you operate on Mercury and pure common gold, you may find “our gold” in 7 to 9 months, and “our silver” in 5 months. But when you have these, you have not yet prepared our Stone: that glorious sight will not gladden your eyes until you have been at work for a year−and−a−half. By that time you may obtain the elixir by subjecting the substance to very gentle continuous heat.

CHAPTER XX. Of the Appearance of Blackness in the Work of the Sun and Moon

If you operate on gold and silver, for the purpose of finding our Sulphur, let your substance first become like a thin paste, or boiling water, or liquid pitch; for the operation of our gold and Mercury is prefigured by that which happens in the preparation of common gold with our Mercury. Take your substance and place it in the furnace, regulate the fire properly for the space of twenty days, in which time you will observe various colours, and about the end of the fourth week, if the fire be continuous, you will see a most amiable greenness, which will last for about ten days. Then rejoice, for in a short time it will be as a black coal, and your whole compound shall be reduced to atoms. The operation is a resolution of the fixed into the not fixed that both afterwards, being conjoined, may make one matter, partly spiritual and partly corporal. Once more, I assure you, the regulation of the fire is the only thing that I have hidden from you. Given the proper−regimen, take the Stone, govern it as you know how, and then these wonderful phenomena will follow: The fire will at once dissolve the Mercury and the Sulphur like wax; the Sulphur will be burnt, and change its colours from day to day; the Mercury will prove incombustible, and only be gradually tinged (and purified, without being infected) with the colours of the Sulphur. Let the heaven stoop to the earth, till the latter has conceived heavenly seed. When you see the substances mingle in your distilling vessel, and assume the appearance of clotted and burnt blood, be sure that the female has received the seed of the male. About seventeen days afterwards your substance will begin to wear a yellow, thick, misty, or foamy appearance. At this time, you must take care not to let the embryo escape from your vessel; for it will give out a greenish, yellow, black, and bluish vapour and strive to burst the vessel. If you allow these vapours (which are continuous when the Embryo is formed) to escape, your work will be hopelessly marred. Nor should you allow any of the odour to make its way through any little hole or outlet; for the evaporation would considerably weaken the strength of the Stone. Hence the true Sage seals up the mouth of his vessel most carefully. Let me advise you, moreover, not to neglect your fire, or move or open the vessel, or slacken the process of decoction, until you find that the quantity of the liquid begins to diminish; if this happens after thirty days, rejoice, and know that you are on the right road. Then be doubly careful, and you will, at the end of another fortnight, find that the earth has become quite dry and of a deep black. This is the death of the compound; the winds have ceased, and there is a great calm. This is that great simultaneous eclipse of the Sun and Moon, when the Sea also has disappeared. Our Chaos is then ready, from which, at the bidding of God, all the wonders of the world may successively emerge.

CHAPTER XXI. Of the Caution required to avoid Burning the Flowers

The burning of the flowers is fatal, yet soon committed: it is chiefly to be guarded against after the lapse of the third week. In the beginning there is so much moisture that if the fire be too fierce it will dry up the liquid too quickly, and you will prematurely obtain a dry red powder, from which the principle of life has flown; if the fire be not strong enough the substance will not be properly matured. Too powerful a fire prevents the true union of the substances. True union only takes place in water. Bodies collide, but do not unite; only liquids (and spirits) can truly mingle their substance. Hence our homogeneous metallic water must be allowed to do its work properly, and should not be dried up, until this perfect mutual absorption has taken place in a natural manner. Premature drying only destroys the germ of life, strikes the active principle on the head as with a hammer, and renders it passive. A red powder is indeed produced, but long before the time: for redness should be preceded by blackness. It is true that, in the beginning of our work, when heaven is wedded to earth, and earth conceives the fire of nature, a red colour does appear. But the substance is then sufficiently moist; and the redness soon gives way to a green colour, which in its turn gradually yields to blackness. Do not be in a hurry; let your fire be just powerful enough, but not too powerful; steer a straight course between Scylla and Charybdis: you will behold in your vessel a variety of colours and grotesque transformations −− until the substance settles down into a powder of intense blackness. This should happen within the first fifty days. If it does not, either your Mercury, or the regulation of your fire, or the composition of your substance is at fault −− if, indeed, you have not moved or shaken your glass vessel.

CHAPTER XXII. Of the Regimen of Saturn

All the Sages who have written on our Art, have spoken of the work and regimen of Saturn; and their remarks have led many to choose common lead as the substance of the Stone. But you should know that our Saturn, or lead, is a much nobler substance than gold. It is the living earth in which the soul of gold is joined to Mercury, that they may bring forth Adam and his wife Eve. Wherefore, since the highest has so lowered itself as to become the lowest, we may expect that its blood may be the means of redeeming all its brethren. The Tomb in which our King is buried, is that which we call Saturn, and it is the key of the work of transmutation; happy is he who can salute this planet, and call it by its right name. It is a boon which is obtained by the blessing of God alone; it is not of him that willeth, or of him that runneth; but God bestoweth it on whom He will.

CHAPTER XXIII. Of the different Regimens of this Work

Let me assure you that in our whole work there is nothing hidden but the regimen, of which it was truly said by the Sage that whoever knows it perfectly will be honoured by princes and potentates. I tell you plainly that if this one point were clearly set forth, our Art would become mere women’s work and child’s play: there would be nothing in it but a simple process of “cooking.” Hence it has always been most carefully concealed by the Sages. But I have determined to write in a more sympathetic and kindly spirit: know then that our regimen throughout consists in coction and digestion, but that it implies a good many other processes, which those jealous Sages have made to appear different by describing them under different names. But we intend to speak more openly in regard to this subject.

CHAPTER XXIV. Of the First Regimen, which is that of Mercury

This first regimen has been studiously kept secret by all the Sages. They have spoken of the second regimen, or that of Saturn, as if it were the first, and have thus left the student without guidance in those operations which precede the appearance of that intense blackness. Count Bernard, of Trevisa, says, in his Parable, that When the King has come to the Fountain, he takes off the golden garment, gives it to Saturn, and enters the bath alone, afterwards receiving from Saturn a robe of black silk. But he does not tell us how long it takes to put off that golden robe; and thus, like all his brethren, leaves the poor beginner to grope in the dark during 40 or 50 days. From the point where the stage of blackness is reached to the end of the work their directions are more full and intelligible. It is in regard to these first 40 days that the student requires additional light. This period represents the regimen of Mercury (of the Sages), which is alone active during the whole time, the other substance being temporarily dead. You should not suffer yourself to be deluded into the belief that when your matters are joined, namely, our Sun and Mercury, the “setting of the Sun” can be brought about in a few days. We ourselves waited a tedious time before a reconciliation was made between the fire and the water. As a matter of fact, the Sages have called the substance, throughout this first period, Rebis, or Two−thing: to shew that the union is not effected till the operation is complete. You should know, then, that though our Mercury consumes the Sun, yet a year after you shall separate them, unless they are connected together by a suitable degree of fire. It is not able to do anything at all without fire. We must not suppose that when our gold is placed in our Mercury it is swallowed up by it in the twinkling of an eye. This conception rests on a misunderstanding of Count Bernard’s teaching about the King’s plunge in the fountain. But the solution of gold is a more difficult matter than these gentry appear to have any idea of. It requires the highest skill so to regulate the fire in the first stage of the work as to solve the bodies without injuring the tincture. Attend to my teaching therefore. Take the body which I have shewed you, put it into the water of our sea, and bring to bear on the compound the proper degree of heat, till dews and mists begin to ascend, and the moisture is diminished night and day without intermission. Know that at first the two do not affect each other at all, and that only in course of time the body absorbs some of the water, and thus causes each to partake of the other’s nature. Only part of the water is sublimed; the rest gradually penetrates the pores of the body, which are thereby more and more softened, till the soul of the gold is enabled gently to pass out. Through the mediation of the soul the body is reconciled and united to the spirit, and their union is signalized by the appearance of the black colour. The whole operation lasts about 40−50 days, and is called the Regimen of Mercury, because the body is passive throughout, and the spirit, or Mercury, brings about all the changes of colour, which begin to appear about the 20th day, and gradually intensify till all be at last completed in black of the deepest dye, which the both day will manifest.

CHAPTER XXV. The Regimen of the Second Part, which is that of Saturn

The Regimen of Mercury, the operation whereof despoils the King of his golden garments, is followed by the Regimen of Saturn. When the Lion dies the Crow is born. The substance has now become of a uniform colour, namely, as black as pitch, and neither vapours, or winds, or any other signs of life are seen; the whole is dry as dust, with the exception of some pitch−like substance, which now and then bubbles up; all presents an image of eternal death. Nevertheless, it is a sight which gladdens the heart of the Sage. For the black colour which is seen is bright and brilliant; and if you behold something like a thin paste bubbling up here and there, you may rejoice.

For it is the work of the quickening spirit, which will soon restore the dead bodies to life. The regulation of the fire is a matter of great importance at this juncture; if you make it too fierce, and thus cause sublimation at this stage, everything will be irrecoverably spoilt. Be content, therefore, to remain, as it were, in prison for forty days and nights, even as was the good Trevisan, and employ only gentle heat. Let your delicate substance remain at the bottom, which is the womb of conception, in the sure hope that after the time appointed by the Creator for this Operation, the spirit will arise in a glorified state, and glorify its body −− that it will ascend and be gently circulated from the centre to the heavens, then descend to the centre from the heavens, and take to itself the power of things above and things below.

CHAPTER XXVI. Of the Regimen of Jupiter

Black Saturn is succeeded by Jupiter, who exhibits divers colours. For after the putrefaction and conception, which has taken place at the bottom of the vessel, there is once more a change of colours and a circulating sublimation. This Reign or Regimen, lasts only three weeks. During this period you see all conceivable colours concerning which no definite account can be given. The “showers” that fall will become more numerous as the close of this reign approaches, and its termination is signalized by the appearance of a snowy white streaky deposit on the sides of the vessel. Rejoice, then, for you have successfully accomplished the regimen of Jupiter. What you must be particularly careful about in this operation, is to prevent the young ones of the Crow from going back to the nest when they have once left it; secondly, to let your earth get neither too dry by an immoderate sublimation of the moisture, nor yet to swamp and smother it with the moisture. These ends will be attained by the proper regulation of the outward heat.

CHAPTER XXVII. Of the Regimen of the Moon

When the Reign of Jupiter comes to an end (towards the close of the fourth month) you will see the sign of the waxing moon (Crescent), and know that the whole Reign of Jupiter was devoted to the purification of the Laton. The mundifying spirit is very pure and brilliant, but the body that has to be cleansed is intensely black. While it passes from blackness to whiteness, a great variety of colours are observed; nor is it at once perfectly white; at first it is simply white −− afterwards it is of a dazzling, snowy splendour. Under this Reign the whole mass presents the appearance of liquid quicksilver. This is called the sealing of the mother in the belly of the infant whom she bears; and its intermediate colours are more white than black, just as in the Reign of Jupiter they were more black than white. The Reign of the Moon lasts just three weeks; but before its close, the substance exhibits a great variety of forms; it will become liquid, and again coagulate a hundred times a day; sometimes it will present the appearance of fishes’ eyes, and then again of tiny silver trees, with twigs and leaves. Whenever you look at it you will have cause for astonishment, particularly when you see it all divided into beautiful but very minute grains of silver, like the rays of the Sun. This is the White Tincture, glorious to behold, but nothing in respect of what it may become.

CHAPTER XXVIII. Of the Regimen of Venus

The substance, if left in the same vessel, will once more become volatile and (though already perfect in its way) will undergo another change. But if you take it out of the vessel, and after allowing it to cool, put it into another, you will not be able to make anything of it. In this Reign you should also give careful attention to your fire. For the perfect Stone is fusible and if the fire be too powerful the substance will become glazed, and unsusceptible of any further change. This “vitrification” of the substance may happen at any time from the middle of the Reign of the Moon to the tenth day of the Reign of Venus, and should be carefully guarded against. The heat should be gentle so as to melt the compound very slowly and gradually; it will then raise bubbles, and receive a spirit that will rise upward, carrying the Stone with it, and imparting to it new colours, especially a copper−green colour, which endures for some time, and does not quite disappear till the twentieth day; the next change is to blue and livid, and at the close of this Reign the colour is a pale purple. DO not irritate the spirit too much −− it is more corporeal than before, and if you sublime it to the top of the vessel, it will hardly return. The same caution should be observed in the Reign of the Moon, when the substance begins to thicken. The law is one of mildness, and not of violence, lest everything should rise to the top of the vessel, and be consumed or vitrified to the ruin of the whole work. When you see the green colour, know that the substance now contains the germ of its highest life.

DO not turn the greenness into blackness by immoderate heat. This Reign is maintained for forty days.

CHAPTER XXIX. Of the Regimen of Mars

When the Regimen of Venus is over, and therein has appeared the philosophical tree, with all its branches and leaves, the Reign of Mars begins with a light yellow, or dirty brown colour, but at last exhibits the transitory hues of the Rainbow, and the Peacock’s Tail. At this stage the compound is drier, and often shews like a hyacinth with a tinge of gold. The mother being now sealed in her infant’s belly, swells and is purified, but because of the present great purity of the compound, no putridness can have place in this regimen, but Some obscure colours are chief actors, while some middle colours come and go, and they are pleasant to look on. Our Virgin Earth is now undergoing the last degree of its cultivation, and is getting ready to receive and mature the fruit of the Sun. Hence you should Weep up a moderate temperature; then there will be seen, about the thirtieth day of this Reign, an orange colour, which, within two weeks from its first appearance, will tinge the whole substance with its own hue.

CHAPTER XXX. Of the Regimen of the Sun

As you are now approaching the end of the work, the substance receives a golden tinge, and the Virgin’s Milk which you give your substance to drink has assumed a deep orange colour. Pray to God to keep you from haste and impatience at this stage of the work; consider that you have now waited for seven months, and that it would be foolish to let one hour rob you of the fruits of all your labour. Therefore be more and more careful the nearer you approach perfection. Then you will first observe an orange−coloured sweat breaking out on the body; next there will be vapour of an orange hue. Soon the body below becomes tinged with violet and a darkish purple. At the end of fourteen or fifteen days, the substance will be, for the most part, humid and ponderous, and yet the wind still bears it in its womb. Towards the 26th day of the Reign it will begin to get dry, and to become liquid and solid in turn (about a hundred times a day); then it becomes granulated; then again it is welded together into one mass, and so it goes on changing for about a fortnight At length, however, an unexpectedly glorious light will burst from your substance, and the end will arrive three days afterwards. The substance will be granulated, like atoms of gold (or motes in the Sun), and turn a deep red −a red the intensity of which makes it seem black like very pure blood in a clotted state. This is the Great Wonder of Wonders, which has not its like on earth.

CHAPTER XXXI. Of the Fermentation of the Stone

I forgot to warn you in the last chapter to be on your guard against the danger of vitrification; too fierce a fire would render your substance insoluble and prevent its granulation. You now possess the incombustible red Sulphur which can no longer be affected in any way by fire. In order to obtain the Elixir from this Sulphur by reiterate solution and coagulation, take three parts of purest gold, and one part of this fiery Sulphur. Melt the gold in a clean crucible, and then cast your Sulphur into it (protecting it well from the smoke of the coals) Make them liquid together, when you will obtain a beautiful mass of a deep red, though hardly transparent. This you should permit to cool, and pound into a small powder. Of this powder take one part, and two parts of our Mercury; mix them well, and put them in a glass vessel, well sealed. They should be exposed to gentle heat for two months. This is the true fermentation, which may be repeated if needful.

CHAPTER XXXII. The Imbibition of the Stone

Many authors take fermentation in this work for the invisible external agent, which they call ferment; by its virtue the fugitive and subtle spirits, without laying on of hands, are of their own accord thickened, and our before−mentioned fermentation they call cibation with bread and milk. But I follow my own judgment There is another operation, called Imbibition of the Stone, by which its quantity rather than its quality is increased. It is this: Add to three parts of your perfect Sulphur (either white or red) one part of water, and after six or seven days’ coction the water will become thick like the Sulphur Add again as much water as you did before; and when this is dried up, with a convenient fire, add three distinct times so much water as shall be equal to one−third of the original quantity of Sulphur. Then add (for the 7th imbibition) five parts of water (the parts being equal to the original parts of the Sulphur). Seal up the vessel; subject it to gentle coction, and let the compound pass through all the different Reigns of the original Substance, which will be accomplished in a month. Then you have the true Stone of the third order, one part of which will perfectly tinge 1,000 parts of any other metal.

CHAPTER XXXIII. The Multiplication of the Stone

Take the perfect Stone; add one part of it to three or four parts of purified Mercury of our first work, subject it to gentle coction for seven days (the vessel being carefully sealed up), and let it pass through all the Reigns, which it will do very quickly and smoothly. The tinging power of the substance will thus be exalted a thousandfold; and if you go through the whole process a second time (which you can do with ease in three days) the Medicine will be much more precious still. This you may repeat as often as you like; the third time the substance will run through all the Reigns in a day, the fourth time in a single hour, and so on −− and the improvement in its quality will be most marvellous. Then kneel down and render thanks to God for this precious treasure.

CHAPTER XXXIV. Of Projection

Take four parts of your perfect Stone, either red or white (of both for the Medicine): melt them in a clean crucible. Take one part of this pulverisable mixture to ten parts of purified Mercury; heat the Mercury till it begins to crackle, then throw in your mixture, which will pierce it in the twinkling of an eye; increase your fire till it be melted, and you will have a Medicine of an inferior order. Take one part of this, and add it to a large quantity of well purged and melted metal, which will thereby be transmuted into the purest silver or gold (according as you have taken white or red Sulphur). Note that it is better to use a gradual projection, for otherwise there may be a notable loss of the Medicine. The better the metals are purged and refined, the quicker and more complete will the transmutation be.

CHAPTER XXXV. Of the Manifold uses of this Art

He that has once found this Art, can have nothing else in all the world to wish for, than that he may be allowed to serve his God in peace and safety. He will not care for pomp or dazzling outward show. But if he lived a thousand years, and daily entertained a million people, he could never come to want, since he has at hand the means of indefinitely multiplying the Stone both in weight and virtue, and thus of changing all imperfect metals in the world into gold. In the second place, he has it in his power to make stones and diamonds far more precious than any that are naturally procured. In the third place, he has an Universal Medicine, with which he can cure every conceivable disease, and, indeed, as to the quantity of his Medicine, he might heal all sick people in the world.

Now to the King Eternal, Immortal, and sole Almighty, be everlasting praise for these His unspeakable gifts and invaluable treasures. I exhort all that possess this Treasure, to use it to the praise of God, and the good of their neighbours, in order that they may not at the last day be eternally doomed for their ingratitude to their Creator.

To God Alone be the Glory

My son, after having imparted to thee a knowledge of all things, and after having taught thee how to live, after what manner to regulate thy conduct by the maxims of a most excellent wisdom, and after having also enlightened thee in that which concerns the order and the nature of the monarchy of the universe, it only remains for me to communicate those Keys of Nature which hitherto I have so carefully held back.

Among all these Keys, that which is most closely allied to the highest spirits of the universe deserves to take the first rank, and there is no one who questions that it is very specially endowed with an altogether divine property. When one is in possession of this Key, the rich become miserable in our eyes, inasmuch as there is no treasure which can possibly be compared to it. In effect, what is the use of wealth, when one is liable to be afflicted with human infirmities? Where is the advantage of treasures, when death is about to destroy us? There is no earthly abundance which we are not bound to abandon upon the threshold of the tomb. But it is no longer thus when I am possessed of this Key, for then I behold death from afar, and I am convinced that I have within my hands a secret which extinguishes all fear of misfortunes in this life. Wealth is ever at my command, and I no longer want for treasures; weakness flees away from me; and I can ward off the approach of the destroyer while I own this Golden Key of the Grand Work.

My son, it is of this Key that I propose to make thee the inheritor; but I conjure thee, by the name of God, and by the Holy Place wherein He dwelleth, to lock it up in the cabinet of thy heart, under the seal of silence. If thou knowest how to make use of it, it will overwhelm thee with good things, and when thou shalt be old or ill, it will rejuvenate, console, and cure thee; for it has the special virtue of curing all diseases, of transfigurating metals, and of making happy those who possess it. It is that Key to which our fathers have often exhorted us under the bond of an inviolable oath. Learn, then, to know it, cease not to do good to the poor, to the widow, to the orphan, and learn its seal of me, and its true character.

Know that all beings which are under heaven, each after its own kind, derives origin from the same principle, and it is, as a fact, unto Air that all owe their birth as to a common principle. The nourishment of each existence makes evident the nature of its principle, for that which sustains the life is that which gives the being. The fish joys in the water; the child sucks from its mother. The tree no longer bears fruit when its trunk is deprived of humidity. It is by the life that we discern the principle of things; the life of things is the Air, and by consequence Air is their principle. It is for this reason that Air corrupts all things, and even as it gives life, so also it takes it away. Wood, iron, stones, are consumed by fire, and fire cannot subsist but by Air. Now, that which is the cause of corruption is also the cause of generation. When, by reason of divers corruptions, it comes to pass that creatures fall sick and do suffer, either through length of days or by mischance, the Air coming to their succour cures them, whether they be imperfect or languishing. The earth, the tree, the herb languish under the heat of excessive drought; but all things are recuperated by the dew of the Air. But, nevertheless, as no creature can be restored and re-established except by its own nature, Air being the fountain and original source of all things, it is in like manner the universal source. It is manifestly certain that the seed, the death, the sickness, and the remedy of all things are all alike in the Air. There has Nature stored up all her treasures, establishing therein the principles of the generation and corruption of all things, and concealing them as behind special and secret doors. To know how to open these doors with sufficient facility so as to draw upon the radical Air of the Air, is to possess in truth the golden Keys, and to be in ignorance thereof precludes all possibility of acquiring that which cures all maladies and recreates or preserves the life of men.

If thou desirest then, O my Son, to chase away all thine infirmities, thou must seek the means in the primal and universal source. Nature produces like from like alone, and that only which is in correspondence or conformity with Nature can effect good to her. Learn then, my Son, to make use of Air, learn to conserve the Key of Nature. It is truly a secret which transcends the possibilities of the vulgar man, but not those of the sage, this knowledge of the Extraction of Air, the Celestial Aerial Substance, from Air; for Air may be familiar to all beings, but he who would truly avail himself thereof must possess the secret Key of Nature.

It is a great secret to understand the virtue which Nature has imprinted in substances. For natures are attracted by their like; a fish is attracted by a fish – a bird by a bird – and air by another air, as with a gentle allurement. Snow and ice are an air that has been congealed by cold; Nature has endowed them with the qualities which are requisite to attract air.

Place thou, therefore, one of these two things in an earthen or metallic vessel, well closed, well sealed, and take thou the Air which congeals round this vessel when it is warm. Receive that which is distilled in a deep vessel with a narrow neck, neat and strong, so that thou canst use it at thy pleasure, and adapt to the rays of the Sun and Moon – that is, Silver and Gold. When thou hast filled a vessel cork it well, so that the heavenly scintillation concentrated therein shall not escape into the air. Fill as many vases as thou wilt with liquid; then hearken to thy next task, and keep silent. Build a furnace, place a small vessel therein, half full of the Liquid Air which thou hast collected ; seal and lute the said vessel effectually. Light thy fire in such a manner that the thinner portion of the smoke may rise frequently above. Thus shall Nature perform that which is continually accomplished by the central fire in the bowels of the earth, where it agitates the vapours of the air by an unceasing circulation. The fire must be light, mild, and moist, like that of a hen brooding over her eggs, and it must be sustained in such a manner that it will cook without burning the aerial fruits, which, having been for a long time agitated by a movement, shall rest at the bottom of the vessel in a state of perfect coction.

Add next unto this Cocted Air a fresh air, not in great quantity, but as much as may be necessary; that is to say, a little less than on the first occasion. Continue this process until there shall be no more than half a bowl of Liquid Air uncooked. Proceed in such wise that the cooked portion shall gently liquefy by fermentation in a warm dunghill, and shall in like manner blacken, harden, amalgamate, become fixed, and grow red. Finally, the pure part being separated from the impure by means of a legitimate fire, and by a wholly divine artifice, thou shalt take one part of pure crude Air and one part of pure hardened Air, taking care that the whole is dissolved and united together till it becomes moderately black, more white, and finally perfectly red. Here is the end of the work, and then hast thou composed that elixir which produces all the wonders that our Sages aforetime have with reason held so precious; and thou dost possess in this wise the Golden Key of the most inestimable secret of Nature – the true Potable Gold and the Universal Medicine. I bequeathe unto thee a small sample, the quality and virtues of which are attested by the perfect health which I enjoy, being aged over one hundred and eight years.

Do thou work, and thou shalt achieve as I have done. So be it in the name and by the power of the great Architect of the Aniverse. Such skilful artists of the Great Work as have pondered deeply on the principles confided to the son of Aristeus, have concluded that it would be no vain operation to make an Amalgam with the veritable Balm of Mercury, and this is the way in which they claim to produce this Balm :-
Take one pound of the best Mercury that can be obtained; purge it three times through a skin, and once by calcined Montpellier Tartar. Place it in a glass horn, which shall be strong enough to resist a fierce heat. With it combine Vitriol, Salt of Nitre, Rock Alum, and eight ounces of good Spirit of Wine. Having hermetically sealed the horn, so that nothing can evaporate, place it for digestion in a warm dung-hill during a space of fifteen days. At the end of this time the composition will be transformed into a phlegmatic grease; it must then be exposed to a sand fire, and the fire must be raised gradually to an extreme point, till a white, milky humour exudes from the substance and falls into the recipient. Let it then be replaced in the horn to be rectified, and for the consumption of the phlegm. This second distillation will cause a sweet, white oil to exude; this oil will be devoid of corrosive qualities; it will surpass all other metallic oils in excellence; and there is no doubt that, combined with the Elixir of Aristeus, it will be possible to perform such marvels as might be expected from so admirable an experiment.