When Vaughan came up to London, it was as a man who was somewhat out of joint with English, in spite of his Oxford career, because he was a Welsh speaking man, and when he took to writing books, he apologises for his awkward diction. He accentuates also his youth, which would be warrantable at the age of twenty-eight, but would be absurd in a writer approaching forty years. This point may be verified by any one who will refer to my edition of Vaughan's _Anthroposophia Theomagica_. The works of Thomas Vaughan, besides _Anthroposophia Theomagica_, are _Anima Magica Abscondita_, published in 1650; _Magia Adamica_ 1650, apparently forgotten by the "authentic documents" of Miss Vaughan, as are also "The Man-Mouse" and "The Second Wash, or the Moore scoured once More"--satires on Henry More, written in reply to that Platonist, who had attacked the previous books. These belong to the year 1651, as also does _Lumen de Lumine_; "The Fame and Confession of the Fraternity R.C." appeared in 1652, not 1659, as the "family history" affirms; _Aula Lucis_, 1652 (not 1651); and "Euphrates," 1655. What is obvious everywhere in these priceless little books is the devotion of a true mystic to Jesus Christ, and to gift them with the sordid interpretation of a French-born cultus of Lucifer is about as possible as to attribute a Christian intention to the calumnies of Miss Vaughan's documents. In the year 1665, at the house of the rector of Albury, a chemical experiment with mercury cost the Welsh alchemist his life, and he was buried in the churchyard of that village in Oxfordshire. It is clear, therefore, that the wonderful archives in the possession of Miss Vaughan give a bogus history of Eugenius Philalethes, but they are also untrue of Eirenaeus. It is untrue that this mysterious adept, whose identity has never been disclosed, was born in 1612; he was born some ten years later.