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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. |
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