Although this Brother dyed in Cyprus, and so never came to Jerusalem, yet our Brother C. R. did not return, but shipped himself over, and went to Damasco, minding from thence to go to Jerusalem; but by reason of the feebleness of his body, he remained still there, and by his skill in Physick he obtained much favour with the Turks. In the mean time he became by chance acquainted with the Wise Men of Damasco in Arabia, and beheld what great wonders they wrought, and how Nature was discovered unto them; hereby was that high and noble Spirit of Brother C. R. so stirred up that Jerusalem was not so much now in his mind as Damasco; also he could not bridle his desires any longer, but made a bargain with the Arabians that they should carry him for a certain sum of money to Damasco. As we have on another page stated all these particulars on the authority of the epistle dedicatory to the Axiomata we need simply allude to them as recorded in the work from which we are now quoting. The account proceeds pretty much as stated in the Axiomata by John Heydon, then after stating that the Fraternity began with an association of four persons only, the Fama says that finding their labour too heavy they concluded to draw and receive yet others more into their Fraternity. To this end was chosen brother R. C. his deceased father's brother's son, brother B. a skilful Painter, G. and P. D. their Secretary, all Germans except J. A., so in all they were eight in number, all bachelors and of sound virginity; by those was collected a book or volumn of all that which man can desire, wish, or hope for. Although we do now freely confess that the World is much amended within an hundred years, yet we are assured that our Axiomata shall unmovably remain unto the World's End, and also the world in her highest and last Age shall not attain to see anything else; for our Rota takes her beginning from that day when God spake Fiat, and shall end when he shall speak Pereat; yet God's Clock striketh every minute, where ours scarce striketh perfect hours. We also stedfastly beleeve, that if our Brethren and Fathers had lived in this our present and clear light, they would more roughly have handled the Pope, Mahomet, Scribes, Artists, and Sophisters, and had shewed themselves more helpful, not simply with sighs, and wishing of their end and consummation. When now these eight brethen had disposed and ordered all things in such manner, as there was not now need of any great labour, and also that every one was sufficiently instructed, and able perfectly to discourse of secret and manifest Philosophy, they would not remain any longer together, but as in the beginning they had agreed, they separated themselves into several countries, because that not only their Axiomata might in secret be more profoundly examined by the learned, but that they themselves, if in some country or other they observed any thing or perceived some error, they might inform one another of it.