The Rosicrucian Manifestos Christian Rebisse, FRC In this article, Christian Rebisse presents the history and narratives of the three Rosicrucian Manifestos published in 1614, 1615, and 1616—the , the Confessio Fraternitatis, and the Chymical Wedding of . From Rosicrucian History and Mysteries. For the complete English translations of the Rosicrucian Manifestos, visit http://www.rosecroixjournal.org/resources/index.html.

n the eve of the publication of the distinct texts. The first explained the -ne Rosicrucian Manifestos, Europe cessity for a general reformation of the Owas embroiled in the strife world. Although not indicated, this was engendered by its moral crisis. Everyone a German translation of Notice 77 from was longing for a “new Reformation.” It Traiano Boccalini’s book Ragguagli di Par- was in this context that the Rosicrucians nasso (The Advertisements from Parnas- sent out their call proposing new means sus), a little-known text published in Ven- for restoring harmony. In general, we can ice in 1612. However, it is important as it say that the Rosicrucian Order proposed placed the Rosicrucian project in context as a solution for the envel- —that is, in describing the necessity for a oping crisis. reorganization of Europe in agony. Thus, With this intention in mind, an anon- it is pertinent that we present here the au- ymous manifesto usually called the Fama thor’s intentions. Boccalini, a friend of Fraternitatis was published in 1614 at the Galileo, belonged to the antipapal circle of print shop of Wilhelm Wessel in Kassel, the Venetian patriot and statesman Paolo Germany. The complete title is: “Univer- Sarpi. Boccalini’s satiric work used my- sal and General Reformation of the whole thology to depict the political climate then wide world; together with the Fama Fra- prevailing in Europe. He criticized the ternitatis of the Laudable Fraternity of the hegemony of the Spanish Habsburg kings Rosy Cross, written to all the Learned and over Christian Europe. In many places, Rulers of Europe; also a short reply by Henry IV of France appears as a hero, and Herr Haselmayer, for which he was seized one of the scenes in the book emphasizes by the Jesuits and put in irons on a Galley. the despair felt after his assassination in Now put forth in print and communicat- 1610. ed to all true hearts.” The text constituting Apollo’s Reform the middle portion, the Fama Fraternitatis, The portion of the Advertisements from had already been circulating in Germany Parnassus quoted in the Fama Fraternitatis as a manuscript since 1610. It is the only describes how Apollo learned from Em- part that has been retained in modern edi- peror Justinian that Earth’s inhabitants tions of this manifesto. were suffering great despair due to the Advertisements from Parnassus incessant quarrels which set them at odds Rosicrucian with one another. Apollo was unstinting Digest Introduced by a short preface, the first in his efforts to send countless guides and No. 2 2013 Rosicrucian manifesto consisted of three philosophers to humanity in order to teach Page 4 them excellent morals, and so he decided ligious, political, or philosophical—are to propose a universal reform that would incapable of making things evolve for the be conducive to restoring humanity to its better.1 original purity. To accomplish this end, TheFama Fraternitatis he assembled on Parnassus the seven sages of Greece, among whom were Cato, Sen- The pessimism of this text, which de- eca, Thales, Solon, and others. Each of spaired of seeing peace restored to Europe, the sages made his proposals. Thales, who was followed by the optimism of the first thought that hypocrisy and deceit were the Rosicrucian manifesto. After the initial primary causes of evil among humanity, text, the Fama Fraternitatis itself appears. proposed that a little window be drilled in Although this piece of literature is quite people’s hearts so as short, constituting to bring about can- some thirty pages dor and transparen- in a book which cy in their relation- includes a total of ships. At once an 147 pages, the Fama objection was raised: constitutes the heart if each person could of the first Rosi- see into the hearts crucian manifesto. of the princes who In this work, the ruled this world, it brothers of the Fra- would be impossible ternity of the Rose for them to govern! Cross appealed to Thales’s proposal the rulers, clerics, was immediately and scholars of Eu- shelved. rope. After having Solon felt that paid their respects disorders were pro- to their progres- voked by the hates sive era which had and jealousies rag- witnessed so many ing among humans. discoveries contrib- Thus, he counseled uted by enlightened that charity, love, minds, they em- and tolerance be phasized that, un- spread among them. fortunately, these He added that if Fama Fraternitatis. First Rosicrucian manifesto, 1614. discoveries had not property could be brought the light more equally divided, life would be better. and peace for which humanity had hoped. But once again the critics protested and the They blamed the scholars, who were more sages of Parnassus called Solon’s proposal concerned with obtaining personal success “utopian.” Cato proposed an extreme so- than with placing their abilities in service lution: a new flood to remove in a single to humanity. Likewise, they pointed to stroke all “evildoers.” Finally, after every- those who clung to the old doctrines— one had expressed their ideas, the project such as the supporters of the pope2 and of Apollo’s universal reform ended up in the defenders of Aristotle’s philosophy and regulating the price of beans and ancho- Galen’s medicine—in other words, those vies. Through this satire, Traiano Boccalini who refused to question authority. The illustrated how institutions—whether re- Rosicrucian brothers discussed the conflict Page 5 between theology, physics, and mathemat- ed, Damcar is not , but rather a ics. Their position was similar to that of town in southwestern Arabia, as indicated Heinrich Cornelius Agrippa, especially in by Mercator’s Atlas (1585). Damcar was his definition of , which he described also mentioned by Abraham Ortelius in his as being genuine science. At the beginning Theatrum Orbis Terrarum as a city located of the first book of hisDe Occulta Philoso- in Arabia Felix. This region, celebrated for phia, Agrippa presented magic as being the its incense, was the home of Ismaelism. It acme of all science, since all philosophy is was known to have preserved the Corpus divided into three branches of knowledge Hermeticum.4 In Damcar there was a uni- which complement one another: physics, versity with no fewer than 500 students.5 mathematics, and theology.3 Following Under the direction of the Brothers of this “inventory” of their era, the Rosi- Basra, an important encyclopedia was crucian brothers proposed to offer their compiled here that gathered together all contemporaries a regenerated knowledge. forms of knowledge – both scientific and This knowledge of infallible axioms came esoteric. In the twentieth century, Henry to them from Father C.R., the founder of Corbin, quite intrigued by this branch of their fraternity, who laid down the basis strongly tinged by esotericism, took for a universal reform many years before. delight in imagining a dialogue between Who was this mysterious individual, the Brothers of the R.C. and the “Broth- Father C.R.? The answer to this ques- ers of a Pure Heart” of Basra. He detected 6 tion occupies the remainder of the Fama in the two fraternities a similar purpose. Fraternitatis. It involves Christian Rosen- A little earlier Émile Dantinne made com- 7 kreuz, a young German, who, we are in- ments along the same lines. While at formed by the Confessio Fraternitatis, was Damcar, Christian Rosenkreuz associated born in 1378. At sixteen years of age, he with magi who transmitted to him im- accompanied a brother of a convent who portant knowledge, particularly in physics was in charge of his education on a pil- and mathematics, thus enabling him to grimage to the Holy Sepulcher of Jerusa- transcribe the Book M—i.e., the Book of lem. This journey to the East was a true the World—into Latin. After three years of initiatic journey for young Christian. But study, Christian set out once more on his on their way to , his companion journeys. After a brief sojourn in , died in Cyprus. According to mythol- he arrived in Fez, . ogy, Cyprus is the birthplace of Aphrodite Fez, City of Gold (Venus), whose union with Hermes gave birth to Hermaphrodite, an androgynous According to the sixteenth century child. This allusion to Cyprus in Chris- geographer Leo Africanus, Fez was an tian Rosenkreuz’s biography is replete with important intellectual center. Students alchemical connotations, and served as the flocked to this city, which possessed mag- prelude for themes later developed in the nificent libraries. Since the Umayyad era Chymical Wedding of Christian Rosenkreuz. (661 CE), its schools taught the Arabia Felix of Abu-Abdallah, Imam Jafar al-Sadiq, and (Geber), as well as Despite the death of his companion, the magic and astrology of Ali-ash-Shabra- Christian Rosenkreuz decided to continue mallishi.8 Leo Africanus stated that at Fez Rosicrucian his journey. However, his destination was a form of theurgical magic was practiced Digest changed and he went instead to Damcar. which, beginning with a sort of circular- No. 2 Contrary to what has sometimes been stat- pantacle traced on the ground, allowed the 2013 Page 6 GERMANY

SPAIN

CYPRUS FEZ EGYPT

DAMCAR

Route depicting the journey of Christian Rosenkreuz.

practitioner to approach invisible worlds. After having completed his studies in The Fama Fraternitatis informs us that mathematics, physics, and magic, Chris- the magic of these inhabitants of Fez was tian Rosenkreuz became acquainted with not altogether pure. Nevertheless, what the “elementary inhabitants who revealed made a lasting impression on Christian unto him many of their secrets.” The lat- Rosenkreuz was the spirit of sharing which ter were probably those which reigned among the scholars in this city, in described in his Treatise on Nymphs, Sylphs, contrast to the situation in Germany, where Pygmies, Salamanders, and Other Beings. most of the learned tended to keep their These beings, which Paracelsus was said to secrets closely guarded.9 In Fez, Christian have seen, did not descend from Adam, al- Rosenkreuz perfected his knowledge of the though they had a human appearance, but harmony of the historical cycles. He also had a different origin. By contacting them, understood that, as every seed contains a humans could learn the secrets of Nature. tree in embryo, in similar fashion the mi- The House of the Holy Spirit crocosm (human being) contains the mac- rocosm with all its components (nature, After this initiatic journey to the East, language, religion, medicine). The authors Christian Rosenkreuz returned to Europe. of the Fama Fraternitatis had taken this On his way home he stopped in Spain to vision from Paracelsus, who, in his Phi- share with Spanish scholars what he had losophia Sagax, stated: “…in this sense, a learned on his journey. He soon realized human being also is a seed and the world that these scholars did not wish to have is its apple, and what’s true for the seed in their knowledge questioned. To the au- the apple is equally true for humans in the thors of the Fama Fraternitatis, the schol- world surrounding them.”10 ars of Spain symbolized those who are re-

Page 7 stricted to a doctrine which they do not mous and a book explain- wish to have questioned at the risk of see- ing the secrets of creation.11 This symbolic ing their authority disputed. system referred to the concept wherein one Disappointed by the closed attitude of may “visit the bowels of the Earth; by rec- the Spanish scholars, and having been met tifying, thou shalt find the hidden Stone.” with similar criticism in other countries, Gerhard Dorn, in his Congeries Paracelsi- Christian Rosenkreuz returned to Germa- cae Chemiae (1581), gives this meaning to 12 ny. There, he undertook to put into writing Vitriol, a word which is likewise closely the sum of learning which he had obtained linked with , since it in the East. His aim was to create a society is associated with an alchemical drawing capable of educating the princes of Eu- entitled “The Emerald Tablet.”Moreover, rope, for they would become the guiding the Emerald Tablet which Hermes holds lights. After five years of work, Christian in his hands seems to foreshadow the Book Rosenkreuz surrounded himself with the T of Christian Rosenkreuz. first group of three disciples to assist him The room where the tomb of Chris- in his projects. Thus was born the Rosicru- tian Rosenkreuz was discovered took the cian Fraternity. Together, the Master and form of a cupola or heptahedron. Accord- his disciples wrote the first part of theBook ing to Frances A. Yates, the appearance of M. Then the fraternity was enlarged with the tomb may have been suggested by the four more brothers. They then moved into portal depicted in Plate IV of the Amphi- a new building called the Domus Sancti theatrum Sapientiae Aeternae by Heinrich Spiritus—“House of the Holy Spirit.” The Khunrath (1603).13 Placed in the center of fraternity remained discreet and Christian a cavern, the tomb in which the perfectly Rosenkreuz died in 1484 at the age of 106 preserved body of Christian Rosenkreuz years. In 1604, long after the death of the reposed had a circular form. The tomb was first group of Rosicrucians, the broth- covered by a brass plaque on which enig- ers accidentally rediscovered the tomb of matic phrases were engraved. One of them Christian Rosenkreuz as they were doing proclaimed: “The vacuum exists nowhere.” work on their building. Along with other meanings, this phrase re- Over the door of his tomb appeared the calls a dialogue between Hermes and As- inscription: “After 120 years I shall open.” clepius in Treatise II of the Corpus Herme- In this cavern, conceived as a “summary of ticum… The third Rosicrucian manifesto the universe,” they discovered a quantity includes many allusions to texts attributed of scientific objects, heretofore unknown, to Hermes Trismegistus. and some texts containing all the knowl- Paracelsus and Rosenkreuz edge gathered by their Master.

The Tomb of Christian Rosenkreuz Especially noteworthy among the vari- ous writings represented in the tomb of The discovery of a mysterious tomb Christian Rosenkreuz were Book T, which holding many manuscripts is a frequent he held in his hands, and what is called the theme in alchemical literature. The example Vocabulary of Theoph: Par. Ho. The latter of Basil Valentine, involving a manuscript text is probably one of the vocabularies of discovered under the altar of a church in Paracelsus, in particular the Dictionarium Erfurt is well known. The discovery of the Theophrasti Paracelsi, Continens obscurio- Rosicrucian tomb of Christian Rosenkreuz recalls that rum vocabulorum ... published in 1584 by Digest No. 2 of Apollonius of Tyana, who had discovered Gerhard Dorn, a disciple of Paracelsus. It 2013 in the tomb of Hermes Trismegistus the fa- may be noted that Paracelsus is the only Page 8 knowledge after having set aside old beliefs that acted like walls to its advancement. However, as the Fama Fraternitatis states, the knowledge which the Rosicrucians proposed was “... not a new invention, but as Adam after his fall hath received it.” Thus, it involves restoring a lost knowl- edge that some people are endeavoring to perpetuate. The first manifesto gave the names of various individuals who were the transmit- ters of this Primordial Tradition. These names recall those mentioned by in a similar context. Adam Haselmayer Paracelsus. The Fama Fraternitatis ends with an author referred to in the Fama Fraterni- invitation to the people of science and to tatis. Moreover, many of the themes de- the sovereigns of Europe to join the Rosi- veloped in this manifesto come from his crucian brotherhood by sharing in its re- works or those of his disciples. The Book forming knowledge. However, this appeal M, which we mentioned previously, refers is peculiar inasmuch as it specifies that “... directly to his ideas. We will not delve into although at this time we make no mention this subject here. Nevertheless, we need to either of our names, or meetings, yet nev- point out the concept of Paracelsus’s al- ertheless everyone’s opinion shall assuredly chemy found in this first manifesto, par- come to our hands, in what language so ticularly in the way it viewed the Great ever it be, nor anybody shall fail, who so Work – namely, as being a “preliminary gives but his name to speak with some of work of little importance” in regard to the us, either by word of mouth, or else if there spiritual procedure of the Rosicrucians. By be some other let [i.e., issued] in writing.” this stand, the dissociated itself This statement indicates in effect that the from the alchemical methods pervading house of the Rosicrucians “shall forever re- Germany in this era that gave rise to con- main untouched, undestroyed, and hidden siderable excesses. to the wicked world...” This message was After having gathered together the heard and the open letters to the Rosicru- treasures of learning found in Christian cians were printed at various places in Eu- Rosenkreuz’s tomb, the Rosicrucian broth- rope, such as the one that was published at ers closed it again. Fortified by this legacy the end of the first Rosicrucian manifesto. based upon immutable axioms, they felt The text of this letter is what Adam Hasel- ready to bring to fruition the “divine and mayer (1560-?) published in 1612 with humane general reform” previously envi- the title of Answer to the Laudable Fraterni- sioned by their Master. TheFama Fraterni- ty of Rosicrucian Theosophists, after having tatis reveals that, like the brothers who had read a manuscript of the manifesto which discovered a treasure of knowledge after was circulating in the Tyrol in 1610, some having smashed the wall which concealed four years before it was published. Many the opening of the tomb, Europe would authors have considered Haselmayer to be open itself to a new era by adopting new an imaginary individual. This is not the Page 9 case, as proved by Carlos Gilly, who, after Hermes and Rosenkreuz patient research, succeeded in reconstruct- ing the biography of this Paracelsian, who As noted previously, it was in this con- was a great collector of alchemical manu- text of moral crisis that the first manifesto scripts.14 advocated a program of reform in which Adam Haselmayer was so enthusias- esotericism held the place of honor. tic about the Fama Fraternitatis that he The Rosicrucians placed themselves asked Archduke Maximilian to subsidize in the mainstream of Renaissance esoteri- research on the Ros- cism, to which were icrucians. The text added some specifi- of his Answer to the cally Christian mys- Rosicrucian Manifes- tical preoccupations. to is strongly influ- We may also note enced by the proph- that this first mani- ecy of the Lion of festo did not hesitate the Septentrion and to distance itself from by Joachimism. He the “puffers” [show- made the Rosicru- offs] of esotericism, cians the forecast- just as it did with all ers of the Age of ossified religions. The the Holy Spirit and Rosicrucians wished felt that they were to move closer to “those that God has science, esotericism, chosen to spread and mysticism in an the Theophrasti- optimistic project of cal and divine eter- reform strongly char- nal truth.” He an- acterized by Paracel- nounced that 1613 sianism. In placing would mark the Title page of Confessio Fraternitatis. itself squarely within end of time and that the Primordial Tradi- the Great judgment would take place in tion, as it was defined in the Renaissance, 1614. He thus thought that attending the Rosicrucians relegated Egypt to a sec- church was useless – an attitude which ondary role. The enigmatic Hermes Tris- led him to be suspected of heresy. Refus- megistus, whose legitimacy was compro- ing to retract such statements, Haselmayer mised by Isaac Casaubon in 1614, disap- was condemned to the galleys in October peared in favor of a more human personal- 1612. He remained there four and a half ity, namely, Christian Rosenkreuz. years, but during this period he seemed to TheConfessio Fraternitatis have enjoyed special treatment, because he remained in contact by letter with many In 1615, the year following the pub- other individuals equally fond of alchemy. lication of the Fama Fraternitatis, Wil- According to Carlos Gilly, Adam Hasel- helm Wessel published a second manifesto mayer’s enthusiasm was excessive and was in Kassel, Germany. Just as the previous not in full accord with Rosicrucian phi- manifesto had been supplemented by the losophy. Advertisements from Parnassus, this second Rosicrucian Digest manifesto was accompanied by a text en- No. 2 titled Secretioris Philosophiae consideratio 2013 Page 10 brevis a Philippo a Gabella. The full title of the latter translated into English reads: “A Brief Consideration of the More Secret Philosophy, written by Philip a Gabella, a student of philosophy, published for the first time with the updated Confession of the R.C. Fraternity.”15 The author of this text remains anonymous. In the introduc- tion, he points out that this work involves a philosophical treatise, after noting “that it is embellished by the actions, studies, and knowledge of the R.C. Fraternity.” A short preface follows, signed “Frater R.C.,” wherein the author indicates that this “Brief Consideration” was derived entirely from Hermes, Plato, Seneca, and other philosophers. The first manifesto announced the forthcoming publication of a “Confession” in which thirty-seven reasons for which the Order exists would be set forth. The second manifesto did not provide these Title page of the Chymical Wedding of Christian reasons, but provided information that at- Rosenkreuz. tempted to make the Fama more clear by The Fortress of Truth reformulating “anything too deep, hidden, and set down over dark in the Fama.” The TheConfessio Fraternitatis declared that Confessio Fraternitatis, or the Confession of the sages of the city of Damcar would set the Laudable Fraternity of the most honor- an example for Rosicrucians, “...according able Order of the Rosy Cross, written to the unto which example also the government Learned of Europe, was divided into four- shall be instituted in Europe.” These indi- teen sections, although later editions did viduals were said to have a plan established not always observe this division. In this for this purpose by Christian Rosenkreuz. text, the Rosicrucians emphasize that they As in the first manifesto, the Rosicrucians possess the antidote for the disease which invited the people of their era to join their gnaws at science and philosophy, because fraternity and proposed that these seekers they hold the key to all knowledge, wheth- unite with them for the purpose of con- er it be the arts, philosophy, theology, or structing a “new fortress of truth.” They medicine. They also give new particulars promised health, omniscience, and inner as to the sources of their knowledge, indi- calm to everyone who wanted to be ini- cating that they do not simply come from tiated into the heritage of all of Nature’s investigations carried out by Christian bounties. However, they warned those Rosenkreuz, but also from those revela- who were “blinded with the glistening of tions he obtained by divine illumination gold,” and who wanted to join their fra- brought about through the mediation of ternity with the aim of obtaining material angels. profits, that they would never be admitted.

Page 11 The Chymical Wedding of for a distant island. Arriving at their des- Christian Rosenkreuz tination, they are placed in the Tower of Olympus, a curious seven-story edifice. The Chymical Wedding of Christian For the remainder of the narrative we Rosenkreuz, a book that is considered to be witness the strange ascent of the guests the third Rosicrucian manifesto, made its through the seven stories of the tower. appearance in 1616. It was printed in Stras- At each level, under the direction of a bourg by Lazarus Zetzner, the publisher of maiden and an old man, they participate Theatrum chemicum and numerous other in alchemical operations. They carry out a alchemical treatises. This work differs distillation of the royal skins from which a considerably from the first two manifes- liquid is obtained that is afterwards trans- tos. First of all, although it was likewise formed into a white egg. From this a bird published anonymously, it is known that is hatched that is fattened before being de- Johann Valentin Andreae was the author. capitated and reduced to ashes. From the Secondly, it is unusual in form in that it is residue, the guests fabricate two human- presented as an alchemical novel and as an shaped figurines. These homunculi are fed autobiography of Christian Rosenkreuz. until they become the size of adults. A fi- The Story nal operation communicates to them the spark of life. The two homunculi are none Briefly, here is the story. (For an in- other than the king and queen who have depth description of the story of the Chy- been restored to life. Shortly afterwards, mical Wedding of Christian Rosenkreuz, they welcome their guests into the Order see the Rosicrucian Digest Alchemy issue of the Golden Stone, and all return to the - Volume 91, Number 1, 2013 at http:// castle. However, Christian Rosenkreuz, www.rosicrucian.org/publications/digest/ at the time of his first day in the castle, digest1_2013/table_of_contents.html.) committed the indiscretion of entering the Christian Rosenkreuz, an elderly man who mausoleum where the sleeping Venus re- is eighty-one years old, describes his ad- poses. His inquisitiveness condemns him ventures over a seven-day period in 1459. to become the guardian of the castle. The After being summoned to a royal wedding sentence does not seem to be executed, be- by a winged messenger, Christian leaves his cause the narrative suddenly ends with the retreat, situated on a mountain slope. Af- return of Christian Rosenkreuz to his cot- ter various incidents, he arrives at the sum- tage. The author leaves us to understand mit of a high mountain, and then passes that the hermit, who is eighty-one years through a succession of three gates. Once old, does not have many more years to live. within, he and the other people who have This last statement seems to contradict the been invited are put to a test in which they Fama Fraternitatis, which claimed that are weighed on scales. If they are judged Christian Rosenkreuz lived to the vener- virtuous enough, they are allowed to at- able age of 106. Moreover, other aspects tend the wedding. The select few receive of the narrative depict a Christian Rosen- a Golden Fleece16 and are presented to the kreuz who is quite at odds with the one royal family. presented in the earlier manifestos. After being brought before the royal family, Christian Rosenkreuz describes the The Sources of presentation of a play. This is followed by The Rosicrucian Manifestos Rosicrucian a banquet, after which the royal family is Digest No. 2 decapitated. The coffins containing the Countless scholars have speculated as 2013 corpses are loaded onto seven ships bound to who wrote the first two Rosicrucian Page 12 manifestos and what the sources were that of Elijah or that of the Lion of the Septen- they drew upon. We may note here the trion – along with the many predictions influence of the medieval era, as the infal- of channeling the people’s aspiration for a lible axiom to which the manifestos refer renewal – a reformation that allowed the recalls the Ars Magna of Raymond Lully, sixteenth century’s numerous conflicts to whose works were published in 1598 by be calmed. Renaissance Hermeticism is Lazarus Zetzner, the famed publisher of also present in Rosicrucian texts, particu- Strasbourg.17 The Rhenish mystic had larly in connection with alchemy. How- also considerably influenced the authors ever, it should be noted that the , of the early Rosicrucian writings, particu- both Jewish and Christian, occupies a mi- larly by way of Johann Arndt, who shall nor role here. Other influences are equally be discussed later. However, the Fama and apparent, such as those regarding time, the Confessio draw essentially from three which is presented as being cyclic. These currents of the tradition: Paracelsianism, texts could very well refer to Ismaelism, contemporary Neo-Joachimism, and the with Damcar being one of the sources. Hermeticism of the Renaissance.18 The Tübingen Circle It is not by accident that Paracelsus is the only author praised by the manifes- The study of the ideas expressed in the tos, as he constituted a primary source for manifestos allows us to hypothesize about the ideas presented in these writings. The their authors. Most present-day experts need for sharing the knowledge acquired agree that they were not the work of one from various parts of the world, the fact person, but rather of a small group of stu- that man is a microcosm, the reference to dents and scholars living in Tübingen, a the Liber Mundi, and to the dwellers of el- university town in Württemberg, Germa- ementary worlds — or more particularly, ny. This group was called the “Tübingen the metaphor of the seed — are themes in Circle.” It was formed around 1608 and the manifestos originating with Paracelsus. consisted of about thirty individuals who Let us recall that in Christian Rosenkreuz’s were passionate about alchemy, Kabbalah, tomb there appeared a book called the Vo- astrology, naometry, and Christian mysti- cabular of Theoph: Par. Ho., identified as cism. The most important individuals in- being one of the dictionaries of Paracel- cluded Johann Arndt, Tobias Hess, Abra- sian terms published by the seventeenth ham Hölzel, the pastor Vischer, Christoph century. Such influences are perfectly un- Besold, and Wilhelm von Wense. They derstandable in that Paracelsian texts were conceived the project of another reforma- widely read during the time of the mani- tion, contemplating those of Luther and festos. Between 1589 and 1591 Johann Calvin, which were judged to be inad- Huser had published Paracelsus’s com- equate. Two of these scholars, Tobias Hess plete works, following the enormous task and Abraham Hölzel, were previously in- of researching his manuscripts. A second volved in a movement for circulating eso- edition was then issued in ten volumes be- teric and mystical works among the faculty tween 1603 and 1605 by Lazarus Zetzner, of the university. the future editor of Johann Valentin An- Johann Arndt dreae’s works. Neo-Joachimism is ever-present in the Johann Arndt (1555-1621), consid- manifestos. The theories of Joachim of ered by Andreae to be his spiritual father, Fiore experienced a revival of interest in was the group’s mentor. A pastor, theo- the sixteenth century, as had the Prophecy logian, physician, alchemist, and keen Page 13 follower of Johannes Tauler and Valentin Tobias Hess Weigel, he was the author of a commen- tary on the plates of Heinrich Khunrath’s Tobias Hess (1558-1614) was one Amphitheatrum Sapientiae Aeternae. Ac- of the most important members of the cording to a letter written on January 29, Tübingen Circle – perhaps even its in- 1621, to the Duke of Brunswick, his desire stigator. His preoccupations synthesized was to lead students and researchers away perfectly the various elements presented from polemical theology and to bring in the manifestos. Hess, who was a mem- them back to a living faith, to a practice of ber of Tübingen University, a Paracelsian piety. He was the popularizer of The Imi- physician, Kabbalist, philosopher, and ad- tation of Christ. His mystical tendencies mirer of Simon Studion, Julius Sperber, are noticeable in his sermons on the Gos- and Joachim of Fiore, probably played a pels or on Luther’s Small Catechism, and in fundamental role in drafting the Fama his collection of prayers entitled Paradies and Confessio. In 1605, he was accused Gärtlein Aller christlichen Tugenden (1612). of practicing naometry and continued to He wrote a devotional text entitled Vier promote millennialism in certain publi- Bücher vom wahren Christentum (Four cations where he expressed himself to be Books on True Christianity, 1605-1610) in favor of worldwide reform. TheFama that was one of the most widely read until repeated his idea which basically declares: the nineteenth century. Both a mystic and “It is wrong to claim that what is true in an alchemist, he attempted to integrate the philosophy is false in theology.” Hess was Paracelsian heritage with medieval theol- also accused of being an instigator of a se- ogy, and in this latter work, he developed cret society. Even though his accusers did the idea of an inner alchemy, of a spiritual not provide the name of this society, it is renaissance. probable that they were referring to the Roland Edighoffer has shown that an Rosicrucian Order, whose first manifesto entire passage of the Confessio Fraternitatis was circulating at this time in manuscript discussing the Book of Nature is taken al- form. most word for word from the final volume Tobias Hess was associated with Os- of Arndt’s Four Books on True Christian- wald Croll, a disciple of Paracelsus. Due ity.19 In his De Antiqua Philosophia (1595), to his medical talents, Hess had healed Arndt emphasizes that wisdom is found Andreae of a terrible fever, and the lat- not in speculation, but in the practical – ter admired him immensely. Hess died a concept also found in the manifestos. in 1614, just before the publication of He is considered to be one of the instiga- the manifestos, and his funeral oration tors of Pietism. In 1691, Johannes Kel- was delivered by Andreae. This text was pius and his followers took Arndt’s works printed afterwards, and curiously enough, with them as they left for the New World. as Roland Edighoffer notes, it included the According to a letter from Johann Arndt following words in italic type, Tobias Hess found among the papers of the theoso- and Fama – the only ones in the book – phist Christophe Hirsch, Johann Valentin as though to emphasize a link between the Andreae acknowledged having written the two. An astonishing fact should be men- Fama Fraternitatis with thirty other peo- tioned: In 1616, Andreae published anon- ple. Another letter, sent by Johann Valen- ymously Theca gladii spiritus (The Sheath tin Andreae to his friend John Amos Co- of the Glory of the Spirit), indicating in Rosicrucian menius, made the same claim. However, the book’s preface that it was authored by Digest No. 2 some questions have been raised regarding Tobias Hess. Interestingly enough, forty- 2013 the authenticity of these letters.20 eight passages of this book are taken from Page 14 the Confessio! In his autobiography Andre- Menippus (1617), he speaks harshly about ae would later acknowledge that all of the the Rosicrucian Fraternity when he deals text found in the Theca was his. Can we with ludibrium —in other words, farce or not conclude from this that Hess was the mockery. Nevertheless, as Frances A. Yates author of either a part or the entirety of the indicates, these terms are not forceful pe- Confessio Fraternitatis? joratives when spoken by Andreae, because he attached considerable importance to Johann Valentin Andreae the moral influences of stories and the the- 21 As early as 1699, in his Unparteyische ater. His literary output likewise testifies 22 Kirchen und Ketzer Historie (History of the to this interest. It should be added that Church and of Heretics), Gottfried Arnold throughout his life, he did his best to or- claimed that Johann Valentin Andreae was ganize societies or associations correspond- the author of the Rosicrucian manifestos. ing in many ways to the project presented For a long time this theory was considered in the manifestos. It appears that Andreae to be authoritative. In Andreae’s case we basically took an official position in oppo- are dealing with a particularly notewor- sition to the manifestos so as to protect his thy individual whom we will discuss in religious career. It may be said that un- further detail when we touch upon the foreseen circumstances led to the publica- third manifesto, The Chymical Wedding of tion of the Fama Fraternitatis at the exact Christian Rosenkreuz. However, Andreae moment when, after a series of difficulties, took pains to distance himself from the Andreae finally obtained the post of dea- Rosicrucians, and in one of his books, con at Vaihingen and married Elisabeth Grüninger, the daughter of a pastor and niece of a Lutheran prelate. Much speculation has swirled around the subject of the possible authors of the manifestos; however, none of them is en- tirely satisfactory. Although the “author” of the early manifestos has kept his secret well, Tobias Hess and Johann Valentin An- dreae probably played a fundamental role in developing these works. An Initiatic Narrative

Let us return to Christian Rosenkreuz, the individual presented by the manifes- tos as the founder of . Are we dealing here with a real or a mythical individual? As many have stated, these texts do not recount the biography of one person, because they involve initiatic nar- ratives that present many facets. What can be generally said is that through the travels Johann Valentin Andreae. of Christian Rosenkreuz, his sojourns in the Arab lands and then in Spain, we may rediscover the advances which various eso- teric sciences made when passing from the

Page 15 East to West. These sciences, after having that several mystics bear uncanny similari- experienced further development in Eu- ties to Christian Rosenkreuz.23 First there rope, were to come into full bloom under is Joachim of Fiore, who undertook the Paracelsus. After his death, Valentin Wei- foundation of a fraternity after his trav- gel and other individuals succeeded in rec- els to the Orient. Then there are Rulman tifying any flaws and enriched them with Merswin (1307-1382), the founder of the the mysticism of the Rhineland and Flan- Friends of God,24 and Gerhard Groote ders. What Rosicrucians proposed was to (1340-1384), the creator of the Brothers recover this heritage and include it in the of the Common Life. The latter group body of knowledge of an era that they en- promoted the Devotio Moderna, a spiritual visioned as being the dawn of a new age. movement which emphasized the inner Many elements contribute in proving experience. The most beautiful flowering that the manifestos are symbolic narra- of this movement is seen in The Imitation tives. For example, the important dates of Christ, a book which had considerable 25 in Christian Rosenkreuz’s life correspond influence on Rosicrucians. Paul Arnold’s to significant historical events. The year observations are of interest in that the of his birth, 1378, corresponds to the year parallels between these personalities and of the Great Schism of the West in which Christian Rosenkreuz are striking, even Avignon and Rome were at loggerheads. though notable differences do exist. In ad- And that of his death, 1484, corresponds dition, many of the ideas promulgated by to the year that Martin Luther—the in- these mystics are found in the manifestos. dividual who attempted to reform Chris- It is possible to view such matters from tianity—was born. Although it is now another angle as the manifestos can also be thought that Luther was born in 1483, his read as the account of a spiritual experi- own mother wavered between 1483 and ence. They fall within an indisputable his- 1484, and Luther himself opted for 1484. torical context, but, as with all initiatic ac- There exists an astrological tradition based counts, they are associated with a metahis- on the studies of Paulus von Middleburg tory that goes beyond a mere chronology. and Johannes Lichtenberger, who saw This is where we leave the historical realm his birth sign in the conjunction of Jupi- and place ourselves on another level, one ter and Saturn that took place in Scorpio whose characteristics need to be defined so in 1484. Equally significant is that the that we may understand the meaning of writings relating to Paracelsus’s texts were the Rosicrucian manifestos. placed in Christian Rosenkreuz’s tomb in 1484. But keep in mind that Paracelsus could not have written anything yet, see- ing that he was born in 1493! The theme of the discovery of a tomb is a recurring symbol in the tradition, and we will have occasion to return to this subject later. Only one step separates symbol from invention, and certain authors do not hesi- tate to cross the threshold. Several histo- rians have pointed out that the authors of Rosicrucian the manifestos did not need to adapt the Digest biographies of real persons to invent Chris- No. 2 tian Rosenkreuz. Paul Arnold has shown 2013 Page 16 ENDNOTES 1. A French edition of this text was published in 1615 10. Roland Edighoffer, “Les Rose-Croix et Paracelse,” under the name Les cent premières nouvelles et aduis de Aries, No. 19, 1998, p. 71, from which we have taken Parnasse par Traian Buccalin Romain, où sous admira- the translation of Paracelsus’s text. ble inventions, gentilles metaphors, et plaisans discours 11. See Chapter 1, “The Emerald Tablet.” sont traictees toutes matieres politiques d’Estat de grande 12. Visita Interiora Terra Rectificando Invenies Occultum importance et preceptes mauraux choisis et tirez de tour Lapidem –V.I.T.R.I.O.L. les bons autheurs, published in French by Thomas 13. The Rosicrucian Enlightenment (London/New York: de Fougasses, chez A. Perier, rue Saint-Jacques, au Ark Paperbacks, 1986) facing p. 48. Compas, Paris. Chapter 77 occupies pages 457 to 14. Carlos Gilly, Adam Haselmayer, der erste Verkünder 515. The first German translation dates from 1644. der Manifeste der Rosenkreuzer (Amsterdam: In The extract represented in the Fama Fraternitatis was de Pelikaan, Bibliotheca Philosophica , probably translated into German by Wilhelm Biden- 1994). bach, a friend of Tobias Hess. The Rosicrucians of 15. Papus provided a French translation of this text at Tübingen admired Traiano Boccalini. Christoph the end of his Traité élémentaire de sciences occultes Besold quoted him in Opus politicum, and Johann (Paris, 1903). Valentin Andreae’s Christian Mythology shows his in- 16. The Golden Fleece is a symbol which designated fluence. the Great Work. A fascinating work regarding this 2. Thomas Vaughan mistakenly translated this as “Por- subject was written by Antoine Faivre, Toison d’or et phyry,” rather than the “Pope” or “Popery,” which Alchimie (Paris: Archè 1990). English edition: The the German manuscripts specify. Golden Fleece and Alchemy (Albany NY: State Uni- 3. La Magie naturelle, Book I of Philosophie Occulte, versity of New York Press, 1993). translation and commentaries by Jean Servier (Paris: 17. He was the publisher of many alchemical texts, in- Berg, 1982) pp. 32-37. English edition: Agrippa von cluding the celebrated Theatrum Chemicum (6 vols.), Nettesheim, Heinrich Cornelius. Three Books of Oc- the Complete Works of Paracelsus, the Chymical Wed- cult Philosophy Written by Henry Cornelius Agrippa of ding of Christian Rosenkreuz (10 vols.), and various Nettesheim, completely annotated with modern com- other works by Johann Valentin Andreae, Christoph mentary. James Freake, translator. Donald Tyson, Besold, etc. editor (St. Paul, MN: Llewellyn, 1993). 18. Antoine Faivre, Das Erbe des Christian Rosenkreutz 4. Concerning this matter, see Chapter I, “The Sabae- (Amsterdam: In de Pelikaan, 1988). This text was re- ans.” peated in Accès de l’ésotérisme occidental (Paris: Galli- 5. The first edition of the Fama reads “Damascus,” but mard, 1996), tome II, pp. 263-289. English edition: the erratum in the same work specifies that it should Theosophy, Imagination, Tradition: Studies in Western be “Damcar” instead. L’Encyclopédie de l’Islam Esotericism (Albany: State University of New York (Leyden-Paris: 1965) Vol.II, p. 224, calls this town Press, 2000). Dhamar. 19. Roland Edighoffer, Les Rose-Croix et la crise de con- 6. Henry Corbin, L’Imagination créatrice dans le sou- science européenne au XVIIe siecle (Paris: Dervy, 1998) fisme d’Ibn Arabi. (Paris: 1955; reprint 1993, Au- pp. 296-297. bier) p. 20. English editions: Creative Imagination 20. See Paul Arnold, Histoire des Rose-Croix et les origi- in the of Ibn ‘Arabi. Ralph Manheim, transla- nes de la franc-maҫonnerie (Paris: Mercure de France, tor (London: Routledge & Kegan Paul, 1969); and 1990), pp. 120-122, who considers this information Alone with the Alone: Creative Imagination in the to be probable despite some misgivings. Sufism of Ibn ‘Arabi with a new preface by Harold 21. See The Rosicrucian Enlightenment (Boulder, CO: Bloom. (Princeton, N.J.: Princeton University Press, Shambala, 1978) p. 50. 1998). 22. Roland Edighoffer has done a detailed study of this 7. Émile Dantinne, “De l’origine islamique de la Rose- author’s work in Rose-Croix et société idéale selon Jo- Croix,” in Inconnues, No. 4, 1950, pp.3-17. hann Valentin Andreae (Neuilly-sur-Seine: Arma Ar- 8. Brockelmann, Geschichte der arabischen Literatur, tisk, 1982). Vol. II. 23. Histoire des Rose-Croix..., op. cit., chap. V, pp. 136- 9. For this study, two editions of the manifestos have 156. been used. The first is that published by Diffusion 24. For more information about this group, see Bernard Rosicrucienne in 1995 under the general title of La Gorceix, Les Amis de Dieu en Allemagne au siècle de Trilogie des Rose-Croix. This French edition is based Maître Eckhart (Paris: Albin Michel, 1984) and Hen- on the English translation that Thomas Vaughan ry Corbin, En Islam iranien, op. cit., book VII. made in 1652 from a German manuscript then cir- 25. The Imitation of Christ (1471) by Thomas à Kempis culating in England. We feel it would be useful to is, after the Bible, one of the most widely read books also refer the reader to Bernard Gorceix’s translation, among Christians. Theophilus Schweighardt (Dan- La Bible des Rose-Croix (Paris: PUF, 1970), which is iel Mögling), in Speculum sophicum Rhodo-Stauroti- based directly on the original German. The quota- cum... (1618), said that when reading Thomas à tions in this edition are taken from this edition. Kempis one is “already a semi-Rosicrucian.”

Page 17