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Title: Mysteries of the Rosie Cross

Author: Anonymous

Release date: February 21, 2011 [eBook #35350]

Language: English

Credits: E-text prepared by Bryan Ness and the Online Distributed Proofreading Team (http://www.pgdp.net) from page images generously made available by Internet Archive/American Libraries (http://www.archive.org/details/americana)


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MYSTERIES OF THE ROSIE CROSS,

Or

The History of that Curious Sect
of the Middle Ages,
Known as the Rosicrucians;

With
Examples of their Pretensions and Claims
as Set Forth in the Writings of Their Leaders
and Disciples.







A. Reader, Orange Street, Red Lion Square, London.
1891.




_PREFACE._


In the following pages an attempt has been made to convey something like
an intelligible idea of the peculiar mystic sect known to the readers of
history, as the Rosicrucians. The subject is confessedly difficult, owing
to the grossly absurd character of the writings left by the disciples of
this body, and the secrecy with which they sought to surround their
movements and clothe their words. Anything like a consecutive narration is
an impossibility, the materials at hand being so fragmentary and
disjointed. We have, however, done the best that we could with such facts
as were within reach, and if we are not able to present so scientific and
perfect a treatise as we might have hoped to do, we at least trust that
the following contribution to the scanty literature treating of this
matter will be found interesting, and will throw some light upon what is
shrouded in such profound mystery.




_CONTENTS._


  CHAPTER THE FIRST.
      WHO AND WHAT WERE THE ROSICRUCIANS                           1

  CHAPTER THE SECOND.
      HISTORICAL NOTICES OF THE ROSICRUCIANS                      15

  CHAPTER THE THIRD.
      EARLY LEADERS--LITERATURE--ROMANTIC STORIES                 22

  CHAPTER THE FOURTH.
      THE FAME AND CONFESSION OF THE FRATERNITY OF R. C.          34

  CHAPTER THE FIFTH.
      JOHN HEYDON AND THE ROSICRUCIANS                            60

  CHAPTER THE SIXTH.
      GABALIS: OR THE EXTRAVAGANT MYSTERIES OF THE CABALISTS      81

  CHAPTER THE SEVENTH.
      THE HERMETICK ROMANCE; OR CHYMICAL WEDDING                 102

  CHAPTER THE EIGHTH.
      MODERN ROSICRUCIANS                                        126




_AUTHORITIES._


El Havareuna; or the English Physitian's Tutor, in the Astrobolismes of
Mettals Rosie Crucian, Miraculous Saphiric Medicines of the Sun and Moon,
the Astrolosmes of Saturn, Jupiter, Mars.... All harmoniously united
and opperated by Astromancy and Geomancy.... Whereunto is added
Psonthonphanchia.... the Books being also an appeal to the natural
faculties of the mind of man whether there be not a God. By John Heydon,
M.D. 1664.

The Holy Guide: leading the way to the Wonder of the World (a compleat
Physician) teaching the knowledge of all things, past, present, and to
come, viz., of pleasure, long life, health, youth, Blessedness, Wisdome,
Virtue; and to cure, change, and remedy all diseases in young or old. With
Rosie Crucian Medicines, etc. (The Rosie Cross uncovered, and the Places,
Temples, Holy Houses.... and invisible Mountains of the Brethren
discovered), etc. John Heydon. 1662.

A New Method of Rosie Crucian Physick, wherein is shewed the cause, and
therewith their experienced medicines for the cure of all diseases. John
Heydon. 1658.

A Quintuple Rosie Crucian Scourge, for the correction of that
pseudo-chymist, Geo. Thomson, being in part a vindication of the Society
of Physicians. John Heydon. 1665.

Theomagia, or the Temple of Wisdome. In three parts, spiritual, celestial
and elemental; containing the occult powers of the Angels of
Astromancy.... The Mysterious virtues of the character of the Stars....
The knowledge of the Rosie Crucian Physick. J. Heydon. 1662.

The Rosie Crucian Infallible Axiomata, or Generall Rules to know all
things past, present, and to come. Usefull, pleasant, and profitable to
all, and fitted to the understanding of mean capacities. John Heydon.
1660.

Rise and Attributes of the Rosi Crucians. By J. Von D----.

Mosheim's Ecclesiastical History.

Brucker's History of Philosophy.

The Hermetick Romance, or Chemical Wedding. By C. Rosencreutz.

New Curiosities of Literature. G. Soane.

Tale of a Tub. Swift.

Notes and Queries. Series 1-8. 6 vols., 7, 8, 10.

Warburton's Commentary on the Rape of the Lock.

Spectator. Nos. 379, 574.

National Magazine. Vol. 1.

London Magazine. Vols. 9, 20.

Western Monthly. Vol. 3.

Book Lore. Vol. 3.

Plot's History of Staffordshire.

The Count of Gabalis, or the Extravagant Mysteries of the Cabalists.

Butler's Hudibras.

Mackay's Popular Delusions.

Higgins's Anacalypsis.

Fame and Confession of the Rosie Cross. E. Philateles.

Mackay's Symbolism of Freemasonry.

De Quincey on Rosicrucianism and Freemasonry.

Apologia Compendiaria Fraternitatis de Rosea Cruce.

Fama Fraternitatis. 1617, etc.




MYSTERIES OF THE ROSIE CROSS.




CHAPTER I.

_Who and what were the Rosicrucians?_


The questions which present themselves on the threshold of this enquiry
are:--Who and what were the Rosicrucians? When and where did they
flourish, and what influence did any peculiar tenets they may have held,
or practices they may have indulged in, exercise upon the world? We shall
endeavour to answer these queries as distinctly as so mysterious and
extravagant a subject will allow of, and illustrate the whole by copious
extracts from the writings of recognized leaders and disciples.

Comparatively very little is known about these people; and, if we open any
of our works of general reference, such as dictionaries and encyclopædias,
we find little more than a bare reminder that they were a mystic sect to
be found in a few European countries about the middle of the fifteenth
century. That such a sect did exist is beyond question, and the opinion
that what is left of it exists at the present time in connection with
modern Freemasonry, seems not altogether destitute of foundation.

They appear to have a close connection with the Alchemists; springing into
existence as a distinct body when those enthusiastic seekers after the
power of transmuting the baser into the nobler metals were creating
unusual sensation. Somewhere about the end of the fifteenth century, a
Dutch pilot named Haussen, had the misfortune to be shipwrecked off the
coast of Scotland. The vessel was lost, but Haussen was saved by a Scotch
gentleman, one Alexander Seton, who put off in a boat and brought the
drowning mariner to land. A warm friendship sprang up between the two,
and, about eighteen months after, Seton went to Holland, and paid a visit
to the man whom he had rescued. During this visit he informed the Dutchman
that he was in possession of the secret of the philosopher's stone, and
report says that in his presence he actually transmuted large quantities
of base metal into the finest gold, which he left with him as a present.
Seton in due course took leave of his friend, and prosecuted his travels
through various parts of the continent. He made no attempt to conceal the
possession of his boasted secret, but openly talked of it wherever he went
and performed certain experiments, which he persuaded the people were
actual transmutations of base metal into gold. Unfortunately for him, the
Duke of Saxony heard the report of these wonders, and immediately had him
arrested and put to the torture of the rack to extract from him the
precious secret, or to compel him at least to use it in his especial
service. All was in vain, however, the secret, if such he really
possessed, remained locked up in his own breast, and he lay for months in
prison subjected to treatment which reduced him to mere skin and bone, and
well nigh killed him. A Pole, named Sendivogius, also an alchemist, an
enthusiast like the rest of the fraternity, who had spent time and fortune
in the wild and profitless search, then came upon the scene. The
sufferings of Seton aroused his sympathy, and he resolved to bring about,
if possible, his escape from the tyrant. After experiencing a deal of
difficulty he obtained permission to visit the prisoner, whom he found in
a dark and filthy dungeon, in a condition well nigh verging upon absolute
starvation. He immediately acquainted the unhappy man with his proposals,
which were listened to with the greatest eagerness, and Seton declared
that, if he succeeded in securing his liberation, he would make him one of
the wealthiest of living men. Sendivogius then set about his really
difficult task; and, with a view to its accomplishment, commenced a
curious and artful series of movements. His first move was to procure some
ready money, which he did by the sale of some property near Cracow. With
this he began to lead a gay and somewhat dissipated life at Dresden;
giving splendid banquets, to which he invited the officers of the guard,
particularly selecting those who were on duty at the prison. In the course
of time his hospitality had its expected effect; he entirely won the
confidence of the officials, and pretending that he was endeavouring to
overcome the obstinacy of the captive, and worm out his secret, was
allowed free access to him. It was at last resolved upon a certain day to
make the attempt at escape; and, having sent the guard to sleep by means
of some drugged wine, he assisted Seton over a wall, and led him to a
post-chaise, which he had conveniently waiting, to convey him into Poland.
In the vehicle Seton found his wife awaiting him, having with her a packet
of black powder, which was said to be the philosopher's stone by which
iron and copper could be transmuted into gold. They all reached Cracow in
safety, but Seton's sufferings had been so severe, and had so reduced his
physical strength, that he did not survive many months. He died about 1603
or 1604, leaving behind him a number of works marked Cosmopolite. Soon
after his death Sendivogius married the widow; and, according to the
accounts which have come down to us, was soon initiated into the methods
of turning the commoner metals into the finer. With the black powder, we
are told, he converted great quantities of quicksilver into the purest
gold, and that he did this in the presence of the Emperor Rudolph II. at
Prague, who, in commemoration of the fact, caused a marble tablet with an
inscription to be fixed in the wall of the room where the experiment was
performed. Whether the experiment was a cheat or not, the tablet was
really fixed in the said wall, and was seen and described by Desnoyens,
secretary to the Princess Mary of Gonzaga, Queen of Poland, in 1651.

Rudolph, the Emperor, seems to have been perfectly satisfied with the
success of the alchymist, and would have heaped the loftiest honours upon
him had he been disposed to accept of them; this, however, did not accord
with his inclination; he, it is said, preferred his liberty, and went to
reside on his estate at Gravarna, where he kept open house for all who
responded to his invitations. His biographer, Brodowski, who was also his
steward, insists, contrary to other writers, that the magic powder was red
and not black; that he kept it in a box of gold, and that with one grain
of it he could make a hundred ducats, or a thousand rix dollars, generally
using quicksilver as the basis of his operations. When travelling this box
was carried by the steward, who hung it round his neck by a golden chain;
the principal part of the powder, however, was hidden in a secret place
cut in the step of his chariot; this being deemed a secure place in the
event of being attacked by robbers. He appears to have lived in constant
fear of being robbed, and resorted to all manner of precautions to secure
his treasure when on a journey; for it is said that he was well known as
the possessor of this philosopher's stone, and that many adventurers were
on the watch for any opportunity to rob him.

Brodowski relates that a German prince once served him a scurvy trick,
which ever afterwards put him on his guard. The prince was so anxious to
see the wonderful experiments, of which he had heard so much, that he
actually fell upon his knees before the alchymist, when entreating him to
perform in his presence. Sendivogius, after much pressing, allowed his
objections to be overcome; and, upon the promise of secrecy by the prince,
showed him what he was so anxious to witness. No sooner, however, had the
alchymist left, than the prince entered into a conspiracy with another
alchymist, named Muhlenfels, for robbing Sendivogius of the powder he used
in his operations. Accompanied by twelve armed attendants, Muhlenfels
hastened after Sendivogius, and overtaking him at a lonely inn, where he
had stopped to dine, forcibly took from him his golden box containing a
little of the powder; a manuscript book on the philosopher's stone; a
golden medal, with its chain, presented to him by the Emperor Rudolph; and
a rich cap, ornamented with diamonds, of the value of one hundred thousand
rix-dollars.

Sendivogius was not at all disposed to put up with such treatment without
an effort to obtain redress, so he went at once to Prague, and laid his
complaint before the Emperor. The Emperor at once sent an express to the
prince, ordering him to deliver up Muhlenfels and his plunder. Alarmed at
the aspect that things were now assuming, the prince, treacherous to one
man as he had been to the other, erected gallows in his courtyard and
hanged Muhlenfels with a thief on either side of him. He sent back the
jewelled hat, the medal and chain, and the book in manuscript; the powder,
he said, he knew nothing of.

Sendivogius now adopted a different mode of living altogether to that
which he had formerly been addicted to; he pretended to be excessively
poor, and would sometimes keep his bed for weeks together, to make the
people conclude it was impossible for him to be the owner of the
philosopher's stone. He died in the year 1636, upwards of eighty, and was
buried at Gravarna.

Now, it is commonly held by most people, who have studied the subject,
that there is a close and intimate connection between the Alchymists and
the Rosicrucians; probably this is true, and a perusal of the works of
John Heydon, and others of a similar character, will deepen the
impression. It was, indeed, during the life of Sendivogius that the
Rosicrucians first began to make a mark in Europe, and cause anything
approaching to a sensation. A modern writer says:--"The influence which
they exercised upon opinion during their brief career, and the permanent
impression which they have left upon European literature, claim for them
especial notice. Before their time alchemy was but a grovelling delusion;
and theirs is the merit of having spiritualised and refined it. They also
enlarged its sphere, and supposed the possession of the philosopher's
stone to be, not only the means of wealth, but of health and happiness,
and the instrument by which man could command the services of superior
beings, control the elements to his will, defy the obstructions of time
and space, and acquire the most intimate knowledge of all the secrets of
the universe."[1]

It is a fact well known to all well-informed readers, that at this time
the European continent was saturated with the most degrading
superstitions. Devils were supposed to walk the earth, and to mingle in
the affairs of men; evil spirits, in the opinion even of the wise and
learned, were thought to be at the call of any one who would summon them
with the proper formalities; and witches were daily burned in all the
capitals of Europe. The new sect taught a doctrine less repulsive. They
sprang up in Germany, extended with some success to France and England,
and excited many angry controversies. Though as far astray in their
notions as the Demonologists and witch believers, the creed was more
graceful. They taught that the elements swarmed not with hideous, foul and
revengeful spirits, but with beautiful creatures, more ready to do man
service than to inflict injury. They taught that the earth was inhabited
by Gnomes, the air by Sylphs, the fire by Salamanders, and the water by
Nymphs or Undines; and that man, by his communication with them, might
learn the secrets of nature, and discover all those things which had
puzzled philosophers for ages--Perpetual Motion, the Elixir of Life, the
Philosopher's Stone, and the Essence of Invisibility.

Respecting the origin and signification of the term Rosicrucian different
opinions have been held and expressed. Some have thought it was made up of
_rosa_ and _crux_ (a _rose_ and a _cross_) but it is maintained by others
upon apparently good authority, that it is a compound of ros (dew) and
crux (cross). Mosheim contends that it is abundantly attested that the
title of Rosicrucians was given to the chemists who united the study of
religion with the search after chemical secrets, the term itself being
chemical, and not to be understood without a knowledge of the style used
by the chemists. We shall give some extracts from very old Rosicrucian
works presently which will enlighten our readers in such matters.

A cross in the language of the fire philosophers is the same as Lux
(light), because the figure of a + exhibits all the three letters of the
word _Lux_ at one view. Moreover, this sect applied the term _Lux_ to the
_seed or menstruum of the Red Dragon_, or to that crude and corporeal
light which, being properly concocted and digested, produces gold. A
Rosicrucian, therefore, is a philosopher who, by means of _dew_ seeks for
_light_--that is, for the substance of the philosopher's stone.

Mosheim declares the other interpretations of this name to be false and
deceptive, being the inventions of the chemists themselves, who were
exceedingly fond of concealment, for the sake of imposing on others who
were hostile to their religious views. The true import of this title, he
says, was perceived by the sagacity of Peter Gassendi, Examen Philosophiæ
Fluddanæ, sec. 15, in his Opp. iii, 261; though it was more lucidly
explained by the celebrated French physician Eusebius Renaudot,
_Conférences Publiques_, iv. 87.

In 1619 Dr. Jo. Valentine Andreæ, a celebrated Lutheran divine, published
his Tower of Babel, or Chaos of Opinions respecting the Fraternity of the
Rosy-Cross, in which he represents the whole history as a farce, and gave
intimations that _he_ was _himself_ concerned in getting it up.

Brucker says to the class of Theosophists has been commonly referred the
entire society of Rosicrucians, which, at the beginning of the seventeenth
century, made so much noise in the ecclesiastical and literary world. The
history of this society, which is attended with some obscurity, seems to
be as follows:--"Its origin is referred to a certain German, whose name
was Rosencreuz who, in the fourteenth century, visited the Holy Sepulchre;
and, in travelling through Asia and Africa, made himself acquainted with
many Oriental secrets; and who, after his return, instituted a small
fraternity, to whom he communicated the mysteries he had learned, under an
oath of inviolable secrecy. This society remained concealed till the
beginning of the seventeenth century, when two books were published, the
one entitled, _Fama Fraternitatis laudabilis Ordinis Rosæcrusis_: "The
report of the laudable Fraternity of Rosicrucians;" the other, _Confessio
Fraternitatis_, "The Confession of the Fraternity." In these books the
world was informed that this fraternity was enabled, by Divine revelation,
to explain the most important secrets, both of nature and grace; that they
were appointed to correct the errors of the learned world, particularly in
philosophy and medicine; that they were possessed of the philosopher's
stone, and understood both the art of transmuting metals and of prolonging
human life; and, in fine, by their means the golden age would return. As
soon as these grand secrets were divulged, the whole tribe of the
Paracelsists, Theosophists and Chemists flocked to the Rosicrucian
standard, and every new and unheard-of mystery was referred to this
fraternity. It is impossible to relate how much noise this wonderful
discovery made, or what different opinions were formed concerning it.
After all, though the laws and statutes of the society had appeared, no
one could tell where the society itself was to be found, or who really
belonged to it. It was imagined by some sagacious observers, that a
certain important meaning was concealed under the story of the
Rosicrucian fraternity, though they were wholly unable to say what it was.
One conjectured that some chemical mystery lay hid behind the allegorical
tale; another supposed that it foretold some great ecclesiastical
revolution. At last Michael Breler, in the year 1620, had the courage
publicly to declare that he certainly knew the whole story to have been
the contrivance of some ingenious persons who chose to amuse themselves by
imposing upon the public credulity. This declaration raised a general
suspicion against the whole story; and, as no one undertook to contradict
it, this wonderful society daily vanished, and the rumours, which had been
spread concerning it, ceased. The whole was probably a contrivance to
ridicule the pretenders to secret wisdom and wonderful power, particularly
the chemists, who boasted that they were possessed of the philosopher's
stone. It has been conjectured--and the satirical turn of his writings,
and several particular passages in his works, favour the conjecture--that
this farce was invented and performed, in part at least, by John Valentine
Andrea of Wartenburg."[2]

Pope, in the dedication of his Rape of the Lock to Mrs. Arabella Fermor,
wrote:--"I know how disagreeable it is to make use of hard words before a
lady; but it is so much the concern of a poet to have his works
understood--and particularly by your sex--that you must give me leave to
explain two or three difficult terms.

"The Rosicrucians are a people I must bring you acquainted with. The best
account I know of them is in a French book called Le Comte de Gabalis,
which, both in its title and size, is so like a novel, that many of the
fair sex have read it for one by mistake. According to these gentlemen,
the four elements are inhabited by spirits, which they call sylphs,
gnomes, nymphs and salamanders. The gnomes, or demons of earth, delight
in mischief; but the sylphs, whose habitation is in the air, are the best
conditioned creatures imaginable; for they say any mortals may enjoy the
most intimate familiarities with these gentle spirits, upon a condition
very easy to all true adepts, an inviolate preservation of chastity."

On the lines (verse 20, canto 1):--

  "Belinda still her downy pillow prest,
  Her guardian sylph prolonged the balmy rest."

in Pope's Rape of the Lock, Warburton thus comments:--

"When Mr. Pope had projected to give the Rape of the Lock its present form
of a mock-heroic poem, he was obliged to find it with its machinery. For,
as the subject of the Epic consists of two parts, the metaphysical and the
civil; so this mock epic, which is of the satiric kind, and receives its
grace from a ludicrous mimicry of other's pomp and solemnity, was to have
the like compounded nature. And as the civil part is intentionally debased
by the choice of a trifling action; so should the metaphysical by the
application of some very extravagant system. A rule which, though neither
Boileau nor Garth had been careful enough to attend to, our author's good
sense would not suffer him to overlook. And that sort of machinery which
his judgment informed him was only fit for use, his admirable invention
soon supplied. There was but one systematic extravagance in all nature
which was to his purpose, the Rosicrucian Philosophy; and this by the
effort of a well-directed imagination, he presently seized. The fanatic
Alchemists, in the search after the great secret, had invented a means
altogether to their end: it was a kind of Theological Philosophy, made up
in a mixture of almost equal parts of Pagan Platonism, Christian Quietism
and the Jewish Cabbala; a mixture monstrous enough to frighten reason from
human commerce. This system, he tells us, he took as he found it in a
little French tract called, _La Comte de Gabalis_. This book is written
in dialogue, and is a delicate and very ingenious piece of raillery on
that invisible sect by the Abbé Villiers; the strange stories that went
about of the feats and adventures of their adepts making, at that time, a
great deal of noise at Paris. But, as in this satirical dialogue, Mr. P.
found several whimsies of a very high mysterious nature, told of their
elementary beings, which were unfit to come into the machinery of such a
sort of poem, he has, in their stead, with great judgment, substituted the
legendary stories of Guardian Angels, and the nursery tales of the
Fairies, and dexterously accommodated them to the rest of the Rosicrucian
System. And to this artful address (unless we will be so uncharitable to
think he intended to give a needless scandal) we must suppose he referred
in these two lines,

  "If e'er one Vision touch'd thy infant thought,
  Of all the _nurse_ and all the _priest_ have taught."

Thus, by the most beautiful invention imaginable, he has contrived that
(as in the serious Epic, the popular belief supports the machinery) in his
mock Epic the machinery (taken from a circumstance the most humbling to
reason in all philosophical fanaticism) should serve to dismount learned
pride and arrogance."

On verse 45, canto 1, he remarks:--"The Poet here forsakes his Rosicrucian
system; which, in this part, is too extravagant even for ludicrous
poetry."

On verse 68, canto 1, he continues:--"Here, again, the author resumes the
Rosicrucian system. But this tenet, peculiar to that wild philosophy, was
founded on a principle very unfit to be employed in such a sort of poem,
and, therefore suppressed, though a less judicious writer would have been
tempted to expatiate upon it."

Swift, in the "Tale of a Tub," says:--"Night being the universal mother
of things, wise philosophers hold all writings to be fruitful, in the
proportion they are dark; and therefore the true illuminated (that is to
say, the darkest of all) have met with such numberless commentators, whose
scholastic midwifery has delivered them of meanings, that the authors
themselves perhaps never conceived, and yet may very justly be allowed the
lawful parents of them; the words of such writers being like seed, which,
however scattered, at random, when they light upon a fruitful ground, will
multiply far beyond either the hopes or imagination of the sower. And,
therefore, in order to promote so useful a work, I will here take leave to
glance a few inuendos, that may be of great assistance to those sublime
spirits, who shall be appointed to labour in a universal comment upon this
wonderful discourse. And, first, I have couched a very profound mystery in
the number of O's multiplied by seven and divided by nine. Also, if a
devout brother of the rosy cross will pray fervently for sixty-three
mornings, with a lively faith, and then transpose certain letters and
syllables, according to prescription, in the second and fifth section,
they will certainly reveal into a full receipt of the _opus magnum_.
Lastly, whoever will be at the pains to calculate the whole number of each
letter in this treatise, and sum up the difference exactly between the
several numbers, assigning the true natural cause for every such
difference, the discoveries in the product will plentifully reward his
labour."

  "For Mystic Learning, wondrous able
  In magic Talisman and Cabal,
  Whose primitive tradition reaches
  As far as Adam's first green breeches;
  Deep sighted in Intelligences,
  Ideas, Atoms, Influences;
  And much of Terra-Incognita,
  Th' intelligible world, could say;
  A deep Occult Philosopher,
  As learned as the wild Irish are,
  Or Sir Agrippa, for profound
  And solid lying much renowned.
  He Anthroposophus and Fludd,
  And Jacob Behmen understood;
  Knew many an amulet and charm,
  That would do neither good nor harm;
  In Rosy-Crusian lore as learned
  As he that _verè adeptus_ earned."

  --HUDIBRAS, Part I, Canto I.

The Globe Encyclopædia, under article Rosicrucians, says:--"A mystic
brotherhood revealed to the outer world in the _Fama Fraternitatis R. C._
(1614), the _Confessio Fraternitatis R. C._ (1615), and the Chymische
Hochzeit Christiani Rosenkreuz (1616), which last was acknowledged by, as
the two former works were commonly ascribed to, Johann Valentin Andreæ.
From them we learn that a German noble of the 14th century, one Christian
Rosenkreuz, after long travel in the East, founded on his return a
brotherhood of seven adepts, the R., and dying at the age of 106 was
buried in their temple--the 'House of the Holy Spirit,' with the
inscription on his grave--'Post CXX. annos patebo.' The laws of the order,
thus made known in the fulness of time, were that its members should heal
the sick gratis, should meet once every year in a certain secret place,
should adopt as their symbol R. C. (_i.e. Rosea Crux_), or a rose
springing from a cross (the device, be it observed, of Luther's seal), and
should assume the habit and manners of whatsoever country they might
journey to. It is now supposed that Andreæ simply intended a hoax upon the
credulity of the age, and that Christian Rosenkreuz and all the attendant
mysteries were wholly the coinage of his fertile brain. However, the hoax,
if hoax there were, was taken seriously, and as early as 1622, societies
of alchemists at the Hague and elsewhere assumed the title R., while
Rosicrucian tenets powerfully influenced Cabalists, Freemasons, and
Illuminati, and were professed by Cagliostro and similar impostors. Even
to-day a Rosicrucian lodge is said to exist in London, whose members
claim by asceticism to live beyond the allotted age of man, and to which
the late Lord Lytton sought entrance vainly."

"I was once engaged in discourse with a Rosicrucian about the 'great
secret.' As this kind of men, I mean those of them who are not professed
cheats, are over-run with enthusiasm and philosophy, it was very amusing
to hear this religious adept descanting on his pretended discovery. He
talked of the secret as of a spirit which lived within an emerald, and
converted everything that was near it to the highest perfection it is
capable of. 'It gives a lustre,' says he, 'to the sun, and water to the
diamond. It irradiates every metal, and enriches lead with all the
properties of gold. It heightens smoke into flame, flame into light, and
light into glory.' He further added, that a single ray of it dissipates
pain, and care, and melancholy, from the person on whom it falls. In
short, says he, 'its presence naturally changes every place into a kind of
heaven.'

"After he had gone on for some time in this unintelligible cant, I found
that he jumbled natural and moral ideas together in the same discourse,
and that his great secret was nothing else but content."




CHAPTER II.

_Historical Notices of the Rosicrucians._


So mysterious a sect were the Rosicrucians, and so involved in doubt and
obscurity are most of their movements, practices and opinions, that nearly
everything connected with them has been denied or doubted at one time or
another by those who have written about them. Dr. Mackay says: "Many have
denied the existence of such a personage as Rosencreutz, and have fixed
the origin of this sect at a much later epoch. The first dawning of it,
they say, is to be found in the theories of Paracelsus and the dreams of
Dr. Dee, who, without intending it, became the actual, though never the
recognised founders of the Rosicrucian philosophy. It is now difficult,
and indeed impossible to determine whether Dee and Paracelsus obtained
their ideas from the then obscure and unknown Rosicrucians, or whether the
Rosicrucians did but follow and improve upon them. Certain it is, that
their existence was never suspected till the year 1605, when they began to
excite attention in Germany. No sooner were their doctrines promulgated,
than all the visionaries, Paracelsists, and alchymists, flocked around
their standard, and vaunted Rosencreutz as the new regenerator of the
human race." According to Mayer, a celebrated physician of the times, who
published a report of the tenets and ordinances of the new fraternity at
Cologne in the year 1615, they asserted in the first place that the
meditations of their founders surpassed everything that had ever been
imagined since the creation of the world, without even excepting the
revelations of the Deity; that they were destined to accomplish the
general peace and regeneration of man before the end of the world
arrived; that they possessed all wisdom and piety in a supreme degree;
that they possessed all the graces of nature, and could distribute them
among the rest of mankind according to their pleasure; that they were
subject to neither hunger, nor thirst, nor disease, nor old age, nor to
any other inconvenience of nature; that they knew by inspiration, and at
the first glance, every one who was worthy to be admitted into their
society; that they had the same knowledge then which they would have
possessed if they had lived from the beginning of the world, and had been
always acquiring it; that they had a volume in which they could read all
that ever was or ever would be written in other books till the end of
time; that they could force to, and retain in their service the most
powerful spirits and demons; that by the virtue of their songs, they could
attract pearls and precious stones from the depths of the sea or the
bowels of the earth; that God had covered them with a thick cloud, by
means of which they could shelter themselves from the malignity of their
enemies, and that they could thus render themselves invisible from all
eyes; that the first eight brethren of the Rosie-Cross had power to cure
all maladies; that by means of the fraternity, the triple diadem of the
Pope would be reduced into dust; that they only admitted two sacraments,
with the ceremonies of the Primitive Church, renewed by them: that they
recognised the Fourth Monarchy and the Emperor of the Romans as their
Chief, and the Chief of all Christians; that they would provide him with
more gold, their treasures being inexhaustible, than the King of Spain had
ever drawn from the golden regions of Eastern and Western India.

Things went on pretty quietly for some time, converts being made with ease
in Germany, but only with difficulty in other parts. In 1623, however, the
brethren suddenly made their appearance in Paris, and the inhabitants of
the city were surprised on the 3rd of March to find placarded on the walls
a manifesto to this effect:--"We, the deputies of the principal college
of the brethren of the Rosie Cross, have taken up our abode, visible and
invisible, in this city, by the grace of the Most High, towards whom are
turned the hearts of the just. We show and teach without any books or
symbols whatever, and we speak all sorts of languages in the countries
wherein we deign to dwell, to draw mankind, our fellows, from error and to
save them from death."

Whether this was a mere joke on the part of some of the wits of the day,
it is certain that it created a very wide-spread sensation, and no little
wonder and alarm, particularly amongst the clergy. Very soon pamphlets in
opposition, and intended to warn the faithful, began to make their
appearance. The earliest was called "A History of the Frightful Compacts
entered into between the Devil and the Pretended Invisibles, with their
Damnable Instructions, the Deplorable Ruin of their Disciples, and their
Miserable End." This was followed by another of a far more ambitious
character, pretending to ability to explain all the peculiarities and
mysteries of the strange intruders. It was called "An examination of the
New Cabala of the Brethren of the Rosie-Cross, who have lately come to
reside in the city of Paris, with the History of their Manners, the
Wonders worked by them, and many other particulars."

As the books sold and circulated the sensation and alarm in the breasts of
the people largely increased, approaching almost to a kind of panic.
Ridicule and laugh as some would, it was impossible to disguise the fact
that a vast number of the population went in bodily fear of this
mysterious sect, whose members they had never seen. It was believed that
the Rosicrucians could transport themselves from place to place with the
rapidity almost of thought, and that they took delight in cheating and
tormenting unhappy citizens, especially such as had sinned against the
laws of morality. Then very naturally came the wildest and most unlikely
stories, which, as is usual with such things, in spite of all their folly,
were soon propagated far and wide, and increased the general alarm.

An innkeeper declared that a mysterious stranger entered his inn, regaled
himself on the best of everything, and suddenly vanished in a cloud when
the reckoning was presented. Another was patronised by a similar stranger,
who lived upon the choicest fare and drank the best wines of the house for
a week, and paid him with a handful of new gold coins, which turned into
slates the following morning. It was also reported that several persons on
awakening in the middle of the night found individuals in their
bedchambers, who suddenly became invisible, though still palpable when the
alarm was raised. Such was the consternation in Paris, that every man who
could not give a satisfactory account of himself was in danger of being
pelted to death; and quiet citizens slept with loaded guns at their
bedside, to take vengeance upon any Rosicrucian who might violate the
sanctity of their chambers. No man or woman was considered safe; the
female sex especially were supposed to be in danger, for it was implicitly
believed that no bolts, locks or bars could keep out would be intruders,
and it was frequently being reported that young women in the middle of the
night found strange men of surpassing beauty in their bedrooms, who
vanished the instant any attempt was made to arouse the inmates of the
house. In other quarters it was reported that people most unexpectedly
found heaps of gold in their houses, not having the slightest idea from
whence they came; the feelings and emotions thus excited were consequently
most conflicting, no man knowing whether his ghostly visitant might be the
harbinger of good or evil.

While the general alarm was at its height, another mysterious placard
appeared, which said:--"_If any one desires to see the brethren of the
Rose-Cross from curiosity only, he will never communicate with us. But if
his will really induces him to inscribe his name in the register of our
brotherhood, we, who can judge of the thoughts of all men, will convince
him of the truth of our promises. For this reason we do not publish to the
world the place of our abode. Thought alone, in unison with the sincere
will of those who desire to know us, is sufficient to make us known to
them, and them to us._"

The imposition thus perpetrated upon the credulity of the people had but a
comparatively short life in Paris, a deal of controversy was engendered
between those who regarded the whole affair as a stupid hoax, and those
whose superstitious fears made them think there was truth in it, and the
efforts made by its disciples to defend their theories overshot the mark,
and exposed the fallacies of that which they were intended to support. The
police were called upon the scene to try and trace out and arrest the
authors of the troublesome placards, and the Church took up the moral and
theological aspect of the sensation, and issued pamphlets which professed
to explain the whole as the production of some disciples of Luther, who
were sent out to promulgate enmity and opposition to the Pope. The Abbé
Gaultier, a Jesuit, distinguished himself in this direction, and informed
the public that the very name of the disciples of the sect proved they
were heretics; a cross surmounted by a rose being the heraldic device of
the arch-heretic Luther. Another writer named Garasse, declared they were
nothing but a set of drunken impostors; and that their name was derived
from the garland of roses, in the form of a cross, hung over the tables of
taverns in Germany as the emblem of secrecy, and from whence was derived
the common saying, when one man communicated a secret to another, that it
was said, "under the rose." Other explanations were also freely offered,
which we have not space to describe, but which may be reached by the aid
of the learned works given in our list of authorities.

The charges of evil connections brought against the Rosicrucians were
repudiated by those people with energy and determination; they affirmed in
the most positive manner that they had nothing to do with magic, and that
they held no intercourse whatever with the devil. They declared, on the
contrary, that they were faithful followers of the true God, that they had
already lived more than a hundred years, and expected to live many hundred
more, and that God conferred upon them perfect happiness, and as a reward
for their piety and service gave them the wonderful knowledge they were
possessed of. They declared that they did not get their name from a cross
of roses, but from Christian Rosencreutz, their founder. When charged with
drunkenness, they said that they did not know what thirst was, and that
they were altogether proof against the temptations of the most attractive
food. They professed the greatest indignation perhaps at the charge of
interfering with the honour of virtuous women, and maintained most
positively that the very first vow they took was one of chastity, and that
any of them violating that oath, would be deprived at once of all the
advantages he possessed, and be subject to hunger, thirst, sorrow, disease
and death like other men. Witchcraft and sorcery they also most warmly
repudiated; the existence of incubi and succubi they said was a pure
invention of their enemies, that man "was not surrounded by enemies like
these, but by myriads of beautiful and beneficent beings, all anxious to
do him service. The sylphs of the air, the undines of the water, the
gnomes of the earth, and the salamanders of the fire were man's friends,
and desired nothing so much as that men should purge themselves of all
uncleanness, and thus be enabled to see and converse with them. They
possessed great power, and were unrestrained by the barriers of space, or
the obstructions of matter. But man was in one respect their superior. He
had an immortal soul, and they had not. They might, however, become
sharers in man's immortality if they could inspire one of that race with
the passion of love towards them. Hence it was the constant endeavour of
the female spirits to captivate the admiration of men, and of the male
gnomes, sylphs, salamanders, and undines to be beloved by a woman. The
object of this passion, in returning their love, imparted a portion of
that celestial fire, the soul; and from that time forth the beloved became
equal to the lover, and both, when their allotted course was run, entered
together into the mansions of felicity. These spirits, they said, watched
constantly over mankind by night and day. Dreams, omens, and presentiments
were all their work, and the means by which they gave warning of the
approach of danger. But though so well inclined to befriend man for their
own sake, the want of a soul rendered them at times capricious and
revengeful; they took offence at slight causes, and heaped injuries
instead of benefits on the heads of those who extinguished the light of
reason that was in them by gluttony, debauchery, and other appetites of
the body."[3] Great as was the excitement produced in the French capital
by these placards, pamphlets and reports, it lasted after all but a very
few months. The accumulating absurdities became too much, even for the
most superstitious, and their fears were overcome by that sense of the
ridiculous which speedily manifested itself. Instead of trembling as
before, men laughed and derided, and the detection, arrest and summary
punishment of a number of swindlers who tried to pass off lumps of gilded
brass as pure gold made by the processes of alchemy, aided by a smartly
written exposure of the follies of the sect by Gabriel Naudé, soon drove
the whole thing clean off the French territory.




CHAPTER III.

_Early Leaders--Literature--Romantic Stories._


We now proceed to speak of some of the more prominent of the Rosicrucian
leaders and teachers, and to call attention to the literature from which
we obtain our only reliable information.

In the sixteenth century lived that extraordinary man Theophrastus
Paracelsus, whose writings exercised a greater influence, perhaps, over
the minds of his fellow creatures than any other author of his time. No
man it is certain had contributed so much as he, to the diffusion of the
Cabbalism, Theosophy and Alchemy which had flooded Germany and flowed over
a greater part of Western Europe. Now it was generally believed that in
the seventeenth century a great and general reformation amongst the human
race would take place, as a necessary fore-runner to the day of judgment.
In connection with this, Paracelsus made several prophecies which took a
very firm hold of the public mind. He declared that the comet which made
its appearance in 1572 was the sign and harbinger of the coming
revolution, and he prophesied that soon after the death of the Emperor
Rudolph, there would be found three treasures that had never been revealed
before that time. In the year 1610 there were published at the same time
three books which led to the foundation of the Rosicrucian order as a
district society. One was called "_Universal Reformation of the Whole Wide
World_." De Quincey summarises its contents thus: "The Seven Wise Men of
Greece, together with M. Cato and Seneca, and a secretary named Mazzonius,
are summoned to Delphi by Apollo, at the desire of the Emperor Justinian,
and there deliberate, on the best mode of redressing human misery. All
sorts of strange schemes are proposed. Thales advised to cut a hole in
every man's breast, and place a little window in it, by which means it
would become possible to look into the heart, to detect hypocrisy and
vice, and thus to extinguish it. Solon proposes an equal partition of all
possessions and wealth. Chilo's opinion is that the readiest way to the
end in view would be to banish out of the world the two infamous and
rascally metals gold and silver. Kleolinlus steps forward as the apologist
of gold and silver, but thinks that iron ought to be prohibited, because
in that case no more wars could be carried on amongst men. Pittacus
insists upon more rigorous laws, which should make virtue and merit the
sole passports to honour; to which, however, Periander objects that there
had never been any scarcity of such laws, nor of princes to execute them,
but scarcity enough of subjects conformable to good laws. The conceit of
Bias, is that nations should be kept apart from each other, and each
confined to its own home; and for this purpose, that all bridges should be
demolished, mountains rendered insurmountable, and navigation totally
forbidden. Cato, who seems to be the wisest of the party, wishes that God
in his mercy would be pleased to wash away all women from the face of the
earth by a new deluge, and at the same time to introduce some new
arrangement for the continuation of the excellent male sex without female
help. Upon this pleasing and sensible proposal the whole company manifest
the greatest displeasure, and deem it so abominable that they unanimously
prostrate themselves on the ground, and devoutly pray to God "that He
would graciously vouchsafe to preserve the lovely race of women" (what
absurdity) "and to save the world from a second deluge!" At length after a
long debate, the counsel of Seneca prevails; which counsel is this--that
out of all ranks a society should be composed having for its object the
general welfare of mankind, and pursuing it in secret. This counsel is
adopted: though without much hope on the part of the deputation, on
account of the desperate condition of 'the Age,' who appears before them
in person, and describes his own wretched state of health."

The second work was the celebrated _Fama Fraternitatis_ of the meritorious
order of the Rosy Cross, addressed to the learned in general, and the
Governors of Europe. Here we may cite De Quincey again: "Christian
Rosycross, of noble descent, having upon his travels into the East and
into Africa learned great mysteries from Arabians, Chaldeans, etc., upon
his return to Germany established, in some place not mentioned, a secret
society composed at first of four--afterwards of eight--members, who dwelt
together in a building called the House of the Holy Ghost, erected by him:
to these persons, under a vow of fidelity and secrecy, he communicated his
mysteries. After they had been instructed, the society dispersed agreeably
to their destination, with the exception of two members, who remained
alternately with the founder. The rules of the order were these:--The
members were to cure the sick without fee or reward. No member to wear a
peculiar habit, but to dress after the fashion of the country. On a
certain day in every year all the members to assemble in the House of the
Holy Ghost, or to account for their absence. Every member to appoint some
person with the proper qualifications to succeed him at his own decease.
The word Rosy-Cross to be their seal, watchword, and characteristic mark.
The association to be kept unrevealed for a hundred years. Christian
Rosycross died at the age of a hundred years. His death was known to the
Society, but not his grave; for it was a maxim of the first Rosicrucians
to conceal their burial places even from each other. New masters were
continually elected into the House of the Holy Ghost, and the Society had
now lasted 120 years. At the end of this period, a door was discovered in
the house, and upon the opening of this door a sepulchral vault. Upon the
door was this inscription: One hundred and twenty years hence I shall open
(_Post CXX. annos patebo_). The vault was a heptagon. Every side was five
feet broad and eight feet high. It was illuminated by an artificial sun.
In the centre was placed, instead of a grave-stone, a circular altar with
a little plate of brass, whereon these words were inscribed: This grave,
an abstract of the whole world, I made for myself while yet living (A. C.
R. C. Hoc Universi compendium vivus mihi sepulchrum feci). About the
margin was--To me Jesus is all in all (Jesus mihi omnia). In the centre
were four figures enclosed in a circle by the revolving legend: Nequaquam
vacuum legis jugum. Libertas Evangelii. Dei gloria intacta. (The empty
yoke of the law is made void. The liberty of the gospel. The unsullied
glory of God). Each of the seven sides of the vault had a door opening
into a chest; which chest, besides the secret books of the order and the
_Vocabularium_ of Paracelsus, contained also mirrors--little
bells--burning lamps--marvellous mechanisms of music, etc., all so
contrived that, after the lapse of many centuries, if the whole order
should have perished, it might be re-established by means of this vault.
Under the altar, upon raising the brazen tablet, the brothers found the
body of Rosycross, without taint or corruption. The right hand held a book
written upon vellum with golden letters: this book which is called T., has
since become the most precious jewel of the society next after the Bible;
and at the end stand subscribed the names of the eight brethren, arranged
in two separate circles, who were present at the death and burial of
Father Rosycross. Immediately after the above narrative follows a
declaration of their mysteries, addressed by the society to the whole
world. They profess themselves to be of the Protestant faith; that they
honour the Emperor and the laws of the Empire; and that the art of gold
making is but a slight object with them." The whole ends with these
words: "Our House of the Holy Ghost though a hundred thousand men should
have looked upon it, is yet destined to remain untouched, imperturbable,
out of sight, and unrevealed to the whole godless world for ever."

Before we proceed to notice at any length the third of the books we have
mentioned, we will turn to some further accounts of the burial place of
the founder of this party, which, though in some respects similar and in
the main stating the same facts, yet, supply other matter both curious and
interesting.

The following story has been quoted by a writer on the Rosicrucians, as
related by Dr. Plot in his History of Staffordshire; a careful examination
of the four copies of that work in the library of the British Museum,
however, has failed to unearth the tale; it is to the following effect. At
the close of a summer's day a countryman was digging a trench in a field
in a valley which was surrounded by dense masses of woodland scenery. It
was shortly after sunset, and the workman wearied with his task was about
to cease his labour; before his pick, however, had given its last blow, it
struck against some hard material a little below the surface of the ground
with sufficient force to cause a bright spark to flash out into the
evening gloom. This, exciting his curiosity, he forgot his fatigue and
again went on with his digging, anxious to ascertain what it was he had
discovered. The stone he had come upon was large and flat, and lay nearly
in the middle of a field at a considerable distance from any of the farms
of the neighbouring country. It was covered with grass and weeds, the
growth of many years and had a large iron ring fixed at one end in a
socket. For some time it proved too much for the countryman's strength,
half an hour's struggling with it failed to remove it from its position,
and it was not till he had rigged up some tackle by the aid of some rope
and a tree that he managed to raise it. He then found it covered a deep
hollow in the ground, wherein after some examination he discovered a stone
staircase of apparently extraordinary depth. His inquisitiveness to know
whither the steps led, and the thought perhaps that he might be the
discoverer of some hidden treasure, gave him more courage than he
naturally possessed, and he descended a few of the stairs, then, after
vainly trying to penetrate into the darkness beneath, paused and looked up
to the sky above. Encouraged by the remains of the sunlight and the
shining planet Venus above him, he resumed his descent. He went, he
supposed a hundred feet underground, when he came upon a square
landing-place with a niche in the wall, then he came to another long
staircase, still descending into darkness. Once more he paused, and looked
up at the now very little bit of sky visible over head. Seeing nothing to
cause any fear, and hopeful of soon being able to unravel the mystery, he
stretched out his hands, and by cautiously feeling the walls, and with
equal caution placing his feet slowly and firmly upon each step, he boldly
went forward and counted in his descent two hundred and twenty steps. He
found himself able to breathe pretty freely, but noticed an aromatic smell
like that of burning incense, which he thought Egyptian. This he noticed
rolling up now and then from beneath, as if from another world, and it
occurred to him that it was from the world of mining gnomes, and that he
was breaking in upon their secrets. Still he went on, in spite of all his
fears, until he was momentarily stopped by a wall in front; turning
sharply to the right, however, he found the way open to him, and
discovered a still deeper staircase, at the foot of which was a steady
though pale light. His alarm at discovering light so far down in the
earth's interior was naturally great, but not great enough to overcome his
curiosity and cause him to retrace his steps, and he once more commenced
descending the mouldering old steps which looked as if they had not been
trodden for ages. Then he thought he heard mysterious rumblings over
head, like the sound of heavy waggons and horses, then all was still
again. Many times he paused and thought he would return, thinking he might
have accidently stumbled upon either the haunt of robbers or the abode of
evil spirits; he stood still for awhile, fairly paralysed with fear. Then
he began to recall where he had been working, he thought of the field
above, the surrounding woods and his native hamlet only a few miles
distant. This somewhat cheered him, but still with a good deal of fear
remaining in his heart, he went down the rest of the stairs, the light
growing brighter at every step. At last, he came upon a square chamber,
built up of large hewn ancient stones. Filled with awe and wonderment, he
found a flagged pavement and a lofty roof rising to a centre, in the
groins of which was a rose beautifully carved in some dark stone or in
marble. The alarm he had hitherto felt was nothing as compared with the
fear which overwhelmed him when, after passing a Gothic stone portal,
light suddenly streamed out over him with a brightness equal to that of
the setting sun, and revealed to him the figure of a man whose face was
hidden as he sat in a studious attitude in a stone chair, reading in a
great book, with his elbows resting on a table like a rectangular altar,
in the light of a large, ancient iron lamp, suspended by a thick chain to
the middle of the roof. The adventurous countryman was unable to repress
the cry that rose to his lips as he gazed upon this strange and unexpected
scene. As the sound of his foot touching the floor resounded through the
chamber, the figure started bolt upright from his seated position, as if
in awful astonishment. He erected his hooded head, and seemed about
angrily to question the intruder. The latter seemed perfectly fascinated
by what he saw, and instead of withdrawing advanced yet another step into
the chamber. Instantly the figure thrust out its arm, as though warning
the intruder off; the hand contained an iron _baton_ and it was raised in
the most threatening attitude, but the unhappy explorer, seemingly unable
to control himself, took a third step forward, and then the image or man
raised his arm high above his head, and with his truncheon striking the
lamp a tremendous blow left the place in utter darkness. Nothing more
followed but a long, low roll of thunder, which gradually died away and
all was still.

The place was afterwards known as the burial place of one of the
brotherhood, whom the people called Rosicrucius, and it is said the
arrangement of the lamp had been made by some Rosicrucian, to shew that he
had discovered the secret of the ever burning lamps of the ancients, but
was resolved that no one should reap the benefit of it.

_The Spectator, No. 379_, gives the following:--"A certain person having
occasion to dig somewhat deep in the ground, where this philosopher
(Rosicrucius) lay interred, met with a small door, having a wall on each
side of it. His curiosity, and the hopes of finding some hidden treasure,
soon prompted him to force open the door. He was immediately surprised by
a sudden blaze of light, and discovered a very fair vault. At the upper
end of it was a statue of a man in armour, sitting by a table, and leaning
on his left arm. He held a truncheon in his right hand, and had a lamp
burning before him. The man had no sooner set one foot within the vault,
than the statue erecting itself from its leaning posture, stood bolt
upright; and upon the fellow's advancing another step, lifted up his
truncheon in its right hand. The man still ventured a third step, when the
statue, with a furious blow, broke the lamp into a thousand pieces, and
left his guest in a sudden darkness. Upon the report of this adventure,
the country people came with lights to the sepulchre, and discovered that
the statue, which was made of brass, was nothing more than a piece of
clockwork; that the floor of the vault was all loose, and underlaid with
several springs, which, upon any man's entering, naturally produced that
which had happened. Rosicrucius, say his disciples, made use of this
method to show the world that he had re-invented the ever burning lamps of
the ancients, though he was resolved no one should reap any advantage from
the discovery."

Respecting the above story given as we have said in the Spectator, No.
379, a writer in Notes and Queries (6th S. 7th vol) says: "This is a very
old tale, and has been printed again and again. The following is an early
version, which was printed by Caxton in 1482; but I give from the edition
printed by Peter de Treveris in 1527. The Polycronicon was originally
written in Latin early in the fourteenth century, and translated into
English in 1357. As the book is chiefly a compilation from old monkish
chronicles, the tale was probably very old even when Higden included it in
the Polycronicon. At any rate it was current long before the date given as
the year of death of the somewhat mythical Christian Rosencrutz. I have
met with several versions of it, varying more or less. In one a man with a
bow and arrow extinguishes the lamp. There are many accounts of these
miraculous lamps discovered burning in tombs hundreds of years after
interment, but having omitted to make notes of them, I am unable to give
references just now.... In Albesterio a place that hyghte Mutatorium
Cesaris were made whyte stoles for Emperours. Also there was a
candlestyke, made of a stone that hyght Albestone whan it was ones steynd
and sette a fire and I sette without thee coude no manne quenche it with
no crafte that men coude devyse, DR. In this maner it myght be that the
Geant Pallas about the yere of oure Lorde a thousand and xi. That yere was
founde in Rome a Geantes body buryed hole and sounde, the space of his
wounde was foure foote longe and a halfe, the length of his body passed
the heyght of the walles, at his hede was founde a lantern brennyng alwaye
that no man coulde quenche with blaste ne with water ne with other crafte,
unto the tyme that there was made a lytell hole under the lyght benethe
that the ayer might enter. Men sayen that Turnus slowgh this Gean Pallas
when Eneas fought for Lanina that was Eneas wyfe. This Geantes Epytaphium
is this. The wrytyug of mynde of hym that lay there was this. Pallas
Enandres sone lyeth here, hym Turnus the knyght with his spere slowghe in
his maner."

One other notice will close this part of the subject.

Although we find in the works of some of the Apologists for the
Rosicrucians extraordinary statements as to the length of life it was
within their power to attain unto (John Higden professes to shew how a man
may live two hundred years) and although some of the fraternity actually
did live a great number of years, we find them at last dying one by one
notwithstanding their professed power to guard against or to relieve
sickness. The founder himself seems to have reached the tolerably advanced
age of a hundred and six (some say a hundred). He then died, and according
to the _Fama_ the place of his burial remained a secret to all except the
two brothers who were with him, and they, according to the agreement to
which they had bound themselves, carried the mystery with them to the
grave. The society still continued to exist, unknown to the world, and
always consisting of eight members, till another one hundred and twenty
years had elapsed, when, according to a tradition among them the grave of
Rosenkrutz was to be discovered, and the brotherhood to be no longer a
mystery to the world. It was about this time that the brothers began to
make some alterations in their building, and thought of removing to
another and more fitting situation the memorial tablet, on which were
inscribed the names of the associates. The plate which was of brass, was
fixed to the wall by means of a nail in its centre, and so firmly did it
hold, that in tearing it away a portion of the plaster came off too and
discovered to them a concealed door. Upon this door being yet farther
cleansed from the incrustation, there appeared above in large letters

  Post CXX Annos Patebo.

Great was their delight at so unlooked-for a discovery; but still they so
far restrained their curiosity as not to open the door till the next
morning, when they found themselves in a seven sided vault, each side five
feet wide, and eight feet high. It was lighted by an artificial sun in the
centre of the arched roof, while in the middle of the floor, instead of a
tomb, stood a round altar covered with a small brass plate on which was
this inscription:

  A. C. R. C. Hoc, universi compendium, vivus mihi
  sepulchrum feci.

About the outer edge was, Jesus mihi omnia.

In the centre were four figures; each enclosed in a circle, with these
circumscriptions:

  1. Nequaquam Vacuus.
  2. Legis Jugum.
  3. Libertas Evangelii.
  4. Dei gloria intacta.

Thereupon they all knelt down and returned thanks to heaven for having
made them so much wiser than the rest of the world, a native trait that
adds not a little to the verisimilitude of the story. Then they divided
the vault into three parts--the roof, or heaven--the wall, or the
sides--and the ground, or pavement. The first and last were according to
the seven sides divided into triangles, while every side was divided into
ten squares with figures and sentences, to be explained to the newly
initiated. Each of these again, had a door opening upon a closet, wherein
were stored up sundry rare articles, such as secret books of the order,
the vocabulary of Paracelsus, and other things of the same nature, which
it was allowable to impart even to the profane. In one, they discovered
the life and itinerary of their founder; in another they lighted upon
mirrors possessed of different qualities, a little bell, burning lamps,
and a variety of curious matters, intended to help in rebuilding the
order, which after the lapse of many centuries was to fall into decay.
Curiosity to see their founder induced them to push aside the altar, when
they came upon a strong brass plate, and this too being removed,

  "Before their eyes the wizard lay
  As if he had not been dead a day."

Moreover, like the celebrated character described in these lines, he had a
volume under his arm, which proved to be of vellum with letters of gold,
and at the end of it, in two separate circles, were the names of eight
brethren who had assisted at their founder's interment. Next to the Bible,
the Rosicrucians valued this book beyond any portion of their inheritance,
yet it is not said whether they took away any of these rarities, or left
the dead man in quiet possession of his treasures.[4]




CHAPTER IV.

_The Fame and Confession of the Fraternity._


We shall now call the attention of our readers to the third of the books
we spoke of as published simultaneously about the year 1610, "the
substance of which," says De Quincey, "it is important to examine, because
they in a very strange way, led to the foundation of the Rosicrucian order
as a distinct body." The third book is the _Confessio Fraternitatis_,
which we present almost in its entirety.

_The Fame and Confession of the Fraternity of R:C:Community, of the Rosie
Cross._

THE EPISTLE TO THE READER:--To the Wise and Understanding Reader.

Wisdom (saith Solomon) is to a man an infinite Treasure for she is the
Breath of the Power of God, and a pure Influence that floweth from the
Glory of the Almighty; she is the Brightness of Eternal Light, and an
undefiled Mirror of the Majesty of God, and an Image of his Goodness; she
teacheth us Soberness and Prudence, Righteousness and Strength; she
understands the Subtilty of words, and Solution of dark sentences; she
foreknoweth Signs and Wonders, and what shall happen in time to come; with
this Treasure was our first Father Adam fully endued: Hence it doth
appear, that after God had brought before him all the Creatures of the
Field, and the Fowls under Heaven, he gave to every one of them their
proper names, according to their nature.

Although now through the sorrowful fall into sin this excellent Jewel
Wisdom hath been lost, and meer Darkness and Ignorance is come into the
World, yet, notwithstanding, hath the Lord God sometimes hitherto
bestowed, and made manifest the same, to some of his Friends: for the wise
King Solomon doth testifie of himself, that he upon earnest prayer and
desire did get and obtain such Wisdom of God, that thereby he knew how the
world was created, thereby he understood the Nature of the Elements, also
the time, beginning, middle, and end, the increase and decrease, the
change of times through the whole year, and Ordinance of the Stars; he
understood also the properties of tame and wilde Beasts, the cause of the
raiging of the Winds, and minds and intents of men, all sorts and natures
of Plants, vertues of Roots and others, was not unknown to him. Now I do
not think that there can be found any one who would not wish and desire
with all his heart to be Partaker of this noble Treasure; but seeing the
same felicity can happen to none, except God himself give Wisdom and send
his Holy Spirit from above, we have therefore set forth in print this
little Treatise, to wit, Famam and Confessionem, of the Laudable
Fraternity of the Rosie Cross, to be read by every one, because in them is
clearly shewn and discovered, what concerning it the World hath to expect.

Although these things may seem somewhat strange, and many may esteem is to
be but a Philosophical shew, and no true History, which is published and
spoken of the Fraternity of the Rosie Cross; it shall here sufficiently
appear by our Confession that there is more _in necessu_ than may be
imagined; and it shall be easily understood, and observed by every one (if
he be not altogether voyd of understanding) what now-adays, and at these
times is meant thereby.

Those who are true Disciples of Wisdom, and true Followers of the
Spherical Art, will consider better of these things, and have them in
greater estimation, as also judge far otherwise of them, as hath been done
by some principal Persons but especially of Adam Haselmeyer, Notarius
Publicus to the Arch Duke Maximilian, who likewise hath made an Extract
ex scriptis Theologicis Theophrasti, and written a Treatise under the
Title of Jesuiter, wherein he willeth, that every Christian should be a
true Jesuit, that is, to walk, live, be, and remain in Jesus. He was but
ill rewarded of the Jesuits, because in his Answer written upon the
_Famam_, he did name those of the Fraternity of the Rosie Cross, the
highly illuminated men, and undeceiving Jesuits; for they not able to
brook this, layd hands on him, and put him into the Calleis, for which
they likewise have to expect their reward.

Blessed Aurora will now henceforth begin to appear, who (after the passing
away of the dark Night of Saturn) with her Brightness altogether
extinguisheth the shining of the Moon, or the small Sparks of Heavenly
Wisdom, which yet remaineth with men, and is a Forerunner of pleasant
Phebus, who with his clear and fiery glistering Beams brings forth that
Blessed Day long wished for, of many true hearted; by which Daylight then
shall truly be known, and shall be seen all heavenly Treasures of godly
Wisdom, as also the Secrets of all hidden and invisible things in the
World according to the Doctrine of our Forefathers and ancient Wisemen.

This will be the right kingly Ruby, and most excellent shining Carbuncle,
of the which it is said, That he doth shine and give light in darkness,
and to be a perfect Medicine of all imperfect Bodies, and to change them
into the best Gold, and to cure all Diseases of Men, easing them of all
pains and miseries.

Be, therefore, gentle Reader, admonished, that with me you do earnestly
pray to God, that it please him to open the hearts and ears of all ill
hearing people, and to grant unto them his blessing, that they may be able
to know him in his Omnipotency, with admiring contemplation of Nature, to
his honour and praise, and to the love, help, comfort and strengthening of
our Neighbours, and to the restoring of the diseased.

  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, whereby 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, which 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, and how far his knowledge extendeth in Nature.

Although the rude World herewith will be 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 Naturæ_, 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 Porphiry, Aristotle, and Galen, yea and
that which hath a meer 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 Theologie, Physic, and the Mathematic,
the Truth doth oppose itself, nevertheless the old enemy by his subtilty
and craft doth shew 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
Cloyster, 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 dyed in Cyprus, and so never came to Jerusalem, yet
our Brother C. R. did not return, but shipped himself over, and went to
Damasco, minding from thence to go to Jerusalem; but by reason of the
feebleness of his body, he remained still there, and by his skill in
Physick he obtained much favour with the Turks. In the mean time he became
by chance acquainted with the Wise Men of Damasco in Arabia, and beheld
what great wonders they wrought, and how Nature was discovered unto them;
hereby was that high and noble Spirit of Brother C. R. so stirred up that
Jerusalem was not so much now in his mind as Damasco; also he could not
bridle his desires any longer, but made a bargain with the Arabians that
they should carry him for a certain sum of money to Damasco.

As we have on another page stated all these particulars on the authority
of the epistle dedicatory to the Axiomata we need simply allude to them as
recorded in the work from which we are now quoting. The account proceeds
pretty much as stated in the Axiomata by John Heydon, then after stating
that the Fraternity began with an association of four persons only, the
Fama says that finding their labour too heavy they concluded to draw and
receive yet others more into their Fraternity. To this end was chosen
brother R. C. his deceased father's brother's son, brother B. a skilful
Painter, G. and P. D. their Secretary, all Germans except J. A., so in all
they were eight in number, all bachelors and of sound virginity; by those
was collected a book or volumn of all that which man can desire, wish, or
hope for.

Although we do now freely confess that the World is much amended within an
hundred years, yet we are assured that our Axiomata shall unmovably remain
unto the World's End, and also the world in her highest and last Age shall
not attain to see anything else; for our Rota takes her beginning from
that day when God spake Fiat, and shall end when he shall speak Pereat;
yet God's Clock striketh every minute, where ours scarce striketh perfect
hours. We also stedfastly beleeve, that if our Brethren and Fathers had
lived in this our present and clear light, they would more roughly have
handled the Pope, Mahomet, Scribes, Artists, and Sophisters, and had
shewed themselves more helpful, not simply with sighs, and wishing of
their end and consummation.

When now these eight brethen had disposed and ordered all things in such
manner, as there was not now need of any great labour, and also that every
one was sufficiently instructed, and able perfectly to discourse of secret
and manifest Philosophy, they would not remain any longer together, but as
in the beginning they had agreed, they separated themselves into several
countries, because that not only their Axiomata might in secret be more
profoundly examined by the learned, but that they themselves, if in some
country or other they observed any thing or perceived some error, they
might inform one another of it.

Their Agreement was this:--1, 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 at 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 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 hath poured out
here and there through the World. Every one may hold it out for certain,
that such persons as were sent, and joyned 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 disease and pain, yet notwithstanding they could
not live and pass their time appointed of God. The first of this
Fraternity which dyed, 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 Leprosie. 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 every one's place was supplyed with a fit successor; but this
we will confess publickly by these presents to the honour of God, that
what secret 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
shewn 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 whereby
we now do make known our Fraternity, and proffer such high Mysteries
freely, 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 I. 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 one 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 the R. C., but
also made manifest publickly 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
publickly 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. is this; after that A. in Gallia
Narbonensi 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 brasse, 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 naile, somewhat strong, so that
when he was with force drawn out, he took with him an indifferent big
stone out of the thin wall, or plastering of the hidden door, and so
unlooked for uncovered the door; wherefore we did with joy and longing
throw down the rest of the wall, and cleared the door upon which that was
written in great letters, Post 120 annos patebo, with the year of the Lord
under it: therefore we gave God thanks and let it rest that same night,
because first we would 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 be of 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 centre of the
ceiling; in the midst, instead of a Tombstone, was a round Altar covered
over with a plate of brass.

Round about the first Circle or Brim stood Jesus mihi omnia. We kneeled
all together down, and gave thanks to the sole wise, sole mighty, and sole
eternal God, who hath taught us more than all men's wit could have found
out, praised be his holy name. This Vault we parted in three parts, the
upper part a ceiling, the wall a side, the ground a 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 centre; 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 squares, every one with
their several figures and sentences, as they are truly shewed, and set
forth Concentratum here in our book.

The bottom again is parted in the triangle but because therein is
described the power and 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 for a chest, wherein there lay divers things, especially all our
books, which otherwise we had, besides the Vocabular of Theoph. Par. Ho.,
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
other places 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 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.

Concerning Minutum Mundum, we found it kept in another little Altar, truly
more finer 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 Famam; 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's 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 meantime some few, which 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 wonderful 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 voyd of all swerving people, Hereticks and false
Prophets), in certain and noted Countries maintained, defended and
propagated; also we use two Sacraments, as they are instituted with all
Formes and Ceremonies of the first renewed 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 handwriting 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's 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 agreeeth. All that same concurreth
together, and make a Space or Globe whose total parts are equidistant from
the centre, and 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 Mettals 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 unpremeditated
prayers, they hope to attain of the all knowing God, and searcher of all
hearts; we therefore do by these presents publickly testify, that the true
Philosophers are far of another minde, 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 rejoyce,
that he can make Gold, and that, as Christ saith, 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 testifie that under the name of 'Chymia' many books and
pictures are set forth in Contumeliam gloriæ 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 kinde
of Books, for the enemy never resteth, but soweth his weeds, till a
strange 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
minde, either _Communicato consilio_, or _singulatum_ by print.

And although at this time we make no mention either of our names or
meetings, yet nevertheless every one's opinion shall assuredly come to our
hands, in what language soever it be; nor anybody shall fail who so gives
his name to speak with some of us either by word of mouth, or else if
there be some lett in writing. And this we say for a truth, that whosoever
shall earnestly, and from his heart, bear affection with us, it shall be
beneficial unto 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 ruine and
destruction. Also our building (although one hundred thousand people had
seen and beheld the same) shall for ever remain untouched, undestroyed,
and hidden to the wicked world, sub umbra alarum tuarum Jehova.


A Preface of the Confession to the Reader who is desirous of Wisdom.

Here, Gentle Reader, you shall finde incorporated in our Confession thirty
seven Reasons of our purpose, and intention, the which according to thy
pleasure thou mayst seek out and compare them together: thou mayst also
consider with thyself, if they be weighty and sufficient enough to bring
and persuade thee for to take our parts.

Verily it requires no small pains to confirm that which men have not yet
seen, but when it shall once come to light we doubt not, but they will
then justly be ashamed of such doubts and conjectures. And as we do now
altogether, securely, freely, and without any hurt call the Pope of Rome
Antichrist, the which heretofore was held for a deadly sin, and such in
all countries were put to death for it. So we know certainly, that the
time shall likewise come, that that which we yet keep in secret, we shall
openly, freely, and with a loud voice publish and confess it before all
the world; the which Gentle Reader wish with us with all thy heart, that
it may happen with speed.


Confessio Fraternitatis,

Or, The Confession of the laudable Fraternity of the most honourable Order
of the Rosie Cross, written to the learned of Europe.

Whatsoever there is published, and made known to every one, concerning our
Fraternity by the foresaid Fama, let no man esteem lightly of it, nor hold
it as an idle or invented thing, and much less receive the same, as though
it were only a meer conceit of ours. It is the Lord Jehovah (who seeing
the Lord's sabbath is almost at hand, and hastened again, his period or
course being finished to his first beginning) doth turn about the course
of Nature; and what heretofore hath been sought with great pains and dayly
labour, is now manifested unto those who make small account, or scarcely
once think upon it; but those which desire it, it is in a manner forced
and thrust upon them, that thereby the life of the godly may be eased of
all their toyl and labour, and be no more subject to the storms of
unconstant Fortune; but the wickedness of the ungodly thereby, with their
due and deserved punishment, be augmented and multiplied.

Although we cannot be by any suspected of the least Heresie, or of any
wicked beginning, or purpose against the worldly government; we do condemn
the East and West (meaning the Pope and Mahomet) blasphemers against our
Lord Jesus Christ, and offer and present with a good will to the chief
head of the Romish Empire, our prayers, secrets, and great treasures of
Gold.

Yet we have thought good and fit for the learned sakes, to add somewhat
more to this, and make a better explanation, if there be any thing too
deep, hidden, and set down over dark in the Fama, or for certain reasons
were altogether omitted, and left out; hoping herewith the Learned will be
more addicted unto us, and be made far more fitter and willing for our
purpose.

Concerning the alteration and amendment of Philosophy, we have (as much as
at present is needful) sufficiently declared, to wit, that the same is
altogether weak and faulty; yet we doubt not, although the most part
falsely do alledge that she (I know not how) is sound and strong, yet
notwithstanding she fetches her last breath and is departing.

But as commonly, even in the same place or Country where there breaketh
forth a new unaccustomed disease, Nature also there discovereth a medicine
against the same; so there doth appear for so manifold infirmities of
Philosophy, the right means, and unto our Patria sufficiently offered,
whereby she may become sound again, which is now to be renewed and
altogether new.

No other Philosophy we have, than that which is the head and sum, the
foundation and contents of all faculties, sciences and arts, the which (if
we will behold our age) containeth much of Theology and medicine, but
little of the wisdom of Lawyers, and doth diligently search both heaven
and earth: or to speak briefly thereof, which doth manifest and declare
sufficiently Man; whereof than all learned who will make themselves known
unto us, and come into our brotherhood, shall finde more wonderful secrets
by us, than heretofore they did attain unto, and did know, or are able to
believe or utter.

Wherefore to declare briefly our meaning hereof, we ought to labour
carefully that there be not only a wondering at our meeting and
adhortation, but that likewise every one may know, that although we do
highly esteem and regard such mysteries and secrets, we nevertheless hold
it fit, that the knowledge thereof be manifested and revealed to many.

For it is to be taught and believed, that this our unhoped willing offer
will raise many and divers thoughts in men unto whom (as yet) be unknown
Miranda sextæ ætatis, or those which by reason of course of the world,
esteem the things to come like unto the present, and are hindered through
all manner of importunities of this their time, so that they live no
otherwise in the world, than blinde fools, who can, in the clear Sun-shine
days, discern and know nothing than only by feeling.

Now concerning the first part, we hold this, that the Meditations,
knowledge and inventions of our loving Christian Father (of all that,
which from the beginning of the world, Man's Wisdom, either through God's
revelation, or through the service of the Angels and spirits, or through
the sharpness and deepness of understanding, or through long observation,
use and experience, hath found out, invented, brought forth, corrected,
and till now hath been propagated and transplanted) are so excellent,
worthy and great, that if all books should perish, and by God Almighty's
sufrance, all writings, and all learning should be lost, yet the posterity
will be able only thereby to lay a new foundation, and bring truth to
light again; the which perhaps would not be so hard to do as if one should
begin to pull down and destroy the old ruinous building, and begin to
enlarge the fore Court, afterwards bring the lights in the Lodgings, and
then change the doors, staples and other things according to our
intention.

But to whom would this not be acceptable, for to be manifested to every
one rather than to have it kept and spared, as an especial ornament for
the appointed time to come.

Wherefore should we not with all our hearts rest and remain in the only
truth (which men through so many erroneous and crooked ways do seek) if it
had only pleased God to lighten unto us the sixth Candelabrum, were it
not good that we needed not to care, not to fear hunger, poverty, sickness
and age.

Were it not a precious thing that you could always live so, as if you had
lived from the beginning of the world, and moreover as you should still
live to the end therof. Were it not excellent, you dwell in one place,
that neither the people which dwell beyond the River Ganges in the Indies
could hide anything, nor those which live in Peru might be able to keep
secret their counsels from thee.

Were it not a precious thing that you could so read in one only book, and
withal by reading understand and remember all that, which in all other
books (which heretofore have been, and are now and hereafter shall come
out) hath been, is, and shall be learned, and found out of them.

How pleasant were it that you could so sing, that instead of stony rocks
you could draw to thee pearls and precious stones, instead of wilde
beasts, spirits, and instead of hellish Pluto, move the mighty Princes of
the world.

O ye people, God's counsel is far otherwise, who hath concluded now to
increase and enlarge the number of our Fraternity, the which we with such
joy have undertaken as we have heretofore obtained this great treasure
without our merits, yea without any our hopes and thoughts, and purpose
with the like fidelity to put the same in practice, that neither the
compassion nor pity of our own children (which some of us in the
Fraternity have) shall draw us from it, because we know that these unhoped
for goods cannot be inherited, nor by chance be obtained.

If there be somebody now which on the other side will complain of our
discretion, that we offer our Treasures so freely, and without any
difference to all men, and do not rather regard and respect more the
godly, learned, wise, or princely persons than the common people; those we
do not contradict, seeing it is not a slight and easie matter; but without
we signify so much, that our Arcana or Secrets will no ways be common,
and generally made known. Although the Fama be set forth in five
languages, and is manifested to every one, yet we do partly very well know
that, the unlearned and gross wits will not receive nor regard the same;
as also the worthiness of those who shall be accepted into our Fraternity
are not esteemed and known of us by Man's carefulness, but by the Rule of
our Revelation and Manifestation. Wherefore if the unworthy cry and call a
thousand times, or if they offer and present themselves to us a thousand
times, yet God hath commanded our ears, that they should hear none of
them: yea, God hath so compassed us about with his Clouds, that unto us
his servants, no violence or force can be done or committed; wherefore we
neither can be seen or known by any body, except he had the eyes of an
Eagle. It hath been necessary the Fama should be set forth in every ones
Mother Tongue, because those should not be defrauded of the knowledge
thereof, whom (although they be unlearned) God hath not excluded from the
happiness of this Fraternity, the which shall be divided and parted with
certain degrees; as those which dwell in the city Damcar in Arabia, who
have a far different politick order from the other Arabians. For there
they do govern only wise men, who by the King's permission make particular
Laws; according unto which example, also the Government shall be
instituted in Europe (whereof we have a description set down by our
Christianly Father) when first is done and come to pass that which is to
precede. And thenceforth our Trumpet shall publiquely sound with a loud
sound, and great noise, when namely the same (which at this present is
showed by few, and is secretly, as a thing to come, declared in Figures
and Pictures) shall be free and publiquely proclaimed, and the whole world
be filled withall. Even in such manner as heretofore, many godly people
have secretly and altogether desperately pusht at the Pope's Tyranny,
which afterwards, with great earnest, and especial zeal in Germany, was
thrown from his seat and trodden under foot, whose final fall is delayed,
and kept for our times, when he also shall be scratched in pieces with
nails, and an end be made of his Asses cry, by a new voyce: the which we
know is already reasurably manifest and known to many learned men in
Germany, as their writings and secret congratulations do sufficiently
witness the same.

We could here relate and declare what all the time from the year of our
Lord, 1378 (in which year our Christian Father was born) till now, hath
happened, where we might rehearse what alterations he hath seen in the
world these one hundred and six years of his life, which he hath left to
our Brethren and us after his decease to peruse. But brevity, which we do
observe, will not permit at this present to make rehearsal of it, till a
more fit time; at this time it is enough for those which do not despise
our declaration, having therefore briefly touched it, thereby to prepare
the way for their acquaintance and friendship with us.

Yea, to whom it is permitted, that he may, and for his instruction use
those great Letters and Characters which the Lord God hath written and
imprinted in Heaven and Earth's Edifice, through the alteration of
Government, which hath been from time to time altered and renewed; the
same is already (although as yet unknown to himself) ours: and as we know
he will not despise our inviting and calling, so, none shall fear any
deceit, for we promise and openly say, that no man's uprightness and hopes
shall deceive him, whosoever shall make himself known unto us under the
Seal of Secrecy, and desire our Fraternity.

But to the false Hypocrites, and to those that seek other things than
Wisdom, we say and witness by these presents publickly, we cannot be made
known and be betrayed unto them, and much less they shall be able to hurt
us any manner of way without the Will of God; but they shall certainly be
partakers of all the punishment spoken of in our Fama; so their wicked
counsels shall light upon themselves, and our Treasures shall remain
untouched, until the Lion doth come, who will ask them for his use, and
employ them for the Confirmation and Establishment of his kingdom. We
ought therefore here to observe well, and make it known unto every one,
that God hath certainly and most assuredly concluded to send and grant to
the world before her end, which presently thereupon shall ensue, such a
Truth, Light, Life, and Glory, as the first Adam had, which he lost in
Paradise, after the which his successors were put, and driven with him to
misery, wherefore there shall cease all servitude, falsehood, lyes, and
darkness, which by little and little with the great World's Revolution,
was crept into all Arts, Works and Governments of Men, and have darkened
the most part of them. For from thence are proceeded an innumerable sort
of all manner of false opinions and heresies, that scarce the wisest of
all was able to know whose Doctrine and Opinion he should follow and
embrace, and could not well and easily be discerned, seeing on the one
part they were detained, hindered, and brought into Errors through the
respect of the Philosophers and learned men, and on the other part through
true experience. All the which when it shall once be abolished and
removed, and instead thereof a right and true Rule instituted, then there
will remain thanks unto them which have taken pains therein, but the Work
itself shall be attributed to the Blessedness of our Age.

As we now willingly confess, that many principal men by their Writings
will be a great furtherance unto this Reformation which is to come; so we
desire not to have this honour ascribed to us, as if such work were only
commanded and imposed upon us; but we confess, and witness openly with the
Lord Jesus Christ, that it shall first happen that the stones shall arise,
and offer their service before there shall be any want of Executors and
Accomplishers of God's Counsel: yea, the Lord God hath already sent before
certain Messengers, which should testifie his Will, to wit, some new
Stars, which do appear and are seen in the Firmament in Serpentario and
Cygno, which signifie and give themselves known to every one that they are
powerful Signacula of great mighty matters. So then, the secret hid
Writings and Characters are most necessary for all such things which are
found out by men, although that great Book of Nature stand open to all
men, yet there are but few that can read and understand the same. For as
there is given to man two instruments to hear, likewise two to see, and
two to smell, but only one to speak, and it were but vain to expect speech
from the ears, or hearing from the eyes: so there hath been Ages or Times
which have seen, there have also been Ages that have heard, smelt and
tasted: now there remains that which in short time, honour shall be
likewise given to the Tongue, and by the same, what before times hath been
seen, heard, and smelt, now finally shall be spoken, and uttered forth,
viz., when the World shall awake out of her heavy and drowsie sleep, and
with an open heart, bare-head and bare-foot, shall merrily and joyfully
meet the now arising Sun.

These Characters and Letters, as God hath here and there incorporated them
in the holy Scripture and the Bible, so hath he imprinted them most
apparently into the wonderful Creation of Heaven and Earth, yea, in all
Beasts. So that like as the Mathematician or Astronomer can long before
see and know the Eclipses which are to come, so we may verily foreknow and
foresee the darkness of Obscurations of the Church, and how long they
shall last, from the which characters or letters we have borrowed our
Magick writing, and have found out, and made a new language for ourselves,
in the which withall is expressed and declared the nature of all things,
so that is no wonder that we are not so eloquent in other languages, the
which we know that they are altogether disagreeing to the languages of our
forefathers, Adam and Enoch, and were through the Babylonical Confusion
wholly hidden.

But we must also let you understand, that there are yet some Eagle's
Feathers in our way, the which do hinder our purpose. Wherefore we do
admonish every one for to read diligently and continually the holy Bible;
for he that taketh all his pleasures therein, he shall know that he
prepared for himself an excellent way to come into our Fraternity; for as
this is the whole sum and content of our Rule, that every letter or
character which is in the world ought to be learned and regarded well; so
those are like unto us, and are very near allied unto us, who do make the
holy Bible a Rule of their life, and an aim and end of all their studies;
yea, to let it be a compendium and content of the whole world, and not
only to have it continually in the mouth, but to know how to apply and
direct the true understanding of it to all times and ages of the world.
Also it is not our custom to prostitute and make so common the holy
Scriptures, for there are innumerable expounders of the same, some
alledging and wresting it to serve for their opinion, some to scandal it,
and most wickedly do liken it to a Nose of Wax which alike should serve
the Divines, Philosophers, Physicians and Mathematicians, against all the
which we do openly witness and acknowledge, that from the beginning of the
World there hath not been given unto men a more worthy, a more excellent,
and a more admirable and wholesome Book than the holy Bible. Blessed is he
that hath the same, yea, more blessed is he who reads it diligently, but
most blessed of all is he that truly understandeth the same, for he is
most like to God, and doth come most near to Him. But whatsoever hath been
said in the Fama concerning the Deceivers against the transmutation of
Metals, and the highest Medicine in the world, the same is thus to be
understood, that this so great gift of God we do in no manner set at
naught or despise it. But because she bringeth not with her always the
knowledge of Nature, but this bringeth forth not only Medicine, but also
maketh manifest and open unto us innumerable secrets and wonders;
therefore it is requisite that we be earnest to attain to the
understanding and knowledge of Philosophy. And moreover, excellent Wits
ought not to be drawn to the Tincture of Metals, before they be exercised
well in the knowledge of Nature. He must needs be an unsatiable Creature,
who is come so far that neither poverty nor sickness can hurt him; yea,
who is exalted above other men, and hath Rule over that, the which doth
anguish, trouble and pain others, yet will give himself again to idle
things, as to build houses, make wars, and use all manner of pride,
because he hath of Gold and Silver infinite store.

God is far otherwise pleased, for he exalteth the lowly, and putteth down
the proud with disdain; to those which are of few words he sendeth his
holy Angel to speak with them, but the unclean Babblers he driveth in the
wilderness and solitary places; the which is the right Reward of the
Romish Seducers, who have vomitted forth their blasphemies against Christ,
and as yet do not abstain from their lies in this clear Shining Light: in
Germany all their abominations and detestable Tricks have been disclosed,
that thereby he may fully fulfil the measure of sin, and draw near to the
end of his punishment. Therefore one day it will come to pass that the
mouth of those Vipers will be stopped, and the three double horns will be
brought to nought, as thereof at our Meeting shall more plain and at large
be discoursed.

In Conclusion of our Confession, we must earnestly admonish you, that you
put away, if not all, yet the most books, written by false Alchemists, who
do think it but a jest or a pastime, when they either misuse the holy
Trinity, when they do apply it to vain things, or deceive the people with
most strange figures and dark sentences and speeches, and cozen the
simpliest of their money; as there are now-a-days too many such books set
forth, which the enemy of Man's Welfare doth daily, and will to the end,
mingle among the good seed, thereby to make the Truth more difficult to be
believed, which in herself is simple, easie and naked; but certainly
falsehood is proud, haughty, and coloured with a kind of lustre of seeming
godly and of humane wisdom. Ye that are wise, eschew such books, and turn
unto us, who seek not your moneys but offer unto you most willingly our
great Treasures. We hunt not after your Goods with invented lying
Tinctures, but desire to make you Partakers of our Goods: we speak unto
you by Parables, but would willingly bring you to the right, simple,
easie, and ingenuous Exposition, Understanding, Declaration and Knowledge,
of all Secrets. We desire not to be received of you, but invite you unto
our more than Kingly Houses and Palaces, and that verily not by our own
proper motion, but (that you likewise may know it) as forced unto it, by
the Instigation of the Spirit of God, by his Admonition, and by the
Occasion of this present time.

What think you, loving people, and how seem you affected, seeing that you
now understand and know, that we acknowledge ourselves truly and sincerely
to profess Christ, condemn the Pope, addict ourselves to the true
Philosophy, lead a Christian life, and dayly call, intreat, and invite
many more unto our Fraternity, unto whom the same Light of God likewise
appeareth. Consider you not at length how you might begin with us, not
only by pondering the Gifts which are in you, and by experience which you
have in the Word of God beside the careful Consideration of the
Imperfection of all Arts, and many other unfitting things, to seek for an
amendment therein; to appease God, and to accommodate you for the time
wherein you live. Certainly if you will perform the same, this profit will
follow, that all the Goods which Nature hath in all parts of the World
wonderfully dispersed, shall at one time altogether be given unto you, and
shall easily disburden you of all that which obscureth the understanding
of Man, and hindereth the working thereof, like unto the vain Epicides,
and Excentrick Astronomical Circles.

But those Pragmatical and busieheaded men, who either are blinded with
the glistering of Gold, or (to say more truly) who are now honest, but by
thinking such great Riches should never fail, might easily be corrupted,
and brought to Idleness, and to riotous proud living; those we do desire
that they would not trouble us with their idle and vain crying. But let
them think, that although there be a Medicine to be had which might fully
cure all Diseases, nevertheless those whom God hath destinated to plague
with diseases, and to keep them under the Rod of Correction, such shall
never obtain any such Medicine.

Even in such manner, although we might enrich the whole World, and endue
them with Learning, and might release it from innumerable miseries, yet
shall we never be manifested and made known unto any man, without the
especial pleasure of God; yea, it shall be so far from him whosoever
thinks to get the benefit, and be Partaker of our Riches and Knowledge,
without and against the Will of God, that he shall sooner lose his life in
seeking and searching for us, than to find us, and attain to come to the
wished Happiness of the Fraternity of the Rosie Cross.




CHAPTER V.

_John Heydon and the Rosicrucians._


As we have frequently to mention works of that "extraordinary Royalist,
mystic and geomancer," John Heydon, who wrote so much respecting the Rosie
Crucian Mysteries, and so loudly extolled the praises of the disciples, it
will be advisable to present a sketch of his life as made by one Frederick
Talbot, in the years 1662 and 1663, and attached to "Elhavareuna," or the
"English Physitian's Tutor." He says John Heydon is not basely, but nobly
descended. The Antiquaries derive them (his parents) from Julius Heydon
the King of Hungary and Westphalia, that were descended from that Noble
family of Cæsar Heydon in Rome; and since in this Royal Race the line run
down to the Honourable Sir Christopher Heydon, and Sir William Heydon, his
brother of Heydon, neer Norwich; who married into Devonshire. Here the
family flourished divers waies, to Sir John Heydon, late Lord Lieutenant
of the King's Tower of London. And this Sir William Heydon had one sonne
christened also William, and had two sons William and Francis, both born
in Devon, at Poltimore House; Francis married one of the Noble Chandlers
in Worcestershire of the Mother's side, which line spread by Marriage into
Devonshire, among the Collins, Ducks, Drues and Bears, he had one Sister
named Anne Heydon, who died two years since, his Father and Mother being
yet living. He was born at his Father's house in Green-Arbour, London (his
father having bestowed £1,500 upon those houses) and was baptised at St.
Sepulchre's, and so was his Sister, and both in the fifth and seventh year
of the Reign of King Charles the First; he was educated in Warwickshire
among his mother's friends, and so careful were they to keep him and his
sister from danger, and to their books, that he had one continually to
wait upon him, both to school and at home, and so had his sister.

He was commended by Mr. John Dennis, his Tutor in Tardebick, to Mr. George
Linacre, Priest of Coughton, where he learned the Latin and Greek Tongues;
the war at this time began to molest the Universities of this Nation, he
was articled to Mr. Mic. Petley, an Attorney of Clifford Inne, with eighty
pounds, that at five years' end he should be sworn an Attorney; now being
very young he applied his mind to learning, and by his happy wit attained
great knowledge in all arts and sciences, afterwards also he followed the
Armies of the King, and for his valour commanded in the troops, when he
was by these means famous for learning and arms, he travelled into Spain,
Italy, Arabia, Egypt, and Persia, etc., and gave his mind to writing, and
composed about seventeen years since, the Temple of Wisdom in three Books,
The Holy Guide in six Books, Elhavareuna in one Book, Ocia Imperialia in
one Book, the Idea of the Law, the Idea of Government, the Idea of Tyranny
in three parts, the Fundamental Elements of Moral Philosophy, Policy,
Government and War, etc.

These Books were written near seventeen years since, and preserved by the
good hand of God in the custody of Mr. Thomas Heydon, Sir John Hanner, Sir
Ralph Freman, and Sir Richard Temple; during the tyrant's time first one
had the Books, then another, etc. And at last at the desire of these
Noble, Learned and valiant Knights, and in honour of his Highness the Duke
of Buckingham, they were printed.

He wrote many excellent things, and performed many rare experiments in the
Arts of Astromancy and Geomancy, etc., but especially eighty one, the
first upon the King's death, predicted in Arabia by him to his friends,
the second upon the losses of the King at Worcester, predicted at Thauris
in Persia. Thirdly he predicted the death of Oliver Cromwell in Lambeth
House to many persons of honour mentioned in his books. Fourthly he wrote
of the overthrow of Lambert, and of the Duke of Albymarle, his bringing
again of the King to his happy countries, and gave it to Major Christopher
Berkenhead, a Goldsmith at the Anchor by Fetter Lane end in Holborn; the
fifth precaution or prediction he gave to his highness the Duke of
Buckingham, two months before the evil was practised, and his enemy
Abraham Goodman lies now in the Tower for attempting the death of the
noble Prince. The sixth for Count Gramont when he was banished into
England by the King of France, and he predicted by the Arts of Astromancy
and Geomancy, the King's receiving again into favour, and of his marriage
to the Lady Hamilton. The seventh for Duke Minulaus, a peer of Germany,
that the Emperor sent to him, when the Turk, had an army against him, and
of the death of the Pope; the rest are in his books, and therefore by
these monuments the name of Heydon for his variety of learning was famous
not only in England, but also in many other nations into which his books
are translated.

This John Heydon, fears none, contemneth none, is ignorant of none,
rejoyceth in none, grieves at none, laughs at none, is angry with none,
but being himself a Philosopher, he hath taught the way to happiness, the
way to long life, the way to health, the way to wane young being old, and
the way to resolve all manner of Questions, Present and to Come, by the
Rules of Astromancy and Geomancy, and how to raise the Dead.

There be many John Heydons, one John Heydon the divine and priest of Jesus
Christ, this is a Philosopher and Lawyer, stiled a Servant of God and
Secretary of Nature, and to this the Princes and Peers not only of
England, but of Spain, Italy, France and Germany send dayly to him, and
upon every occasion he sheweth strong parts and a vigorous brain; his
wishes and aimes, and what he pointeth at, speaketh him owner of a noble
and generous heart; this gentleman's excellent books are admired by the
world of lettered men, as the prodigy of these latter times (indeed his
works before mentioned, if I am able to judge anything) are full of the
profoundest learning I ever met withall: and I believe, who hath well-read
and digested them will perswade himself, there is no truth too abstruse,
nor hitherto conceived out of our reach, and if any should question my
judgement, they may read the commendations of both the Universities,
Oxford and Cambridge, besides the learned Thomas White and Thomas Revell,
Esq., both famous in Rome and other parts beyond sea, that have highly
honoured this gentleman in their books; yet he hath suffered many
misfortunes, his fathered was sequestered, imprisoned, and lost two
thousand pounds by Cromwell. This Oliver imprisoned this son also two year
and half, or thereabout, in Lambeth House, for he and his father's family
were always for the King, and endeavoured to the utmost his restoration;
and indeed the tyrant was cruel to him, but John Thurloe, his Secretary,
was kind to him and pittied his curious youth. And the messenger kept him
(at his request) at his own house, and gave him leave to go abroad, but
yet being zealous and active for the King, he was again taken and clapt up
in Lambeth House; in these misfortunes it cost him a £1,000 and upwards;
after this some envious villains forged actions of debt against him, and
put him in prison. It seems at the beginning of these misfortunes, a
certain harlot would have him to marry her, but denying her suit, for he
had never spoken to her in his life good or evil until then; she devised
now with her confederates abundance of mischief against him. And many
courted him to marry, but he denyed. Now there was left (amongt a few old
Almanacks and scraps of other men's wit) collected and bequeathed unto the
world by Nic. Culpe (as his own admired experience) old Alice Culpeper,
his widow. She hearing this gentleman (that he was heir to a great estate
after the death of his father, and after the death of his uncle, £1,000 a
year, but whether this uncle be of the father's or the mother's side I
know not, but the estate is sure his at their death), courts him by
letters of love, to no purpose; the next saint in order was she that calls
herself the German Princess. But he flies high and scorns such fowl great
beasts, the first of these two blessed birds in her life time caused one
Heath to arrest him, and another laid actions against him that he never
knew nor heard of. In this perplexity was he imprisoned two years, for
they did desire nothing but to get money, or destroy him, for fear if ever
he got his liberty he might then punish them. He being of a noble nature
forgave them all their malice and devices against him, and scorns to
revenge himself such upon pittiful things. God indeed hath done him the
justice, for this Heath consumes to worse than nothing, and indeed, if I
can judge or predict anything his baudy-houses will be pawned, and he will
dye a miserable diseased beggar. His mistress, when he was very young and
a clerke, desired him to lay with her, but he like Joseph refusing, she
hated him all her life. God preserved him from their malice, although one
of these three lewd women swore this gentleman practised the art of Magic;
she told Oliver Cromwell she saw familiar spirits come and go to him in
the shape of Conies, and her maid swore she had often seen them in his
chambers when he was abroad, and sometimes walking upon the housetop in
moonshine nights, and sometimes to vanish away into a wall or Aire, but
when asked she could not tell what manner of man he was. So these stories
were not credited, and for all these and many more afflictions and false
accusations, I never saw him angry, nor did he even arrest or imprison any
man or woman in all his life.

He was falsely accused but lately of writing a seditious book and
imprisoned in a messenger's custody, but his noble friend the Duke of
Buckingham finding him innocent and alwaies for the king, he was then
discharged, and indeed this glorious Duke is a very good and just judge
and noble, for he forgave Abraham Godman that came to kill him with his
sword drawn, the Duke with his plate and napkin (for he was at supper)
takes away his sword, saying, I can kill thee, but I scorn it, and a
little after he pardoned him. And so mercifull he is that after he had
taken the Quakers prisoners in Yorkshire, he used so many wise convincing
arguments that they submitted to the King; of which the Duke was glad, and
saved all their lives; he studies the way to preserve his king and country
in peace, plenty, and prosperity. It is a pity the King hath not many more
such brave men as he, a thousand such wise Dukes as this (like marshell'd
thunder, back'd with flames of fire) would make all the enemies of the
King and Christendome quake, and the Turk fly before such great generals,
in all submission; we humbly pray for this great Prince, and leave him to
his pleasure and return to our subject.

John Heydon is not of that vain and presumptuous nature as the Taylors
that despised all Artists, even Appolonius, More, Vaughan, and Smith, etc.
And yet they cannot read these, and many other learned authors, they so
impudently abuse, rob of their learning, and convert other men's parts to
their own profit. He lent one ten pounds gold, he in requital or return
speaks ill of him, and pretends to know many admirable rules of Geomancy,
and impertinently addes them to Nativities, and applyes them to all manner
of questions in Astromancy, but his books being written so long since,
viz., seventeen years by himself, their greediness of great matters is
discovered, and we now know them to be neither scholars nor gentlemen,
these hang up clouts with--here are Nativities calculated, questions
resolved, and all the parts of Astrology taught by us.... In threepence,
fourpence, sixpence, or higher if you please--thus are young apprentices,
old women, and wenches abused, and that they may be found for money, tell
us the twelve houses of heaven in the sign of a coat of arms are to be
let, when they might indeed set bills upon their brazen foreheads,
engraven thus: Here are Rooms to be let unfurnished, but our Author
regards not these men; all their scandals, forgeries, and villainous
devises they contrive against him, he slights and scorns, and hath
purposely forsaken Spittle Fields and his lodging there, to live a private
life, free from the concourse of multitudes of people that daily followed
after him, but if any desire to be advised, let them by way of letter
leave their business at his booksellers, and they shall have answer and
counsel without reward, for he is neither envious, nor enemie to any man;
what I write is upon my own knowledge.

He now writes from Hermenpolis, a place I was never at; it seems by the
word to be the city of Mercury, and truly he hath been in many strange
places, among the Rosie Crucians, and at their Castles, Holy Houses,
Temples, Sepulchres, Sacrifices. This gentleman hath suffered much by his
own discreet silence and solitude. Every Nativity Hawker condemns the
Rosie Crucians because they appear not to the world, and concludes there
is no such society because he is not a member of it, and Mr. Heydon will
not come upon the stage (let his enemies write or speak what they will)
when any fool cries enter, neither doth he regard every dog that barks at
him. All the world knows this gentleman studys honourable and honest
things, and faithfully communicates them to others, yet if any traduce him
hereafter, they must not expect his vindication, he hath referred his
quarrel to the God of Nature, it is involved in the concernments of his
Truths and he is satisfied with the peace of a good conscience; he hath
been misinterpreted in his writing, with studied calumnies, they disparage
a person whom they never saw, nor perhaps will see, he is resolved for the
future to suffer, for he says God condemns no man for his patience, the
world indeed may think the truth overthrown, because she is attended with
his peace for in the judgment of most men, there is no victory, this he
looks upon as no disadvantage, the estimate of such censures will but
lighten the scales, and I don't suppose them very weak brains who conceive
the truth sinks because it outweighs them; as for tempestuous outcrys when
they want their motives they discover an irreligious spirit, one that hath
more of the Hurrey-cano than of Christ Jesus, God was not in the wind that
rent the rocks in pieces, nor in the earthquake and fire at Horeb. He was
in Aura tenui, in the still small voice. His enemies are forced to praise
his vertues and his friends are sorry he hath not 10,000 pounds a year, he
doth not resent the common spleen, who writs the truth of God hath the
same Patron with the truth itself, and when the world shall submit to the
general Tribunal, he will find his Advocate where they shall find their
Judge, there is mutual testimony between God and his servants, or nature
and her Secretary; if the Baptist did bear witness of Christ, Christ did
also much for the Baptist; he was a burning and shining light; when I writ
this gentleman's life God can bear me witness it was unknown to him, and
for no private ends, but I was forced to it by a strong admiration of the
Mistery and Majesty of Nature, written by this servant of God and
Secretary of Nature; I began his life some years since, and do set it down
as I do finde it, if any man oppose this, I shall answer, if you are for
peace, peace be with you, if you are for War, I have been so too (Mr.
Heydon doth resolve never to draw sword again in England, except the King
command him). Now let not him that puts on the Armour boast like him that
puts it off. 'Gaudet patientia duris' is his Motto, and thus I present
myself a friend to all artists, and enemy to no man.

  FREDERICK TALBOT, ESQ.

  _March 3, 1662._

What was thought of John Heydon and what he appeared to think of himself
may be learned from the somewhat gushing testimonials he appended to
several of his books.

At the commencement of the Axiomata we have the following:--

"To his most ingeniously accomplish'd friend, Mr. John Heydon, on his
Rosie Crucian Infallible Axomata, the excellent and secret use of
Numbers."

  "Now let the Pope no more pretend to bee,
  The Father of Infallibility;
  Unless he can great Heyden's Numbers teach,
  And nimbly to his Axiomata reach.
      One learned Heydon, with his Art-like Pen,
  Hath exercised so the Brains of Men;
  That how to answer him this very Age
  Knows not [I'm sure] with all its Wit and Rage.
  Our Author here, as Heir unto his skill,
  Hath kept his name up (with a pregnant Quill)
  So happily! that Ages yet to come,
  Shall sing his fame in this Eulogium;
      While Numbers sing the World's glad Harmony,
      This worthy work shall teach Philosophy."

  J. GADBURY.

Again in the same work.

"To his much honoured friend the Author Mr. John Heydon upon the Rosie
Crucian Infallible Axiomata."

  "Pythag'ras redivivus, go thy ways
  Into the world: and number out thy praise;
  Laconian Lads esteem yourself no more,
  Who Numbers rich is, who esteems is poor,
  For they esteem themselves, because no more.
  Moses in Miracles did exceed 'tis true
  By Numbers done; only found out by you
  Therefore the greatest Miracle's your due.
  Tria sunt omnia shall no more surpass,
  Who's but for simple Numbers is an Asse,
  Thy compound Numbers shew as clear as Glass.
  That the wide world this piece shall so extoll
  As swears no soul, if not Harmonic all
  For never was piece i' the world so exactly done,
  In the time past, or present, what's to come,
  Then teeming Soul give thy Pen intermission,
  And breathe a while before the next Edition."

  JOHN FYGE,
  _Minister of the Gospell._

Again:--

  "O Comprehensive Magus, praise attends
  Thy worthy work, to that each number tends,
  Sith to the Holy Cross thou art the Crown;
  And that, which Nature did at first set down
  In Hieroglyphicks, that she might conceal
  From Sons of earth, her Darling doth reveal
  Unto the Sons of Art and doth unfold
  Those Tomes of Crypicks that before were rold;
  Axioms infallible, thou dost us shew,
  Would Pyrrho make his doubting Trade forego;
  Philosophy may by thy Method be
  Courted, and won by men of low degree,
  When fancy tells me this cannot be done,
  My Reason prompts me to believe a Son,
  Inspired by the Rosie Crucian Spirit,
  Is Heir to more, to whom I do refer it.

  THOMAS FYGE."


  "Hayl you (admired Heydon) whose great parts
  Shine above envy; and the common Arts,
  You kin to Angels, and Superiour Lights,
  (A spark of the first fire) whose Eagle flights
  Trade not with Earth, and grossness, but do pass
  To the pure Heavens, and make your God your Glass,
  In whom you see all forms, and so do give
  These rare discov'ries, how things move and live,
  Proceed to make your great designs compleat,
  And let not this rude world our hopes defeat.
  Oh let me but by this the dawning light
  Which streams upon me through your three pil'd night,
  Pass to the East of truth, 'till I may see
  Man's first fair state; when sage Simplicity
  The Dove and Serpent, Innocent and Wise
  Dwell in his brest, and he in Paradise.
  These from the Tree of knowledge his best boughs
  I'le pluck a Garland from this Author's brows,
  Which to succeeding times Fame shall bequeath,
  With this most just Applause, Great Heyden's wreath.

  FRED. TALBOT, _Esquire_."

In the opening pages of the "Holy Guide," we find the following:--

  "Renowned Eugenius! Famous above all!
  A Prince in Physiques! Most Seraphicall!
  The Art's Great Archer! Never shooting wide;
  Yet Hitt'st the White best, in thy Holy Guide.
  Good God! What Pains have learn'd Physitians
  For cleansing Physiques [strange perturbed] Brook?
  But as their crooked labours did destroy
  Our hopes, Thy Guide directs the Ready Way.
  Hippocrates, Great Galen, and Senertus,
  Rhenvoleus, Paracelsus, and Albertus,
  Grave Gerrard, and Ingenious Parkinson,
  Dead Culpeper, and living Thomlinson,
  Have all done well. But ah! they miss the Road,
  Thou Chalked out, Thou Dear Servant of God;
  And therefore 'tis no wonder, if they vary
  From thee; Great Nature (High born) Secretary!
  'Tis thou alone, hast taught the way to bliss:
  'Tis thou alone, that knowest what it is:
  'Tis thou hast raked fruitful Egypt o'er
  For Medicines; and Italy for more;
  And in Arabia thy collecting Braines,
  To doe us good, hath taken wondrous Paines
  This having done, if Critiques will not bow
  To thy Great Learning Petra scandalou,
  It shall unto them surely prove: And this
  Essay of thy Sublimer Misteryes,
  Shall make them sure unto the Wise Minerva
  Yet still be ignorant of thy Pantarva.
    But hold! Where am I? Sure th' hast set a spell
  On me, cause I can't praise thy doings well:
  Release me, Good Eugenius! and the Crowne
  Shall stand on no browes but thy learned Owne.
  Poets, no more lay Claime unto the Bayes!
  'Tis Heydon shines alone with splendid Rayes!
  Follow his Guide, he teaches you most sure;
  Let any make the Wound; 'Tis he must cure.
  For he directs the Welgrowne; Old, and Young,
  To live Rich, Happy, Healthy, Noble, Strong.

  JOHN GADBURY."

"To the Reader on the behalf of my much honoured Friend the Author Mr.
John Heydon."

  "A Labyrinth doth need a clew to find
  The passage out, and a Dædalian mind
  May doe strange works, beyond the Vulgar's reach,
  And in their understandings make a breach.
  It's often seene, when men of pregnant parts
  Study, Invent, and promulgate rare Arts,
  Or unknown secrets, now they puzzle those
  That understand them not; their Yea's, their No's,
  Are put to Non-plus; Tutors then they lack
  To drive them forward, or to bring them back.
  How many learned men (in former ages)
  In all the sciences were counted Sages?
  And yet are scarcely understood by men,
  Who daily read them o're and o're again!
  Some can recount things past, and present some,
  And some would know of things that are to come.
  Some study pleasure, some would faine live long;
  Some that are old, would faine again be young.
  This Man doth toyle, and moile, to purchase wealth,
  That man gets sickness studying for his health;
  This man would happy bee, that Wisdom have;
  All are at loss, and every man doth crave;
  None is content, But each man wants a Guide
  Them to direct when they do step aside.
  Since this is thus, Our Author hath took paine
  To lead us in, and bring us out again;
  Now who is pleas'd in him for to confide
  In these Discoveries, Here's his Holy Guide.
  Pray what can more improve the Commonwealth,
  Than the discovery of the way to Health?
  The Paradox is made a certain truth,
  An Ancient man may dye it 'h prime of 's youth.
  What wonder is it if he goe aside
  The Path, which will not take the Holy Guide!

  JOHN BOOKER."

"To his Ingenuous Friend Mr. John Heydon, on his Book Intituled The Holy
Guide."

  "The Antient Magi, Druids, Cabbalists,
  The Brachmans, Sybils, and Gymnosophists
  With all that Occult Arts haberdash
  And make so many mancies, doe but trash
  By retaile vend, and may for Pedlars goe:
  Your richer merchandise doth make them soe.
  The Stagarite must with his Murnival
  Of Elements, Galen of Humours call
  In all their suit, or your new Art,
  Without them, makes their good old cause to smart.
  Vulgar Physitians cannot look for more
  Patients, then such which doe need hellibore:
  When Rosie Crucian Power can revive
  The dead, and keep old men in youth alive.
  Had you not call'd your work the Holy Guide,
  It would have puzzled all the world beside
  To have Baptized it with a name so fit
  And Adæquate to what's contain'd in it;
  Should it be styled the Encyclopædy
  Of Curious Arts, or term'd a Mystery
  In folio, or be named the Vatican
  Reduc'd unto an Enchiridion,
  Or all the Hermæ in a Senary,
  The Urim and Thummim of Philosophy,
  The Art of Hieroglyphicks so revealed
  And like the Apocalyps they are conceal'd
  Or th' Orthodoxall Parodox, or all
  Discover'd, which men still a wonder call;
  Or th' Magna Charta of all Sciences,
  And he that names it cannot call it less,
  The Book and Title might have well agreed;
  Yet men have questioned if into their Creed
  They should have put your Article, but Now
  The name of holy none dare disallow
  When so much learning doth in one exist
  Heydon, not Hermes, shall be Trismegist.
  And if the Right Reverend of Levi's Tribe
  Do Hallow it, I cannot but subscribe.

  Myself your Friend and Servant,
  THOS. FYGE."

"Now there are," says John Heydon, "a kind of men as they themselves
report, named Rosie Crucians; a divine Fraternity that inhabite the
suburbs of Heaven, and these are the Officers of the Generalissimo of the
world, that are as the eyes and eares of the great King, seeing and
hearing all things; they say these R. C. are seraphically illuminated, as
Moses was, according to this Order of the Elements; Earth refyn'd to
Water, Water to Air, Air to Fire. So if a man be one of the Heroes, of a
Heros, a Damon, or good Genius, if a Genius, a partaker of divine things,
and a Companion of the holy Company of unbodied Souls and immortall
Angells, and according to their vehicles, a versatile life, turning
themselves Proteus-like into any shape.

"But the richest happiness they esteem, is the gift of healing and
medicine. It was a long time great labour and travell before they could
arrive to this Blisse above set, they were at first poor gentlemen, that
studied God and nature, as they themselves confesse: (saying) Seeing the
only wise and mercifull God in these latter dayes hath poured out so
richly his mercy and goodness to mankind, whereby wee 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 wonderfull and never
heretofore seen works and Creatures of nature, and moreover hath raised
men, indued with great wisdome, which might partly renew and reduce all
Arts (in this our age, spotted and imperfect) to perfection.

"Although in Theologie, Physick, and the Mathematick, the truth doth
oppose itself, nevertheless the old enemy by his subtilty and craft doth
shew himself in hindering every good purpose by his instruments and
contentious (wavering people) to such an intent of a generall Reformation,
the most Godly and Seraphically illuminated Father, our Brother C. R., a
German, the chief and originall of our Fraternity, hath much and long time
laboured, who by reason of his poverty (although a gentleman born, and
descended of noble parents) in the 5th 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 Apamia).

"Although his brother dyed in Cyprus and so never came to Apamia, yet our
brother C. R. did not return but shipped himself over, and went to
Damasco, minding from thence to go to Apamia, but by reason of the
feebleness of his body he remained still there, and by his skil in
Physick, he obtained much favour with the Ishmalits. In the mean time he
became by chance acquainted with the wise men of Damcar 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 Apamia was not so much now in his mind as Damcar; also he could not
bridle his desires any longer, but made a bargain with the Arabians that
they should carry him for a certain summe of money to Damcar, this was in
the 16th year of his age when 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
Cloyster, whereat hee could not but mightily wonder.

"He learned there better the Arabian tongue: so that the year following he
translated the book M. into good Latine, and I have put it into English
wearing the title of The Wiseman's Crown; whereunto is added A new Method
of Rosie Crucian Physick. This is the place where he did learn his Physick
and Philosophie, how to raise the dead; for example, as a Snake cut in
pieces and rotted in dung will every piece prove a whole Snake again, &c.,
and then they began to practise further matters and to kill birds and to
burn them before they are cold in a Glass, and so rotted, and then
inclosed in a shell, to hatch it under a hen, and restore the same; and
other strange proofs they made of Dogs, Hogs, or Horses, and by the like
corruption to raise them up and again and renew them. And at last they
could restore by the same course every brother that died to life again,
and so continue many ages.

"Brother C. R. after many travels, returned again into Germany, and there
builded a neat and fitting habitation, upon a little hill or mount, and on
the hill there rested always a cloud; and he did there render himself
visible or invisible, at his own will and discretion.

"After five years came into his minde the wished return of the children of
Israel out of Egypt, how God would bring them out of bondage with the
Instrument Moses. Then he went to his Cloyster, to which he bare
affection, and desired three of his brethren to go with him to Moses, the
chosen servant of God. Brother G. V., Brother J. A., and Brother J. O.,
who besides that they had more knowledge in the Arts than at that time
many others had, he did binde those three unto himselfe, to be faithful,
diligent, and secret; as also to commit carefully to writing what Moses
did; and also 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 Rosie Cross, first by four
persons, who died and rose again until Christ, and then they came to
worship as the Star guided them to Bethlem of Judea, where lay our Saviour
in his mother's arms; and then they opened their treasure and presented
unto Him Gifts, Gold, Frankinsense, and Myrrhe, and by the commandment of
God went home to their habitation.

"These four waxing young again successively many hundreds of years, made a
Magical Language and Writing, with a large Dictionary, which are yet in
daily use to God's praise and glory, and do finde great wisdome therein;
they made also the first part of the Book M. which I will shortly publish
by the title of The Wiseman's Crown."

In his Apologue to the sixth book of "The Holy Guide," after stating that
Moses was the father of the Rosie Crucians, that they were the Officers of
the Generalissimo of the World, of the order of Elias or Disciples of
Ezekiel, &c., John Heydon proceeds:--"But there is yet arguments to
procure Mr. Walfoord and T. Williams, Rosie Crucians by elections, and
that is the miracles that were done by them, in my sight, for it should
seem Rosie Crucians were not only initiated into the Mosaical Theory, but
have arrived also to the power of working Miracles, as Moses, Elias,
Ezekiel, and the succeeding Prophets did, as being transported where they
please, as Habakkuk was from Jewry to Babylon, or as Philip, after he had
baptized the Eunuch, to Azotus, and one of these went from me to a friend
of mine in Devonshire, and came and brought me an answer to London the
same day, which is four dayes journey; they taught me excellent
predictions of Astrology, and Earthquakes; they slack the Plague in
Cities; they silence the violent Winds and Tempests; they calm the rage of
the Sea and Rivers; they walk in the Air; they frustrate the malicious
aspects of Witches; they cure all Diseases; I desired one of these to tell
me whether my Complexion were capable of the society of my good Genius?
When I see you again, said he, I will tell you, which is when he pleases
to come to me, for I know not where to go to him. When I saw him then he
said, Ye should pray to God; for a good and holy man can offer no greater
nor more acceptable sacrifice to God than the oblation of himself, his
soul.

"He said also, that the good Genii are as the benigne eyes of God, running
to and fro in the world, with love and pitty beholding the innocent
endeavours of harmless and single hearted men, ever ready to do them good,
and to help them; and at his going away he bid me beware of my seeming
friends who would do me all the hurt they could, and cause the Governours
of the nations to be angry with me, and set bounds to my liberty; which
truly happened to me, as they did indeed; many things more he told me
before we parted, but I shall not name them here.

"In this Rosie Crucian Physick or Medicines, I happily and unexpectedly
light upon in Arabia, which will prove a restauration of health to all
that are afflicted with that sickness which we ordinarily call natural,
and all other Diseases, as the Gout, Dropsie, Leprosie, and falling
sickness; and these men may be said to have no small insight in the body,
and that Walfoord, Williams, and others of the Fraternity now living, may
bear up in the same likely Equipage, with those noble Divine spirits their
Predecessors; though the unskilfulness in men commonly acknowledges more
of supernatural assistance in hot, unsettled fancies, and perplexed
melancholy, than in the calm and distinct use of reason; yet for mine own
part, but not without submission to better judgments, I look upon these
Rosie Crucians above all men truly inspired, and more than any that
professed or pretended themselves so this sixteen hundred years, and I am
ravished with admiration of their miracles and transcendent mechanical
inventions, for the solving the Phenomena in the world: I may without
offence therefore compare them with Bezaliel and Aholiab, those skilful
and cunning workers of the Tabernacle, who, as Moses testifies, were
filled with the Spirit of God, and therefore were of an excellent
understanding to find out all manner of curious work.

"Nor is it any argument that these Rosie Crucians are not inspired,
because they do not say they are; which to me is no argument at all; but
the suppression of what so happened, would argue much more sobriety and
modesty; when as the profession of it with sober men, would be suspected
of some piece of melancholy and distraction, especially in those things,
where the grand pleasure is the evidence and exercise of Reason, not a
bare belief, or an ineffable sense of life, in respect whereof there is no
true Christian but he is inspired; but if any more zealous pretender to
prudence and righteousness, wanting either leisure or ability to examine
these Rosie Crucian Medicines to the bottome, shall notwithstanding either
condemn them or admire them, he hath unbecomingly and indiscreetly
ventured out of his own sphere, and I cannot acquit him of injustice or
folly. Nor am I a Rosie Crucian, nor do I speak of spite, or hope of gain,
or for any such matter, there is no cause, God knows; I envie no man, be
he what he will be, I am no Phisitian, never was, nor never mean to be;
what I am it makes no matter as to my profession.

"Lastly, these holy and good men would have me know that the greatest
sweet and perfection of a vertuous soul, is the kindly accomplishment of
her own nature, in true wisdome and divine love; and these miraculous
things that are done by them, are, that that worth and knowledge that is
in them may be taken notice of, and that God thereby may be glorified,
whose witnesses they are; but no other happiness accrues to them from
this, but hereby they may be in a better capacity of making others happy.

  _Spittle-fields, this 10th of May, 1662._

  JOHN HEYDON."

As, of course, it is impossible to give any lengthy extracts from the
works of this celebrated John Heydon, a few quotations from the Index to
his Holy Guide will show the nature of the work and must suffice for our
present purpose. "How by numbers the Rosie Crucians fore-know all future
things, command all nature and do miracles, etc. The resolution of all
manner of questions, and how by numbers you may be happy, etc. How to make
a man live to two hundred years. How to avoid all disease. The Rosie
Crucian way to get health. How to live twenty years without food, as many
creatures do. How to raise a dead bird to life. Of generating many
serpents of one," etc., etc.




CHAPTER VI.

_Gabalis: or the Extravagant Mysteries of the Cabalists._


On a former page we referred to a book which at one time achieved
considerable notoriety under the title of "Count Gabalis; or the
Extravagant mysteries of the Cabalists," the following extract will show
the nature of the work and no doubt prove interesting.

Count Gabalis: or the Extravagant Mysteries of the Gabalists, or,
Rosy-crucians Exposed in Five Pleasant Discourses on the Secret Sciences.


Discourse the First.

God rest the soul of Monsieur the Count of Gabalis! who as they write me
news, is lately dead of an Apoplexy. Now the Cabalists will not fail to
say, that this kind of Death is ordinary to those who imprudently manage
the Secrets of the Sages; and that since the Blessed Ramundus Lullius has
pronounced the sentence in his last Will and Testament, a destroying Angel
has ever been ready to strangle in a moment, all those who have
indiscreetly revealed the Philosophick Mysteries.

But let them not so rashly condemn this Wise Man, without having better
information of his conduct. 'Tis true he has discovered all to me; but not
without all the Cabalistick Circumspectious requisite. I must do him the
right, in giving this testimony to his memory, that he was a great Zealot
for the religion of his fathers, the Philosophers; and that he would have
suffered the flames, rather than have profaned the Sanctity of it, by
disclosing it to any unworthy Prince, to any ambitious person, or to one
that was incontinent; three sorts of people, excommunicated in all ages by
the wise. By good fortune I am no Prince; I have little Ambition; and by
the Sequel of this discourse, it may be seen that I have a little more
Chastity than a Sage needs have. I am endued with a Docible Wit; curious
of knowledge, and Bold enough: I want but a little Melancholy to make all
those who would blame the Count of Gabalis, confess that he needed not
have concealed any thing from me, in regard I was a Subject proper enough
for the Secret Sciences. It is true that without Melancholy, no great
progress can be made therein: but this little stock of it that I have, was
enough to make me not to be rejected by them. You (has he said a hundred
times to one) have Saturn in an Angle, in his House, and Retrograde; you
cannot fail, one of these days, of being as Melancholy as a Sage ought to
be: for the wisest of all men (as we know in the Cabal) had, as you have,
Jupiter in the Ascendant. And yet, it was never observed, that he ever so
much as once laughed, in all his life time, so powerful was his Saturn in
him, though it was certainly weaker than yours.

'Tis then my Saturn, and not Monsieur the Count of Gabalis that the
_Virtuoso_ must quarrel with, if I affect more the Divulging of there
Secrets, than the practising of them. If the Stars do not their duty, the
Count is not in the fault, and if I have not a soul great enough to
attempt to become Master of Nature, to turn the Elements upside down, to
entertain the Supreme Intelligences, to command the Demons, to beget
Giants, to create New Worlds, to speak to God in his High Throne, and to
oblige the Cherubin, which defends the entrance of Paradise, to let me
come in, and take two or three turns in his Walks; 'tis me that they must
blame more or less: they must not for this insult over the memory of this
Rare Man; and say that he is dead, for having blabbed all things to me. Is
it impossible that amongst the wandering spirits he may not have been
worsted in a conflict with some undocible Hobgoblin? Perchance he is not
dead, but in appearance; following the custom of the Philosophers, who
seem to Dye in one place, and transport themselves to another. Be it how
it will, I can never believe, that the Manner wherewith he entrusted his
Treasures to me, merited any punishment. You shall see how all things
passed.

Common sense having always made me suspect that there was a great deal of
Emptiness in all that which they call Secret Science, I was never tempted
to lose so much time, as to turn over the leaves of those books which
treat of them: but yet not finding it reasonable to condemn without
knowing why, all those addicting themselves thereto, who otherwise are
wise persons, very learned for the most part, and eminent both for the
Gown and Sword. I took up a resolution (that I might avoid being unjust,
and wearying myself with tedious reading) of feigning myself a great
devotee to those sciences, amongst all those, whom I could learn were of
that Gang. I had quickly better success than I could possibly hope for.
Since all these gentlemen, how mysterious and how reserved soever they may
seem to be, desire nothing more, than to vent their imaginations, and the
new discoveries which they pretend to have made in Nature. In a few dayes
I was the Confident of the most considerable amongst them, and had every
day one or other of them in my study, which I had on purpose garnished
with their most phantastick authors. There was never a learned Virtuoso of
this kind, but I had correspondence with him. In a word, for my Zeal to
this science, I quickly found that I was well approved by all. I had for
my companions, Princes, Great Lords, Gown-men, Handsome Ladies, and
Unhandsome too; Doctors, Prelates, Fryars, Nuns: in fine People of all
Ranks and Qualities. Some of them were for converse with Angels, others
with Devils, others with their Genius, others with Incubus's; some
addicted themselves to the cure of diseases, some to Star-gazing, some to
the secrets of Divinity, and almost all to the Philosopher's stone.

They all agreed, that these grand secrets, and especially the
Philosopher's stone, were hardly to be found out, and that but very few do
attain to them, but they had all in particular, a very good opinion of
themselves, to believe that they were of the number of the Elect. By good
luck, with infinite impatiency, the most considerable of them expected at
this time, the arrival of a lord, who was a great Cabalist, and whose
Estate lyes upon the frontiers of Poland. He had promised by letters to
the children of Philosophy in Paris to come and visit them; and so to pass
from France into England. I had a Commission to write an answer to this
great man: I sent him the scheme of my Nativity, that he might judge if I
were capable of aspiring to the supreme wisdom. My scheme and my letter
were so happy to oblige him to do me the honour of answering me; that I
should be one of the first that he would see at Paris; and that, if Heaven
did not oppose, there should be nothing wanting in him to introduce me
into the Society of the Wise.

In the well management of my good fortune, I entertain a regular
correspondence with the illustrious German: I propose to him, from time to
time, great doubts, as well grounded as I could, concerning the Harmony of
the World, the Numbers of Pythagoras, the Revelations of St. John, and the
first chapter of Genesis. The greatness of the matter ravished him! He
writ to me unheard of Wonders; and I plainly saw that I had to deal with a
man of a most vigorous and most copious imagination. I was astonished one
remarkable day, when I saw a man come in a most excellent Mien, who,
saluting me gravely, said to me in the French tongue, but in the accents
of a foreigner: Adore my son; Adore the most glorious and great God of the
Sages and let not thyself be puffed up with pride, that he sends to thee
one of the children of Wisdom to constitute thee a fellow of their
society, and make thee partaker of the wonders of his Omnipotency.

This strange manner of salutation, did upon the sudden surprise me, and I
began, at first, to question, whether or no it might not be some
apparition: nevertheless, recovering my spirits the best I could, and
looking upon him as civilly as the little fear I was seized with, could
permit me, Whatever you be (said I to him) whose Complement savours not of
this world, you do me a great honour in making me this visit. But I
beseech you, if you please, before I worship this God of the Sages, let me
know of what God and what Sages you speak. Do me the favour to sit down on
this chair and give yourself the trouble to tell me, what this God is, and
what these Sages, this Company, these Wonders of Omnipotency, and after or
before all this, what kind of creature I have the honour to speak to.

Sir, you receive me most Sage-like (said he, smiling, and taking the chair
which I presented him) you desire me on a sudden to explain things to you,
which, if you please, I shall not resolve to-day. The Complement which I
made you, are the words which the Sages use at first, to those to whom
they purpose to open their hearts and to discover their mysteries. I had
thought that being so wise as you seemed to me in your letters, this
salutation would not have been unknown to you, and that it would be the
most pleasing Complement that could be made you by the Count of Gabalis.

Ah! Sir (cried I, remembering that I had a ticklish game to play) how
shall I render myself worthy of so much goodness? Is it possible that the
excellentest of all men should be in my study? that the great Gabalis
should honour me with his visit?

I am the least of the Sages (replied he, with a serious look) and God, who
dispenses the beams of his wisdom by weight and measure, as his
sovereignty pleases, has given me but a small talent, in comparison of
that which I admire in my fellows. I hope that you may equal them, one
day; if I durst judge of it by the scheme of your nativity, which you did
me the honour to send me: but you give me cause to complain of you, Sir
(added he, smiling) in taking me even now for a Spirit. Not for a Spirit,
(said I to him) but I protest to you, Sir, that calling to my remembrance
on a sudden, what Cardan relates of his father; that being one day in his
study, he was visited by unknown persons, cloathed in divers colours; who
entertained him in a pleasant discourse concerning their nature and
employment. I understand you (interrupted the Count), they were Sylphes,
of which I shall talk to you hereafter: they are a kind of Aerial
substances; who sometimes come to consult the Sages concerning the books
of Averroes, which they do not well understand. Cardan was a coxcomb, for
publishing that amongst his subtilties: he had found those memories
amongst his father's papers, who was one of us, and who seeing that his
son was naturally a babbler, would teach him nothing of what was most
considerable; but let him puzzle his brains in Astrology, by which he was
not cunning enough to prevent his sons being hanged. This ass was the
cause of your doing me the injury to take me for a Sylphe. Injury (replied
I!) Why, Sir, should I be so unfortunate to--I am not angry at it
(interrupted he) since you are not obliged to know beforehand, that all
these elementary spirits are our disciples; for they are most happy, when
we will stoop so low, as to instruct them; and the least of our Sages is
more knowing than all those little gentlemen. But we shall talk more at
large of this, some more convenient time; it is sufficient for me to-day,
that I have had the satisfaction to see you. Endeavour, my son, to make
yourself worthy of receiving the Cabalistical Illuminations: the hour of
your regeneration is come; the fault is your own, if you become not a new
creature. He went out of my study, and I complained of his short visit, as
I waited on him back, that he had the cruelty to leave me so quickly,
after he had let me be so happy, as to have a glimpse of his light. But
having assured me with a grand grace that I should lose nothing by this
sudden departure, he got up into his coach, and left me in a surprise
which I am not able to express. I could not believe my own eyes, nor my
own ears: I'm sure (said I) that this is a man of great quality; that he
hath an estate of five thousand pounds a year, besides he appears very
accomplished. Is it possible that he can thus suffer himself to be filled
with these fooleries? He has talked to me of these Sylphes with great
earnestnes: should he prove a sorcerer in the upshot? and should I have
been deceived till now, in believing that there were no such things? But
suppose he was a Sorcerer, are there also some of them so devout as this
man appears to be?

The Count was pleased to allow me all the night in Prayer, and in the
morning by break of day, he acquainted me with a note that he would come
to my house by eight of the clock, and that if I pleased, we might go and
take the air together. I waited for him; he came, and after reciprocal
civilities, let us go (said he to me) to some place where we may be free
together and where nobody may interrupt our discourse.

He seeing that we were as free from company as he could desire said:--How
happy shall you be, my son, if heaven has the kindness to put those
dispositions into your soul, which the high mysteries require of you. You
are about to learn how to command nature; God above shall be your master,
and the Sages only shall be your equals, the supreme intelligences shall
esteem it as glory to obey your desires. When you shall be enrolled
amongst the children of Philosophy, and that your eyes shall be fortified
by the use of our sacred medicine, you shall immediately discover that the
Elements are inhabited by most perfect creatures, from the knowledge and
commerce of whom, the sin of the unfortunate Adam has excluded all his too
unhappy posterity. This immense space which is between the earth and the
Heavens, has more noble inhabitants than birds and flies; this vast ocean
has also other troops, besides dolphins and whales; the profundity of the
earth, is not only for moles; and the element of fire (more noble than the
other three) was not made to be unprofitable and void.

The air is full of an innumerable multitude of people having human shape,
somewhat fierce in appearance, but tractable upon experience; great lovers
of the sciences, subtil, officious to the Sages, and enemies to sots and
ignorants. Their wives and their daughter have a kind of masculine beauty,
such as we describe the Amazons to have. How Sir (cried I), would you
persuade me, that these friends you speak of are married?

Be not so fierce, my son (replied he) for so small a matter. Believe
whatsoever I tell you, to be solid and true. I am making known nothing to
you, but the principles of the antient Cabal, and there needs nothing more
to justify them, than that you should believe your own eyes; but receive
with a meek spirit the light which God sends you by my interposition. Know
that the Seas and Rivers are Inhabited, as well as the air: the ancient
Sages have called these kind of people Undians or Nymphs. They have but
few males amongst them, but the women are there in great numbers: their
beauty is marvellous, and the daughters of men have nothing in them
comparable to these.

The earth is filled almost to the centre with Gnomes or Pharyes, a people
of small stature, the guardians of treasures, of mines, and of precious
stones. They are ingenious, friends of men, and easy to be commanded. They
furnish the children of the Sages with as much money as they have need of,
and never ask any other reward than the glory of being commanded. The
Gnomides or Wives of these Gnomes or Pharyes, are little, but very
handsome and their habit marvellously curious.... As for the Salamanders,
the inhabitants of the region of fire, they serve the Philosophers, but
they seek not for their company with any great eagerness. The wives of the
Salamanders are fair, nay, rather more fair than all others, seeing they
are of a purer element. You will be charmed more with the beauty of their
wit than of their body, yet you cannot choose but be grieved for these
poor wretches when they shall tell you that their soul is mortal, and that
they have no hope of enjoying eternal happiness, and of the Supreme Being,
which they acknowledge and religiously adore. They will tell us, that
being composed of the most pure parts of the elements which they inhabit,
and not having in them any contrary qualities, seeing they are made but of
one element, they die not but after many Ages, but alas! what is such a
Time, in respect of Eternity? They must eternally resolve into their
nothing. This consideration does sorely afflict them; and we have trouble
enough, to comfort them concerning it.

Our Fathers, the Philosophers, speaking to God face to face, complained to
him of the unhappiness of these people, and God whose mercy is without
bounds, revealed to them, that it was not impossible to find out a remedy
for this evil. He inspired them, that by the same means as man, by the
alliance which he contracted with God, has been made partaker of Divinity:
the Sylphs, the Gnomes, the Nymphs, and the Salamanders by the alliance
which they might contract with man, might be made partakers of
immortality. So a She-Nymph or a Sylphide becomes Immortal, and capable of
the blessing to which we aspire, when they shall be so happy as to be
married to a Sage; a Gnome, or a Sylph ceases to be mortal, from the
moment that he espouses one of our daughters.

Hence arose the error of the former ages, of Tertullian, of Justin Martyr,
of Lactantius, Cyprian, Clemens Alexandrinus, Athengoras the Christian
Philosopher, and generally of all the writers of that time. They had
learnt that these elementary Demi-men, had endeavoured a commerce with
maids, and they have from thence imagined that the fall of the angels had
not happened, but for the love which they were touched with after women.
Certain Gnomes, desirous of becoming immortal, had a mind to gain the good
affections of our daughters, and had brought abundance of precious stones
of which they are the natural guardians, and these authors, relying on the
Book of Enoch, which they misunderstood, thought that it was the attempt
which these Amorous Angels had offered to the chastity of our wives. In
the beginning these children of heaven begat famous giants by making
themselves beloved by the daughters of men, and the old Cabalists,
Josephine and Philo (as all the Jews are ignorant) and after them all the
other Authors, which I have just now named, as well as Origen and
Macrebius, and have not known that they were the Sylphs, and other people
of the elements that under the name of the Children of Elohim, are
distinguished from the children of men. Likewise that which the Sage Saint
Augustine, has had the modesty to leave undetermined, touching the
pursuits which those called Faunes or Satyrs, made after the Africans of
his time, is cleared by that which I have now alleged of the desire which
all these elementary inhabitants have, of allying themselves to men; as
the only means to attain to the immortality which they have not.

No, no! Our Sages have never erred so as to attribute the fall of the
first Angels to their love of women, no more than they have put men under
the power of the Devil; by imputing all the adventures of the Nymphs and
Sylphs to him, of which the historians speak so largely. There was nothing
criminal in all that. They were the Sylphs, which endeavoured to become
Immortal. Their innocent pursuits, far enough from being able to
scandalize the Philosophers, have appeared so just to us, that we are all
resolved by common consent, utterly to renounce women; and entirely to
give ourselves to the immortalizing of the Nymphs and Satyrs.

Good Lord (cried I) What do I hear? Was there ever such marvellous F----.
Yes, my son (interrupted the Count) admire the marvellous felicity of the
Sages! Instead of women, whose fading beauty passes away in a short time,
and is followed with horrible wrinkles and ugliness, the Philosophers
enjoy beauties which never wax old, and whom they have the glory to make
immortal. Guess at the love and the acknowledgment of those invisible
mistresses, and with what ardour they strive to please the charitable
philosopher, who labours to immortalize them.

Ah! Sir (cried I once again), I renounce ----. Yes, you Sir, (pursued he,
without giving me the leisure to finish) Renounce the fading pleasures
which are to be had with women; the fairest among them all is loathsome in
respect of the homeliest Syphide: no displeasure ever follows our Sage
embraces. Miserable Ignorants! How should you complain, that ye have not
the power to taste of the Philosophick pleasures. Miserable Count de
Gabalis (interrupted I, in an accent mixed with Choler and Compasion) Will
you give me leave to tell you at last, that I renounce this senseless
wisdom; that I find this visionary philosophy very ridiculous; that I
detest the abominable embraces which make you affect these Phantasms; and
that I tremble for you, and wonder that some one of these pretended
Sylphides does not hurry you to Hell, in the middle of your transports and
raptures; and for fear, lest so honest a man as you, should not perceive
the end of your foolish Chymerick Zeal, and should not repent of so great
a crime. Oh! Oh! (answered he) mischief light on thy indocible spirit. His
action, I must confess, affrighted me; but it was yet worse, when I
perceived, that going further from me, he drew out of his pocket a Paper
which I could easily see at that distance to be full of Characters; yet I
could not well discern it. He read them gravely, and spake low. I guessed
that he was invoking some spirit for my ruin, and repented me more than a
little for my inconsiderate Zeal. If I escape this adventure (cried I),
I'll never have to do with a Cabalist more. I fixed my eyes upon him, as
upon a judge that was ready to condemn me to death; when at last I
perceived that his looks became serene. 'Tis hard, (said he, smiling, and
coming towards me again) 'Tis hard for you to kick against the Pricks. You
are a vessel of Election. Heaven has ordained you to be the greatest
Cabalist of your age. Behold the scheme of your Nativity, which cannot
fail. If it be not now, and that too by my means, 'twill be a great
wonder, as it appears by this Saturn retrograde.

Alas, sir (said I to him) if I must become a Sage, it will never be but by
the means of the Great Gabalis; but to deal freely with you, I am afraid,
that you will find it a difficult matter to bend me to this Philosophical
mode. It seems (continued he) that you should be but ill read in Physicks,
that cannot be persuaded of the existence of these people? I know not
(answered I) but I cannot imagine that these can be anything else but
friends disguised. Do you still (said he) rather believe your own
Whimseys, than Natural Reason? than Plato, Pythagoras, Celsus, Psellus,
Proclus, Porphyrius, Jamlicus, Plotinus, Trismegistus, Noblius, Dorneus,
Fludd; than the great Phillippus Aureolus Theophractus Bombst Paracelsus
de Honeinhem; and than all our Society.

I would believe you (answered I) as soon, nay sooner than all these; but,
dear sir, could you not so order the business with the rest of your
society, that I might not be obliged to have carnal knowledge of these
elementary ladies? Away, away (replied he) you have your own liberty,
without doubt; for nobody loves, unless he has a mind to it. Few of the
Sages have been able to defend themselves from their Charms, but it has
been observed that some reserving themselves wholly and entirely for
great things (as you will know in time), would never do this honour to
the Nymphs. I will be then of this number (said I), but yet neither can I
resolve to lose time about the ceremonies which I have heard a Prelate
say, must be practised by those who mean to converse with their Geniuses.
This Prelate knew not what he said (said the Count), for you shall see ere
long, that there are no Geniuses there; and besides, that never any Sage
employed either ceremonies or superstition for the familiarity of the
Geniuses, no more than for the people of whom we speak.

The Cabalists do nothing, but by the principles of nature: and if there
are sometimes found in our books certain strange words, characters, or
fumigations, 'tis but to conceal the philosophical principles from the
ignorant. Admire the simplicity of Nature, in all her most marvellous
operations! And in this simplicity, a Harmony and Agreement so great, so
just, and so necessary that it will make you return back in despite of
yourself from your weak imaginations. That which I am now about to tell
you, we teach those of our disciples, which we will not let altogether
enter into the Sanctuary of Nature; and to whom we will nevertheless, not
utterly deprive of the Society of the elementary people, merely out of the
compassion which we have for these poor wretches.

The Salamanders (as you have already, perhaps, comprehended) are composed
of the most subtile parts of the Sphere of Fire, conglobated and organized
by the action of the universal fire (concerning which, I shall one day
entertain you further) so called, because it is principal of all the
motions of nature.

The Sylphes in like manner, are composed of the purest atoms of the air:
the Nymphs of the most delicate parts of the water, and the Gnomes of the
subtlest parts of the Earth. There was a great proportion betwixt Adam and
these so perfect Creatures; because they being composed of that which was
most pure in the four elements; he comprehended the perfection of these
four sorts of people, and was their natural King. But since the time that
his sin precipitated him into the excrements of the elements (as you shall
see hereafter) the Harmony was disordered, and there was no more
proportion, he being become impure and dull in respect of the substances
so pure and so subtil. What remedy for this evil? How shall we remount
this throne and recover this lost sovereignty? O Nature! Why do they study
thee so little? Do you not comprehend my son, with what simplicity nature
can render to man the goods which he has lost? Alas! Sir (replied I), I am
very ignorant in all these simplicities, you speak of. But yet (pursued
he) it is very easy to become knowing in them.

If we would recover that empire over the Salamanders, we must purifie, and
exalt the element of fire which is in us, and raise up the tone of this
slackened string, we need do no more, but concentre the fire of the world
by concave mirrors in a globe of glass. And herein, is that great piece of
art which all the ancients have so religiously concealed, and which the
divine Theophrastus has discovered. There is formed in this globe a solar
powder, which being purified by itself from the mixture of other elements,
and being prepared according to art, becomes in a very little time,
sovereignly proper to exalt the fire which is in us, and make us become
(according to our phrase) of a fiery nature. From that time the
inhabitants of the sphere of fire become our inferiors, and ravished to
see our mutual harmony re-established, and that we once more approach to
them. They have all the kindness for us which they have for their own
species, all the respect which they owe to the image and to the lieutenant
of their Creator; and all the concern which may make evident in them, the
desire of obtaining by us the immortality which they want. 'Tis true that
as they are more subtil than those of the other elements, they live a very
long time, so they are not very forward to importune the Sages to make
them immortal. You may accommodate yourself with one of these, if the
aversion which you have witnessed to me last not with you to the end:
perchance, she will never speak to you of that which you fear so much.

It will not be so with the Sylphs, the Gnomes and the Nymphs, for they
living a less time, have more need of us, and so their familiarity is more
easie to obtain. You need but shut up a glass filled with conglobated air,
water or earth, and expose it to the sun for a month; then separate the
element according to art, which is very easie to do, if it be earth or
water. 'Tis a marvellous thing to see, what a vertue any one of these
purified elements have to attract the Nymphs, Sylphs, and Gnomes. In
taking but never so little every day, for about a month together, one
shall see in the air the volant republique of the Sylphs; the Nymphs come
in shoals up the rivers, and the guardians of treasures, presenting you
with their riches. Thus, without characters, without ceremonies, without
barbarous words you become absolute master over all these people. They
require no worship of the Sages, since they know well enough that he is
nobler than they. Thus venerable nature teaches her children how to repair
the elements by the elements. Thus is harmony re-established. Thus man
recovers his natural empire, and can do all things in the elements,
without demons, or unlawful art. Thus you see, my son, that the Sages are
more innocent than you thought. You say nothing to me----.

I admire sir (said I), and I begin to fear that you will make me to become
a Chymist. Ah! God preserve thee from that, my child (cried he). 'Tis not
to these fooleries that your nativity designs you, I will warrant you on
the contrary, from being troubled about that: I told you already, that the
Sages shew not these things, but to those whom they will not admit into
their society. You shall have all these advantages, and others infinitely
more glorious, and more pleasant, by ways clearly more philosophical. I
had not described those methods to you, but to let you see the innocence
of this Philosophy, and to take you out of these panic fears.

I thank God, sir (answered I), I am not at present, in any such fear as I
was even now. And although I do not yet resolve upon the accommodation
which you propose to me with the Salamanders; I cannot refrain from having
the curiosity to learn how you have discovered that these Nymphs and these
Sylphs die. Truly (replied he) they tell us so, and we see them die. How
(said I) can you see them die, and yet your commerce renders them
immortal? That would be well (pursued he) if the number of the Sages
equalled the number of these people: besides that, there are many amongst
them, who rather choose to die, than hazard by becoming immortal, the
being so unhappy as they see the devils are. And 'tis the devil, who
inspired with these opinions: for there is no mischief, which he doth not
do to hinder the poor creatures from becoming immortal by our alliance.
Insomuch that I look upon it (and so ought you my son) as a most
pernicious temptation, and a motion of very little charity, to have this
aversion which you show to it.

Moreover, as concerning their death, of which you speak: what was it that
obliged the Oracle of Apollo, to say, that all those who speak Oracles,
were mortal, as well as he; as Porphyrius reports? And, what think you,
was the meaning of that voice which was heard on all the coast of Italy,
and struck so great a terror into all those who were upon the sea? The
Great Pan is Dead! They were the people of the air: who gave notice to the
people of the water that the chiefest and most aged of all the Sylphs, was
newly dead.

At that time when this voice was heard (said I to him) I suppose that the
world worshipped Pan and the Nymphs: and that these gentlemen, whose
commerce you are preaching of to me, were the false gods of the heathen.
'Tis true, my son (replied he) the Sages have always been of that
opinion, that the Devil never had the power to make himself worshipped. He
is too unhappy, and too weak, ever to have had this pleasure, and this
authority. But he has been able to persuade the elementary hosts to shew
themselves to men, and make men erect temples to them; and by the natural
dominion which every one has over the element which he inhabits, they
trouble the air, and the sea, set the earth in combustion, and dispense
the fire of heaven, according to their humour: insomuch that they had no
great trouble to be taken for Deities, so long as the sovereign being
dispensed the salvation of the world. But the devil never received all the
advantage of his malice, which he hoped he should; for it has happened
from thence, that Pan, the Nymphs, and the rest of the elementary people,
having found the means of changing this commerce of worship, into a
commerce of love; (for you may remember, that amongst the ancients, Pan
was the king of those gods whom they called Incubuses, and who always
earnestly sought the acquaintance of maids), many heathens have escaped
the devil, and shall never burn in hell.

I do not well understand you, sir (said I) You have not minded me, to
understand me (continued he, smiling, and in a jeering tone). Behold what
you pass over! and likewise what your doctors pass over, who know not what
these excellent Physicks mean! Behold the great mystery of all this part
of philosophy, which concerns the elements, and which will take away (if
you have but never so little love for yourself), this repugnance to
philosophy, which you have witnessed to me this day! Know then, my son;
and go not about to divulge this great Arcanum to any unworthy ignorant.
Know, that as the Sylphs acquire an immortal soul, by the alliance which
they contract with the men who are predestinated; so also, the men who
have no right to eternal glory: those miserable wretches, whose
immortality is but a lamentable advantage, for whom the Messias was
sent--

Then, you gentlemen of the Cabal, are Jansenists likewise (interrupted I?)
We know not what that is, my child (proceeded he, somewhat angrily) and we
scorn to inform ourselves wherein consists the different sects and divers
religions, with which the ignorant puzzle their heads. We keep to the
ancient religion of our fathers, the Philosophers; wherein 'tis very
necessary that I instruct you. But come again to the purpose: these men
whose sad immortality is nothing but an eternal misfortune; the unhappy
children, whom the Sovereign Father has neglected, have also this
recourse, that they may become mortal, by contracting alliance with these
elementary people. So that you see, the Sages hazard nothing for Eternity.
If they are predestinated, they have the pleasure to carry with them to
heaven (in quitting the prison of this body) the Sylphide or Nymph, which
they have immortalised! and if they be not predestinated, the commerce of
the Nymph renders their soul mortal, and delivers them from the horrors of
the second death. So the Devil saw all the Pagans escape, who allied
themselves to the Nymphs: and so the Sages, or friends of the Sages, when
God inspires us to communicate to any one, the four elementary secrets
(which I have now been teaching you), free themselves from the Peril of
being damned.

Without lying, sir (cried I, not daring to put him again into an ill
humour, and finding it requisite to defer the telling him plainly my
opinion, till I should have discovered all the secrets of his Cabal, which
I judged by this glimpse, must needs be very full of pleasure and
divertisement): without lying, you advance wisdom to a great height! And
you had reason to tell me, that this surpassed all our doctors; and I
believe, that this likewise passes all our magistrates too; and that, if
they could discover who those were that escaped the devil by this means
(as ignorance is very unjust), they would engage in the devil's interest,
against these fugitives and make a strong party for him. Yes, it is for
that (pursued the Count) that I have so strictly commanded you; to keep
religiously this secret. Your judges are strange persons. They condemn a
most innocent action as a dismal crime. What a barbarity was it, to burn
those two priests which the Prince of Miranda says he knew of, who had
each of them his Sylphide, for the space of forty years! What an inhuman
thing was it to put Joan Hervilles to death, for having laboured six and
forty years, to immortalise a Gnome! And, what a piece of ignorance was
that of Bodin, to represent her as a witch; and that from thence he might
take advantage to authorise popular errors, touching pretended Sorcerers;
in a book as impertinent as his Commonwealth is reasonable.

But it is late; and I do not consider, that you have not yet dined. 'Tis
yourself, that you mean, sir (said I), for as for my part, I could listen
to you till to-morrow, without inconvenience. For me! Alas! (replied he,
laughing, and walking towards the gate), 'tis easily seen that you
understand but little what philosophy is. The Sages eat but for their
pleasure, and never for necessity. I had a quite contrary idea of Wisdom
(answered I), I had thought that you wise men should never eat but to
satisfy nature. You are abused (said the Count). How long think you, that
our Sages can subsist without eating? How can I tell? (answered I), Moses
and Elias, you know, fasted forty days: you Sages, I make no doubt, may do
it, some days less. What a great piece of business would that be (replied
he), the most wise men that ever was, the Divine, the almost adorable
Paracelsus, affirms, that he has seen many of the Sages fast twenty years,
without eating anything whatsoever. He himself, before he attained to the
monarchy of wisdom, whereof we have justly presented him the sceptre, he,
I say, would undertake to live many years without eating, by taking but
half a scruple of his Solar Quintescence. And if you would have the
pleasure to make any one live without victuals, you need do no more, but
prepare the earth, as I told you it must be prepared, for the Society of
the Gnomes: this earth applied to the navle, and renewed when it is dry,
will cause any one to live without eating or drinking, and that without
any trouble.

And the use of this Catholic-Cabalistical Medicine, frees us much better
from all the importunate necessities, to which nature makes the ignorant
subject; we eat not, but when it pleases us; and all the superfluity of
food passing away by an insensible Transpiration, we are never ashamed to
be men. There he held his peace.

In succeeding interviews the Count de Gabalis further explains to his
interlocutor the nature and pursuits of the elementary spirits; asserts
that it was they only, and not the vile gods of the Greeks and Romans,
that delivered the oracles of old; that they continually kept watch over
man to do him service, and to warn him of approaching evil. It was they
who sent omens and furnished him with the understanding to interpret them,
and who filled his mind with presentiments when some great calamity was
impending over him, that he might perchance avoid it. They also sent him
dreams for the regulation of his fate. But "alas," continues the Count,
"men ignorantly misunderstand and reject their kindness. A poor Sylph
hardly dares to shew himself lest he should be mistaken for an imp of
evil; an Undine cannot endeavour to acquire an immortal soul, by loving a
man, without running the risk of being considered a vile, impure phantom;
and a Salamander, if he shews himself in his glory, is taken for a devil,
and the pure light which surrounds him considered the fire of hell. It is
in vain that, to dispel these unworthy suspicions, they make the sign of
the cross when they appear, and bend their knees when the Divine name is
uttered. All their efforts are useless. Obstinate man persists in
considering them enemies of that God whom they know, and whom they adore
more religiously than men do. The prayer which you will find preserved by
Porphyne, and which was offered up in the Temple of Delphos for the
enlightenment of the Pagans, was the prayer of a Salamander." In short
without continuing to quote the words of the Count de Gabalis, he asserted
that all the supernatural appearances with which the history of every age
and nation was full, were to be, and could only be, explained by the
agency of these elemental sprites; that the deeds attributed to devils,
imps and witches, were the creations of a false and degrading
superstition, unworthy to be believed by philosophers. There were no
fiends with

  "----'aery tongues that syllable mens' names
  On sands, and shores, and desert wildernesses."

but beneficent spirits, the friends of man. The _peris_ of eastern
romance, the _fées_, the _fatas_, and the fairies of European legends,
were names which, in their ignorance, the people of different countries
had given to the Sylphs. Vulcan, Bacchus, and Pan, though the Greeks did
not know it, were Gnomes; Neptune and Venus, and all the Naiads and
Nereids, were but the Undines of the Rosicrucians; Apollo was a
Salamander, and Mercury a Sylph; and not one of the personages of the
multifarious mythology of the Greeks and Romans, but could be ranged under
one or other of these classes.




CHAPTER VII.

_The Hermetick Romance; or Chymical Wedding._


A remarkable work was published at Strasbourg, in the year 1616, entitled,
"The Hermetick Romance: or the Chymical Wedding. Written in High Dutch by
Christian Rosencreutz." This book though not given out to the world until
the above year, is said to have existed in manuscript for some time
previously, as far back in fact as 1601, thus making it the oldest
Rosicrucian book extant. A modern writer says: The whole Rosicrucian
controversy centres in this publication, which Buhle describes as a comic
romance of extraordinary talent.

Owing to its importance, we shall have to make some lengthy extracts from
the translation made in 1690, by E. Foxcroft of King's College, Cambridge.
It is arranged in chapters, denominated days, marked from one to seven.


The First Day.

On an evening before Easter Day, I sate at a Table, and having (as my
custom was) in my humble prayer sufficiently conversed with my Creator,
and considered many great mysteries (whereof the Father of Lights his
Majesty had shewn me not a few) and being now ready to prepare in my
heart, together with my dear Paschal Lamb, a small unleavened, undefiled
cake; all on a sudden ariseth so horrible a tempest, that I imagined no
other but that through its mighty force, the hill whereon my little house
was founded, would fly in pieces. But in as much as this, and the like
from the devil (who had done me many a spite) was no new thing to me; I
took courage and persisted in my meditation, till somebody (after an
unusual manner) touched me on the back; whereupon I was so highly
terrified, that I durst hardly look about me; yet I shewed myself as
cheerful as (in the like occurrences) human frailty would permit. Now the
same thing still twitching me several times by the coat, I looked back,
and behold it was a fair and glorious lady whose garments were all skye
colour, and curiously (like Heaven) bespangled with golden stars. In her
right hand she bare a trumpet of beaten gold, whereon a name was engraven
(which I could well read in) but am as yet forbidden to reveal it. In her
left hand she had a great bundle of letters of all languages, which she
(as I afterwards understood) was to carry into all countries. She had also
large and beautiful wings, full of eyes throughout, wherewith she could
mount aloft and fly swifter than any eagle. I might perhaps have taken
further notice of her, but because she staid so small a time with me, and
terror and amasement still possessed me, I was fain to be content. For as
soon as I turned about, she turned her letters over and over, and at
length drew out a small one, which with great reverence she laid down upon
the table, and without giving one word departed from me. But in her
mounting upwards, she gave so mighty a blast on her gallant trumpet, that
the whole hill echoed thereof, and for a full quarter of an hour after, I
could hardly hear my own words.

In so unlooked-for an adventure, I was at loss, how either to advise or
assist my poor self, and therefore fell upon my knees, and besought my
Creator to permit nothing contrary to my eternal happiness to befall me;
whereupon with fear and trembling I went to the letter which was now so
heavy, as had it been mere gold, it could hardly have been so weighty. Now
as I was diligently viewing it, I found a little Seal, whereupon a curious
cross with this inscription, IN HOC SIGNO VINCES, was engraven.

Now as soon as I espied this sign I was the more comforted, as not being
ignorant that such a Seal was little acceptable, and much less useful to
the Devil. Whereupon I tenderly opened the letter and within it, in an
Azure Field, in Golden Letters, found the following verses written--

      This day, this day, this, this
      The Royal wedding is.
  Art thou thereto by birth inclin'd
  And unto joy of God design'd,
  Then mayst thou to the mountain tend
  Whereon three stately Temples stand,
  And there see all from end to end.
      Keep watch and ward,
      Thyself regard;
  Unless with diligence thou bathe,
  The Wedding can't thee harmless save:
  He'll damage have that here delays,
  Let him beware, too light that weighs.

Underneath stood Sponsus and Sponsa.

As soon as I had read this letter, I was presently like to have fainted
away, all my hair stood on end, and a cold sweat trickled down my whole
body. For although I well perceived that this was the appointed wedding,
whereof seven years before I was acquainted in a bodily vision, and which
now so long time I had with great earnestness attended, and which lastly,
by the account and calculation of the Planets, I had most diligently
observed, I found so to be, yet could I never foresee that it must happen
under so grievous and perilous conditions. For whereas I before imagined
that to be a welcome and acceptable guest, I needed only be ready to
appear at the wedding; I was now directed to Divine Providence, to which
until this time I was never certain. I also found by myself, the more I
examined myself, that in my head there was nothing but gross
misunderstanding and blindness in mysterious things, so that I was not
able to comprehend even those things which lay under my feet, and which I
daily conversed with, much less that I should be born to the searching
out and understanding of the secrets of Nature; since in my opinion Nature
might everywhere find a more _vertuous_ disciple, to whom to intrust her
precious, though temporary and changeable treasures. I found also that my
bodily behaviour, and outward good conversation, and brotherly love
towards my neighbour, was not duly purged and cleansed; moreover, the
tickling of the flesh manifested itself, whose affection was bent only to
pomp and bravery, and worldly pride, and not to the good of mankind; and I
was always contriving how by this art I might in short time abundantly
increase my profit and advantage, rear up stately palaces, make myself an
everlasting name in the world, and other the like carnal designs. But the
obscure words concerning the Three Temples did particularly afflict me,
which I was not able to make out by any after speculation, and perhaps
should not yet, had they not been wonderfully revealed to me. Thus
sticking betwixt hope and fear, examining myself again and again, and
finding my own frailty and impotency, not being in any wise able to
succour myself, and exceedingly amazed at the fore-mentioned threatening;
at length I betook myself to my usual and most secure course; after I had
finished my earnest and most fervent prayer, I laid me down in my bed,
that so perchance my good angel by the Divine permission might appear, and
(as it had formerly happened) instruct me in this doubtful affair, which
to the praise of God, my own good, and my neighbour's hearty and faithful
warning and amendment did now likewise fall out. For I was scarce fallen
asleep, when me-thought, I, together with a numberless multitude of men
lay fettered with great chains in a dark dungeon, wherein, without the
least glimpse of light, we swarmed like bees over one another, and thus
rendered each other's affliction more grievous. But although neither I,
nor any of the rest could see one jot; yet I continually heard one heaving
himself above the other, when his chains or fetters were become ever so
little lighter, though none of us had much reason to shove up the other,
since we were all captive wretches. Now as I with the rest had continued a
good while in this affliction, and each was still reproaching the other
with his blindness and captivity, at length we heard many trumpets
sounding together, and kettle-drums beating so artificially thereto, that
it even revived and rejoiced us in our calamity.

During this noise, the cover of the dungeon was from above lifted up, and
a little light let down unto us. Then first might truly have been
discerned the bustle we kept, for all went pesle-mesle, and he who
perchance had too much heaved up himself, was forced down again under the
others feet. In brief, each one strove to be uppermost, neither did I
myself linger, but with my weighty fetters slipped up from under the rest,
and then heaved myself upon a stone, which I laid hold of; howbeit, I was
several times caught at by others, from whom yet as well as I might, with
hands and feet, I still guarded myself. For we imagined no other but that
we should all be set at liberty, which yet fell out quite otherwise. For
after the nobles, who looked upon us from above through the hole, had a
while recreated themselves with this our struggling and lamenting, a
certain hoary headed Ancient Man, called to us to be quiet, and having
scarce obtained it, began (as I still remember) thus to say:--

  If wretched mankind would forbear
    Themselves so to uphold,
  Then sure on them much good confer
    My righteous mother would.
  But since the same will not insue
  They must in care and Sorrow rue,
    And still in Prison lie.
  Howbeit my dear mother will
    Their follies over-see,
  Her choicest gifts permitting still
    Too much in th' Light to be.
  Though very rarely it may seem
  That they may still keep some esteem,
  Which else would pass for forgery.
  Wherefore in honour of the Feast
    We this day solemnize,
  That so her Grace may be increast
    A good deed she'll devise,
  For now a cord shall be let down,
  And whosoe'er can hang thereon,
    Shall freely be releast.

He had scarce done speaking, when an ancient matron commanded her servants
to let down the cord seven times into the dungeon, and draw up whosoever
could hang upon it. Good God! that I could sufficiently describe the hurry
and disquiet that then arose amongst us, for every one strove to get at
the cord, and yet only hindered each other. But after seven minutes a sign
was given by a little bell, whereupon at the first pull the servants drew
up four. At that time I could not come near the cord by much, having to my
huge misfortune, betaken myself to a stone at the wall of the dungeon, and
thereby was disabled to get to the cord which descended in the middle. The
cord was let down the second time, but divers because their chains were
too heavy, and their hands too tender, could not keep their hold on the
cord, but with themselves beat down many another, who else, perhaps, might
have held fast enough; nay, many an one was forcibly pulled off by another
who yet could not himself get at it; mutually envious were we even in this
our great misery. But they of all others most moved my compassion whose
weight was so heavy that they tore their very hands from their bodies, and
yet could not get up. Thus it came to pass that at these five times, very
few were drawn up. For as soon as the sign was given, the servants were
so nimble at the draught, that the most part tumbled one upon another, and
the cord, this time especially, was drawn up very empty. Whereupon the
greatest part, and even I myself, despaired of Redemption, and called upon
God that he would have pity on us, and (if possible) deliver us out of
this obscurity, who also then heard some of us: for when the cord came
down the sixth time, some of them hung themselves fast upon it, and whilst
in the drawing up, the cord swung from one side to the other, it (perhaps
by the will of God) came to me, which I suddenly catching, got uppermost
above all the rest, and so at length beyond hope came out; whereat I
exceedingly rejoiced, so that I perceived not the wound, which in the
drawing up I received on my head by a sharp stone, till I with the rest
who were released (as was always before done) was fain to help at the
seventh and last pull, at which time through straining, the blood ran down
all over my clothes, which I nevertheless for joy regarded not. Now when
the last draught whereon the most of all hung was finished, the matron
caused the cord to be laid away and willed her aged son (at which I much
wondered) to declare her resolution to the rest of the Prisoners, who
after he had a little bethought himself, spoke thus unto them:

                   Ye children dear,
                   All present here,
  What is but now compleat and done,
  Was long before resolved on:
  What ev'r my mother of great grace
  To each on both sides here hath shewn
  May never miscontent misplace;
  The joyful time is drawing on,
  When every one shall equal be,
  None wealthy, none in penury.
  Who ev'r receiveth great commands,
  Hath work enough to fill his hands.
  Who ev'r with much hath trusted been,
  'Tis well if he may save his skin.
  Wherefore your lamentations cease,
  What is't to waite for some few days.

As soon as he had finished the words, the cover was again put and locked
down, and the trumpet and kettle-drums began afresh, yet could not the
noise thereof be so loud but that the bitter lamentation of the prisoners
which arose in the dungeon was above all, which soon also caused my eyes
to run over. Presently after the ancient matron, together with her son,
sat down upon seats before prepared, and commanded the Redeemed should be
told. Now as soon as she understood the number, and had written it down in
a gold-yellow tablet, she demanded every one's name, which were also
written down by a little page; having viewed us all, one after another,
she sighed, and spoke to her son, so as I could well hear her. 'Ah? how
heartily am I grieved for the poor men in the dungeon! I would to God, I
durst release them all,' whereunto her son replied; 'It is, mother, thus
ordained of God, against whom we may not contend. In case we all of us
were lords, and possessed all the goods upon earth, and were seated at
table, who would there then be to bring up the service?' whereupon his
mother held her peace, but soon after she said; 'Well, however, let these
be freed from their fetters,' which was likewise presently done, and I,
except a few, was the last, yet could I not refrain, but (though I still
looked upon the rest) bowed myself before the ancient matron, and thanked
God that through her, He had graciously and fatherly vouchsafed to bring
me out of such darkness into the light: after me the rest did likewise, to
the satisfaction of the matron. Lastly, to every one was given a piece of
gold for a remembrance, and to spend by the way; on the one side whereof
was stamped the rising sun, on the other (as I remember) these three
letters, D. L. S., and therewith everyone had license to depart, and was
sent to his own business, with this annexed intimation, that we to the
glory of God should benefit our neighbours, and reserve in silence what we
had been intrusted with, which we also promised to do, and so departed one
from another. But in regard of the wounds which the fetters had caused me,
I could not well go forward, but halted on both feet, which the matron
presently espying, laughing at it, and calling me again to her, said thus
to me, My son, let not this defect afflict thee, but call to mind thy
infirmities, and therewith thank God who hath permitted thee even in this
world, and in the state of thy imperfection to come into so high a light,
and keep these wounds for my sake. Whereupon the trumpets began again to
sound, which so affrighted me that I awoke, and then first perceived that
it was only a dream, which yet was so strongly impressed upon my
imagination, that I was still perpetually troubled about it, and methought
I was yet sensible of the wounds on my feet. Howbeit, by all these things
I well understood that God had vouchsafed that I should be present at this
mysterious and hidden wedding; wherefore with child-like confidence I
returned thanks to his Divine Majesty, and besought him that he would
further preserve me in this fear, that he would daily fill my heart with
wisdom and understanding, and at length graciously (without my desert)
conduct me to the desired end. Hereupon I prepared myself for the way, put
on my white linen coat, girded my loins with blood-red ribbon, bound
crossways over my shoulder; in my hat I stuck four red roses, that I might
sooner by this token be taken notice of among the throng. For food I took
bread, salt, and water, which by the counsel of an understanding person, I
had at certain times used, not without profit, in the like occurrences.
Before I parted from my cottage I first in this dress and wedding garment,
fell down on my knees and besought God, that in case such a thing were,
he would vouchsafe me a good issue. And thereupon in the presence of God I
made a vow, that if anything through his grace should be revealed unto me,
I would employ it neither to my own honour nor authority in the world, but
to the spreading of his name, and the services of my neighbour. And with
this vow and good hope, I departed out of my cell with joy.


The Second Day.

I was hardly got outside of my Cell into a Forest, when methought that the
whole heavens had already trimmed themselves against this wedding, for
even the birds in my opinion chanted more pleasantly than before, and the
young fawns skipped so merrily that they rejoiced my old heart, and moved
me to sing. At length I espied a curious green heath, whither I betook
myself out of the forest. Upon the heath stood three tall Cedars, to one
of which was fastened a tablet, upon which was curious writing, offering
to him who had heard anything concerning the nuptials of the king, four
ways, all of which would lead to the royal court. The reader was exhorted
to choose which he would, and to persevere therein, receiving at the same
time warning as to the dangers to which he would be committed. As soon as
I had read this writing, all my joy was near vanished again, and I, who
before sang merrily, began now inwardly to lament, for although I saw all
the three ways before me, and understood that henceforward it was
vouchsafed me to make choice of one of them; yet it troubled me that in
case I went the stormy and rocky way, I might get a miserable and deadly
fall; or taking the long one, I might wander out of it through byways, or
be otherwise detained in the great journey. Neither durst I hope that I
should be the very he, who should choose the royal way. I saw likewise the
fourth before me, but it was so invironed with fire and exhalations, that
I durst not draw near it, and therefore again and again considered
whether I should return back, or take any of the ways before me. I
presently drew out my bread and cut a slice of it, which a snow white
dove, of whom I was not aware, sitting upon the tree, espyed and thereupon
came down and betook herself very familiarly to me, to whom I willingly
imparted my food, which she received, and so with her prettiness did again
a little refresh me. But as soon as her enemy, a black raven, perceived
it, he straight darted himself down upon the dove, and taking no notice of
me, would needs force away the dove's meat, who could no otherwise guard
herself but by flight; whereupon they both together flew towards the
south, at which I was so hugely incensed and grieved, that without
thinking what I did, I made haste after the filthy raven and so against my
will ran into one of the forementioned ways a whole field's length, and
thus the raven being chased away, and the dove delivered, I then first
observed what I had inconsiderately done, and that I was already entered
into a way, from which under peril of great punishment I durst not retire,
and though I had still wherewith in some measure to comfort myself, yet
that which was worst of all to me was, that I had left my bag and bread at
the tree, and could never retrieve them again. At length upon a high hill
afar off I espied a stately portal, to which not regarding how far it was
distant, I hasted, because the sun had already hid himself under the
hills, and I could elsewhere espy no abiding place, and this verily I
ascribe only to God, who might well have permitted me to go forward in
this way, and with-held my eyes that so I might have gazed beside this
gate, to which I now made mighty haste, and reached it by so much
daylight, as to take a very competent view of it. Now it was an exceeding
Royal beautiful portal. As soon as I was come under it there stepped forth
one in a sky coloured habit, whom I in friendly manner saluted, which
though he thankfully returned it, yet he instantly demanded of me my
letter of invitation. O how glad was I that I had then brought it with
me. I quickly presented it, wherewith he was not only satisfied, but
showed me abundance of respect, saying, come in, my brother, an acceptable
guest you are to me; and withall intreated me not to with-hold my name
from him. Now having replied that I was a brother of the Red-Rosie Cross,
he both wondered and seemed to rejoice at it, and then proceeded thus, My
brother, have you nothing about you wherewith to purchase a token? I
answered my ability was small, but if he saw anything about me he had a
mind to, it was at his service. Now he having requested of me my bottle of
water, and I granted it, he gives me a golden token, whereon stood no more
but these two letters, S. C., intreating me that when it stood me in good
stead, I would remember him. After which I asked him, how many were got in
before me, which he also told me, and lastly out of mere friendship, gave
me a sealed letter to the second porter. Now having lingered some time
with him, the night grew on, whereupon a great beacon upon the gate was
immediately fired, that so if any were still upon the way, he might make
haste thither. At length after sufficient information, and an advantageous
instruction, I friendly departed from the first porter. On the way,
though, I would gladly have known what was written in my letter, yet since
I had no reason to mistrust the porter, I forbare my purpose, and so went
on the way, until I came likewise to the second gate which although it was
very like the other, yet was it adorned with images and mystic
significations. Under this gate lay a terrible grim lion, chain'd, who as
soon as he espied me arose and made at me with great roaring: whereupon
the second porter, who lay upon a stone of marble, awaked, and wished me
not to be troubled or affrighted, and then drove back the lion, and having
received the letter, which I with trembling reached him, he read it, and
with very great respect, spoke thus to me; Now well-come in God's Name
unto me the man who of long time I would gladly have seen. Meanwhile he
also drew out a token, and asked me whether I could purchase it. But I
having nothing else but my salt, presented it to him, which he thankfully
accepted. Upon this token again stood only two letters, namely, S. M.
Being now just about to enter discourse with him, it began to ring in the
Castle, whereupon the porter counselled me to run apace, or else all the
pains and labour I had hitherto taken would serve to no purpose, for the
lights above began all ready to be extinguished; whereupon I dispatched
with such great haste that I heeded not the porter, in such anguish was I,
and truly it was but necessary, for I could not run so fast but that the
Virgin, after whom all the lights were put out, was at my heels, and I
should never have found the way, had not she with her torch, afforded me
some light. I was moreover constrained to enter the very next to her, and
the gate was so suddenly clapped to, that a part of my coat was locked
out, which I verily was forced to leave behind me, for neither I nor they
who stood ready without and called at the gate could prevail with the
porter to open it again, but he delivered the keys to the Virgin, who took
them with her into the court. Under this gate I was again to give my name,
which was this last time written down in a little vellum book, and
immediately with the rest dispatched to the Lord Bridegroom. Here it was
where I first received the true Guest-Token, which was somewhat less than
the former, but yet much heavier; upon this stood three letters S. P. N.
Besides this, a new pair of shoes were given me, for the floor of the
castle was laid with pure shining marble; my old shoes I was to give way
to one of the poor who sat in throngs under the gate. Two pages, with as
many torches, then conducted me into a little room; there they willed me
to sit down on a form, which I did, but they, sticking their torches in
two holes in the pavement, departed, and left me thus alone. Soon after I
heard a noise, but saw nothing, and it proved to be certain men who
stumbled in upon me; but since I could see nothing I was fain to suffer
and attend what they would do with me, but presently perceiving them to be
barbers, I intreated them not to justle me so, for I was content to do
whatever they desired, whereupon they quickly let me go, and so one of
them fine and gently cut away the hair round about from the crown of my
head, but on my forehead, ears, and eyes, he permitted my grey locks to
hang.

In this first encounter I was ready to despair, for inasmuch as some of
them shoved me so forcibly, and I could yet see nothing I could think no
other but that God, for my curiosity, had suffered me to miscarry. Now
these invisible barbers carefully gathered up the hair which was cut off
and carried it away with them. After which the two pages entered again,
and heartily laughed at me for being so terrified. But they had scarcely
spoken a few words with me when again a little bell began to ring, which
was to give notice for assembling, whereupon they willed me rise, and
through many walks, doors, and winding stairs lighted me into a spacious
hall. In this room was a great multitude of guests, emperors, kings,
princes, and lords, noble and ignoble, rich and poor, and all sorts of
people, at which I hugely marvelled, and thought to myself, ah, how gross
a fool hast thou been to engage upon this journey with so much bitterness
and toil, when here are even those fellows whom thou well knowest, and yet
had'st never any reason to esteem. They are now all here, and thou with
all thy prayers and supplications art hardly got in at last. This, and
more, the devil at that time injected, whom I notwithstanding (as well as
I could) directed to the issue. Meantime one or other of my acquaintance
here and there spake to me: Oh Brother Rosencreutz! art thou here too?
Yea, my brethren, replied I, the grace of God hath helped me in also; at
which they raised a mighty laughter, looking upon it as ridiculous that
there should be need of God in so slight an occasion. Now having demanded
each of them concerning his way, and found that most were forced to
clamber over the rocks, certain trumpets (none of which we saw) began to
sound to the table, whereupon they all seated themselves, everyone as he
judged himself above the rest, so that for me and some other sorry fellows
there was hardly a little nook left at the lower-most table. Presently the
two pages entered, and one of them said grace; after this meat was brought
in, and albeit none could be seen, yet everything was so orderly managed,
that it seemed to me as if every guest had had his proper attendant. Now
my artists having somewhat recruited themselves, and the wine having a
little removed shame from their hearts, they presently began to vaunt and
brag of their abilities. One would prove this, another that, and commonly
the most sorry idiots made the loudest noise. Ah, when I call to mind what
preternatural and impossible enterprises I then heard, I am still ready to
vomit at it. In fine they never kept in their order, but whenever one
rascal here, another there, could insinuate himself in between the nobles;
then pretended they the finishing of such adventures as neither Sampson
nor yet Hercules with all their strength could ever have achieved. This
would discharge Atlas of his burden; the other would again draw forth the
three-headed Cerberus out of Hell. In brief, every man had his own prate,
and yet the great lords were so simple that they believed their pretences,
and the rogues so audacious, that although one or other of them was here
and there rapped over the fingers with a knife, yet they flinched not at
it, but when any one perchance had filched a gold chain, then would all
hazard for the like. I saw one who heard the rustling of the heavens. The
second could see Plato's ideas. A third could number Democritus's atoms.
There were also not a few pretenders to perpetual motion. Many an one (in
my opinion) had good understanding, but assumed too much to himself, to
his own destruction. Lastly, there was one also who would needs out of
hand persuade us that he saw the servitors who attended, and would still
have pursued his contention, had not one of those invisible waiters
reached him so handsome a cuff upon his lying muzzle, that not only he,
but many who were by him became as mute as mice. But it best of all
pleased me, that all those, of whom I had any esteem were very quiet in
their business, and made no loud cry of it, but acknowledged themselves to
be _misunderstanding_ men, to whom the mysteries of nature were too high,
and they themselves much too small. In this tumult I had almost cursed the
day wherein I came hither, for I could not but with anguish behold that
those lewd vain people were above at the board, but I in so sorry a place
could not, however, rest in peace, one of those rascals scornfully
reproaching me for a motley fool. Now I thought not that there was yet one
gate behind, through which we must pass, but imagined I was during the
whole wedding, to continue in this scorn, contempt and indignity, which
yet I had at no time deserved, either of the Lord Bridegroom or the Bride,
and therefore (in my opinion) he should have done well to have sought out
some other fool to his wedding than me. Behold, to such impatience doth
the iniquity of this world reduce simple hearts. But this really was one
part of my lameness, whereof I dreamed. And truly this clamour the longer
it lasted, the more it increased. For there were already those who boasted
of false and imaginary visions, and would persuade us of palpably lying
dreams. Now there sat by me a very fine quiet man, who oftentimes
discoursed of excellent matters, at length he said, Behold, my brother, if
any one should now come who were willing to instruct these blockish people
in the right way, would he be heard? No, verily, replied I. The world,
said he, is now resolved (whatever comes on it) to be cheated, and cannot
abide to give ear to those who intend its good. Seest thou also that same
coxcomb, with what whimsical figures and foolish conceits he allures
others to him. There, one makes mouths at the people with unheard of
mysterious words. Yet believe me in this, the time is now coming when
those shameful Vizards shall be plucked off, and all the world shall know
what vagabond impostors were concealed behind them. Then perhaps that will
be valued which at present is not esteemed. Then there began in the hall
such excellent and stately music as all the days of my life I never heard
the like of. After half an hour this music ceased. Presently after began a
great noise of kettle drums, trumpets, etc. The door opened of itself and
many thousand small tapers came into the hall, all which of themselves
marched in so very exact order as altogether amazed us, till at last the
two fore-mentioned pages with bright torches, lighting in a most beautiful
virgin, all drawn on a gloriously gilded triumphant self-moving throne,
entered the hall. It seemed to me she was the very same who before on the
way kindled and put out the lights, and that these her attendants were the
very same whom she formerly placed at the trees. She was not now as before
in sky colour, but arrayed in a snow white glittering robe which sparkled
of pure gold and cast such a lustre that we durst not steadily behold it.

Such guests as chose to stay throughout the night, having announced their
intention of so doing, were bound in their chambers with cords, in such a
way that they could by no means free themselves. At length in my sorrowful
thoughts I fell asleep.


The Third Day.

On the morrow all being assembled, the Trumpets, etc., began again to
sound and we imagined that the Bridegroom was ready to present himself,
which nevertheless was a huge mistake. For it was again the yesterday's
Virgin who had arrayed herself all in red velvet and girded herself with a
white scarf. Her train was now no more of small tapers, but consisted of
two hundred men in harness who were all clothed in red and white. As soon
as they were alighted from the throne, she comes straight to us prisoners,
and after she had saluted us, she said in a few words: That some of you
have been sensible of your wretched condition is hugely pleasing to my
most mighty lord, and he is also resolved you shall fare the better for
it. And having espied me in my habit, she laughed and spake, good lack!
Hast thou also submitted thyself to the yoke? I imagined thou would'st
have made thyself very snug, which words caused my eyes to run over. After
which she commanded we should be unbound, and coupled together and placed
in a station where we might behold the scales, for, said she, it may yet
fare better with them than with the presumptuous who yet stand here at
liberty. Meanwhile the scales which were entirely of gold were hung up in
the midst of the hall. There was also a little table covered with red
velvet, and seven weights placed thereon. First of all stood a pretty
great one, next four little ones, lastly, two great ones severally; and
these weights in proportion to their bulk were so heavy that no man can
believe or comprehend it. The Virgin having sprung up into her high
throne, one of the pages commanded each one to place himself according to
his order, and one after the other, step into the scales. One of the
emperors made no scruple of it, but first of all bowed himself a little
towards the Virgin, and afterwards in all his stately attire went up,
whereupon each captain laid in his weight, which (to the wonder of all) he
stood out. But the last was too heavy for him, so that forth he must, and
that with such anguish that the Virgin herself had pity on him, yet was
the good emperor bound and delivered over to the sixth band. Next came
forth another emperor, who stepped haughtily into the scale and having a
great thick book under his gown, he imagined not to fail; but being scarce
able to abide the third weight, and being unmercifully slung down, and
his book in that affrightment slipping from him, all the soldiers began to
laugh, and he was delivered up bound to the third band. Thus it went with
some others of the emperors. After these came forth a little short man
with a curled beard, an emperor too, who after the usual reverence got up
also, and held out so steadfastly, that methought had there been more
weights ready, he would have outstood them; to whom the Virgin immediately
arose, and bowed before him, causing him to put on a gown of red velvet,
and at last reached him a branch of laurel, having good store of them upon
her throne, upon the steps whereof she willed him to sit down. After him,
how it fared with the rest of the emperors, kings and lords would be too
long to recount, but I cannot leave unmentioned that few of those great
personages held out. After the inquisition had also passed over the
gentry, the learned, and unlearned, and the rest, and in each condition
perhaps one, it may be, two, but for the most part none, was found
perfect, it came at length to those honest gentlemen the vagabond
cheaters, and rascally Lapidem Spitalanficum, who were set upon the scale
with such scorn that I myself for all my grief was ready to burst with
laughing, neither could the very prisoners themselves refrain, for the
most part could not abide that severe trial, but with whips and scourges
were jerked out of the scale, and led to the other prisoners. Thus of so
great a throng so few remained, that I am ashamed to discover their
number.

The Inquisition being completely finished, and none but we poor coupled
hounds standing aside, at length one of the captains stepped forth and
said, Gracious Madam, if it please your ladyship, let these poor men who
acknowledged their misunderstanding be set upon the scale, also without
their incurring any danger of penalty, and only for recreation's sake, if
perchance anything that is right may be found amongst them. We being
untied were one after another set up. My companion was the fifth who held
out bravely, whereupon all, but especially the captain, applauded him, and
the Virgin shewed him the usual respect. I was the eighth. Now as soon as
(with trembling) I stepped up, my companion who already sat by in his
velvet, looked friendly upon me, and the Virgin herself smiled a little.
But for as much as I outstayed all the weights, the Virgin commanded them
to draw me up by force, wherefore three men moreover hung on the other
side of the beam, and yet could nothing prevail. Whereupon one of the
pages immediately stood up and cried out exceeding loud, THAT'S HE, upon
which the other replied, then let him gain his liberty, which the Virgin
acceded, and being received with due ceremonies, the choice was given me
to release one of the captives, whosoever I pleased. Afterwards a Council
of the seven captains and us was set, and the business was propounded by
the Virgin as president, who desired each one to give his opinion, how the
prisoners were to be dealt with.

       *       *       *       *       *

The story is a long one, and we must present the rest only in outline. It
goes on to say that the kinds of punishment to be dealt out to the
prisoners were then discussed and arranged, after which another banquet
took place, when these captives were required to make confession of being
cheats and vagabonds, which after some expostulation they agreed to,
appealing at the same time for mercy which was refused, though variations
in the degrees of punishment were promised.

When the sentences had all been executed, there came forward "a beautiful
snow white Unicorn with a golden collar about his neck. In the same place
he bowed himself down upon both his fore feet, as if hereby he had shewn
honour to the Lyon, who stood so immoveably upon the fountain, that I took
him to be of stone or brass, who immediately took the naked sword, which
he bare in his Paw and break it in the middle in two, the pieces whereof
to my thinking sunk into the fountain, after which he so long roared,
until a white dove brought a branch of olive in her bill, which the Lyon
devoured in an instant, and so was quieted. And so the Unicorn returned to
his place with joy, while our Virgin led us down by the winding stairs."

The narrative grows complicated as it proceeds, and none the less strange
in its character; its details are inexplicable and tedious, and it will be
impossible to lay them before our readers. The writer proceeds to describe
his rambles about the castle, the wonders which there met his gaze, his
respectful treatment at the banquet, and a problem proposed by the Virgin
which was duly debated by each in turn.


Fourth Day.

Presented to the King by the Virgin who explained that the lords had
ventured hither with peril of body and life--assured by Atlas of the
King's welcome--promised by the Virgin that she would remove the burden of
his old age--performance of a comedy.


Fifth Day.

Further explorations of the castle--discovery of the burial place of Lady
Venus, "that beauty which hath undone many a great man both in fortune,
honour, blessing, and prosperity." Journey with the Virgin to the Tower of
Olympus.


Sixth Day.

Distribution by lot of Ladders, Ropes and Wings--the mysterious
bird--restoring the dead to life.


Seventh Day.

"After eight o'clock I awaked and quickly made myself ready, being
desirous to return again into the tower, but the dark passages in the wall
were so many and various that I wandered a good while before I could find
the way out. The same happened to the rest, too, till at last we all met
again in the neathermost vault, and habits entirely yellow were given us,
together with our golden fleeces. At that time the Virgin declared to us
that we were Knights of the Golden Stone, of which we were before
ignorant. After we had now thus made ourselves ready and taken our
breakfasts, the old man presented each of us with a medal of gold; on the
one side stood these words: AR. NAT. MI. On the other these, TEM. NA. F.

Exhorting us, moreover, we should enterprise nothing beyond and against
this token of remembrance. Herewith we went to the sea, where our ships
lay so richly equipped, that it was not well possible but that such brave
things must first have been brought thither. The ships were twelve in
number; our flags were the twelve celestial signs, and we sate in Libra.
Besides other things, our ship had also a noble and curious clock, which
shewed us all the minutes. The ships passed on and before we had sailed
two hours the mariner told us that he already saw the whole lake almost
covered with ships, by which we could conjecture they were come but to
meet us, which also proved true. As soon as they were well in ken of us,
the pieces were discharged on both sides, and there was such a din of
trumpets, shalms, and kettledrums that all the ships upon the sea capered
again. Finally as soon as we came near they brought our ships together and
so made a stand. Immediately the old Atlas stepped forth on the King's
behalf, making a short but handsome oration, wherein he welcomed us and
demanded whether the royal presents were in readiness. The rest of my
companions were in an huge amazement, whence this king should arise, for
they imagined no other but that they must again awaken him. We suffered
them to continue in their wonderment, and carried ourselves as if it
seemed strange to us too. After Atlas's oration, out steps our old man
making somewhat a larger reply, wherein he wished the King and Queen all
happiness and increase, after which he delivered up a curious small
casket, but what was in it I know not; only it was committed to Cupid, who
hovered between them both, to keep. After the oration was finished, they
again let off a joyful volley of shot, and so we sailed on a good time
together, till at length we arrived at another shore. This was near the
first gate at which I first entered. At this place again there attended a
great multitude of the King's family together with some hundreds of
horses. Our old lord and I most unworthy were to ride even with the King,
each of us bearing a snow white ensign, with a red cross. I had fastened
my tokens round my hat of which the young King soon took notice, and
demanded if I were he, who could at the gate redeem those tokens? I
answered in the most humble manner, Yes. But he laughed on me, saying,
there henceforth needed no ceremony; I was his father. Then he asked
wherewith I had redeemed them. I replied, with water and salt, whereupon
he wondered who had made me so wise, upon which I grew somewhat more
confident, and recounted unto him, how it had happened to me with my
bread, the dove, and the raven, and he was pleased with it, and said
expressly that it must needs be that God had herein vouchsafed me a
singular happiness.... Meantime the tables were prepared in a spacious
room, in which we had never been before; into this we were conducted with
singular pomp and ceremony. This was the last noblest meal at which I was
present. After the banquet the tables were suddenly taken away, and
certain curious chairs placed round about in circle, in which we together
with the King and Queen, both their old men, the ladies and virgins were
to sit. After which a very handsome page opened the above mentioned
glorious little book, when Atlas immediately placing himself in the midst,
began to bespeak us to the ensuing purpose. That his royal majesty had not
yet committed to oblivion the service we had done, and how carefully we
had attended our duty, and therefore by way of retribution had elected all
and each of us Knights of the Golden Stone. That it was therefore further
necessary not only once again to oblige ourselves towards his royal
majesty, but to now swear too upon the following articles, and then his
royal majesty would likewise know how to behave himself towards his liege
people. Upon which he caused the page to read over the articles, which
were these:--

1.--You my lords the knights, shall swear, that you shall at no time
ascribe your order either unto any devil, or spirit, but only to God your
Creator, and his handmaid Nature.

2.--That you will abominate all whoredom, incontinency and uncleanness,
and not defile your order with such vices.

3.--That you through your talents will be ready to assist all that are
worthy, and have need of them.

4.--That you desire not to employ this honour to worldly pride and high
authority.

5.--That you shall not be willing to live longer than God will have you.

Now being to vow to them all by the King's sceptre, we were afterwards
with the usual ceremonies installed knights, and amongst other privileges
set our ignorance, poverty and sickness; to handle them at our pleasure.
And this was afterwards ratified in a little chapel, and thanks returned
to God for it. And because every one was there to write his name, I writ
thus,

  Summa Scientia nihil Scire,
  Fr. Christianus Rosencreutz,
  Eques aurei Lapidis,
  Anno 1549."




CHAPTER VIII.

_Conclusion--Modern Rosicrucianism._


In Notes and Queries for Nov. 15th, 1886, we find the following:--"In the
Student's Encyclopædia, published by Hodder and Stoughton in 1883, I find
the following twofold statement: 'Even to-day a Rosicrucian lodge is said
to exist in London, whose members claim by asceticism to live beyond the
allotted age of man, and to which the late Lord Lytton vainly sought
admission.' May I ask whether anything authentic can be learnt (1) as to
the existence of these modern Rosicrucians, and (2) as to Lord Lytton's
failure to gain admission among them?"

In the number of Dec. 13 of the same year, the above query was thus
answered: "The Soc. Rosic. in Anglia still holds several meetings a year
in London. The Fratres investigate the occult sciences; but I am not aware
that any of them now practice asceticism, or expect to prolong life on
earth indefinitely. It is not customary to divulge the names of candidates
who have been refused admission to the first grade, that of Zelator, so
must ask to be excused from answering the question as to Lord Lytton.

  WYNN WESTCOTT, _M.B., Magister Templi_."

In September of the previous year a correspondent asked if any one could
inform him if there were still any members of the society of the Rosy
Cross (or Rosicrucians); and if there were, how could one communicate with
them? Also if there were still any alchemists searching for the
philosopher's stone and the transmutation of metals? This evoked the
following reply:--

"Some say the modern Rosicrucians are the same as the Freemasons; but as
in the main they lived isolated, they could have been but slightly
connected with the masons. The range of celebrated men included in the
society is large:--Avicenna, Roger Bacon, Cardan, down to Mr. Peter
Woulfe, F.R.S., who lived at No. 2, Barnard's Inn, and was, according to
Mr. Brand, the last true believer in alchemy. But no doubt some few still
dabble in these occult things." Notes and Queries, Series 6, vol 8, 317.

On the same page of the same volume we have:--"The Rosicrucians are now
(how I know not) incorporate with, and form one of the highest ranks, if
not the highest rank, of English Freemasons." Also:--"In reply to Charles
D. Sunderland, allow me to say there are yet living both Rosicrucians and
Alchemists."

De Quincey does not hesitate for a moment in deciding as to the identity
between Rosicrucianism and Freemasonry. He says:--"I shall now undertake
to prove that Rosicrucianism was transplanted to England, where it
flourished under a new name, under which name it has been since
re-exported to us in common with other countries of Christendom. For I
affirm as the main thesis of my concluding labours, that Freemasonry is
neither more nor less than Rosicrucianism as modified by those who
transplanted it to England." He then proceeds with an argument to shew
this identity between the two, an argument to which our limited space
forbids us to do more than briefly allude. He says:--"In 1633 we have seen
that the old name was abolished; but as yet no new name was substituted;
in default of such a name they were styled _ad interim_ by the general
term, wise men. This, however, being too vague an appellation for men who
wished to form themselves into a separate and exclusive society, a new one
had to be devised bearing a more special allusion to their characteristic
objects. Now the immediate hint for the Masons was derived from the legend
contained in the _Fama Fraternitatis_, of the "House of the Holy Ghost."
This had been a subject of much speculation in Germany; and many had been
simple enough to understand the expression of a literal house, and had
inquired after it up and down the empire. But Andrea had made it
impossible to understand it in any other than an allegoric sense, by
describing it as a building that would remain invisible to the godless
world for ever." Theophilus Schweighart also had spoken of it thus: "It is
a building," says he, "a great building, _carens fenestris et foribus_, a
princely, nay an imperial palace, everywhere visible, and yet not seen by
the eyes of man." This building in fact, represented the purpose or object
of the Rosicrucians. And what was that? It was the secret wisdom, or, in
their language, _magic_--viz., 1. Philosophy of nature, or occult
knowledge of the works of God; 2. Theology, or the occult knowledge of God
himself; 3. Religion, or God's occult intercourse with the spirit of man,
which they imagined to have been transmitted from Adam through the
Cabbalists to themselves. But they distinguished between a carnal and a
spiritual knowledge of this magic. The spiritual knowledge is the business
of Christianity, and is symbolised by Christ himself as a rock, and a
building of human nature, in which men are the stones and Christ the
corner stone. But how shall stones move and arrange themselves into a
building? "They must become living stones." But what is a living stone? "A
living stone is a mason who builds himself up into the wall as a part of
the temple of human nature." In these passages we see the use of the
allegoric name masons upon the extinction of the former name. In other
places Fludd expresses this still more distinctly. The society was
therefore to be a masonic society, in order to represent typically that
temple of the Holy Spirit which it was their business to erect in the
spirit of man. This temple was the abstract of the doctrine of Christ, who
was the Grand-master: hence the light from the East, of which so much is
said in Rosicrucian and Masonic books. After pursuing the matter in a
similar strain somewhat further, De Quincey sums up the results of his
inquiry into the origin and nature of Freemasonry as follows:--

1. The original Freemasons were a society that arose out of the
Rosicrucian mania, certainly within the thirteen years from 1633 to 1646,
and probably between 1633 and 1640. Their object was magic in the
cabbalistic sense--_i.e._, the occult wisdom transmitted from the
beginning of the world, and matured by Christ; to communicate this when
they had it, to search for it when they had it not: and both under an oath
of secrecy.

2. The object of Freemasonry was represented under the form of Solomon's
Temple, as a type of the true Church, whose cornerstone is Christ. This
Temple is to be built of men, or living stones: and the true method and
art of building with men it is the province of magic to teach. Hence it is
that all the masonic symbols either refer to Solomon's Temple, or are
figurative modes of expressing the ideas and doctrines of magic in the
sense of the Rosicrucians, and their mystical predecessors in general.

3. The Freemasons having once adopted symbols, &c., from the art of
masonry, to which they were led by the language of Scripture, went on to
connect themselves in a certain degree with the order itself of handicraft
masons, and adopted their distribution of members into apprentices,
journeymen, and masters. Christ is the Grand-Master, and was put to death
whilst laying the foundation of the temple of human nature.

4. The Jews, Mahomedans and Roman Catholics were all excluded from the
early lodges of Freemasons. The Roman Catholics were excluded on account
of their intolerance: for it was a distinguishing feature of the
Rosicrucians that they first conceived the idea of a society which should
act on the principle of religious toleration, wishing that nothing should
interfere with the most extensive co-operation in their plans except such
differences about the essentials of religion as make all co-operation
impossible.

5. Freemasonry, as it honoured all forms of Christianity, deeming them
approximations more or less remote to the ideal truth, so it abstracted
from all forms of civil polity as alien from its own objects, which,
according to their briefest expressions, are (1) The Glory of God; (2) The
service of men.

6. There is nothing in the imagery, mythi, ritual, or purposes of the
elder Freemasonry, which may not be traced to the romances of Father
Rosycross, as given in the Fama Fraternitatis.

De Quincey is not the only writer who has expressed himself to the effect
that the systems of Freemasonry and Rosicrucianism are virtually
identical; others have said so as well, and in stating their views have
not scrupled to write most severely respecting what they believed to be
the tricks and impositions of both. Mr. George Soane in his "New
Curiosities of Literature," says of the Freemasons, that he can shew their
society sprang out of decayed Rosicrucianism just as the beetle is
engendered from a muck-heap. And further he says, "not a few of the old
nursery tales still maintain their ground amongst us; and of these
Freemasonry is the most disseminated and the most ridiculous." "Of
course," he continues "such an opinion will shock many gentlemen, who wear
aprons, leather or silk as the case may be, and who amuse themselves with
talking of light from the east, and the building of Solomon's Temple, and
with many other childish pranks, which if played off in the broad daylight
would be ridiculous."

He goes on to say:--"In wading through a mass of alchemical trash for very
different purposes, I was struck by the great similarity both of the
doctrine and symbols existing between the Rosicrucians and the Freemasons.
With more haste than judgment I at first imagined that the brethren of the
Rosy Cross were only imitators of the Freemasons, but after a long and
patient enquiry, pursued through more volumes than I should like to
venture upon again for such an object, I was forced to abandon my
position. The Freemasons did indeed, like the Rosicrucians, lay claim to
great antiquity, but while some of them modestly dated the origin of their
order from Adam, I could by no means trace it back farther than the first
half of the seventeenth century. Their historical assertions, when fairly
tested and examined, crumbled into dust; the negative proofs were as
strong against them as they well could be; and at length the conclusion
was to my mind inevitable."

Soane then proceeds to say:--"I feel not the slightest hesitation in
saying that the Freemasons have no secret beyond a few trumpery legends
and the attaching of certain religious and moral meanings to a set of
emblems, principally borrowed from the mechanical art of the builder. I
affirm too that all such symbols, with their interpretations, are of
Rosicrucian origin, and that the Freemasons never belonged to the working
guilds, their objects being totally different."

Professor Buhle in his last chapter maintains that "Freemasonry is neither
more nor less than Rosicrucianism as modified by those who transplanted it
into England." Dr. Mackey, however, takes a contrary view, and in the
Synoptical Index to his "Symbolism of Freemasonry, and Rosicrucians,"
says:--"A sect of hermetical philosophers, founded in the fifteenth
century, who were engaged in the study of abstruse sciences. It was a
secret society much resembling the masonic in its organization and in some
of the subjects of its investigation, but it was no other way connected
with Freemasonry."

Fifty years ago a writer in the Penny Cyclopædia said:--"Some say that the
order of Rosicrucians is identical with that of Freemasons, one of whose
degrees or dignities is called in some countries the degree of the Red
Cross. The Rosicrucians have not been heard of as a separate order for
nearly a century past, but some have thought that they continued to exist
under the name of the Illuminati, who were much talked of in Germany and
France in the latter part of the eighteenth century. Barruel, after
describing the ceremonies with which candidates were admitted to the
degree of Red Cross in some Freemasons' Lodges, which however, he says,
vary in different countries, observes that these ceremonies which were
apparently allusive to the Passion of Jesus Christ, were differently
interpreted, according to the dispositions of the candidates; that some
saw in it a memento of the Passion, others an introduction to the arcana
of alchemy and magic, and others at last a blasphenous invective against
the founder of Christianity which the Rosicrucians had derived from the
Templars of old."

       *       *       *       *       *

THE ROSIE CRUCIAN PRAYER TO GOD.

JESUS MIHI OMNIA.

[Triangle]


"Oh Thou everywhere and good of All, whatsoever I do, remember, I beseech
thee, that I am but Dust, but as a Vapour sprung from Earth, which even
thy smallest Breath can scatter; Thou hast given me a Soul, and Laws to
govern it; let that Eternal Rule, which thou didst first appoint to sway
Man, order me; make me careful to point at thy Glory in all my wayes; and
where I cannot rightly know Thee, that not only my understanding, but my
ignorance may honour thee. Thou art All that can be perfect; Thy
Revelation hath made me happy; be not angry, O Divine One, O God the most
high Creator, if it please thee, suffer these revealed Secrets, thy Gifts
alone, not for my praise, but to thy Glory, to manifest themselves. I
beseech thee most gracious God, they may not fall into the hand of
ignorant envious persons, that cloud these truths to thy disgrace, saying,
they are not lawful to be published, because what God reveals, is to be
kept secret. But Rosie Crucian Philosophers lay up this Secret into the
bosome of God, which I have presumed to manifest clearly and plainly. I
beseech the Trinity, it may be printed as I have written it, that the
truth may no more be darkened with ambiguous language. Good God, besides
thee nothing is. Oh stream thyself into my Soul, and flow it with thy
Grace, thy Illumination, and thy Revelation. Make me to depend on Thee;
Thou delightest that Man should account Thee as his King and not hide what
Honey of Knowledge he hath revealed. I cast myself as an honourer of Thee
at thy feet. O establish my confidence in Thee, for thou art the fountain
of all bounty, and canst not but be merciful, nor canst thou deceive the
humbled Soul that trusts Thee: And because I cannot be defended by Thee,
unless I live after thy Laws, keep me, O my Soul's Sovereign, in the
obedience of thy Will, and that I wound not my Conscience with vice, and
hiding thy Gifts and Graces bestowed upon me; for this I know will destroy
me within, and make thy Illuminating Spirit leave me: I am afraid I have
already infinitely swerved from the Revelations of that Divine Guide,
which thou hast commanded to direct me to the Truth; and for this I am a
sad Prostrate and Penitent at the foot of thy Throne; I appeal only to the
abundance of thy Remissions. O my God, my God, I know it is a mysterie
beyond the vast Soul's apprehension, and therefore deep enough for man to
rest in safety in. O Thou Being of all Beings, cause me to work myself to
Thee, and into the receiving armes of thy paternal Mercies throw myself.
For outward things I thank Thee, and such as I have I give unto others, in
the name of the Trinity, freely and faithfully, without hiding anything of
what was revealed to me, and experienced to be no Diabolical Delusion or
Dream, but the Adjectamenta of thy richer Graces; the Mines and
deprivation are both in thy hands. In what thou hast given me I am
content. Good God ray thyself into my Soul, give me but a heart to please
Thee, I beg no more than thou hast given, and that to continue me,
uncontemnedly and unpittiedly honest. Save me from the Devil, Lusts and
Men: and for those fond dotages of Mortality, which would weigh down my
Soul to Lowness and Debauchment, let it be my glory (planting myself in a
Noble height above them) to contemn them. Take me from myself, and fill me
but with thee. Sum up thy blessings in those two, that I may be rightly
good and wise; And these for thy eternal Truths' sake grant and make
grateful."[5]


THE END.

S. & J. BRAWN, Printers, 13, Gate Street, Holborn, London, W.C.




Footnotes:

[1] Mackay, Pop. Delusions.

[2] Hist. of Philosophy, ii. 462.

[3] Mackay.

[4] New Curiosities of Literature, vol. 2, p. 46.

[5] The Holy Guide, 1652.




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Transcriber's note:

Punctuation has been corrected without note.

The following misprints have been corrected:
  "the the" corrected to "the" (page 5)
  "Sytsem" corrected to "System" (page 11)
  "Morever" corrected to "Moreover" (page 33)
  "his" corrected to "is" (page 47)
  "yon" corrected to "you" (page 58)
  "nevertherless" corrected to "nevertheless" (page 59)
  "inhabttants" corrected to "inhabitants" (page 89)
  "and and" corrected to "and" (page 93)
  "kness" corrected to "knees" (page 103)
  "understauding" corrected to "understanding" (page 105)
  "mdae" corrected to "made" (page 128)

Other than the corrections listed above, inconsistencies in spelling and
hyphenation have been retained from the original.





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