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interview, and was baffled. At one time the emperor was going to his country palace near Prague, and at another was engaged in the pleasures of the chace.

      He also complained that he was not sufficiently familiar with the Latin tongue, to manage the conferences with Dee in a satisfactory manner in person. He therefore deputed Curtzius, a man high in his confidence, to enter into the necessary details with his learned visitor. Dee also contrived to have Spinola, the ambassador from Madrid to the court of the emperor, to urge his suit. The final result was that Rodolph declined any further intercourse with Dee. He turned a deaf ear to his prophecies, and professed to be altogether void of faith as to his promises respecting the philosopher’s stone. Dee however was led on perpetually with hopes of better things from the emperor, till the spring of the year 1585. At length he was obliged to fly from Prague, the bishop of Placentia, the pope’s nuncio, having it in command from his holiness to represent to Rodolph how discreditable it was for him to harbour English magicians, heretics, at his court.

      From Prague Dee and his followers proceeded to Cracow. Here he found means of introduction to Stephen, king of Poland, to whom immediately he insinuated as intelligence from heaven, that Rodolph, the emperor, would speedily be assassinated, and that Stephen would succeed him in the throne of Germany. Stephen appears to have received Dee with more condescension than Rodolph had done, and was once present at his incantation and interview with the invisible spirits. Dee also lured him on with promises respecting the philosopher’s stone. Meanwhile the magician was himself reduced to the strangest expedients for subsistence. He appears to have daily expected great riches from the transmutation of metals, and was unwilling to confess that he and his family were in the mean time almost starving.

      When king Stephen at length became wearied with fruitless expectation, Dee was fortunate enough to meet with another and more patient dupe in Rosenburg, a nobleman of considerable wealth at Trebona in the kingdom of Bohemia. Here Dee appears to have remained till 1589, when he was sent for home by Elizabeth. In what manner he proceeded during this interval, and from whence he drew his supplies, we are only left to conjecture. He lured on his victim with the usual temptation, promising him that he should be king of Poland. In the mean time it is recorded by him, that, on the ninth of December, 1586, he arrived at the point of projection, having cut a piece of metal out of a brass warming-pan; and merely heating it by the fire, and pouring on it a portion of the elixir, it was presently converted into pure silver. We are told that he sent the warming-pan and the piece of silver to queen Elizabeth, that she might be convinced by her own eyes how exactly they tallied, and that the one had unquestionably been a portion of the other. About the same time it is said, that Dee and his associate became more free in their expenditure; and in one instance it is stated as an example, that Kelly gave away to the value of four thousand pounds sterling in gold rings on occasion of the celebration of the marriage of one of his maid-servants. On the twenty-seventh and thirtieth of July, 1587, Dee has recorded in his journal his gratitude to God for his unspeakable mercies on those days imparted, which has been interpreted to mean further acquisitions of wealth by means of the elixir.

      Meanwhile perpetual occasions of dissention occurred between the two great confederates, Kelly and Dee. They were in many respects unfitted for each other’s society. Dee was a man, who from his youth upward had been indefatigable in study and research, had the consciousness of great talents and intellect, and had been universally recognised as such, and had possessed a high character for fervent piety and blameless morals. Kelly was an impudent adventurer, a man of no principles and of blasted reputation; yet fertile in resources, full of self-confidence, and of no small degree of ingenuity. In their mutual intercourse the audacious adventurer often had the upper hand of the man who had lately possessed a well-earned reputation. Kelly frequently professed himself tired of enacting the character of interpreter of the Gods under Dee. He found Dee in all cases running away with the superior consideration; while he in his own opinion best deserved to possess it. The straitness of their circumstances, and the misery they were occasionally called on to endure, we may be sure did not improve their good understanding. Kelly once and again threatened to abandon his leader. Dee continually soothed him, and prevailed on him to stay.

      Kelly at length started a very extraordinary proposition. Kelly, as interpreter to the spirits, and being the only person who heard and saw any thing, we may presume made them say whatever he pleased. Kelly and Dee had both of them wives. Kelly did not always live harmoniously with the partner of his bed. He sometimes went so far as to say that he hated her. Dee was more fortunate. His wife was a person of good family, and had hitherto been irreproachable in her demeanour. The spirits one day revealed to Kelly, that they must henceforth have their wives in common. The wife of Kelly was barren, and this curse could no otherwise be removed. Having started the proposition, Kelly played the reluctant party. Dee, who was pious and enthusiastic, inclined to submit. He first indeed started the notion, that it could only be meant that they should live in mutual harmony and good understanding. The spirits protested against this, and insisted upon the literal interpretation. Dee yielded, and compared his case to that of Abraham, who at the divine command consented to sacrifice his son Isaac. Kelly alleged that these spirits, which Dee had hitherto regarded as messengers from God, could be no other than servants of Satan. He persisted in his disobedience; and the spirits declared that he was no longer worthy to be their interpreter, and that another mediator must be found.

      They named Arthur Dee, the son of the possessor of the stone, a promising and well-disposed boy of only eight years of age. Dee consecrated the youth accordingly to his high function by prayers and religious rites for several days together. Kelly took horse and rode away, protesting that they should meet no more. Arthur entered upon his office, April 15, 1587. The experiment proved abortive. He saw something; but not to the purpose. He heard no voices. At length Kelly, on the third day, entered the room unexpectedly, “by miraculous fortune,” as Dee says, “or a divine fate,” sate down between them, and immediately saw figures, and heard voices, which the little Arthur was not enabled to perceive. In particular he saw four heads inclosed in an obelisk, which he perceived to represent the two magicians and their wives, and interpreted to signify that unlimited communion in which they were destined to engage. The matter however being still an occasion of scruple, a spirit appeared, who by the language he used was plainly no other than the Saviour of the world, and took away from them the larger stone; for now it appears there were two stones. This miracle at length induced all parties to submit; and the divine command was no sooner obeyed, than the stone which had been abstracted, was found again under the pillow of the wife of Dee.

      It is not easy to imagine a state of greater degradation than that into which this person had now fallen. During all the prime and vigour of his intellect, he had sustained an eminent part among the learned and the great, distinguished and honoured by Elizabeth and her favourite. But his unbounded arrogance and self-opinion could never be satisfied. And seduced, partly by his own weakness, and partly by the insinuations of a crafty adventurer, he became a mystic of the most dishonourable sort. He was induced to believe in a series of miraculous communications without common sense, engaged in the pursuit of the philosopher’s stone, and no doubt imagined that he was possessed of the great secret. Stirred up by these conceptions, he left his native country, and became a wanderer, preying upon the credulity of one prince and eminent man after another, and no sooner was he discarded by one victim of credulity, than he sought another, a vagabond on the earth, reduced from time to time to the greatest distress, persecuted, dishonoured and despised by every party in their turn. At length by incessant degrees he became dead to all moral distinctions, and all sense of honour and self-respect. “Professing himself to be wise he became a fool, walked in the vanity of his imagination,” and had his understanding under total eclipse. The immoral system of conduct in which he engaged, and the strange and shocking blasphemy that he mixed with it, render him at this time a sort of character that it is painful to contemplate.

      Led on as Dee at this time was by the ascendancy and consummate art of Kelly, there was far from existing any genuine harmony between them; and, after many squabbles and heart-burnings, they appear finally to have parted in January 1589, Dee having, according to his own account, at that time delivered up to Kelly, the elixir and the different implements by which the transmutation of metals was to be effected.

      Various overtures appear to have passed now for some years between Dee and queen Elizabeth,

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