Mysteries of the Rosie Cross 2

Mysteries of the Rosie Cross 2

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.