The Chymical Wedding Christian Rebisse, FRC he Chymical Wedding of Christian machinery, but also found some of its Rosenkreuz, a book that is considered ferment in the alembics of gold makers Tto be the third Rosicrucian and extractors of the quintessence.”1 manifesto, made its appearance in 1616. In the seventeenth century alchemy It was printed in Strasbourg by Lazarus broadened its perspectives. It claimed Zetzner, the publisher of Theatrum to be a unifying science that included chemicum and numerous other alchemical medical applications and developed a treatises. This work differs considerably more spiritual dimension. It also sought to become part of the thinking on the history from the first two manifestos [Fama of Creation, of the tragic cosmogony Fraternitatis and Confessio Fraternitatis]. First which brought about not only the fall of of all, although it was likewise published humanity, but nature as well. Thus, the anonymously, it is known that Johann alchemist was not only a physician who Valentin Andreae was the author. helped humanity to regenerate itself so as Secondly, it is unusual in form in that it is to be reborn to its spiritual condition, but presented as an alchemical novel and as an the alchemist was also nature’s physician. autobiography of Christian Rosenkreuz. As Saint Paul pointed out, Creation is in Despite the important development exile and suffering, and it is awaiting its of science during this period, alchemy liberation by humanity.2 Gerhard Dorn, a remained a potent force. It contributed follower of Paracelsus, was an individual by enriching the thoughts of researchers, who was typical of this evolution.3 And it Rosicrucian prompting Frank Greiner to state: “The was in this set of circumstances, so rich in Digest invention of the modern world did not published works, that the Chymical Wedding No. 1 2016 arise essentially from the triumph of of Christian Rosenkreuz took its place. Page 2 Johann Valentin Andreae [Germany], owned a laboratory, and his The author of this manifesto, Johann cousin, Christophe Welling, was also an en- Valentin Andreae (1586-1654), came from thusiastic follower of this science. Young an illustrious family of theologians. His Johann Valentin followed in his father’s grandfather, Jakob Andreae, was one of footsteps in theological studies. He was the authors of the Formula of Concord, a friend of the theologian Johann Arndt, an important document in the history of who considered him to be his spiritual son Lutheranism. In recogni- and greatly influenced the tion of his meritorious ser- youth. Arndt was part of the vices, the Count Palatine tradition of Valentin Weigel, Otto Heinrich granted him a tradition which tried to a coat of arms. Jakob’s de- achieve a synthesis between sign incorporated the cross Rheno-Flemish mysticism, of St. Andrew, in reference Renaissance Hermeticism, to his family name, with four and Paracelsian alchemy. Jo- roses, in deference to Mar- hann Valentin was also the tin Luther, whose armorial friend of Tobias Hess, a bearings depicted a rose. The emblem theologian who pursued Paracelsian medi- of Luther may be described thus: in the cine and naometry. Devoting himself to center is a black cross, bringing to mind this science of “measuring the temple” mortification and recalling that faith in the while at Tubingen, young Andreae assisted crucified Christ leads to redemption. This his teacher and protector, the theologian cross reposes in the center of a red heart, Matthias Hafenreffer, by drawing the il- the symbol of life. lustrations for a study The latter is placed on the Temple of on a white rose, the Ezekiel. The youth- sign of joy and peace. ful scholar was like- The whole is sur- wise intrigued by the rounded by a golden mediating role of ring symbolizing eter- symbols in the spiri- nal life. It is possible tual experience. In that this emblem was this regard he shared inspired by the writ- the preoccupations ings of Saint Bernard of his teacher Jo- of Clairvaux, which hann Arndt, who was were deeply appreci- noted for his mysti- ated by Luther. In- cism and who was deed, in his sermons considered to be one on the Song of Songs, of the precursors of Saint Bernard often pietism. used the image of The author of the cross united with the Chymical Wedding a flower when describing the marriage of considered the theater to be a worthwhile the soul with God. means for inducing his contemporaries to From childhood, Johann Valentin ponder serious matters, and some of his Andreae was brought up surrounded by works were influenced by the commedia alchemy. His father, a pastor in Tubingen dell’arte. This is true in the case of Turbo, a play in which Harlequin made his first ap- Page 3 pearance on the German stage. This play, concepts presented in the first Rosicrucian published in the same year as the Chymi- texts. It is worth recalling that in the cal Wedding, makes reference to alchemy. year in which the Fama Fraternitatis was This important work would later serve as written, Andreae proposed the creation the model for Goethe’s Faust. However, of a Societas Christiana, a group which, although the author’s learning in the Her- in some respects, resembled the project metic art is readily apparent,4 his view of formulated in the manifestos. Throughout alchemists is also ironic. Generally speak- his life, he was constantly creating societies ing, whether in theology or science, what of learning, such as the Tubingen Circle, interested Andreae was useful knowledge or organizations of a social character, such and not vain speculation. For instance, as the Foundation of Dyers, which is still he and his friend John Amos Comenius in existence today. helped to revive pedagogy in the seven- teenth century. In 1614, he was named The Story suffragen pastor of Vaihingen. Later he The third Rosicrucian manifesto became the superintendent in Calw, and differs considerably from the two then the preacher and counselor at the preceding ones. Briefly, here is the story. consistory of Stuttgart. After having held Christian Rosenkreuz, an elderly man various offices, he ended his career as the who is eighty-one years old, describes abbot of Adelberg, a town where he died 5 his adventures over a seven-day period in in 1654. 1459. After being summoned to a royal Johann Valentin Andreae left an 6 wedding by a winged messenger, Christian impressive body of work. It was in 1602- leaves his retreat, situated on a mountain 1603, when he was not yet seventeen years slope. After various incidents, he arrives at old, that he made his first attempts as an the summit of a high mountain, and then author. He wrote two comedies about passes through a succession of three gates. Esther and Hyacinth, as well as the first Once within, he and the other people who version of the Chymical Wedding. The have been invited are put to a test in which protagonist of this novel already went they are weighed on scales. If they are by the name of Christian Rosenkreuz – judged virtuous enough, they are allowed although this name may only have been to attend the wedding. The select few added at its publication in 1616. As the receive a Golden Fleece7 and are presented manuscript for the first version of this to the royal family. text has disappeared, it is difficult for us to know. However, what we can say for After being brought before the royal certain is that the symbols of the rose and family, Christian Rosenkreuz describes the cross rarely crop up in the novel. We also presentation of a play. This is followed know that Andreae revamped the text for by a banquet, after which the royal family the 1616 edition. It is intriguing to note is decapitated. The coffins containing that the Chymical Wedding was issued in the corpses are loaded onto seven ships the same year and by the same publisher bound for a distant island. Arriving at their as Theca gladii spiritus (The Sheath of the destination, they are placed in the Tower Glory of the Spirit). This book repeated of Olympus, a curious seven-story edifice. twenty-eight passages from the Confessio For the remainder of the narrative we Fraternitatis. However, the name of witness the strange ascent of the guests Rosicrucian Christian Cosmoxene was substituted for through the seven stories of the tower. Digest that of Christian Rosenkreuz, and the At each level, under the direction of a No. 1 2016 author did not seem to adhere to all the maiden and an old man, they participate Page 4 in alchemical operations. They carry out a and literary work. It is, in fact, one of the distillation of the royal skins from which best examples of the emergence of the a liquid is obtained that is afterwards Baroque in the seventeenth century. The transformed into a white egg. From this a taste for the marvelous and the primacy bird is hatched that is fattened before being of ornamentation are quite apparent.8 decapitated and reduced to ashes. From the The castle where the wedding takes place residue, the guests fabricate two human- is sumptuous, and its gardens reflect shaped figurines. These homunculi are fed the era’s interest in parks adorned with until they become the size of adults. A fountains and automatons.9 They serve to final operation communicates to them the embellish many scenes in the story – most spark of life. The two homunculi are none memorably that of the judgment in which other than the king and the queen who have the guests, one by one, put themselves been restored to life.