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Greek Philosphers, Philosophy

Apollonius of Tyana (Cappadocia, Turkey)

Apollonius of Tyana (Ancient Greek: Ἀπολλώνιος ὁ Τυανεύς; c. 15 – c. 100 AD),[2] sometimes also called Apollonios of Tyana, was a Greek Neopythagorean philosopher from the town of Tyana in the Roman province of Cappadocia in Anatolia. Being a 1st-century orator and philosopher around the time of Jesus, he was compared with Jesus of Nazareth by Christians in the 4th century[3] and by other writers in modern times.

Life dates

Apollonius was born into a respected and wealthy Greek family.[4][5] Although the precise dates of his birth and death are uncertain, most scholars agree that he was a contemporary of Jesus of Nazareth. His primary biographer, Philostratus the Elder (circa 170 – c. 247), places him circa 3 B.C. – c. 97 A.D. .[2][6]

Sources

By far the most detailed source is the Life of Apollonius of Tyana, a lengthy, novelistic biography written by the sophist Philostratus at the request of empress Julia Domna. She died in 217 AD,[7] and he completed it after her death, probably in the 220s or 230s AD. Philostratus’s account shaped the image of Apollonius for posterity and still dominates discussions about him in our times. To some extent it is a valuable source because it contains data from older writings which were available to Philostratus but disappeared later on. Among these works are an excerpt (preserved by Eusebius) from On Sacrifices, and certain alleged letters of Apollonius. The sage may have actually written some of these works, along with the no-longer extant Biography of Pythagoras.[8] At least two biographical sources that Philostratus used are lost: a book by the imperial secretary Maximus describing Apollonius’s activities in Maximus’s home city of Aegaeae in Cilicia, and a biography by a certain Moiragenes. There also survives, separately from the life by Philostratus, a collection of letters of Apollonius, but at least some of these seem to be spurious.[9]

One of the essential sources Philostratus claimed to know are the “memoirs” (or “diary”) of Damis, an acolyte and companion of Apollonius. Some scholars claim that the notebooks of Damis were an invention of Philostratus,[10] while others think it could have been a real book forged by someone else and naively used by Philostratus.[11] Philostratus describes Apollonius as a wandering teacher of philosophy and miracle-worker who was mainly active in Greece and Asia Minor but also traveled to Italy, Spain, and North Africa, and even to Mesopotamia, India, and Ethiopia. In particular, he tells lengthy stories of Apollonius entering the city of Rome in disregard of emperor Nero’s ban on philosophers, and later on being summoned, as a defendant, to the court of Domitian, where he defied the emperor in blunt terms. He had allegedly been accused of conspiring against the emperor, performing human sacrifice, and predicting a plague by means of magic. Philostratus implies that upon his death, Apollonius of Tyana underwent heavenly assumption.[12]

How much of this can be accepted as historical truth depends largely on the extent to which modern scholars trust Philostratus, and in particular on whether they believe in the reality of Damis. Some of these scholars contend that Apollonius never came to Western Europe and was virtually unknown there until the 3rd century AD, when Empress Julia Domna, who was herself from the province of Syria, decided to popularize him and his teachings in Rome.[13] For that purpose, so these same scholars believe, she commissioned Philostratus to write the biography, where Apollonius is exalted as a fearless sage with supernatural powers, even greater than Pythagoras. This view of Julia Domna’s role in the making of the Apollonius-legend gets some support from the fact that her son Caracalla worshipped him,[14] and her grandnephew emperor Severus Alexander may have done so as well.[15]

Apollonius was also a known figure in the medieval Islamic world[16] as described later in this article.

Comparisons with Jesus

Biblical scholar Bart D. Ehrman relates that in the introduction to his textbook on the New Testament, he describes an important figure from the first century without first revealing he is writing about Apollonius of Tyana:

Even before he was born, it was known that he would be someone special. A supernatural being informed his mother the child she was to conceive would not be a mere mortal but would be divine. He was born miraculously, and he became an unusually precocious young man. As an adult he left home and went on an itinerant preaching ministry, urging his listeners to live, not for the material things of this world, but for what is spiritual. He gathered a number of disciples around him, who became convinced that his teachings were divinely inspired, in no small part because he himself was divine. He proved it to them by doing many miracles, healing the sick, casting out demons, and raising the dead. But at the end of his life he roused opposition, and his enemies delivered him over to the Roman authorities for judgment. Still, after he left this world, he returned to meet his followers in order to convince them that he was not really dead but lived on in the heavenly realm. Later some of his followers wrote books about him.[17]

Ehrman goes on to explain that Apollonius was a real person and that his followers believed Jesus to be a fraud.

Sossianus Hierocles argued in the 3rd century that the doctrines and the life of Apollonius were more valuable than those of Christ, a viewpoint reportedly held by both Voltaire and Charles Blount during the Age of Enlightenment.[18] In his 1909 book The Christ, John Remsburg postulated that the religion of Appolonius disappeared because the proper conditions for its development did not exist. Buddhism, Christianity and Islam thrived however, because the existing conditions were favorable.[19] In his 1949 book The Hero with a Thousand Faces, comparative mythology scholar Joseph Campbell lists both Apollonius and Jesus as examples of individuals who shared similar hero stories, along with Krishna, Buddha and others.[20] Similarly, Robert M. Price in his 2011 The Christ-Myth Theory and its Problems, notes that the ancients often compared Jesus with Apollonius and that they both fit the mythic hero archetype.[21] G. K. Chesterton (the writer and Christian apologist), however, noted that the unique trial, suffering and death of Christ stand in stark opposition to the stories about Apollonius which he felt were very likely spurious.[22]

Similarities shared by Apollonius and Jesus [23]

  • Birth miraculously announced by God
  • Religiously precocious as a child
  • Asserted to be a native speaker of Aramaic
  • Influenced by Plato/ reflected Platonism (Jesus)
  • [Renounced/ denounced (Jesus)] wealth
  • Followed abstinence and asceticism
  • Wore long hair and robes
  • Were unmarried and childless
  • Were anointed with oil
  • Went to Jerusalem
  • Spoke in [metaphors/ parables] (Jesus)
  • Saw and predicted the future
  • Performed miracles
  • Healed the sick
  • Cast out evil spirits/ Drove out demons (Jesus)
  • Raised the daughter of a [Roman official/ Jewish official (Jesus)] from the dead
  • Spoke as a “law-giver”
  • Was on a mission to bring [Greek culture/ Jewish culture (Jesus)] to [the “barbarians”/ the ” nations” (Jesus)]
  • Believed to be “saviors” from heaven
  • Were accused of being a magician
  • Were accused of killing a boy
  • Condemned [by Roman emperor/ by Roman authorities (Jesus)]
  • Imprisoned [at Rome/ at Jerusalem (Jesus)]
  • Was assumed into heaven/ Ascended into heaven (Jesus)
  • Appeared posthumously to a detractor as a brilliant light
  • Had his image revered [in temples/ in churches (Jesus)]

Historical facts

With the exception of the Adana Inscription,[clarification needed] little can be derived from sources other than Philostratus. As James Francis put it, “the most that can be said … is that Apollonius appears to have been a wandering ascetic/philosopher/wonderworker of a type common to the eastern part of the early empire.”[24] What we can safely assume is that he was indeed a Pythagorean and as such, in conformity with the Pythagorean tradition, opposed animal sacrifice, and lived on a frugal, strictly vegetarian diet.[25] A minimalist view is that he spent his entire life in the cities of his native Asia Minor (Turkey) and of northern Syria, in particular his home town of Tyana, Ephesus, Aegae, and Antioch,[26] though the letters suggest wider travels, and there seems no reason to deny that, like many wandering philosophers, he at least visited Rome. As for his philosophical convictions, we have an interesting, probably authentic fragment of one of his writings (On sacrifices) where he expresses his view that God, who is the most beautiful being, cannot be influenced by prayers or sacrifices and has no wish to be worshipped by humans, but can be reached by a spiritual procedure involving nous (intellect), because he himself is pure nous and nous is also the greatest faculty of humankind.[27]

Miracles

Philostratus implies on one occasion that Apollonius had extra-sensory perception (Book VIII, Chapter XXVI). When emperor Domitian was murdered on September 18, 96 AD, Apollonius was said to have witnessed the event in Ephesus “about midday” on the day it happened in Rome, and told those present “Take heart, gentlemen, for the tyrant has been slain this day…”. Both Philostratus and renowned historian Cassius Dio report this incident, probably on the basis of an oral tradition.[citation needed] Both state that the philosopher welcomed the deed as a praiseworthy tyrannicide.[28]

Journey to India

Philostratus devoted two and a half of the eight books of his Life of Apollonius (1.19–3.58) to the description of a journey of his hero to India. According to Philostratus’ Life, en route to the Far East, Apollonius reached Hierapolis Bambyce (Manbij) in Syria (not Nineveh, as some scholars believed), where he met Damis, a native of that city who became his lifelong companion. Pythagoras, whom the Neo-Pythagoreans regarded as an exemplary sage, was believed to have travelled to India. Hence such a feat made Apollonius look like a good Pythagorean who spared no pains in his efforts to discover the sources of oriental piety and wisdom. As some details in Philostratus’ account of the Indian adventure seem incompatible with known facts, modern scholars are inclined to dismiss the whole story as a fanciful fabrication, but not all of them rule out the possibility that the Tyanean actually did visit India.[29]

What seemed to be independent evidence showing that Apollonius was known in India has now been proved to be forged. In two Sanskrit texts quoted by Sanskritist Vidhushekhara Bhattacharya in 1943[30] he appears as “Apalūnya”, in one of them together with Damis (called “Damīśa”), it is claimed that Apollonius and Damis were Western yogis, who later on were converted to the correct Advaita philosophy.[31] Some have believed that these Indian sources derived their information from a Sanskrit translation of Philostratus’ work (which would have been a most uncommon and amazing occurrence), or even considered the possibility that it was really an independent confirmation of the historicity of the journey to India.[32] Only in 1995 were the passages in the Sanskrit texts proven to be interpolations by a modern (late 19th century) forger.[33]

Writings

Several writings and many letters have been ascribed to Apollonius, but some of them are lost; others have only been preserved in parts or fragments of disputed authenticity. Porphyry and Iamblichus refer to a biography of Pythagoras by Apollonius, which has not survived; it is also mentioned in the Suda.[34] Apollonius wrote a treatise On sacrifices, of which only a short, probably authentic fragment has come down to us.[35]

Philostratus’ Life and the anthology assembled by Joannes Stobaeus contain purported letters of Apollonius. Some of them are cited in full, others only partially. There is also an independently transmitted collection of letters preserved in medieval manuscripts. It is difficult to determine what is authentic and what not. Some of the letters may have been forgeries or literary exercises assembled in collections which were already circulated in the 2nd century AD.[citation needed] It has been asserted that Philostratus himself forged a considerable part of the letters he inserted into his work; others were older forgeries available to him.[36]

SOURCE:https://en.wikipedia.org/wiki/Apollonius_of_Tyana

 

Audio/Video:

The Life of Apollonius of Tyana, by Flavius Philostratus – https://youtu.be/raBxYgC-wsE

Uncategorized

Vault of Christian Rosenhreutz

RCVault

RCVaultCeiling

[UNSET]

brassaltartop

(Images from Paul Goodall)

 

There appeared to our sight a vault:

Seven sides and corners, every side five foot broad, and the height of eight foot.
Although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling.
In the midst, instead of a tombstone, was a round altar covered over with a plate of brass, and thereon this engraven:
A.C.R.C. Hoc universi compendium unius mihi sepulchrum feci —  “This compendium of the Universe I have made in my lifetime to be my tomb.”
Round about the first circle, or brim, stood, Jesus mihi omnia  — “Jesus is all things to me.”
In the middle were four figures, inclosed in circles, whose circumscription was,
1. Nequaquam vacuum. — “A Vacuum exists nowhere.”
2. Legis Jugum. — “The Yoke of the Law.”
3. Libertas Evangelii.  —  “the Liberty of the Gospel.”
4. Dei gloria intacta.  —  “The Whole Glory of God.”

This is all clear and bright; as also the seven sides and the two Heptagoni: so we kneeled altogether down, and gave thanks to the sole wise, sole mighty and sole eternal God, who hath taught us more than all men’s wits could have found out, praised be his holy name. This vault we parted in three parts, the upper part or ceiling, the wall or side, the ground or floor.
Of the upper part you shall understand no more of it at this time, but that it was divided according to the seven sides in the triangle, which was in the bright center; but what therein is contained, you shall God willing (that are desirous of our society) behold the same with your own eyes; but every side or wall is parted into ten figures, every one with their several figures and sentences, as they are truly shown and set forth Concentratum here in our book.
The bottom again is parted in the triangle, but because therein is described the power and the rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. But those that are provided and stored with the heavenly antidote, they do without fear or hurt tread on and bruise the head of the old and evil serpent, which this our age is well fitted for. Every side or wall had a door or chest, wherein there lay divers things, especially all our books, which otherwise we had. Besides the Vocabular of Theoph: Par. Ho. (“Theophrasti Paracelsi ab Hohenheim.” More commonly known as Paracelsus.) and these which daily unfalsifieth we do participate. Herein also we found his Itinerarium and vitam, whence this relation for the most part is taken. In another chest were looking-glasses of divers virtues, as also in another place were little bells, burning lamps, and chiefly wonderful artificial songs, generally all done to that end, that if it should happen after many hundred years the Order or Fraternity should come to nothing, they might by this only vault be restored again.

Now as yet we had not seen the dead body of our careful and wise father, we therefore removed the altar aside, there we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is here lively counterfeited, with all his ornaments and attires. In his hand he held a parchment book, called I., the which next unto the Bible is our greatest treasure, which ought to be delivered to the censure of the world. At the end of this book standeth this following Elogium:

Granum pectori Jesu insitum.

C. Ros. C. ex nobili atque splendida Germaniae R.C. familia oriundus, vir sui seculi divinis revelatiombus subtilissimis imaginationibus, indefessis laboribus ad coetestia, atque humana mysteria; arcanave admissus postquam suam (quam Arabico, & Africano itineribus Collegerat) plusquam regiam, atque imperatoriam Gazam suo seculo nondum convenientem, posteritati eruendam custodivisset & jam suarum Artium, ut & nominis, fides acconjunctissimos herides instituisset, mundum minitum omnibus motibus magno illi respondentem fabricasset hocque tandem preteritarum, praesentium, & futurarum, rerum compendio extracto, centenario major non morbo (quem ipse nunquam corpore expertus erat, nunquam alios infestare sinebat) ullo pellente sed spiritu Dei evocante, illuminatam animam (inter Fratrum amplexus & ultima oscula) fidelissimo creatori Deo reddidisset, Pater dilectissimus, Fra: suavissimus, praeceptor fidelissimus, amicus integerimus, a suis ad 120 annos hic absconditus est.” (14)

Underneath they had subscribed themselves,
1. Fra. I.A., Fr. C.H. electione Fraternitatis caput.  —  “by the choice of Fra. C.H., head of the fraternity.”
2. Fr. G.V. M.P.C.
3. Fra. R.C. Iunior haeres S. Spiritus
4. Fra. B.M., P.A. Pictor & Architectus
5. Fr. C.G. M.P.I. Cabalista

Secundi Circuli
1. Fra. P.A. Successor, Fr. I.O. Mathematicus
2. Fra. A. Successor Fra. P.D.3. Fra. R. Successor patris C.R.C. cum Christo triumphant.
At the end was written
Ex Deo nascimur, in Jesu morimur, per spiritum sanctum revivscimus. —  “We are born from God, we die in Jesus, we live again though the Holy Spirit.”
At that time was already dead brother I.O. and Fra. D. but their burial place where is it to be found? We doubt not but our Fra. Senior hath the same, and some especial thing laid in earth, and perhaps likewise hidden. We also hope that this our example will stir up others more diligently to inquire after their names (whom we have therefore published) and to search for the place of their burial; for the most part of them, by reason of their practise and physic, are yet known, and praised among very old folks; so might perhaps our Gaza be enlarged, or at least be better cleared.
Concerning Minutum Mundum, we found it kept in another little altar, truly more fine than can be imagined by any understanding man; but we will leave him undescribed, until we shall truly be answered upon this our true hearted Fama. And so we have covered it again with the plates, and set the altar thereon, shut the door, and made it sure, with all our seals. Besides by instruction and command of our Rota, there are come to sight some books, among which is contained M. (which were made instead of household care by the praiseworthy M.P.). Finally we departed the one from the other, and left the natural heirs in possession of our jewels. And so we do expect the answer and judgment of the learned, or unlearned.
Howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire, and the expectation of others. For it is fitting, that before the rising of the sun, there should appear and break forth Aurora, or some clearness, or divine light in the sky. And so in the mean time some few, who shall give their names, may join together, thereby to increase the number and respect of our Fraternity, and make a happy and wished for beginning of our Philosophical Canons, prescribed to us by our brother R.C., and be partakers with us of our treasures (which never can fail or be wasted), in all humility and love to be eased of this world’s labour, and not walk so blindly in the knowledge of the wonder-fill works of God.

Notes:
(14) “A grain buried in the breast of Jesus. C. Ros. C., sprung from the noble and renowned German family of R.C.: a man admitted into the mysteries and secrets of heaven and earth through the divine revelations, subtle cognitions and unwearied toil of his life. In his journeys through Arabia and Africa he collected a treasure surpassing that of Kings and Emperors; but finding it not suitable for his times, he kept it guarded for posterity to uncover, and appointed loyal and faithful heirs of his arts and also of his name. He constructed a microcosm corresponding in all motions to the macrocosm and finally drew up this compendium of things past, present and to come. Then, having now passed the century of years, though oppressed by no disease, which he had neither felt in his own body nor allowed to attack others, but summoned by the Spirit of God, amid the last embraces of his brethren he rendered up his illuminated soul to God his Creator. A beloved Father, an affectionate Brother, a faithful Teacher, a loyal Friend. He was hidden by his disciples for 120 years.”
(17) “Under the shadow of they wings, Jehovah.”

Rosicrucian, Uncategorized

Christian Rosenkreutz – Spiritual Transformation and Renewal in the Fama Fraternitatis

Christian Rosenkreutz

Spiritual Transformation and Renewal in the Fama Fraternitatis
A Presentation in Two Parts
A Summary and Practical Guide (with illustrations and diagrams)
PART 1: The Journey as Allegory
PART 2: The Rosicrucian Vault and its Symbolism
by Paul Goodall FRC
Printed by EGL Greenwood Gate, Blackhill, Crowborough
Copyright © Supreme Grand Lodge of AMORC

Presentation Part One

The Journey as Allegory

“[God] hath raised men indued [imbued] with great Wisdom who might properly renew and reduce all Arts (in this our Age spotted and imperfect to perfection; so that finally Man might understand his own Nobleness and Worth, and why he is called Microcosmos and how far his Knowledge extendeth into Nature. ” (Fama Fraternitatis)

IT IS NOT ALWAYS EASY to stay focussed on the narrative in the Fama Fraternitatis because of the period style of writing; in addition to this the Fama is more than just a story about a quest for knowledge since there is an underlying deeper meaning to the whole and this means doubly concentrating on its content. Part One of this presentation serves (hopefully) as an introductory lesson to its mysteries that can be expanded upon by individual study in combination with periods of quiet contemplation. In the first part we accompanied Christian Rosenkreutz on his journey to the East and quickly learned that we are not just dealing with mundane adventures but with a journey of self discovery culminating in self-mastery in the Rosicrucian sense. From this it will be appreciated that the text of the Fama Fraternitatis is an elaborate allegory full of esoteric symbolism and import making its comprehension rather more involved than the relatively straightforward narrative it appears to be for the casual reader.

The visible universe is divided into two parts: the macrocosm, representing the outer world or large scale structure of the universe, and the microcosm, corresponding to the human body as a living, conscious being. Our bodies are composed of atoms that vibrate constantly under the effect of spirit energy, as taught in the monographs. This energy is distributed throughout the whole universe in the form of vibrations made up of electrons, protons and neutrons, which are the fundamental particles of atoms. We are, however, more than just a physical body; we are animated by the Vital Life Force.

In the narrative we initially meet its principle character at the tender age of five when he has been placed by reason of poverty into a cloister signalling the beginning of his religious training. And so his voyage of self-discovery and indeed the allegory itself is set into motion. From now on the metaphors and double meanings come thick and fast and Rosicrucian students that are deliberately studying the text have to keep a sharp eye out for all the clues that lay between the lines. Now we all know that this allegory was written 400 years ago and that the original intentions of its author, that of esoteric instruction, were being conveyed in a quite contemporary fashion. Reading and studying the Fama today we tend, quite naturally, to interpret what the text is telling us within our modern mode of thinking. Bearing this in mind the first part of the presentation brings in modern concepts of Rosicrucian thought relating to what we know as “spiritual alchemy” that is the inner transformation of the soul personality during each incarnation.
Universal Soul (perfect)
Soul Personality (imperfect)

To achieve a realisation of consciousness we are provided with a particular attribute, the soul personality. As the monographs state: “the soul personality corresponds to the personal expression that each individual gives to his or her soul nature. In other words, it is a faithful reflection of the moral and spiritual qualities that we have developed under the guidance of the Cosmic. ” It is our soul personality, rather than our soul, that memorises all our experiences and evolves over many incarnations in the material world. But this degree of difference is very subtle; nevertheless these two souls interpenetrate on the vibratory plane to form a harmonious unity. Here is a diagram from the monographs that illustrates the concept… The soul personality is not essentially different from the soul and disagrees only in respect of its imperfection.

Spiritual alchemy  or personal transformation of the inner self is at the heart of the Fama Fraternitatis and is the essential message of the allegory.

It is important that we understand this if we want to relate to the allegory that is contained within the Fama because the journey of Christian Rosenkreutz is a grand metaphor for our own path of self-discovery. Being aware of this will put the events of the narrative, i.e. the personal circumstances of its principal character, in terms of our own spiritual evolvement.

Synopsis of the Narrative

Having left the environment of the religious life Christian Rosenkreutz embarks on his higher quest and the reader is taken along with him through the mysterious lands of the east starting at the island of Cyprus. At this point the presentation begins to really give us a clearer idea of the depth of the esoteric symbolism involved in this allegory. Each place Christian Rosenkreutz visits represents the developing aspects of his soul personality and it is fascinating to read and follow this particular aspect of the narrative. Cyprus, in this instance, represents the doorway to the higher mysteries embodied in the death of Brother PAL in the text and is intimately connected to Venus symbolism and the inner feminine aspect of Christian Rosenkreutz as the presentation explains.

The symbolic death of Brother PAL at Cyprus represents an inner transformation within Christian Rosencreutz, awakening the feminine aspect that is Venus. This is a crucial event in the narrative without which furthermore spiritual progress would nor occur. 

Following Cyprus he next travels to Damascus, a thriving city and located on the north-south trading route, where he meets all manner of people. Damascus is a place where Rosenkreutz learns control of his bodily functions including that of his thoughts and behaviour; here he also practices abstinence in many aspects of his life. His skill in the art of healing is considerably advanced. These are the fundamental techniques that characterise a mystic. While staying in Damascus Christian Rosenkreutz learns of the existence of a place far to the south called Damcar where there reside men of great esoteric wisdom and he is determined that he must go there.


Brother PAL Male aspect TRANSITION

The men of Damcar are very different to those he has encountered in Cyprus and Damascus. They are, in fact, Sabians, an older group of mystical philosophers than the Sufis. Here, Christian Rosenkreutz, having learnt enough Arabic, is schooled in the teachings of Hermes, the Neo-Platonists, Kabala and translates the mysterious “Book M” into Latin. The Arabs, being passionate about the great learning of the Greeks, had amassed a host of manuscripts, many of which they had translated into their language. After having spent three years of intensive instruction in Damcar including long periods of contemplation, his soul personality has become further refined.
Fez was one of the chief intellectual centres of the Arabic world.
Christian Rosenkreutz next crosses the Arabian Gulf and travels to the ancient land of Egypt. Here he becomes skilled in the use of herbs and supplements his knowledge of the natural world. From Egypt he sets sail to travel the length of the Mediterranean Sea and arrives at North Africa and the city of Fez. He finds this city a centre of learning and much given to the process of reason in the accumulation of knowledge. Whilst this is laudable, in part, to Christian Rosenkreutz he finds their methods based too much on the prevailing Aristotelian method and he takes from it what is “agreeable” to his personal philosophy. He learns much of the “Elementary Inhabitants” and of the divine signatures in the “Book of Nature.” This part of his journey appears to represent not just an intellectual period but, like that of Damcar, one of introspection to rid the impurities of mind and body necessary to the development of his soul personality.
Having stayed in Fez for two years Christian Rosenkreutz sets sail for Spain full of expectation for a universal reformation of European society. He wants to set up new methods of learning; promoting the art of observation as the basis of common knowledge rather than relying on a reverence for the past that has caused the intellectual life of Europe to stagnate. His efforts to introduce these reforms prove fruitless and he returns to Germany. After living quietly and leading the life of a mystic for a few years he is ready to renew his efforts toward a universal reformation and begins to gather a group of other dedicated brothers around him. They put together all of the teachings that Christian Rosenkreutz had learned on his journey into a large book using the esoteric language of symbolism and veiled writing. During this work the brothers are attending many of the sick which come to them for treatment. In this way the Order re-establishes the Domus Spiritus Sancti or “House of the Holy Spirit” represented in the narrative as a building, a wheeled castle. Although this is not a physical entity it is indeed “in plain sight” as the summation of the wisdom of the ages and to be found inwardly.

The House of the Holy Spirit is re-established and represented in the narrative as a wheeled castle. Although this is not a physical entity it is “in plain sight” and to be found inwardly.

Over time several of the brothers pass through transition; the text of the Fama does not tell us at what point the body of Christian Rosenkreutz dies. Eventually the Fraternity is led by a certain “Brother A.” who appears to be privy to information not known by the others. This frater, at his death, swears his successor, Brother N.N., to a solemn oath of secrecy assuring him that the Fraternity would not remain hidden much longer and would become known publicly throughout the world. Part 1 of the presentation ends with a guided reflection on the journey of Christian Rosenkreutz…

Studying and Using the Journey Narrative

The presentation in Part 1 should give you ideas of how to approach the text in your Rosicrucian studies. As an aid, here are some (perhaps too obvious) suggestions you might want to think about on the further use of the narrative itself.
Initially, read through the text enough times to get the feel of the story and what is happening at different parts of it. While doing so think about the relationship of Christian Rosenkreutz to the places he visits and to the people he meets. It will be helpful to look at the diagram overleaf on page 12 which demonstrates how we can relate the text to the cycle of the evolving soul personality. Then make a detailed study of the text itself; this will mean taking notes and thinking for yourself. Y ou might want to supplement your studies by reading one or more books to increase your understanding of the narrative from an intellectual perspective. If you have reached certain levels in your monographs and where they cover aspects of the Fama and Christian Rosenkreutz you will probably want to look at these first. Once you have a good grasp of the narrative then it will be time to engage with it using your intuition. At first try and construct the journey of Christian Rosenkreutz in the form of a period of reflection, rather like the one you experienced at the end of Part 1 of the presentation. Once you have practised this  to your satisfaction you can go on to meditate at a much deeper level on what the journey of Christian Rosenkreutz means to you. The presentation maps events in the narrative to phases of one’s spiritual development or rather to the evolement of the soul personality. If anything, by engaging meaningfully with the Fama in this way and at this profound level it forces us to come to terms with our own spiritual development.

Afterword

The Fama Fraternitatis is a key document in the Rosicrucian Order. Nevertheless, it is often left unread because of its contemporary writing style and language. W e cannot just pick up the text and read it like a modern short story; we have to pause frequently to understand what the narrative is telling us and this can be a tiring exercise. It is hoped that Part 1 of this presentation, so far, has revealed enough of what is going on under the surface of the story to renew members’ interest in this crucial document. There is much to tease out and reflect upon in the light of our own journeys of self discovery…

The Rosicrucian Vault

“We also hope that this our example will stir up others more diligently to enquire after their names and to search for the place of their burial… so perhaps our Gaza [treasure] be enlarged. ” (Fama Fraternitatis, 1614)

RIGHT FROM THE BEGINNING there are some definite symbolic features to consider when we come to this part of the narrative. Although we might view the narrative as a physical description of an historical event, this presentation has approached it from a purely metaphorical and metaphysical perspective. This is a crucial point to be aware of and gives the text a certain functionality, making the narrative useful as an instructional treatise to work with. W e have already seen how we can relate the journey of Christian Rosenkreutz to the soul personality cycle and part two of the presentation continues in this manner teasing out what we can in the text regarding the symbolism of the Rosicrucian Vault. In part one we left off with the succession of Brother NN to the leadership of the Fraternity. This Frater, like Christian Rosenkreutz before him, decides to travel but before doing so he needs to make repairs to his building, “to make it more fit” as the Fama tells us.
Here is another instance of veiled language; the “building” is a reference to the soul personality of Brother NN. In the same way that we discussed the wheeled fortress of the House of the Holy Spirit in relation to the Rosicrucian egregore or group consciousness, this “building” represents the spiritual nature of Brother NN as well as the other members of the Fraternity and by inference ourselves. The “repairs”, so called, that Brother NN is undertaking, is a figurative description for the spiritual work that he undergoes; prayer and quiet periods of meditation. During this retirement he has a vision of a brass plate fixed upon a wall, into which is stuck a “great nail.” It takes some effort to withdraw this nail; so much so that part of the wall comes away revealing a hidden door. At a deeper level we might see this in terms of intuitive insight on the part of Brother NN.

Symbolism of the Nail

To delve deeper into the allegory at this point we need to resort to some Kabalistic interpretation; we will find that the symbolism within the Vault suggests this kind of correspondence along with that of astrology, numerology and hermetic systems and other philosophies. This was the “magical language” that we read of in the text used by mystical philosophers of the time. Looking at the diagram below, the Hebrew letter vav ( w ) is equivalent to the English word “nail” or “hook” which we can relate to the nail in the brass plate we’ve just mentioned. Furthermore, this letter vav corresponds to the sixteenth path of the Kabalistic T ree to which the arrow is pointing (in the diagram below).
This path is also associated with the astrological sign Taurus. More significantly for us, Taurus is traditionally ruled by Venus whose symbolic figure appears consistently beneath the surface of the narrative of the Fama, representing changes within the initiate and giving the story its alchemical dimension. Going further, Taurus the bull is also used to represent the alchemical element of earth, and we might make some connection here with the vitriol diagram in the Secret Symbols of the Rosicrucians of the 16th and 17th Centuries which refers to an underground initiation process (see diagram).

Symbolism of the Door with the Nail

As we have said in the process of withdrawing the nail some of the stone masonry comes away with it and a door is revealed. Once again, resorting to the Kabala to elucidate further on the allegorical nature and symbolism of this door, some interesting correspondences are brought out; firstly the English word “door” is equivalent to the Hebrew letter daleth ( d )which is aligned with the 14th path of the Kabalistic Tree. And significantly, this path we find has the astrological correspondence of the planet Venus associated with it.

The symbols of the nail and the door in the narrative are intimately linked at a crucial point in the initiate’s progress…

Here we hit upon an important point where the association of a door with Venus in the opening of the Vault is paralleled in the entry to the underground Chamber of Venus in the Chymical Wedding, each marking a key stage of development in the initiate’s spiritual transformation and progress. Furthermore, there is now a distinct Kabalistic correspondence between the allegorical symbols of the nail and the door (represented by the Hebrew letters of daleth and vav) where both images are employed by the author in the opening of the Vault. Looking at the diagram we can see that the symbols of the nail and door (circled in blue) are directly connected to the sphere of Chokmah or “Wisdom”, inferring a path through the use of these symbols and with Venus as the agent, that ultimately leads to the discovery of knowledge and self. We read in the narrative that the door is inscribed with the words post 120 annos patebo or “after 120 years I shall open.” It is decided to wait until morning before opening this door…

The Opening of the Rosicrucian Vault

Now although the opening of the door of the Vault can be viewed in terms of the narrative as a physical act, part two of this presentation continues on a metaphorical footing and regards this event as a spiritual experience at the super conscious level as the result of the intuitive insight of Brother NN while making his “repairs, ” what we would call today contact with the “Master Within.” Although we might remind ourselves that there is more than one Brother present, this is not an issue since the event can be perceived as a group experience within the consciousness of Brother NN at the level of the sphere of Chokmah.
Upon opening the door of the Vault the first thing noticed is that the shape of this room is heptagonal, with seven sides and corners. Each side is five feet broad by eight feet high. The whole chamber is lit from a central light source in a domed ceiling  and in the middle of the floor is situated a round altar upon which there is a brass plate engraved around its circular perimeter with the words “This compendium of the Universe I made in my lifetime to be my tomb.”

The Upper Part or Ceiling

The most obvious component of the upper part would be the so called “artificial sun” which would draw the initiate’s attention immediately. The presentation explains in detail what symbolism is being portrayed here between the central sun or light of cosmic wisdom in the ceiling and the lesser sun or inner light of Christian Rosenkreutz that is situated in the lower part; as above, so below.

Apart from the Hebrew mother letters of Aleph, Mem and Shin in the central rose the three points of the triangle can assigned to other correspondences such as God, Cosmic and Man from the hermetic writings and Mercury, Sulphur and Salt from an  alchemical perspective. In Rosicrucian terms we can assign Ether, Nous and Universal Soul. Whatever terminology is used this trinity corresponds to the Thought, Word and Action of God. The radiating triangles suggest a visual representation of this outward flow of manifestation. Although difficult to see in this diagram the small rose at the absolute centre of the hermetic rose reinforces the general Rosicrucian ontology portrayed as indicated.

Concerning a general description of the ceiling the Fama says “it was divided according to the seven sides in the triangle, which was in the bright centre…” Although the wording is a little ambiguous the Latin text can be read as “…divided according to the seven sides into triangles, with a triangle in the bright centre.” The central triangle has all those connotations of manifestation that we may apply in symbolic and Rosicrucian terms; therefore the hermetic rose is added to its centre with its 22 petals displaying the sacred Hebrew alphabet and corresponding to the 22 paths that link the Sephiroth or Spheres of Emanation in Kabalistic philosophy. The three points of the triangle represent in this case the supernal Sephiroth: Kether, Chokmah and Binah which are virtually beyond human cognisance. In terms of manifestation Kether gives rise to Chokmah and Binah as male and female principles respectively. The diagram below shows the arrangement of the ceiling correspondences which are placed within a heptagram in such a way as to reflect the associations between them.

The inclusion of the astrological and Kabalistic correspondences reinforce the cosmic and heavenly nature of the Vault ceiling. In the outward pointing triangles are placed the spheres of emanation next to their corresponding astrological sign. So, for example, Binah is associated with Saturn, Chesed with Jupiter and so on. This geometrical configuration on the ceiling also allows the placing of the traditional planetary angelic associations; the case for placing these attributes lies in their opposition to the so called “Inferior Governers” that are mentioned in the Fama. T ogether they form the inherent positive and negative qualities that exist between the upper and lower part of the Vault. As above, so below…

We see below the same ceiling diagram with a solid line heptagon and a dotted line acute heptagram. Both of these demonstrate the integrity of the correspondences in the following way… If we begin with Mars and take the anti-clockwise route thereby skipping every other planetary symbol, we find that we are going in the correct succession of metals by atomic weight, thus: Mars, iron, 55.84; Venus, copper, 63.55; Moon, silver, 107.87; Jupiter, tin, 118.71; Sun, gold, 196.97; Mercury, quicksilver, 200.59; Saturn, lead, 207.22.
The second interesting sequence belongs to the days of the week; if we begin with the Sun and trace through the dotted acute heptagram they appear in perfect order as follows: Sun, Sunday; Moon, Monday; Mars, T uesday; Mercury, W ednesday; Jupiter, Thursday; Venus, Friday; Saturn, Saturday and then back to the Sun to continue the weekly cycle.
The rather vague description of the Vault given in the Fama has led to several variations in the arrangement of the correspondences, a significant one being that of the Golden Dawn. This configuration is well integrated for Kabala work and maintains the element of polarity between the active and passive pillars that the initiate has to negotiate between on the upward spiritual ascent of the T ree of Life. However, the slightly differnet arrangement we have considered in this presentation suits our purpose as Rosicrucians.

A dramatic effect is produced if we imagine the ceiling heptagram in a spectrum of colours placed according to the planetary  correspondences and simultaneously aligning with the colours of the Kabalistic spheres. This multi-coloured aspect represents the Peacock stage in the alchemical process.

Here is our ceiling diagram, rotated 180 degrees with some perspective tilt giving the impression we are standing at the western door of Venus looking east. Rather than coming to the Vault from a working Kabala perspective as in the Golden Dawn, we approach it from the view of the transformative alchemical process which is in keeping not only with Rosicrucian principles but also with the general thrust of this presentation. What further reinforces the integrity here is the sequence of spheres in descending order, going in an anti-clockwise direction, from Binah in the north-east through to Y esod. Furthermore, we have a harmonious balance of the male and female aspects represented by the planetary correspondences coming together with Mercury symbolising the integrated personality.

Vault Colours and the Alchemical Process

The Vault is tripartite in design; we will find this helpful in imagining what colours can be employed for each of the three parts. Essentially, the stages of alchemical transformation are represented by certain colours that tend to reflect that part of the inner alchemical work being done. This is the traditional and contemporary way of approaching spiritual alchemy and is quite different to the Rosicrucian principles we discussed in Part 1, but you might like to keep in mind what is happening at the metaphysical level as you think about these coloured stages. Here is the basic colour scheme…

Assigning the colour of the seven walls to white does not prevent us from following a traditional colouring scheme on the basis of the planets associated with each side. This does, however, put a strain on the ability of the imagination to retain the mental picture.

At the Peacock Stage the initiate has entered into a greater experience of inner change which symbolically appears as ever shifting patterns of colour. This  can be a very dramatic part of our spiritual development and we might find that period we know and dread, the so called “Dark Night of the Soul”, making its presence felt with the ever swaying metaphysical polarities of the male and female principles pulling us to and fro between mental anguish and spiritual upliftment. The multicoloured heptagram we were introduced to in the presentation (and on the opposite page) is suspended between the walls and ceiling, as indicated in the diagram, to convey the idea of the middle Peacock stage in our own spiritual alchemy, this will allow the light from the central rose above to shine through it and giving the impression from below as if one were passing vertically upward through the heptagram; in this way our mental image of the spiritual alchemy occurring within the Vault is more dramatically enhanced.


There is an added benefit from this arrangement; looking up to the ceiling we have displayed before us a veritable mandala of flashing colours depicting the cosmic realm that can be used for meditative work. Just to illustrate this aspect, if we were to direct our attention to the image of the ceiling displayed whilst staring intently at the central point of the rose we can easily imagine moving upward through the centre of the hexagram directly towards this central point. And as we do this almost immediately we can see that the interplay of light has a very dramatic effect on our senses. The colours seem to shift into and through each other mimicking the effect of the alchemical fire.

Talking Numbers

As we can see the Rosicrucian Vault is a symbolic structure formed through the use of sacred geometry and certain correspondences. The association of number and geometry assert their presence and influence throughout the archetypal structure of the Vault and their use by the author of the Fama is, in a very real sense, a coded language concealing special knowledge from those not privy to it. The number Seven is the principle number employed and the most obvious one to spot and this septenary or sevenfold symbolism of the Vault carries everything else with it. According to the narrative Christian Rosenkreutz travelled back to Germany via Spain which coincides with the efflorescence of Spanish Kabalism and the use of the sevenfold castle or palace as a symbolic tool for spiritual advancement through the various realms of being or consciousness.
In this light we can understand the Rosicrucian Vault as an initiation chamber. This idea is supported if we consider the role of Venus discussed up to this point. Venus, you might recall, is attributed in Kabala to the Hebrew letter daleth which means “door, ” that is, the door of initiation and it is this feminine archetype that is a key to understanding the inner alchemical process involved throughout the narrative. Moreover, this ever present symbolic figure is also associated with the number seven.
Seven has several creative associations attributed to it such as the six days of creation plus one day in Genesis; it also consists of 1 joining 3 plus 3 and is, therefore, a number of marriage. This fits in nicely with the subject of transformation in this presentation. It is also said to be the number of virginity because it cannot be divided into two equal parts; this also resonates with the Venus symbolism underpinning the narrative and Christian Rosenkreutz’s chaste character. There are other numbers inherent in the design of the V ault; study carefully and reflect on the diagram below and see how these numbers relate to it.
Another important number generated is that of 40; gained by multiplying the width and height of each wall, i.e. 5 x 8, which equals forty. The number forty has many associations especially in the Bible where it appears frequently. Particularly interesting is Cornelius Agrippa’s writing concerning this number where, in his De Occulta Philosophia (Concerning the Secret Philosophy) he concludes that it is connected with trial, experience, and gaining the state of purity and readiness for a new life.  In ancient times the term of pregnancy was divided into 7 periods of 40 days each; this agrees with the number of sides of the Vault and the number of squares within each side being forty. Moreover, the product of 7 and 40 is 280, or the approximate gestation period of a human pregnancy. Once again this agrees with what we have discussed so far concerning the Rosicrucian Vault as a chamber of rebirth.

The Middle Part or Walls

We come now to the central chamber of the Vault; the Fama refers to the sides as follows: “…every side or wall is parted into ten squares, every one with their several figures and sentences, as they are truly shewed, and set forth Concentratum here in our book. ” The text of the narrative appears relatively straight forward and one might assume immediately that the ten squares mentioned refer to the ten emanations in Kabala, but there are a number of details missing in the text, so again we have to use what knowledge and intuition we can to give us a convincing mental picture. W e have already learned that each side is five feet broad and eight feet high and this makes fitting in ten squares in a symmetrical fashion problematic. Furthermore, we are given no hint as to what the “figures” and “sentences” are but the figures are likely to be those of Kabalistic correspondences, combining alchemical, astrological and number associations, while the sentences are perhaps from biblical and hermetic writings as well as Kabalistic attributions to the Sephiroth or Spheres of Emanation. Let us review some of the configurations of others before settling on one that reasonably agrees to what can be gleaned from the text.

The first diagram  appears in Manly Hall’s Secret Teachings of All Ages which divides each side into nine squares instead of ten, superimposing a triangle on top of the central square which is likely to represent Tiphareth in the centre of the Kabalistic Tree. This downward pointing triangle, one imagines, is the elemental sign for water and we could make a case for the Feminine being given preference which would fall in with the Venus symbolism that carries throughout the narrative. Of the planets Venus embraces all of the Kabalistic spheres of emanation or Sephiroth as they are termed. The door, the symbolism of which we have already discussed, being placed beneath this configuration supports the Venus connection too.


The second diagram shows the Golden Dawn model of Samuel MacGregor Mathers, multiplying the breadth and height of each side (5 x 8) to produce 40 squares on each. Ten of these incorporate the Kabalistic Tree of Life seen here in the formation of the Hebrew letters. The remaining 30 squares are engraved with astrological and alchemical figures placed according to Golden Dawn symbolism. There is no lower door in this design. This involves quite a lot of intelligent speculation based on sound symbolic principles and it does tie in with the reference in the narrative to figures being superimposed on the squares.

The third diagram, from Adam McLean, gives us a good interpretation if one wants to remain as much as one can within the descriptive text of the narrative. It incorporates the element of sexual polarity by placing the squares in two columns of five; and it also places a door beneath these in keeping with the text. This arrangement also resonates with the details of the Vault we have been discussing so far, in that we have the duality of self in the two columns and the added dimension of the symbolism of Venus in the door.

The fourth diagram is from that devised by Robert Fludd in his Ars Memoriae, the “Art of Memory” of 1612. Given its contemporary provenance (the same year as the publication of the Fama) and the fact that the squares are pretty well lined up spatially according to the Tree of Life in Kabala this is the one that is perhaps most acceptable. Also it preserves the element of polarity that we saw in the last diagram.


This presentation offers a fifth diagram illustrated above which seems to fit the bill. The squares are quite simply arranged upon the Kabalistic Tree so that the spheres of Kether (God), Tiphareth (Illumined Philosopher), Yesod (the Initiate) and Malkuth (Earth) are central as in the Tree of Life with the polarised pillars of Binah and Chokmah on either side. Alchemical and astrological correspondences can be added to the squares. An added dimension is introduced where the Spheres of the central pillar extend either side into the female and male columns representing our work in bringing these into resolution within ourselves.
The door is placed at the sphere of Malkuth which seems reasonable since we enter the sphere of life from this position before becoming an initiate but also behind the door, as we learn from the text, are lots of paraphernalia pertaining to the knowledge of the world that is Malkuth and how the seeker might come to a knowledge of the Cosmic. One more point that binds this example to the Vault number symbolism is the sevenfold horizontal arrangement of the squares rising vertically. Just to counter any remarks you might have regarding the size of the doors in these diagrams; remember this is a mental construct and once we have entered the Vault in our imagination we don’t need to have a full sized door on the western wall to remind us of our entrance…
While we are on the subject of doors, the Fama states that every side or wall had a door, behind each of which was housed a chest, wherein various things were found; we must keep in mind that we are still dealing with allegory and while all of these things that the Brothers list as having been found appear as tangible items, they are really representations of aspects of knowledge, including the fledgling sciences and those practices carried out by esoteric initiates such as the Rosicrucians.

In one chest they find “looking glasses of divers virtues”; these were likely to have been items that ranged from scrying mirrors through to magnifying lenses and simple telescopes, all of which point to work concerning the natural philosophy of the time and the means by which they might come to knowledge of the world in its different aspects. From a mystical perspective, however, these kinds of glasses represent self reflection and perhaps introspection by the physical outer self and the inner more spiritual being.

In other chests the Brothers find bells, burning lamps and “wonderful artificial songs”. Here are definite references to the esoteric practices of the Fraternity; the bells mentioned have an esoteric interpretation if we consider their use in ritual but also their sound effect upon the aural senses, with the ability to stimulate different aspects of awareness in the initiate through the psychic centres and so forth. The burning lamps suggest the idea of light and the everlasting search for the unknown, but we might also interpret them as representing the soul personalities of past Brothers of the Fraternity, ever alight in their spiritual quest. The reference to “wonderful artificial songs” is rather obscure but one might hazard a guess that these are referring to vowel sounds, perhaps in certain tonal sequences.

“Every side or wall had a door for a chest, wherein there lay diverse things, especially all our books, which otherwise we had, besides the Vocabular of Theoph: Par. Ho. and these which daily unfalsifieth we do participate.” (Fama Fraternitatis, 1614)

The brothers also find many books, copies of which they already possess, we are told in the narrative, and which they were using. But two in particular are singled out: the first is the vocabulary of Paracelsus which they were familiar with. This is a reference to the philosophy and language of the famous Swiss alchemist of Hohenheim. His work and discoveries were useful to the Fraternity even though, the Fama states, he was not a Rosicrucian. That his work was said to have been found in the Vault is in complete agreement with the narrative of the Fama being allegorical since it was stated that Christian Rosenkreutz died in 1484, before the birth of Paracelsus, which means in real terms, one wouldn’t have expected to have actually seen his work here at all. The second book specifically mentioned is Christian Rosenkreutz’s Itinerarium and Vitam, his travels and life. It is from this work, the Brothers tell us, that the present narrative is largely taken.

The Lower Part or Floor

Among the other things that were described by the Brothers when they first open the Vault is a round altar upon which was situated a plate of brass with the following words engraved around its perimeter: A.C.R.C. Hoc universi compendium unius mihi sepulchrum feci (This compendium of the universe, I made in my lifetime to be my tomb). The capitals forming the prefix to this are likely to stand for: Ad Christiani Rosencreutz, meaning “By Christian Rosenkreutz.” The inscription on the altar is a statement essentially summing up the nature and function of the Rosicrucian Vault. It tells us that herein is a spiritual repository of all the knowledge required by the initiate; this is reinforced by the assertion that “should [it] happen after many hundred years, the Order or Fraternity should come to nothing, they might by this only Vault be restored again.” The Vault is by inference, a chamber of rebirth or resurrection by which the inner self is awakened or re-awakened. There is a clue in the inscription where it says that the knowledge of the outer and inner self gained during life (referring to the “compendium of the universe”) is in preparation for death, from which new life will arise.

The altar plate pictured here, an early 17th century depiction, is a rather elaborate reconstruction put together with knowledge of contemporary symbolism. One assumes that the corners fold down onto the side of the altar leaving the round part uppermost. At first glance there seems to be something wrong in the placing of the east and west cardinal points where Oriens or East is on the left side and Occidens or West is on the right. Then you suddenly realise that you are looking at the figure in reverse as in a mirror and in the same manner as that of the Kabalistic T ree of Life when viewed from outside of it. There is only one reason for portraying the figure thus and that is because it is meant to represent the observer; in other words, ourselves. By the same token it must also represent Christian Rosenkreutz.

“They four had the face of a man and the face of a lion on the right side: and they four had the face of an ox on the left side: they four also had the face of an eagle.. ” (Ezekiel 1:10)

In the Fama four figures are mentioned, enclosed in circles with circumscriptions on top of the altar. There is no hint as to what these figures are but they might have portrayed the four apocalyptic creatures from Ezekiel 1:10. The inclusion of these figures would have been entirely in keeping with the climate of apocalyptic expectation present during these times.
The list above shows the four mottos that circumscribe these apocalyptic figures on the altar plate and their usual associations. Some variance does appear concerning the cardinal directions for the first and last station… others have swapped these two points so you have the lion in the north and the man in the east.  This does fit rather nicely with the “Lion of the Septentrion [North];” a prophecy in Europe at this time that speaks of a political figure with Rosicrucian leanings coming from the north and expelling Roman Catholicism in Europe. The man being placed in the east might be argued alongside the fact that Christian Rosenkreutz brought back his knowledge from the east.

The Altar Plate in Modern Terms

T o make our mental construct of this altar easier the presentation puts together an alternative and modern looking version. This modern version retains the Christ like figure in the centre which seems to be an important component for reminding us of the function and nature of the V ault in relationship to ourselves. An alternative for this central point might be the illustration of the Rosicrucian initiate in the Secret Symbols seen below. In place of the apocalyptic figures, elemental symbols or principals in their triangular form have been substituted. Take note that in the placing of these elemental symbols to the cardinal points the presentation employs that taught in AMORC so their configuration is a little different to those in the diagram opposite; they are  as follows:

The altar plate inscribed in English; the correspondences are aligned with those listed above.


The depiction of the Rosicrucian initiate on the right is taken from the Secret Symbols.


A three dimensional representation of the altar plate.

Altar Plate Symbolism

Viewing the altar plate diagrammatically allows us to reflect upon the various cycles and phases of our Rosicrucian path. It should be borne in mind that the diagram portrays the continuous cyclic nature of the path of life and death. There are two progressive paths indicated by the green and blue arrows: The first is circular and moves clockwise through the phases of our physical life, from our entry (symbolised by our entry into the Vault) to infancy, youth, maturity and back to old age. Accompanying these four phases are corresponding elements marked in red and blue. So as we go through the cycle of the physical, the emotional, the intellectual and the spiritual self… we identify these with the four phases of consciousness: the objective, subconscious, subjective and cosmic consciousness. From a diagrammatic perspective there are direct relationships depicted here too. Notice that the physical self is harmoniously opposite the intellectual and the emotional is opposite the spiritual. By the same token we can observe that the objective consciousness is opposite that of the subjective and the subconscious opposite that of cosmic consciousness.

Christ Consciousness

Here is the altar plate retaining the Latin inscriptions… Around the rim are the words Jesus mihi omnia or “Jesus is my all.” This seems a very Christian-like statement here but it is in keeping with the cultural and religious setting of the time. You will see many references to Jesus in the Secret Symbols of the Rosicrucians which demonstrate this. The Brothers of the Fraternity were Christians as such, and devoutly so; and the author of the Fama, presumably Johann Valentin Andreae, was a Lutheran minister. We must be mindful that the Fama Fraternitatis was meant for public consumption and given that life revolved around a religious milieu encroaching upon everyday lives and activities it would have been rather strange, dangerous even, to have published anything of this nature without a Christian dimension in the writing.
Having said that the figure of Jesus does generally pervade the message of the Manifestos and perhaps we should briefly address this issue here in terms of our Rosicrucian path. It must be understood that it is the universal Christ Consciousness we are dealing with and which was experienced through mysticism before the time of Jesus. Jesus was the most recent and greatest avatar of Christ Consciousness. This particular mystical state dwells within us all with varying degree; we are each at different levels of Christ Consciousness and Jesus had attained the highest degree of this mystical development. In this light it is quite telling that the author of the Fama chose the first name “Christian” for his archetypal figure.
Consider also the association of the elements or principles to the stages outlined at the perimeter; Earth naturally corresponds to the physical and the watery principle to the emotional fluid self. The air element aligns with the more rigid intellectual self while the fiery principle is associated with the spiritual self. The second path follows a zigzag route from the physical self through the intellectual and emotional to the spiritual self. This is our path of initiation which is also supported by the successive phases of consciousness i.e. the objective, subjective, subconscious and ultimately cosmic consciousness.
The altar is so orientated that our entry to the vault is at a particular point which is indicated on the diagram. This entrance marries up to the paths we have just outlined, reinforcing the function of the chamber as a focus for our entire existence justifying its basis as a “Compendium of the Universe.” From what has been discussed we can see that the altar plate itself is a useful object or symbol for the purposes of reflection and meditation on our esoteric nature and its relationship to the archetypal concept of the Vault.

A three dimensional representation of the altar plate with Latin inscriptions.

The Floor Geometry

After giving their description of the altar the Brothers refer to the “seventh side” and the two “Heptagoni” … where it says “This is all clear and bright, as also the seventh side and the two Heptagoni…”

The two Heptagoni: one above and one below, with the seventh side indicated.

This is telling because it firstly supports the planetary correspondences already discussed; for example, the seventh side, actually on the right of Venus as you enter, is associated with the Sun indicated by the arrow, “all clear and bright.” But secondly we are informed that there is a similar geometrical configuration on the floor as the one we constructed for the ceiling, as you can see. So we have our two “heptagoni, ” one above and one below. It should be noted that the planetary correspondences carry on from the ceiling to the floor…
At this point the author refers to a so called “ungodly” element in the invisible form of “inferior Governors” existing in the floor section of the Vault. These are the destructive forces of our inner self, all that belongs in the physical world and which are in opposition to those traditional angelic associations in the upper part mentioned earlier. This aspect of opposition in the Vault is an illustration of our Rosicrucian path which involves moving through the three main alchemical stages. This is our work of spiritual alchemy, transforming and refining our soul personality.

The image of the victorious rose cross, the ultimate symbol of spiritual attainment, from the Secret Symbols of the Rosicrucians. At its centre is a cross surrounded by a heart, the traditional symbol of love. Surrounding the heart and cross is the mystical rose itself representing the soul personality; no longer depicted at the centre of the cross but shown enveloping the whole, symbolising the victory over the material part of our existence. In Cr u c e R o s e a Me a Victoria: In the Rose Cross I am Victorious.

The Unveiling of Christian Rosenkreutz

The Brothers move the round altar to reveal a plate of brass beneath; we are given nothing else regarding this feature but this metal continues to reflect the presence of Venus and with it the meaningful message of esoteric awakening and renewal. It would be fitting, however, to place upon this brass plate the image of the victorious rose cross (illustrated opposite) from the Secret Symbols because underneath lies the body of Christian Rosenkreutz; “a fair and worthy body, whole and unconsumed, ” we are told. From an allegorical perspective this informs us of the perfect example of purity embodied in this exemplar of our Order.
The plate opens before them up and folds over to reveal a bright light that mirrors that shining down from the domed ceiling. We can visualise the Brothers gazing at one who has completed his cycles of human activity and now exists as a spiritual impulse; an impulse that will feed the soul personalities of succeeding initiates on their spiritual quest. The enveloping of the cross by the rose in the symbol we have placed here reflects this mastery of life, the victory over the physical dross that binds most to the mundane world. Before the Brothers is the very essence of Rosicrucianism representing the whole body of the Rosicrucian Order and the ultimate alchemical and spiritual transformation of the Rosicrucian initiate.
But something more is conveyed in this visual spectacle: it is the re-awakening of the inner self. In alignment with the very nature of the Rosicrucian Vault the encounter with the body of Christian Rosenkreutz unveils to the Rosicrucian initiate renewed spiritual insight. As one looks upon this perfect body a wave of emotion and unreserved love propels us forward on the path to the mastery of self. This is a key moment for us as we begin to understand what the Rosicrucian Vault means in relation to our own progress.

As one looks upon this perfect body a wave of emotion and unreserved love propels us forward on the path to the mastery of self. This is a key moment for us as we begin to understand what the Rosicrucian Vault means in relation to our own progress.

The Book T

The Brothers now observe that he is holding in his hands a special object; the Book T. This book most obviously contains all the knowledge of the Rosicrucians and is revered next to the Bible by the Fraternity so we are told. Its contents, coupled with the perfect body of Christian Rosenkreutz, express knowledge and purity respectively. At the end of Book T, we are informed, is an elogium, the Latin word for an inscription. This is essentially an epitaph commemorating the life and work of Christian Rosenkreutz which is summed up in one long sentence in Latin.
The esoteric scholar, Arthur Edward W aite, summarised its main points as illustrated on the opposite page. Following this inscription was written a list of the first eight Brothers and their particular skills, whether a painter, architect, Cabalist, mathematician, writer or some other talent; each contributed to the Order in their own fashion. After these names and marking the end of the Book T there is a sentence in Latin: Ex Deo nascimur, in jesu morimur, per Spiritum Sanctum reviviscimus (From God we are born, in Jesus we die, we live again through the Holy Spirit). Despite the apparent Christian overtones these words for us really highlight our relationship to the exemplar that is Christian Rosenkreutz and to the Rosicrucian Order, and does not mean the end but the beginning of the rest of our spiritual evolvement within the Rosicrucian égregore itself.

AN EPITAPH

Ten Points Commemmorating the Life and Work 
of Christian Rosenkreutz
  1. That CRC came from a noble and illustrious family of Germany bearing that name;
  2. That on account of his subtle conceptions and untiring labours he became acquainted with Divine and human mysteries by way of revelation;
  3. That he collected a royal and imperial treasure in his journeys to Arabia and Africa;
  4. That the same was serviceable not only to his age but to posterity;
  5. That he desired to have heirs of the name, faithful and closely joined;
  6. That he fabricated a little world corresponding to the great one in its movements;
  7. That it was a compendium of things past, present and to come;
  8. That after living for more than a century he passed away at the call of the Holy Spirit and not by reason of disease, yielding his illuminated soul to its faithful Creator;
  9. That he was a beloved Father, a most kind Brother, a faithful Preceptor and an upright Friend; and
  10. That he is hidden here from his own for one hundred and twenty years.

After this there is some support for the allegorical nature of the Fama; I mean here the reference to the wish and desire of the Brothers. It states:

“We also hope that this our example will stir up others more diligently to enquire after their names and to search for the place of their burial… so perhaps our Gaza [treasure] be enlarged…”

This “example” we read of clearly indicates the wishes of the author; the narrative of the Fama is still instructional for us today, if we can read between the lines, and demonstrates to us the path of self discovery, albeit in contemporary terms. By searching inwardly we can take the life, journey and work of Christian Rosenkreutz as the supreme model for ourselves, especially when we read it in conjunction with his final initiation in the Chymical Wedding of Christian Rosenkreutz where his true humility is demonstrated.

The Minutum Mundum

Before the Brothers set all back as they had found, mention is made of the Minutum Mundum or “small world.” This is clearly a reference to the microcosm and it seems reasonably correct to assume that the “little altar” mentioned is a veiled term to mean the inner self of the initiate. Perhaps it is that element of Christ Consciousness that we discussed earlier that is embodied in the image of this small altar. W e can read a little more between the lines here where it says:

“Concerning Minutum Mundum… we shall leave him undescribed, until we shall truly be answered upon this our true hearted Fanam…”

None can know the ultimate nature of the Christ Consciousness or “State of the Rosy Cross, ” because until one reaches this pinnacle of attainment it is simply unknowable to us and  to the Brothers of the Fraternity. At this point the presentation ends with a guide to visualising the Rosicrucian Vault.

A coloured representation of the Rosicrucian Vault to assist in visualisation.

Practical Work with the Rosicrucian  Vault

Part Two of this presentation has tried to build up a working picture of the Rosicrucian Vault to enable us to engage more with its import and symbolism as encapsulated in the phrase “Compendium of the Universe.” Although the presentation has been divided into two parts this does not mean we can divorce the journey of Christian Rosenkreutz from the elevated image of the Vault since both are intimately connected in terms of the soul personality cycle. The narrative successfully joins the two in the dramatic scene of the discovery of the Rosicrucian Vault and the presentation dwelt at length on the symbolism and hidden meaning of this particular episode. W e have already been given ideas  on how to make the journey of Christian Rosenkreutz useful on a practical level at the end of part one of this booklet. Engaging with the Rosicrucian Vault in our Rosicrucian practices takes a lot more thought but also a great deal more effort. The advantage is with the more advanced Rosicrucian students since they have greater experience with the technique of stilling the mind and using the esoteric tools of practice such as concentration, mental creation and visualisation plus imagination.
Visualization combined with meditation is the best means of experiencing the Rosicrucian Vault at a profound level and the presentation took us through a practical example of this method.  However, working with the symbolic archetype of the Vault  is always going to be a unique and personal involvement for each of us, firstly from the amount of preparatory work we put into it but depending also on our level of attunement during our meditations. The first practical step is to read the latter part of the narrative again but not forgetting its connection with the earlier journey of Christian Rosenkreutz. Do this as many times as you need to be familiar with what is happening at this point. While doing so write down any thoughts and impressions that might come to you. Next read through part two of this booklet to reinforce the mental imagery that will be required during your visualisation of the Vault. The presentation and this booklet does not pretend to be definitive in providing the imagery for the Vault but it will be a good guide in your own unique work with it.
Next you will want to study in particular the altar diagram on page 35 as this will give you a definite focus for your meditations within the Rosicrucian Vault. But it will also be profitable to combine this sudy with that of the journey diagram  on page 12 since both of these chart the soul personality cycle. As a guide to the overall image of the Vault look at the illustrations on pages 37 and 43. Something else that may prove fruitful is to take some meaningful phrase from the text of the narrative and reflect and meditate on it. This can be done during your normal Rosicrucian work or from within the Vault itself. Finally, casting your mind back over the presentation will provide extra stimulus for the imagination and perhaps ideas for further work. Most importantly you will need to create your own visualisation experience and the presentation demonstrated what can be done here combined with uplifting and soul stirring music.

Afterword

The presentation has shown how both the journey of Christian Rosenkreutz and the archetypal image of the Rosicrucian Vault forms a complete treatise, if you like, on the life cycle of the soul personality. Although  the Fama Fraternitatis was written in the 17th century this presentation has also demonstrated in practical ways how meaningful the narrative still is to the sincere mystic. It is truly hoped that the presentation combined with this booklet has aroused renewed interest in the formative documents of the Rosicrucian Order that we know as the Rosicrucian Manifestos.

References

While a good proportion of this presentation and booklet contain original and learning material, the following is a list of sources that were used and consulted (apart from AMORC monographs). They will also serve as recommended reading.

Part 1: The Journey as Allegory

  • Dan Merkur, “Stages of Ascension in Hermetic Rebirth” at http://www.esoteric. msu.edu/Merkur.html
  • F N Pryce (editor), Fame and Confession of the Fraternity of R:C: Kessenger reprint.
  • Lyndy Abaham, A Dictionary of Alchemical Imagery, Cambridge University Press, 1998.
  • Paul Foster Case, The True and Invisible Rosicrucian Order, W eiser 1989.
  • Susannah Åkermann, Rose Cross Over the Baltic, Brill 1998.
  • Tanya Luhrmann, “ An Interpretation of the Fama Fraternitatis” in A Compendium on the Rosicrucian Vault, 1985 (ed. Adam McLean).
  • Tobias Churton, The Golden Builders, W eiser 2005.
  • http://mysticsaint.blogspot.com/2007/01/sabians-example-of-pluralism-in-islam.html

Part 2: The Rosicrucian Vault

  • A E Waite, The Brotherhood of the Rosy Cross, Kessenger Reprint of first 1924 edition.
  • Adam McLean, “ Animal Symbolism in the Alchemical T radition” at The Alchemy Web Site.
  • Deidre Green Ph.D., “The Symbolism of the Rosicrucian Vault” in A Compendium on the Rosicrucian Vault, 1985.
  • Ian Rees, “The Rosicrucian Vault” in A Compendium on the Rosicrucian Vault, (ed. Adam McLean) 1985.
  • Paul Foster Case, The True and Invisible Rosicrucian Order, W eiser 1989.
  • Rafal Prinke, “The Great W ork in the Theatre of the W orld” in A Compendium on the Rosicrucian Vault, 1985.
  • Rosicrucian Order AMORC, Supplementary Monographs, Numbers, Analytical Discussions, Lecture 14.

Diagrams and Illustrations

All diagrams and illustrations in this booklet are original except for the following:
  • Pages 19 and 20, adapted from Paul Foster Case, The T rue and Invisible Rosicrucian Order, Weiser 1989.
  • Page 22 (first diagram), adapted from Ian Rees, “The Rosicrucian Vault” in A Compendium on the Rosicrucian Vault, (ed. Adam McLean) 1985.
  • Pages 26-27 and 31, Rafal Prinke, “The Great W ork in the Theatre of the W orld” in A Compendium on the Rosicrucian Vault, 1985.

Illustrations

  • Page 32, “ AST02. Woodcut of Ezekiel’s dvision from the Bear Bible, ” 16th century, from a hand coloured print by Adam McLean at The Alchemy Web Site.
Rosicrucian Order AMORC
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E-mail: membership@amorc.org.uk
Rosicrucian

Fama Fraternitatis – History (From The Fame and Confession of the Fraternity of the R:C:)

Fama Fraternitatis – History

From the Introduction of the Book: The Fame and Confession of the Fraternity of the R:C:
S.R.I.A. edition, now online in public domain

Then, did any body of men styling themselves the Fraternitas R.C. exist in 1610 or 1614, or are the Rosicrucian manifestoes the work of one man. And in either case was the project of the new association seriously meant and genuinely undertaken, or is the whole simply an elaborate hoax, to which no more serious purpose ought to be attributed than possibly to convey a practical warning against the credulity of the age.

The hoax theory has of recent years been vigorously championed by Begemann, the leading German authority on the Rosicrucian literature, who has laid down as axiomatic that only the first editions of the Fama and the Confessio have any significance, the other editions being merely publisher’s reprints’

These first editions, as will be seen, are in some respects peculiar and the admission may be made that if they were all we possessed, the balance of evidence would be in favour of Begemann’s view.

But a study of all the editions will show that Begemann’s theory will not hold, that the later publications are not to be separated from the first editions; and that there is definite evidence from first to last of a controlling intelligence, a methodical development and a reasoned purpose. Further it will appear that the latest editions have even more authority than the experimental and tentative first, editions in solving the question of whether the movement is to be regarded as jest or earnest; and that their evidence strongly supports the view that the attempt to establish a Fraternity was meant seriously. Lastly it will be shown that the documents point beyond doubt to the co-operation of more than one person and not to the authorship of a single individual; in other words, that the Fraternitas R.C., or a nucleus of such a Fraternity, did exist.

Several Front pages of Fama 1614. – 1615., courtesy of Sid Pass

We shall now examine the various appearances of the Fama and Confessio, marking each edition with a capital letter, and giving to each component document a number. In every case these documents are recapitulated in the order they occupy in the edition:—
A. The first edition of the Fama appeared at Cassel in Hesse not later than the beginning of August, 1614 (1): It bore the title:—
Universal and General Reformation of the Whole
Wide World; together with the Fames Fraternitatis
of the Laudable Order of the Rosy Cross, written to
all the Learned and Rulers of Europe; also a short
Reply sent by Herr Haselmeyer, for which he was
seized by the Jesuits and put in irons on a Galley,
Now put forth in print and communicated to all true
Hearts.
Printed at Cassel by Wilhelm Wessel, 1614.
“The statement is often found that the Fama was printed before 1614. That it was in circulation in manuscript before 1614 is certain, but no trace of an earlier printed edition has ever been disinterred, and the words of Julian de Campis quoted on p. 20 seem decisive (2) We must then regard all references of earlier date to the Fama as having reference to copies of the manuscript. Edition A, of 147 pages, is composed of four documents in the following order:-
1. The first preface;
2. The General Reformation;
3. The Fama;
4. Haselmeyer’s reply.
The problems raised by the Preface and the Reformation will most conveniently be discussed later. We will only note here that three-fourths of the book is occupied by the Reformation and that the Fama occupies a completely subordinate place both in title-page and text.

(1) I deduce the date of August from documents Nos. 5 arid 13, to be described presently. Julian de Campis (p. 20) also may be noted in confirmation.
(2) “In Phlensthioure andas, Hoc est Redinteoratio an die Fraternitet von Rosen Creutze”, a work published anonymously in 1619, occurs the statement that the Fama was published in five languages in 1812. The five languages is pretty certainly a myth (see p. 35), and the date is not more probable. The statement is probably based on Haselmeyer, who declares his reply to have been written in 1812, but assigns no date to the Fama.

The text of the Fama is given on pp. 1-32 of Vaughan’s translation. Haselmeyer’s reply will be found translated on pp. 57ff. It is a fair example of the style of most of the replies to the Fraternity, and is the most frequently quoted of all, as it contains the information that the writer saw a manuscript of the Fama in the Tyrol in the year 1610. Otherwise it is a worthless production, so ungrammatical and incoherent as to be in parts almost untranslateable (1)

B. The second edition was produced, also at Cassel by Wilhelm \Vessel, before the end of the year 1614. We need pay little attention to this, as save for some minor details of spelling, etc., it is simply a reprint of Edition A; it contains, however, one additional document inserted at the end after No. 4 :—
5. Epistle and Message to the Fratres R.C. written and sent by M.H. and LI., 14 August 1614.
A short appeal for admission to the Fraternity – “Highly illuminated, God-wise and chosen men, beloved brethren of the Rosy Cross, your book called Fama Fraternitatis was shown and lent me by a Doctor of Medicine, my good friend. I have read it with wonder that God in these latter days should have displayed forth so bright a light and decked it with such peculiar learning and wisdom. . . Now not only Spartam gown nactus ut ornem, but from my great desire to cultivate and promote these hitherto unknown arts, I beg . . to be accepted into the Brotherhood. For myself, I am nobly-born, in youth destined for letters; later I went to the wars, now am an Occonomicas and Alicuss. I am married but have no children, come of honourable parents and though I hold a position of responsibility, thanks to God I enjoy a good name as well as my daily bread. Further I have spoken in confidence to a respectable citizen, who had some schooling in his youth and is now a Politicus; he is also willing to offer his services to the Christian and Laudable Order. . . . We then request the Brethren at their discretion to choose some opportunity of judging us for themselves; for we hold them to be Christian people, and hence we have the less objection to converse with them in person. And seeing that, despite our earnest longings, we must not be observed in correspondence, let the laudable Brethren scatter their letters to us in Leipzig and the places around.” . . .

(1) For Haselmeyer, see also p. 34.

The only point which need detain us here is the date, which serves to fix the time of the appearance of A. The reason for the inclusion of this document is one which will become more apparent as we proceed, namely, a desire to manifest to the world that some people were taking the Fraternity seriously and were coming forward to join it. But the caution manifested in the concluding paragraph was not likely to encourage other aspirants, and we shall find a little later, in edition F, which contains the most careful selection of these replies, that No. 5 is dropped; and only once again, in J, does it. recur.
We have now reached the end of the year 1614, and it will be observed that the Fama alone has hitherto appeared, although this contains allusions to the Confessio, which will be examined later. In the following year, 1615, no less than six editions appear, one of the Confessio alone, five of the two works These fall into two groups, C, D and E, which must be dated to the beginning of the year, and F, G, H, of which H, the latest, was in print by August.
It will be shown later that the Confessio, though projected, was not written when Edition A was published. The first trace of the existence of the Confessio is found in Document 11, when a correspondent at Frankfurt had just seen it at the end of November, 1614. This has led some writers to suppose an editio princeps of the Confessio in 1614; but here again, as in the case of the Fama, there is absolutely no trace of the existence of such an edition. The explanation is probably that, like the Fama, the Confessio was allowed to circulate for a short time in manuscript; Cassel and Frankfurt are not far apart, and we shall observe other instances of a Teutonic adherence to precedent on the part of the publishers. On the other hand, in Document 12 we have a writer who has read the Confessio by 12th January, 1615. This again might refer to a manuscript copy, but seeing that in any case the first group of editions, which is obviously earlier than the second, must be assigned to the first months of 1615, it more probably refers to the printed edition and enables us to place the appearance of the first edition of the Confessio in the first days of January. The title of this edition is:—

C. “A Brief Consideration of Occult Philosophy, written by Philip a Gabella, Student of Philosophy and now published for the first time, together with the Confessio of the Fraternitas R.C.
Printed at Cassel by Wilhelm Wessel, printer to the Most Illustrious Prince, 1615”
On the fly-leaf runs “God give thee of the dew of heaven and of the fatness of the earth.”
The whole book is in Latin and comprises two documents.-
6. The Brevis Consideratio of Gabella, comprising a dedication, an introduction, nine chapters of text and a final prayer.
7.The Confessio, in fourteen chapters and preceded by the short preface by which it is invariably accompanied.
This edition will call for detailed examination later; we may observe though that the subordinate place occupied by the Rosicrucian manifesto in A is here repeated in exaggerated form. The Confessio is barely mentioned, and in the smallest of type, ou the title-page; the text also is in smaller type than the Consideratio, on which the publisher obviously desired to focus attention.
The second edition of 1615 is quite different in plan:—
D. “Fama Fraternitatis, that is, Report of the Brotherhood. of the Highly Laudable Order of the R.C. — To all Learned and Princes of Europe, together with their Latin Confessio, which hath never before appeared in print, but now, in response to many enquiries, is printed accompanied by a German translation and communicated in all good faith to friendly Souls and true Hearts. By a Philomagus who loveth and desireth Light, Truth and Peace.
Printed at Cassel by Wilhelm Wessel, 1615.” The contents of this are:-
3. Fama (observe that no preface to the Fama appears in this edition).
7. Latin Confessio, as in C.
8. German Confessio (the first translation, which preserves the division into chapters of the Latin original).
It has been suggested by one writer (1) that this is the editio princeps of the Confessio;

(1) Katsch, Entstehung der Freimauerei, p. 118. It is only fair to Katsch to add that he admits that he had never seen an example of C, which is of the utmost rarity; there is a copy in the British Museum.

but the worth on the title-page on which the argument is based are without, value, for all the Cassel editions have a trick of proclaiming themselves the editio princeps; even J of 1616 reads ” Printed for the first time at Cassel, 1616.” The probability that the Latin Confessio preceded the Confessio plus translation is overwhelming; we shall also find later that edition C was deliberately modelled on A, the editio princeps of the Fama; in fact, with this single exception, there is a general agreement that C preceded D. The interval between the two, however, is improbably more than a few weeks.

E. An edition appeared at Marburg in Hesse in 1615, and resembled D in that it contained at least Documents 3, 7 and 8; it is therefore to be attached to the first group. Unfortunately not a single copy is known to have survived, and we cannot say whether it was a simple reprint of D, or whether it occupied an intermediate position between D and F (1)

F.With this edition the scene ohanges to Frankfurt-on-the¬Main and henceforward all editions are controlled from Frankfurt, and with one exception (K) based on F, the arrangement of which should be carefully noted. A new preface is placed at the head of the Fama; the Latin Confessio is dropped; the Reformation, which has disappeared since B, is re-published, but inconspicuously at the end, in contrast to the predominant position it occupied previously; and in front of it, separating it from the Rosicrucian writings, come four replies, of which the first two (4 and 9) claim to have seen the Fama before it was printed and the last (11) makes a similar claim for the Confessio. The title-page of F runs:-
“Fama Fraternitatis, or Discovery of the Brotherhood
of the Laudable Order of the Rosy Cross; together
with the Confessio, or Revelation, of the same
Fraternity; written to all Learned and Princes of
Europe; also some Replies to the Fama, written by
Herr Haselmeyer and other learned men, together
with a Discourse on the General Reformation of the
World. Now emended of many errors, improved and
set forth in open print, with God’s help, for the good
of all true Hearts.
Printed at Frankfurt on the Mayn by Johann Bringer,
in commission for Johann Berner, 1615.”

(1) Its existence is proved by marginal notes in the Iudicium Theolooicum, oder Christfiches und Kurtzes Bedenken von der Fama and Confessio, by David Meders, 1616. It was also quoted in a second tract published at Rostock in 1618. (See Murr, Ursprung der Freimauerei, p. 47).

From the fact that a complete Dutch translation of this edition was published before the end of August, it is reasonable to conclude that F appeared not later than May or June. The full contents are:—
1a. The preface in its second form (this is the one translated in Vaughau’s edition, entitled “To the Wise and Understanding Reader “.
3. The Fama.
8a. The German Confessio (the second German translation, in which the division into chapters of the Latin original is disregarded. From now on this seoond version is always employed).
4. Haselmeyer’s Reply;
9. “Reply to the Christian Brethren of the Rosy Cross” signed I.M.P. Medicus (1) and dated 12th January, 1614.
This is a long and noteworthy reply, mainly composed of macrocosmical speculations; but at the end comes the following passage :—” Some have been of the opinion that the Fama of your Fraternity was a metaphorical and enigmatical book and that what it contains about the grave of your Father and the beginning of the wisdom of your Fraternity had a veiled meaning regarding Philosophy; and many have doubted whether the Fraternity was real or only to be understood metaphorically But these doubts have been removed by your reply to a good friend at Prague, who soon after receiving it caught the plague and died. I had written the preceding pages to you in the beginning of June 1613, and up to Decem. ber, nay, even this January, I remained in my doubt; but this reply of yours, which I had not previously seen, sot my doubts at rest and moved me to seek and address you.” A little later he remarks, ” since I first saw your writings, on 28th June, 1613,”
10. Another reply, undated, written from Linz in Austria by two poor students, who sign as M.V.S. and A.Q.L.I.H. They will await the reply of the Fraternity” in the garden at Wels (2) or wherever it may please God to let us live”;

(1) Later editions give the name as I.B.P.
(2) Linz is on the Danube west of Vienna; Wels lies to the south of Linz.

11. Another reply, written on the last day of November, 1614. by G.A D from Frankfurt. The writer will await the reply either at Frankfurt or wherever God and the Fraternity may ordain. ” Wonderfully illuminated men; Words fail to express the joy with which I read first your Fame, and now your Confessio.” This is the first dated reference to the Confessio; otherwise the document has no interest.
2. The General Reformation.
G.The next edition was printed at Danzig by Andreas Hiinefeldt. This is a reprint of F, save that it omits the Reformation and in its place prints one additional reply, the pages of which are not numbered:-
12. A Reply to the Fraternity dated 12th January, 1615, and signed C.H.C , who describes himself at a “Lover of Perfect Wisdom,” and who has read both Fama and Confessio. He begins soberly enough but the Microcosm of Father R.C. rouses him to several pages of ecstatio eloquence. “I should not thus have addressed you with¬out naming myself; but for certain weighty reasons I have an objection to giving my name save under the seal of secrecy; but, as you have declared, so great is your wisdom that the thoughts and acts of the peoples of the uttermost parts of the earth, even in India or Peru, cannot remained concealed from you.” This reply is not written without a certain method despite its extravaganoes, which I suspect were not intended over seriously.
H. Before the end of August, (1) 1615, a Dutch translation of F appeared, bearing at the bottom of the title page “Printed from the Copy of Jan Berner at Frankfurt, Anno 1615.” This of course does not imply that it was printed at Frankfurt, and Amsterdam is the most probable place of origin. It follows F with two exceptions; Reply No. 12, which we have just met in G, is placed between Nos. 11 and 2, that is, before the General Reformation, taking its place in the sequence of replies. But having thus preserved the scheme of F, the Dutch editor promptly spoils the arrangement by tacking on a new reply after the General Reformation by way of postcript or after-thought:-
13. ” Reply to the Fama Fraternitatis of the Rosy Cross, by an author devoted to the Hermetic Art of Medicine.” Contrary to the usual practice, this writer sets down his name and address like a man —

(1) See Document No. 18.

“Andreas Hoberveschel von Hobernfeld, Doctor of Medicine and Amateur of Chemistry. . . . Written at Prague, 1st September, 1614.” He had read ” that very learned, truthful and wise, Magical and Cabalistical work,” the Fama, but does not refer to the Confessio. The bulk of the reply is an attempt to answer his two self-imposed questions, “Wat is die Ladder Jakobs? Wat is die Flotel Davids?” and we need not follow him through the maze of theology in which he speedily loses himself.
I. Buhle (1) states that a French translation was printed at Amsterdam in 1616; this would presumably be based on H, but I have been unable to find a copy, or any reference to it in later authorities.
J. This, the largest edition of all, was printed at Cassel by Wilhelm Wessel in 1616, shortly after May. (2) Curiously enough, it is based not on the earlier Cassel editions but on F (of Frankfurt). The title-page is the same as F, adding after the General Reformation “with four replies annexed thereto.” The first two-thirds of the book is a simple reprint of F, after which Reply No. 5 from B is inserted; then comes a new document:-
14. “Reply to the Fama and Confessio, by a sincere searcher for the wisdom of God and Nature. In silentio et spe erit fortitudo vestra; nil prophanum in Philosophiae (sic).” A short and pathetic appeal for admission by one who “through great toil and tribulation has brought the course of his life nearly to its end.” He begs the Fraternity to visit his poverty in Leipzig, Magdeburg, or wherever in that district may be convenient. At the end is appended a specimen of his philosophical attainments, three weirdly impressive pages of scraps of alchemical formula interspersed with such gems as Mens sana in corpore sano. He gives his name and age as paVLVs and dates the work on 10th July Anno Salutis
Sio MIhI offert fortItVdo IehoVa (=1615).
This is followed by No. 12, which we met in G and H; the rest of the book contains new material and first comes a more important work:

(1) Buhle, Ursprung d. Freimauerei, p. 181.
(2) Compare No. 20.

15. “Letter or Report to all who have read or heard anything concerning the new Brotherhood of the Rosy Cross; by Julianus de Campis.”Written “in Belbosco” 24th April, .1615. (1)
This is not an appeal for admission, but a reasoned defence and justification of the Order, which merits detailed attention; but only the most striking passages can be quoted here. “Many will be aware of the unfortunate reception accorded to a discourse on the Reformation of the World which first appeared in print at Cassel about summer of last year, 1614, and of the still more pitiful fate which befell the annexed Fama Fraternitatis.” But all inventions are liable to be received with scepticism or ridicule. That applications for admission have not been answered does not prove the Fraternity a myth; many are called but few are chosen. In all his life he has meet but three members of the Order. “Some people again cannot see why along with the Fama should have been printed the General Reformation, which is a piece of comedy; and hence they have imagined the Declaration of the Fraternity to be also a fable. True, something is hinted and concealed in the Reformation which cloth not appear on the surface; but this is of small consequence in comparison with the deep wisdom of the Fama. I myself fell into error through this when I knew no better; for it is not expedient to associate a weighty secret book with a slight and open discourse.” But the reason for the association is to dissuade persons who have no discrimination from applying to the Order. The Brethren are not preachers or Theologi, but Theosophi; and if they despise gold-making as a mere parergon, it is because for them the true ergon and the highest wisdom is the knowledge of God.” Some may ask, where is the Fraternity and where may a College of the Brethren be found? Thereto I tell thee that the Brethren in their writings give to understand, as thou thyself mayest read, that as yet no incorporated assembly of all Rosicrucians in one certain spot hath been held or ordained, but the College with its ordinances will come to pass in time.” Nothing is known of the identity of the author, (2) who was thirty-three years of age and had lived a life of roving adventure;

(1) i.e., in Frankfurt, where this work had appeared independently in 1615.
(2) In 1618 he was at Erfurt, where he inserted a short but vitriolic attack on J. V. Andreae’s Menippus into a chemical work entitled Tetras Chymiatrica, by Arnold Kerner.

he writes like a man of the world, wasting no time on Jacob’s Ladder, or hid treasures of Paracelsus. (1)
16. A short reply written in Latin from Amsterdam in December, 1615, inviting the Fraternity to establish a seat in Holland. “Your Fama and Confessio have reached us here in Holland. You will have many nobles here to lead the way, who long for the RC.” Signed T.B.
17. Simple Reply and Petition of a Layman, but a Lover of Wisdom, signed by L.V.; undated. “I heartily regret that your Fama and Confessio did not reach me before the Frankfurt Easter Fair of this year 1615. . . . as your meeting place is unknown to me, would that I might be transported there by the Angel of the Lord, even as the Prophet Habakkuk . . . I would gladly leave my fields, my oxen, even my earthly wife . . it has doubtless not escaped you that some scoffers speak slightingly of your Reformation and defame your Fama . . . to which I reply that you do not boast to heal the sick or make gold by your own powers, but strive to discover the works of God and the hidden arts . . . should you enquire where I am to be found, I have confided to a good friend in Leipzig, he is from Frankfurt on the Main and will know where to find me, he is to be found with the Printer whose name is on the front of this book.”
After this Reply, No. 10, which had already appeared in its due order, is reprinted by some editorial oversight.
18. Reply to the Fama and Confessio, signed by M.B. at Amsterdam, 4th September, 1615. “The Dutch translation of your tract De fame Fraternitatis (sic) reached me in August; I hastened forthwith to get the original German text printed at Frankfurt.”
“Assertio or Confirmation of the Fraternity R.C., called of the Rosy Cross; written by a member of the Fraternity in Latin and now poorly translated into German.” At the end is added “Written by B.M.I., least of the Brethren of the R.C., while on his third Journey, at Hagenau, where he was detained by continuous rain for some days, 22nd September, 1614”

(1) On the title-page after the name occur the mystic letters O.G.D.C.R.F.E. By analogy with other works (see No. 22) these may be taken to imply that Julian was a member of the Rosicrucian Fraternity, the first three letters being perhaps an Ordensname, and the last four probably standing for Crucis Roseae Fraternitatis Ercellentissimae. But the statement found in many authorities that in the text he expressly declares himself a member is not true.

This professes to be a complete description of the surroundings and life of the Fraternity, “although many doubt whether Brethren of the Rosy Cross do exist and refuse to believe our Fama, notwithstanding that it is published to the whole world. But he who can distrust such open facts must need a candle at mid-day. For see, I who write this am of the Brotherhood; and although our Order is hidden within Germany, it is known in all foreign parts. Lately its small and scanty number bath been increased by ten chosen worthy men; and at the same time it hath been fortified with such statutes and ordnances that it may rightly be said to be reformed. Therefore many of you seek our company, but only a few shall attain thereto; we admit only those whom we have long observed and bind them by hard conditions which they must keep so long as they live. . . . We dwell in a monastery which our Father called ‘of the Holy Spirit’ when he first built it; which name the long course of time hath lost and altered; but our monumenta we have preserved. Round about us are trees and woods and our fields, and a smooth but famous river runneth by; and not far away is a well-known town. . . . We journey to various places, even as I am now at Hagenau in a year I shall return from the peoples and places I have been sent to greet.” Then follows a description of their oocupations—the Elders teach the disciples; the Brethren have all arts and all languages; they can speak French, Italian; Spanish and Polish. ” Ho who thinketh all this is the work of the devil,—Ach, how far bath he strayed from the way ! . . . I know well many writings are published in the name of the Brethren which we do not recognise for ours, as they agree not with our Fama. Of like character was that deceiver, who worked such evil at Nürnberg until it was revealed that he was a thief and a purse-snatcher and so he went to the galleys; likewise that brigand who was caught at Augsburg and ran the gauntlet, leaving his ears behind him. Further, not rightly doth the common man style us ‘of the Rosy Cross,’ because we are named after the first Father of our body. How then was he named! That we shall steadfastly hold secret. Be they who they will, they do not right by us, who under our name scatter abroad such fancied visions. . . . The Jesuit band howls day and night about our home; to avoid the jaws and fangs of such a wolf, we must bide our time. . . We wish to be known throughout the whole world, but great obstacles stand in our way; and we hold it prudent to live unknown, but yet in such fashion as to win for ourselves friends from among those to whom our virtue and righteousness is revealed. Hence though unknown we search for the learned and greet the virtuous with our books.”

This document has been quoted at some length because of its claim to be a Rosicrucian publication, but it is a feeble production, full of execrable puns and puerile conceits. The early date it bears is noteworthy, and there are some indications which confirm this — the absence of all reference to the Confessio, the use of the abbreviation R.C., which is less common at a later period, (1) the anti-Jesuitical bias, etc. On the other hand, the references quoted above to spurious Rosicrucian works and to impostors, which all occur in one paragraph towards the end, point to 1615 or 1616 rather than to 1614. The explanation is probably that the work was left unfinished in 1614 and completed later. The question of the Latin original is treated on p. 42.
20. Despatch to the Philosophical Fraternity of the Rosy Cross, by Valentine Tchirness of Gorlitz, a German and a Licentiate of Philosophy and Medicine. Dated 1st May of the year es MVe Ia aLLes offenbar VVer Den (=1616). An appeal to the Fraternity to cure an old miner so worn in body “that I could compare him to the Present Age in the Dialogue you published concerning the Reformation of the World.” (2) This is the latest in date of the contents of .1 and is probably a postscript, like 12 in G or 13 in H. From it we may deduce the approximate date of Edition J.
K. The last edition “now freed from many errors which have hitherto prevailed, the genuine sense restored and once more set forth in print,” was published at Frankfurt in 1617 by Bringer and Berner. It begins like F, the earlier Frankfurt publication, with the Preface, Fama and German Confessio (3); but the text has everywhere been a good deal worked over, the sentences rearranged to read more smoothly, and oocasionally a word or two inserted.

(1) It persists, of course, to the end in the text of Fame and Confessio.
(2) Documents 19 and 20 were reprinted by Bunefeldt of Danzig lu 1617—another example of the tendency of these minor documents to maintain an order which in the first instance was accidental.
(3) The German Confessio reverts to the arrangement in chapters of the Latin text. As the translation is still the second, which on its former appearances omitted these divisions, we have a clear instance of revision from the MS., or Editions C or D.

Of the variae lectiones recorded in the notes, the bulk comes from this edition; but in no case has the sense been materially altered (1) The remainder of R is novel; all replies and the Reformation are omitted; at the end of the Confessio comes No. 15, the defence by Julian de Campis, which is followed by two new works.
21. ” Complete History of an Unknown Man who travelled through the town of Wetzlar ‘in 1615 and not only professed himself a Brother of the Rosy Cross but by his manifold accomplishments and universal knowledge aroused general astonishment; written by George Molther, Doctor of Medicine and Town-physician of Wetzlar in Hesse, on the First of April, 1616.” There is a dedicatory epistle to the High and Well-Born John the Elder, Count of Nassau, Dillenberg, etc. The mysterious stranger, among whose accomplishments was the art of whistling mice out of houses, was dressed like a peasant, and of middle age; he spoke several languages but was very taciturn; on being questioned, however, he modestly confessed that he was the third in the Order of the Brethren of R.C. The honest doctor relates that his reason for writing is “to stop the mouths of those who declare what has been said by truthful men to be false and fictitious because strange and novel.”
22. “Report of the Design, Occasion and Content of the Brotherhood, by an unnamed but distinguished member.” This is the heading on the title-page, but the text has another heading “Report concerning a great secret of Nature.” (2) Like the Fama and Confessio, this professes to be an official manifesto of the Fraternity, in the form of a reply to some postulant whose prayer for admission had been heard. “Impelled by the Spirit of God, we do announce the will of God to the world; and this we have performed and published in divers languages. But men have either scorned our writings, or else have supposed we are going to teach them to make gold by alchemical art, or to bestow upon them riches to satisfy their pomp and ambition, their wan and greed, their gluttony and drunkenness and lust.
. . But the evil intentions of such men we perceived from their own writings. We atop our ears and wrap ourselves in a cloud to avoid the clamour of men who cry to us for gold and cry in vain. Hence comes it that they slander and abuse us without end; we resent it not, though God in His good time will punish them.

(1) See, however, p. 47.
(2) At the end of the text is the signature E.D.F.O.C.R., the latter half of which represents Ordinis Crucis Roseae.

But having well weighed you, though you saw us not, and observed from your writings that you are diligent to search the Scriptures and seek the true knowledge of God; out of many thousands, we have thought you worthy of an answer.”
Then comes a parable of the ascent of the Hidden Mountain, the perils to be encountered and the prize to be won. This is one of the gems of all Rosicrucian literature and the significance of its position at the end of our long series of documents cannot be misunderstood. It has been forgotten for many a year; but Thomas Vaughan had read it and incorporated it bodily into his writings. (1)
Thus on a note of lofty mysticism, and with a marked tinge of disappointment, our list ends; for with the publication of the Fama and Confessio drop out. of sight, at the very height of the excitement they have caused. It may be that the promoters were discouraged at the ridicule and opposition their project. had aroused; it is more probable that the two manifestoes were judged to have done their work and to be no longer necessary or suitable; for by 1617 two of the greatest writers of the age, Robert Fludd in England and Michael Maier in Germany had come forward to champion the idea of the Fraternity. For several years to come the printing-presses of Germany were to pour out pamphlets in attack and defence of the Order and frantic appeals for admission such as we have studied. (2) The idea of the mysterious Fraternity had seized the popular mind over half Europe, and if the controversy began to abate in 1623 or 1629, all trace of it in Germany is not lost until about 1630. But throughout these years, the Fama and Confessio are not again reprinted. (3)

(1) In Lumen et Lumine, at p. 259 of Mr. Waite’s edition. Some paragraphs at the end are omitted by Vaughan. The central allegory is also given in John Heydon’s Holy Guide; it seems then to have been a favourite with English seventeenth-century writers. I can find no reference to it in recent literature. (2) According to L C. Orvius, Occulta Philosophia, by 1622 there were regular assemblies of Rosicrucians at the Hague, Amsterdam, Hamburg, Nurnberg, Danzig, Erfurt, Mantua and Venice. I am aware that this authority has been suspected, but it is noteworthy that some of these places have a long record of Activity as centres of Rosicrucian publication.
For the various appearances of individuals professing, or alleged, to be Rosicrucians, see Buhle, Ursprung, p. 231, and the reference listed below on p. 34, note. It may here be observed against Buhle that if all these men were proved impostors, as no doubt many were, nothing is proved or disproved with regard to the existence of genuine members of a Fraternity of the R.C. (3) Nicolai had a reprint of Edition A issued at Berlin in 1781; this, for some obscure reason, bears on the title-page “Printed at Ragensburg, 1681.” It is a very poor reprint. There is also a edition of the Fama and Confessio (both Latin and German) published anonymously at Frankfurt in 1827; its editor is believed to have been J. F. von Meyer.

Rosicrucian

Fama Fraternitatis (Introduction by Alexandre David)

 Fama Fraternitatis
or
A Discovery of the Fraternity of the
Most Laudable Order of the Rosy Cross

 

 

 Introduction by Alexandre David

 

The first  and anonymous public document that purports to be Rosicrucian is the Fama Fraternitatis Rosae Crucis, a manifesto which appeared in 1614. in Cassel, Germany, as an apendix of  the 77th. Advertisement ( section )  intitled  Generale Riforma dell’ Universo ( The Universal Reformation of  Mankind ) of  a German translation of Bocallini’s satira Ragguagli di Parnasso ( Advertisements from Parnassus).

The Fama which created a profound effect was soon published in separate form. In 1615 appeared the Confessio Fraternitatis, issued with the Fama . Both manifestoes passed through several editions while Boccalini’s essay disappeared. The Chymical Wedding of Christian Rosenkreutz, Anno 1459, issued in 1616,   is a later book  in the chronology and  introduces for the first time the name Christian Rosenkreutz that remained unnamed except for the three initials in the first manifestoes ( Fama & Confessio Fraternitatis ).

These works have been attributed , though not without question, to the German  Lutheran philosopher and  theologian  Johan Valentin Andreae, who, it is reported, on the authority of M.C.Hirachen, to have confessed that he, with thirty others in Wurttemberg, had  sent forth the Fama Fraternitatis; that under this veil they might discover who were the true lovers of the wisdom, induce them to come dorward.

In spite of the most  scholar researches postulates Johan Valentin Andreae as the true autor of the first Rosicrucian manifestoes another researches incline us to belive that at least the Fama and Confession was actually written by Lord Verulam , Sir Francis Bacon, well known as the Chanceller of Parnassus, the allegorical Mount of the Poets.

Fama Fraternitatis gives an account of the life and adventures of Christian Rosenkreutz, a symbolical character, who is the founder of the Society of Rosicrucians.

According to the Legend ,C.R.C. has born in 1378 in a poor , but noble, family. Having lost his parents still boy, he was placed in a convent since  five years old. In the cloister he  learned Latin and Grecian .  At the age of the fifteen year of age , finding the instructions insatisfactory,  he  associated himself with a   a monk ,  Frater P. , on a pilgrimage for the  Holy Land , to visit the Holy Sepulcro.His fellow traveler , Frater P. died on their arrival at  the Island of Cyprus , but C.R.C. proceed  alone on  his journey  for Damascus. At  Damascus  poor health detained him , and he  remained  studying with astrologers and physicians. Hearing of a groups of wise men abiding in Damcar, a mystical city in Arabia,  C.R.C. continued his jorney to   Damcar and arrived there with sixteenth years of age.   In Damcar he was  received by the  wise men as anybody long awaited,and  remained  among them  along three years, learning the arabian language and translating  along a year the whole book “M” for the Latin.  . After he sailed for   Egypt, where he continued his  studies, and having traveled the Mediterranean, he at lenghth  arrived at Fez , holy city of Morocco  that was during the Middle Ages one of the most famous  Centers of the Alchemic  Arts  . There  he was instructed concerning the creatures existing in the elements.

From  Fez he crossed over into Spain carrying with him many rare medicines, curious animals, and  wonderful books. He conferred with the learned at Madrid, but he met with unfavorable reception. So, he deeply discourage, return to Germany, where he built himself a house on the brow of a little hill and devoted his life to study and experimentation.

After  a hush of five years, C.R.C. selected three of the faithful friends  of the old convent in which he had been educated , and they began to arrange and classify the great knowlege he possessed. Thus, the Rosicrucian Fraternity was founded. Later four members were accepted. Under the  direction of the Father C.R.C. ,  Head of the  Order, they began building a Temple , called “The Temple of the Holy Spirit“. When this temple was completed, the Brothers, being now thoroughly instructed in the mysteries and the sciences, agreed to separate. Five of the Brothers  traved to distant lands to promulgate their doctrines among the wise of the earth. The travelers were to return to the Temple at the end of each year, or to send an excuse for their absence.

The society thus formed was governed  by a code of laws. The first rule was that they should take to themselves no other dignity or credit than that they were willing to heal the sick whithout charge. The second was that from that time on forever they should wear no special robe or garment, but should dress according to the custom of the country wherein they dwelt. The third stated that every year upon a certain day they should meet in the “House of the Holy Spirity”, or, if unable to do so, should be represented by an epistle. The fourth decreed that each member should search for a worthy person to succeed him at his own demise. The fifth stated that the letters “R.C.” should be their seal, mark, and character from that time onward. The sixth specified that the Fraternity should remain unknown  to the world for a period of one hundred years.

When the first Brother of the Order died, in England,  it was decided that the burial places of the members should be secret. Soon afterward Father C.R.C. called the remaining six together, and it is supposed that  then  he prepared his own symbolic tomb, a perfect miniature reprodution of the universe. The Fama records that none of the Brothers alive at the time of its writing knew when Father  C.R.C. died or where he was buried. His body was accidentally discovered 120 years after his death when one of the Brothers decided to make some alterations in the “House of the Holy Spirit”. While making his alterations , the Brother discovered a memorial tablet upon which were inscribed the names of the early members of the Order.

The memorial plate was of brass, and was affixed to the wall by a nail driven through its center; but so firmly was it attached that , in tearing it away, at portion of the plaster came off, thereby exposing at Secret Door. Upon removing the incrustations from the door, there apperead written in large letters the following inscription:

POST CXX ANNOS PATERO – [ After One Hundred Twenty Years I will appear ].

Waiting for the sunrise of the next morning, they resumed their researches. When they opened the heavy door, they discovered  a  heptagonal vault. Each of its seven sides , five feet wide by eight feet in height, had well known symbols inscribed on it. The light was received from an artificial sun in the roof, and was almost blinding to the eye.

To their amazement , in the middle of the floor there stood, instead of at tomb, at circular altar , on which was an inscription , saying that the apartment had been erected by C.R.C. as a   compendium of the universe.Many other inscriptions were seen about the apartment, including.

JESUS MIHU OMNIA, LEGIS JUGUM, SET FREE EVANGELLII (JESUS IS MY ALL, THE YOKE OF THE LAW, THE LIBERTY OF THE GOSPEL);

all of which indicated the christian character of the builter.

In Each of the seven sides was at door opening into at closet. In these closets they found many rare and valuable articles such the “The History And Life of the Founder“; the vocabulary of the Paracelsus; The Secrets of the Order; together with bells, mirrors, lamps, and various other things.On Removing The altar and the brass palte beneath it , to their surprise, they came upon the body of C.R.C. in at perfect state of preservation.

Several  theories have been brought forward to sove the  riddle of Rosicrucians.

The First Theory build up that the Fraternity Rose Cross exist historicamente under the description of his foundation and subsequentes activities insert in its manifesto The  Fame Fraternitatis, that appeared in Cassel , German  in 1614 with the long title of Allegeme Und General -Reformation der Fame Fraternitatis des Loblichen Orders des Rosencreuzes.

Certain discrepancies have been found in this story. It is said  that writings by Paracelsus were discovered in the C.R.C. ‘s vault but if he died with 106 years old and the tomb was sealed at that time and not opened for 120 years, we come upon a historical difficulty because  at such time Paracelsus was only one year of age.

Curious research relating to the identity of Father C.R.C. is presented by Maurice Magre in his Magicians, Seers And Mystics . He states that Christian Rosenkreutz was the last descendant of the Germelschausen, a german family florished in the 13th century. Their Castle stood in the Thuringian Forest on the Border of Hesse they had  embraced Albigense’s doctrines,  combining pagan superstitions and christian beliefs.The whole family  was put to death, by Landgrave Conrad of Thuringia, excepted the youngest son ,who was only five years old. He was carried away secretly by at monk, who was an Albigensian adept from Languedoc. The child was placed in a monastery, that had  already come under the influence of the Albigenses, wgere he was educated and made the acquaintance of the four others brothers later to be associated with him in the founding of the Rosicrucian Brotherhood. His account derives from oral tradition .

 

The Second  Theory supposed that the Rosicrucian Society has been founded about the year 1610 by a German Lutheran theologian , Johan Valentin Andreae . Some adds that its roots flourished in Middle Ages as a development of Alchemical researshes.  According to Robert Macoy,the German Lutheran theologian ,  Johan Valentin Andreae was its founder , that have been founded as  one amplification  of an ancient association set along by Henry Cornelius Agrippa. In his Secret Symbols of the Rosicrucians, Dr. Franz Hartmann describes the Fraternity as “A secret society of men possessing superhuman – if not supernatural – powers; they were said to be able  to prophesy future events, to penetrate into the deepest mysteries of Nature, to transform Iron, Copper, Lead, or Mercury into Gold, to prepare an Elixir of Life, or universal Panacea, by the use of which they could preserve their youth and manhood; and moreover it was believed that they could command the Elemental Spirits of Nature, and knew the secret of the Philosopher’s Stone, a substance which rendered him who possessed it all-powerful, immortal, and supremely wise”. He also states that a Rosicrucian is a person who by the process of spiritual awakening has attained a pratical knowledge of the secret of the Rose and the Cross.

The Third Theory defends that the Rosacrucianism  was  the first invasion of  Buddhism and    Bhramanism in Europe.

The Fourth Theory argues that the association of the Rose Cross was founded in  Egypt during the philosophical supremacy of the College of Heliopolis in that empire , and that it also perpetuated the Mysteries of the ancient Persia and Chaldea. When we speak of Rosicrucianism as a society of men functioning under the laws and regulations of a physical society , organized under the name Rose Cross, we must then limit ourselves to the opening years of the 17th century, but when we speak of it as a mystical tradition , we can trace it back to Egypt and Atlantis.

The Fourth  Theory affirms that the ancient Rosicrucian Fraternity  was entirely a product of fancy.It is regarded by some scholars that this story of Andrea’s was purely romance. Others generally agree with the theory that Andrea, at the time of the appearance of this book, was a young man full of the excitement and ambition, and  seeing the defects of the theology and the sciences, sought to purify them, and to accomplish this design imaged a union into one body of all those  who, like himself, were the admirers of true virtue.Still others contend that he wrote this account of the rise and progress of Rosicrucianism for the purpose of advancing his own peculiar views of morals and religion. Be this as it may, this so-called “fiction” has persisted through the centuries , and has been readily accepted as truth by multitudes of people.

The Sixth Theory defend that the Rosicrucian Society was actually founded about 1604, probably by  the English philosopher Francis Bacon, Lord  Verulam,  well known as the Chanceller of Parnassus, The allegorical Mount of the Poets. It has been proposed that the face of the author of the Chymical Wedding of Christian Rosenkreutz, as preserved on a rare print shown a striking resemblance to that of Sir Francis Bacon , in spite of the age difference. If, as another conjecture maintains, he borrowed the name and identity of William Shakespeare, he could also have assumed , after the latter’s mock funeral, the personality of Johan Valentin Andreae. The crescent moon drawn below his bust appers upon the crest of Lord Bacon. In addition, the four letters (OMDC) in the frame at the lower right corner of the plate, by a simple Baconian cipher, can be changed into numbers whose sum gives 33 – the numerical equivalent of the name Bacon. Should this proposal seem far-fetched, its is helpful to know that such practices were common place in Baco’s time.

 

The seventh Theory argues that the Order  Rose Cross is not merely  a secret society but one of the Mystery Schools, although it have been working with some Secret Rosicrucian Socities in diferent periods of History.

Writing about the transcendental theory , Manly P. Hall said that  “the apparent incongruities of the Rosicrucian controversy has also been accounted for by a purely transcendental explanation. There is evidente that early writers were acquainted with such a supposition  – which, however, was popularized only after it had been espoused by Theosophy.(…) This Theory asserts that the Rosicrucians actually possessed all the supernatural powers with they were credited; that they were in reality citizens of the two worlds; that , while they had physical bodies for expression on the material palne , they were also capable, through the sinstructions they received from Brotherhood, of functioning in the mysterious ethereal body not subject to the limitations of time and distance. By means of this “astral form” they were able to function in the invisible realm of Nature, and in this realm, beyond reach of the profane, their Temple was located.(…) According to this Theory , those who have sough to record the events of the importance in connection with the Rosicrucian controversy have invariable failed because they approched their subject from a purely physical or materialistic angle.(…) The mystic believes that the true  Rosicrucian Fraternity , consisting of a School of Supermen, is an institution existing not in the visible world but in its spiritual counter part, which he sees fit to call the “inner planes of Nature”, that the brothers can be reached only by those who are capable of trancending the limitations of the material world.(…)”

“As to the etymology of the word Rosicrucian, a great many derivations have been given. Both Peter Gassandi and later Mosheim deduced it from two words, ros , meaning dew and crux meaning cross, and thus they defined it “Drew Cross“. According to the alchemists, dew was the most powerful of all substances to dissolve gold; and the cross, in the language of the same philosophers, was identical with light, or lux, because the figure of the cross exhibits the three letters of that word. but the word lux was referred to as the seed of the Read Dragon , which was that crude and material light that when properly concocted and digested produces gold. ” Hence”, says Mosheim, “a Rosicrucian is a philosopher who by means of dew seeks for Light, that is, for the substance of the Philosopher’s Stone”.”(4)

 

Works quoted from or consulted in the preparation of this Preface:

 

1.ANDREAS, Johan Valentin Andreae –Fama Fraternitatis;Confessio Fraternitatis;The Chymical Wedding of Christian Rosenkreutz, Anno 1459

2.HALL, Manly P-. The Adepts in The Esoteric Tradition;Codex Rosae Crucis;The Secret Teachings of All Ages;Fundamentals of The Esoteric Sciences;The Riddle of The Rosicrucians

3.HEINDEL, Max-The Rosicrucian Cosmo Conception

4.HOTALING, Minnie-Exploring the Origins of Rosicrucianism in Rays From the Rose Cross, Vol 90, #04

5.SALOMONSSEN, Arne- The Chymical Wedding of Christian Rosenkreutz Anno 1459, A Modern Poetic Version

6.STEINER, Rudolf , Christian Rosenkreutz

7.WEBER, Charles- Early Rosicrucian and Occult Symbolism in Rays from the Rose Cross,Vol.92,#03

8.YATES, Frances A-.O Iluminismo Rosa-Cruz

 

Fama Fraternitatis
or
A Discovery of the Fraternity of the
Most Laudable Order of the Rosy Cross

Seeing the only wise and merciful God in these latter days hath poured out so richly his mercy and goodness to mankind, where by we do attain more and more to the perfect knowledge of his Son Jesus Christ and Nature, that justly we may boast of the happy time, wherein there is not only discovered unto us the half part of the world, which was heretofore unknown and hidden, but he hath also made manifest unto us many wonderful, and never heretofore seen, works and creatures of Nature, and moreover hath raised men, imbued with great wisdom, who might partly renew and reduce all arts (in this our age spotted and imperfect) to perfection; so that finally man might thereby understand his own nobleness and worth, and why he is called Microcosmus,(1)and how far his knowledge extendeth into Nature.

Although the rude world herewith will he but little pleased, but rather smile and scoff thereat; also the pride and covetousness of the learned is so great, it will not suffer them to agree together; but were they united, they might out of all those things which in this our age God doth so richly bestow upon us, collect Librum Naturae, or a perfect method of all arts: but such is their opposition, that they still keep, and are loth to leave the old course, esteeming Porphyry,(2) Aristotle, and Galen, yea and that which bath but a mere show of learning, more than the clear and manifested light and truth; who if they were now living, with much joy would leave their erroneous doctrines. But here is too great weakness for such a great work. And although in theology, physics, and the mathematics, the truth doth oppose itself (3) nevertheless the old enemy by his subtlety and craft doth show himself in hindering every good purpose by his instruments and contentious wavering people. To such an intent of a general reformation, the most godly and highly illuminated father, our brother, C.R. a German, the chief and original of our Fraternity, hath much and long time laboured, who by reason of his poverty (although descended of noble parents) in the fifth year of his age was placed in a cloister, where he had learned indifferently the Greek and Latin tongues, who (upon his earnest desire and request) being yet in his growing years, was associated to a brother, P.A.L. who had determined to go to the Holy Land.

Although this brother died in Ciprus,(4) and so never came to Jerusalem, yet our brother C.R. did not return, but shipped himself over, and went to Damasco,(5) 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 physic he obtained much favour with the Turks. In the meantime 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; he was but of the age of sixteen years when he came thither, yet of a strong Dutch constitution. There the wise received him (as he himself witnesseth) not as a stranger, but as one whom they had long expected; they called him by his name, and showed him other secrets out of his cloister, whereat he could not but mightily wonder. He learned there better the Arabian tongue, so that the year following he translated the book M. into good Latin, which he afterwards brought with him. This is the place where he did learn his physicks, and his mathematicks, whereof the world hath just cause to rejoice, if there were more love, and less envy. After three years he returned again with good consent, shipped himself over Sinus Arabicus into Egypt, where he remained not long, but only took better notice there of the plants and creatures. He sailed over the whole Mediterranean sea for to come unto Fez, where the Arabians had directed him. And it is a great shame unto us, that wise men, so far remote the one from the other, should not only be of one opinion, hating all contentious writings, but also be so willing and ready under the seal of secrecy to impart their secrets to others.

Every year the Arabians and Africans do send one to another, inquiring one of another out of their arts, if happily they had found out some better things, or if experience had weakened their reasons. Yearly there came something to light, whereby the mathematica, physic, and magic (for in those are they of Fez most skilful) were amended. As there is nowadays in Germany no want of learned men, magicians, cabalists, physicians, and philosophers, were there but more love and kindness among them, or that the most part of them would not keep their secrets close only to themselves. At Fez he did get acquaintance with those which are commonly called the Elementary Inhabitants, who revealed unto him many of their secrets. As we Germans likewise might gather together many things, if there were the like unity, and desire of searching out secrets amongst us.

Of these of Fez he often did confess that their Magia was not altogether pure, and also that their Cabala was defiled with their religion; but notwithstanding he knew how to make good use of the same, and found still more better grounds for his faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of times. And thence proceedeth that fair concord, that, as in every several kernel is contained a whole good tree or fruit, so likewise is included in the little body of man the whole great world, whose religion, policy, health, members, nature, language, words and works, are agreeing, sympathizing, and in equal tune and melody with God, heaven, and earth. And that which is dis-agreeing with them is error, falsehood, and of the Devil, who alone is the first, middle, and last cause of strife, blindness, and darkness in the world. Also, might one examine all and several persons upon the earth, he should find that which is good and right, is always agreeing with itself; but all the rest is spotted with a thousand erroneous conceits.

After two years brother C.R. departed the city of Fez, and sailed with many costly things into Spain, hoping well [that since] he himself had so well and so profitably spent his time in his travel, that the learned in Europe would highly rejoice with him, and begin to rule and order all their studies according to those sound and sure foundations. He therefore conferred with the learned in Spain, showing unto them the errors of our arts, and how they might be corrected, and from whence they should gather the true Indicia of the times to come, and wherein they ought to agree with those things that are past; also how the faults of the Church and the whole Philosophia Moralis was to be amended. He showed them new growths, new fruits, and beasts, which did concord with old philosophy, and prescribed them new Axiomata, whereby all things might fully be restored. But it was to them a laughing matter; and being a new thing unto them, they feared that their great name should be lessened, if they should now again begin to learn and acknowledge their many years errors, to which they were accustomed, and wherewith with they had gained them enough. Who-so loveth unquietness, let him be reformed.

The same song was also sung to him by other nations, the which moved him the more because it happened to him contrary to his expectations, being ready then bountifully to impart all his arts and secrets to the learned, if they would have but undertaken to write the true and infallible Axiomata, out of all faculties, sciences, and arts, and whole Nature, as that which he knew would direct them, like a globe or circle, to the only middle point and Centrum, and (as is usual among the Arabians) it should only serve to the wise and learned as a rule. That also there might be a Society in Europe, which might have gold, silver, and precious stones, sufficient for to bestow them on kings, for their necessary uses and lawful purposes; with which such as be governors might be brought up, for to learn all that which God hath suffered man to know, and thereby to he enabled in all times of need to give their counsel unto those that seek it, like the heathen oracles. Verily we must confess that the world in those days was already big with those great commotions, labouring to be delivered of them; and did bring forth painful, worthy men, who broke with all force through darkness and barbarism, and left us who succeeded to follow them: and assuredly they have been the uppermost point in trigono igneo, whose flame now should be more and more bright, and shall undoubtedly give to the world the last light.

Such a one likewise hath Theophrastus been in vocation and callings, although he was none of our Fraternity, yet nevertheless hath he diligently read over the book M: whereby his sharp ingenium was exalted; but this man was also hindered in his course by the multitude of the learned and wise-seeming men, that he was never able peacefully to confer with others of his knowledge and understanding he had of Nature. And therefore in his writing he rather mocked these busy bodies, and doth not show them altogether what he was: yet nevertheless there is found with him well grounded the aforenamed Harmonia, which without doubt he had imparted to the learned, if he had not found them rather worthy of subtle vexation, than to be instructed in greater arts and sciences; he then with a free and careless life lost his time, and left unto the world their foolish pleasures.

But that we do not forget our loving father, brother C.R., he after many painful travels, and his fruitless true instructions, returned again into Germany, the which he (by reason of the alterations which were shortly to come, and of the strange and dangerous contentions) heartily loved. There, although he could have bragged with his art, but specially of the transmutations of metals, yet did he esteem more Heaven, and the citizens thereof, Man, than all vain glory and pomp.

Nevertheless he built a fitting and neat habitation, in which he ruminated his voyage, and philosophy, and reduced them together in a true memorial. In this house he spent a great time in the mathematicks, and made many fine instruments, ex omnibus hajus artis partibus, whereof there is but little remaining to us, as hereafter you shall understand. After five years came again into his mind the wished for reformation; and in regard he doubted of the aid and help of others, although he himself was painful, lusty, and unwearying, he undertook, with some few joined with him, to attempt the same. Wherefore he desired to this end, to have out of his first cloister (to the which he bare a great affection) three of his brethren, brother G.V., brother J.A., and brother J.O., who besides that, they had some more knowledge in the arts, than in that time many others had, he did bind those three unto himself, to be faithful, diligent, and secret; as also to commit carefully to writing, all that which he should direct and instruct them in, to the end that those which were to come, and through especial revelation should be received into this Fraternity, might not be deceived of the least syllable and word.

After this manner began the Fraternity of the Rose Cross; first, by four persons only, and by them was made the magical language and writing, with a large dictionary, which we yet daily use to God’s praise and glory, and do find great wisdom therein; they made also the first part of the book M. But in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also whilst his new building (called Sancti spiritus) was now finished, 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 vowed virginity; by those was collected a book or volume 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 steadfastly believe, 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 showed themselves more helpful, not simply with sighs, and wishing of their end and consummation.

When now these eight brethren had disposed and ordered all things in such manner, as there was not now need of any great labour, and also that everyone 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 anything, or perceived some error, they might inform one another of it.

Their agreement was this: First, That none of them should profess any other thing than to cure the sick, and that gratis. (2). None of the posterity should be constrained to wear one certain kind of habit, but therein to follow the custom of the country. (3). That every year upon the day C. they should meet together in the house S. Spiritus, or write the cause of his absence. (4). Every brother should look about for a worthy person, who, after his decease, might succeed him. (5). The word C.R. should be their seal, mark, and character. (6). The Fraternity should remain secret one hundred years. These six articles they bound themselves one to another to keep, and five of the brethren departed, only the brethren B. and D. remained with the father, Fra. R. C., a whole year; when these likewise departed. Then remained by him his cousin and brother J.O. so that he hath all the days of his life with him two of his brethren. And although that as yet the Church was not cleansed, nevertheless we know that they did think of her, and what with longing desire they looked for. Every year they assembled together with joy, and made a full resolution of that which they had done; there must certainly have been great pleasure, to hear truly and without invention related and rehearsed all the wonders which God had poured out here and there through the world. Everyone may hold it out for certain, that such persons as were sent, and joined together by God, and the heavens, and chosen out of the wisest of men, as have lived in many ages, did live together above all others in highest unity, greatest secrecy, and most kindness one towards another.

After such a most laudable sort they did spend their lives, and although they were free from all diseases and pain, yet notwithstanding they could not live and pass their time appointed of God. The first of this Fraternity which died, and that in England, was J.O., as brother C. long before had foretold him; he was very expert, and well learned in Cabala, as his book called H. witnesseth. In England he is much spoken of; and chiefly because he cured a young Earl of Norfolk of the leprosy. They had concluded, that as much as possibly could be, their burial place should be kept secret, as at this day it is not known unto us what is become of some of them, yet everyone’s place was supplied with a fit successor. But this we will confess publicly by these presents to the honour of God, that what secrets soever we have learned out of the book M. (although before our eyes we behold the image and pattern of all the world) yet are there not shown unto us our misfortunes, nor hour of death, the which only is known to God himself, who thereby would have us keep in a continual readiness. But hereof more in our Confession, where we do set down 37 reasons wherefore we now do make known our Fraternity, and proffer such high mysteries, and without constraint and reward. Also we do promise more gold than both the Indies bring to the King of Spain; for Europe is with child and will bring forth a strong child, who shall stand in need of a great godfather’s gift.

After the death of J.O., brother R.C. rested not, but as soon as he could, called the rest together (and as we suppose) then his grave was made. Although hitherto we (who were the latest) did not know when our loving father R.C. died, and had no more but the bare names of the beginners, and all their successors, to us, yet there came into our memory a secret, which through dark and hidden words, and speeches of the 100 years, brother A., the successor of D. (who was of the last and second row and succession, and had lived amongst many of us) did impart unto us of the third row and succession. Otherwise we must confess, that after the death of the said A. none of us had in any manner known anything of brother R.C. and of his first fellow-brethren, than that which was extant of them in our philosophical Bibliotheca, amongst which our Axiomata was held for the chiefest, Rota Mundi for the most artificial, and Protheus the most profitable. Likewise we do not certainly know if these of the second row have been of the like wisdom as the first, and if they were admitted to all things. It shall be declared hereafter to the gentle Reader, not only what we have heard of the burial of R.C., but also made manifest publicly by the foresight, sufferance, and commandment of God, whom we most faithfully obey, that if we shall be answered discreetly and Christian-like, we will not be afraid to set forth publicly in print our names and surnames, our meetings, or anything else that may be required at our hands.

Now the true and fundamental relation of the finding out of the high illuminated man of God, Fra. C.R.C. is this. After that A. in Gallia Narbonensis was deceased, then succeeded in his place our loving brother N.N. This man after he had repaired unto us to take the solemn oath of fidelity and secrecy, he informed us bona fide, that A. had comforted him in telling him that this Fraternity should ere long not remain so hidden, but should be to all the whole German nation helpful, needful, and commendable; of the which he was not in any wise in his estate ashamed of. The year following, after he had performed his school right and was minded now to travel, being for that purpose sufficiently provided with Fortunatus’ purse, he thought (he being a good architect) to alter something of his building and to make it more fit. In such renewing he lighted upon the memorial table which was cast of brass, and containeth all the names of the brethren, with some few other things. This he would transfer in another more fitting vault; for where or when Fra R.C. died, or in what country he was buried, was by our predecessors concealed and unknown to us. In this table stuck a great nail somewhat strong, so that when he was with force drawn out, he took with him an indifferently big stone out of the thin wall, or plastering, of the hidden door, and so, unlooked for, uncovered the door. wherefore we did with by and longing throw down the rest of the wall, and cleared the door) upon which was written in great letters, Post 120 annos patebo,(6) with the year of the Lord under it. Therefore we gave God thanks and let it rest that same night, because we would first overlook our Rotam. But we refer ourselves again to the Confession, for what we here publish is done for the help of those that are worthy, but to the unworthy (God willing) it will he small profit. For like as our door was after so many years wonderfully discovered, also there shall be opened a door to Europe (when the wall is removed) which already doth begin to appear, and with great desire is expected of many.

In the morning following we opened the door, and there appeared to our sight a vault of seven sides and corners, every side five foot broad, and the height of eight foot. Although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. In the midst, instead of a tombstone, was a round altar covered over with a plate of brass, and thereon this engraven:

A.C.R.C. Hoc universi compendium unius mihi sepulchrum feci(7))

Round about the first circle, or brim, stood, Jesus mihi omnia (8)

In the middle were four figures, inclosed in circles, whose circumscription was,

1. Nequaquam vacuum.(9)

2. Legis Jugum.(10)

3. Libertas Evangelii.(11)

4. Dei gloria intacta.(12)

This is all clear and bright; as also the seven sides and the two Heptagoni: so we kneeled altogether down, and gave thanks to the sole wise, sole mighty and sole eternal God, who hath taught us more than all men’s wits could have found out, praised be his holy name. This vault we parted in three parts, the upper part or ceiling, the wall or side, the ground or floor.

Of the upper part you shall understand no more of it at this time, but that it was divided according to the seven sides in the triangle, which was in the bright center; but what therein is contained, you shall God willing (that are desirous of our society) behold the same with your own eyes; but every side or wall is parted into ten figures, every one with their several figures and sentences, as they are truly shown and set forth Concentratum here in our book.

The bottom again is parted in the triangle, but because therein is described the power and the rule of the inferior governors, we leave to manifest the same, for fear of the abuse by the evil and ungodly world. But those that are provided and stored with the heavenly antidote, they do without fear or hurt tread on and bruise the head of the old and evil serpent, which this our age is well fitted for. Every side or wall had a door or chest, wherein there lay divers things, especially all our books, which otherwise we had. Besides the Vocabular of Theoph: Par. Ho. (13) and these which daily unfalsifieth we do participate. Herein also we found his Itinerarium and vitam, whence this relation for the most part is taken. In another chest were looking-glasses of divers virtues, as also in another place were little bells, burning lamps, and chiefly wonderful artificial songs, generally all done to that end, that if it should happen after many hundred years the Order or Fraternity should come to nothing, they might by this only vault be restored again.

Now as yet we had not seen the dead body of our careful and wise father, we therefore removed the altar aside, there we lifted up a strong plate of brass, and found a fair and worthy body, whole and unconsumed, as the same is here lively counterfeited, with all his ornaments and attires. In his hand he held a parchment book, called I., the which next unto the Bible is our greatest treasure, which ought to be delivered to the censure of the world. At the end of this book standeth this following Elogium:

Granum pectori Jesu insitum.

C. Ros. C. ex nobili atque splendida Germaniae R.C. familia oriundus, vir sui seculi divinis revelatiombus subtilissimis imaginationibus, indefessis laboribus ad coetestia, atque humana mysteria; arcanave admissus postquam suam (quam Arabico, & Africano itineribus Collegerat) plusquam regiam, atque imperatoriam Gazam suo seculo nondum convenientem, posteritati eruendam custodivisset & jam suarum Artium, ut & nominis, fides acconjunctissimos herides instituisset, mundum minitum omnibus motibus magno illi respondentem fabricasset hocque tandem preteritarum, praesentium, & futurarum, rerum compendio extracto, centenario major non morbo (quem ipse nunquam corpore expertus erat, nunquam alios infestare sinebat) ullo pellente sed spiritu Dei evocante, illuminatam animam (inter Fratrum amplexus & ultima oscula) fidelissimo creatori Deo reddidisset, Pater dilectissimus, Fra: suavissimus, praeceptor fidelissimus, amicus integerimus, a suis ad 120 annos hic absconditus est.” (14)

Underneath they had subscribed themselves,

1. Fra. I.A., Fr. C.H. electione Fraternitatis caput.(15)

2. Fr. G.V. M.P.C.

3. Fra. R.C. Iunior haeres S. Spiritus

4. Fra. B.M., P.A. Pictor & Architectus

5. Fr. C.G. M.P.I. Cabalista

Secundi Circuli

1. Fra. P.A. Successor, Fr. I.O. Mathematicus

2. Fra. A. Successor Fra. P.D.3. Fra. R. Successor patris C.R.C. cum Christo triumphant.

At the end was written

Ex Deo nascimur, in Jesu morimur, per spiritum sanctum revivscimus. (16)

At that time was already dead brother I.O. and Fra. D. but their burial place where is it to be found? We doubt not but our Fra. Senior hath the same, and some especial thing laid in earth, and perhaps likewise hidden. We also hope that this our example will stir up others more diligently to inquire after their names (whom we have therefore published) and to search for the place of their burial; for the most part of them, by reason of their practise and physic, are yet known, and praised among very old folks; so might perhaps our Gaza be enlarged, or at least be better cleared.

Concerning Minutum Mundum, we found it kept in another little altar, truly more fine than can be imagined by any understanding man; but we will leave him undescribed, until we shall truly be answered upon this our true hearted Fama. And so we have covered it again with the plates, and set the altar thereon, shut the door, and made it sure, with all our seals. Besides by instruction and command of our Rota, there are come to sight some books, among which is contained M. (which were made instead of household care by the praiseworthy M.P.). Finally we departed the one from the other, and left the natural heirs in possession of our jewels. And so we do expect the answer and judgment of the learned, or unlearned.

Howbeit we know after a time there will now be a general reformation, both of divine and human things, according to our desire, and the expectation of others. For it is fitting, that before the rising of the sun, there should appear and break forth Aurora, or some clearness, or divine light in the sky. And so in the mean time some few, who shall give their names, may join together, thereby to increase the number and respect of our Fraternity, and make a happy and wished for beginning of our Philosophical Canons, prescribed to us by our brother R.C., and be partakers with us of our treasures (which never can fail or be wasted), in all humility and love to be eased of this world’s labour, and not walk so blindly in the knowledge of the wonder-fill works of God.

But that also every Christian may know of what religion and belief we are, we confess to have the knowledge of Jesus Christ (as the same now in these last days, and chiefly in Germany, most clear and pure is professed, and is nowadays cleansed and void of all swerving people, heretics, and false prophets), in certain noted countries maintained, defended and propagated. Also we use two Sacraments, as they are instituted with all forms and ceremonies of the first reformed Church. In Politia we acknowledge the Roman Empire and Quartam Monarchiam for our Christian head; albeit we know what alterations be at hand, and would fain impart the same with all our hearts to other godly learned men; notwithstanding our hand-writing which is in our hands, no man (except God alone) can make it common, nor any unworthy person is able to bereave us of it. But we shall help with secret aid this so good a cause, as God shall permit or hinder us. For our God is not blind, as the heathen Fortuna, but is the Church’s ornament, and the honour of the Temple. Our Philosophy also is not a new invention, but as Adam after his fall hath received it) and as Moses and Solomon used it. Also she ought not much to be doubted of; or contradicted by other opinions, or meanings; but seeing the truth is peaceable, brief; and always like herself in all things, and especially accorded by with Jesus in omni parte and all members. And as he is the true Image of the Father, so is she his Image. It shall not be said, this is true according to Philosophy, but true according to Theologie. And wherein Plato, Aristotle, Pythagoras and others did hit the mark, and wherein Enoch, Abraham, Moses, Solomon did excel, but especially wherewith that wonderful book the Bible agreeth. All that same concurreth together, and makes a sphere or Globe, whose total parts are equidistant from the Centre, as hereof more at large and more plain shall be spoken of in Christianly conference.

But now concerning (and chiefly in this our age) the ungodly and accursed gold-making, which hath gotten so much the upper hand, whereby under colour of it, many runagates and roguish people do use great villanies and cozen and abuse the credit which is given them. Yea nowadays men of discretion do hold the transmutation of metals to be the highest point and fastigium in philosophy, this is all their intent and desire, and that God would be most esteemed by them, and honoured, which could make great store of gold, and in abundance, the which with unpremeditate prayers, they hope to attain of the all-knowing God, and searcher of all hearts. We therefore do by these presents publicly testify, that the true philosophers are far of another mind, esteeming little the making of gold, which is but a parergon; for besides that they have a thousand better things.

And we say with our loving father R.C.C. Phy: aurum nisi quantum: aurum, for unto them the whole nature is detected: he doth not rejoice that he can make gold, and that, as saith Christ, the devils are obedient unto him; but is glad that he seeth the heavens open, and the angels of God ascending and descending, and his name written in the book of life. Also we do testify that under the name of Chymia many books and pictures are set forth in Contumeliam gloriae Dei, as we will name them in their due season, and will give to the pure-hearted a Catalogue, or register of them. And we pray all learned men to take heed of these kind of books; for the enemy never resteth but soweth his weeds, till a stronger one doth root it out. So according to the will and meaning of Fra C.R.C. we his brethren request again all the learned in Europe who shall read (sent forth in five languages) this our Famam and Confessionem, that it would please them with good deliberation to ponder this our offer, and to examine most nearly and most sharply their arts, and behold the present time with all diligence, and to declare their mind, either Communicatio consilio, or singulatim by print.And although at this time we make no mention either of names or meetings, yet nevertheless everyone’s opinion shall assuredly come to our hands, in what language so ever it be; nor anybody shall fail, who so gives his name, but to speak with some of us, either by word of mouth, or else, if there be some let, in writing. And this we say for a truth, that whosoever shall earnestly, and from his heart, bear affection unto us, it shall be beneficial to him in goods, body, and soul; but he that is false-hearted, or only greedy of riches, the same first of all shall not be able in any manner of wise to hurt us, but bring himself to utter ruin and destruction. Also our building (although one hundred thousand people had very near seen and beheld the same) shall for ever remain untouched, undestroyed, and hidden to the wicked world.

SUB UMBRA ALARUM TUARUM JEHOVA (17)

 

Notes:

(1) the “lesser universe.”

(2) “Popery” was the intended word here.

(3) meaning “the Truth doth manifest itself.”

(4) Cyprus.

(5) Damascus. Sometimes written as Damcar.

(6) “after 120 years I shall open.”

(7) “unius” should be “vivus.” “This compendium of the Universe I have made in my lifetime to be my tomb.”

(8) “Jesus is all things to me.”

(9) “A Vacuum exists nowhere.”

(10) “The Yoke of the Law.”

(11) “the Liberty of the Gospel.”

(12) “The Whole Glory of God.”

(13) “Theophrasti Paracelsi ab Hohenheim.” More commonly known as Paracelsus.

(14) “A grain buried in the breast of Jesus. C. Ros. C., sprung from the noble and renowned German family of R.C.: a man admitted into the mysteries and secrets of heaven and earth through the divine revelations, subtle cognitions and unwearied toil of his life. In his journeys through Arabia and Africa he collected a treasure surpassing that of Kings and Emperors; but finding it not suitable for his times, he kept it guarded for posterity to uncover, and appointed loyal and faithful heirs of his arts and also of his name. He constructed a microcosm corresponding in all motions to the macrocosm and finally drew up this compendium of things past, present and to come. Then, having now passed the century of years, though oppressed by no disease, which he had neither felt in his own body nor allowed to attack others, but summoned by the Spirit of God, amid the last embraces of his brethren he rendered up his illuminated soul to God his Creator. A beloved Father, an affectionate Brother, a faithful Teacher, a loyal Friend. He was hidden by his disciples for 120 years.”

(15) “by the choice of Fra. C.H., head of the fraternity.”

(16) “We are born from God, we die in Jesus, we live again though the Holy Spirit.

(17) “Under the shadow of they wings, Jehovah.”