Part 2 (1/2)

Administration was granted on May 29, 1695. The inventory of the personal property amounted to 49 4s. 0d. The witnesses are Walter Prosser and David Thomas.

[6] An old alphabetical catalogue of wills in the Hereford Registry, between 1660-1677, has the following entries:--

Thomas Vaughan, Lansamfread, 11 Dec., 1660.

Franca Vaughan, Lansamfread, 16 Nov., 1677.

The wills cannot, in the present state of the Registry, be found (_Genealogist_, iii., 33). These dates are much too early for the poet's son and daughter-in-law; but whose are the wills?

[7] The _Turberville_ and _Jones_ lines are taken from Theophilus Jones'

_History of Brecknocks.h.i.+re_ (ii. 444), and from Harl. MS. 2289, f. 70, respectively. Miss Morgan has kindly traced the Prossers from the _Registers_ of St. John's and St. Mary's Churches, Brecon.

[8] Miss Morgan tells me that David Morgan David Howel's father, Morgan ap Howel, is described in a pedigree as ”of Trenewydd in Penkelley”; and I find from Harl. MS. 2289, ff. 84 (b), 85, that the Powells ”of Newton Penkelley” were related to the Powells of Cantreff. (_See_ vol. ii., p.

57, _note_.)

[9] The will of this Charles Vaughan has been abstracted by Mr. W. B.

Rye (_Genealogist_, iii. 33) from the Hereford Will Office. It was made 9th April, 1707, and proved 29th May, 1707. The testator is described as of Skellrog, Llansanffread, and mention is made of his wife Margaret Powell, and of a son William. This William, therefore, and not a grandson of Henry Vaughan, may be the William Vaughan of Llansantffread, who married Mary Games of Tregaer (p. xxi). Skellrog appears to have pa.s.sed to another and probably elder son, Charles.

[10] S. W. Williams, _Llansaintffread Church_ in _Archaeologia Cambrensis_ (1887.)

[11] W. B. Rye in _Genealogist_, iii. 36, from Entry Book in Hereford Will Office.

[12] An account of the part played by Beeston Castle during the Civil War will be found in Ormerod's _History of Ches.h.i.+re_ (ed. Helsby), ii.

272 _sqq._

[13] Gardiner, _The Great Civil War_, ch. x.x.xvi.; J. R. Phillips, _The Civil War in Wales and the Marches_, i. 329; ii. 270.

[14] Ormerod, i. 243.

[15] Phillips, i. 314.

[16] Phillips, ii. 272.

[17] Both Wood and Foster give the father's name as Thomas, but it appears to be Henry in all the pedigrees.

[18] The following list of Vaughan's admitted prose treatises is mainly taken from Dr. Grosart:--_Anthroposophia Theomagica_ (1650); _Anima Magica Abscondita_ (1650); _Magia Adamica_ with the _Coelum Terrae_ (1650); _The Man-Mouse taken in a Trap_ (1650); _The Second Wash; or, the Moor scoured once more_ (1651) [These two are polemics against Henry More]; _Lumen de Lumine_, with the _Aphorismi Magici Eugeniani_ (1651); _The Fame and Confession of the Fraternity of R:C:_ (1653); _Aula Lucis_ (1652); _Euphrates_ (1655); _Nollius' Chymist's Key_ (1657); _A Brief Natural History_ (1669); [Wood ascribes this to another writer, as it was not in the list furnished him by Henry Vaughan].--Henry More's pamphlets against Vaughan are the _Observations upon Anthroposophia Theomagica and Anima Magica Abscondita_ (1650), issued under the name of Alazonomastix Philalethes and _The Second Lash of Alazonomastix_ (1651).

[19] Walker falls into the curious confusion of supposing that there were two Thomas Vaughans, one rector of Llansantffread, the other of Newton St. Bridget. But ”St. Bridget” is only the English form of the Welsh ”Santffread.”

[20] Printed from the Rawl. MSS. in Thurloe's _State Papers_, ii. 120.

[21] Is this the inn of that name once in the Gray's Inn Road?

(Cunningham and Wheatley, _Handbook to London_.)

[22] The Rev. Henry Howlett has kindly sent me the following extract from the registers of Meppershall:--

”1658.

Buried.

Rebecka, the Wife of Mr. Vahanne the 26th of Aprill.”

[23] An entire literature has grown up in Paris during the last year around the question whether the cultus of Lucifer is practised in certain Masonic Lodges. A number of Catholic journalists and pamphleteers a.s.sert very categorically that this is the case, that the centre of this cultus, containing the full Luciferian initiates, is the 33^rd^ degree of a so-called New and Reformed Palladian Rite, having its head-quarters at Charlestown, and that the chiefs of this Rite have obtained a controlling influence over the whole of Freemasonry. The creed is described as Manichaean in character, with Lucifer as Dieu-Bon and Adonai, the G.o.d of the Catholics, as Dieu-Mauvais. Adonai is the principle of asceticism, Lucifer of natural humanity and _la joie de vivre_. The rituals and the accepted interpretation of the Masonic symbolism used in the lodges, or ”triangles,” are of a phallic type.