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 goldmakers­ Tto be the third Rosicrucian and extractors of the quintessence.”1 manifesto, made its appearance in 1616. In the seventeenth century 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 . 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 , 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 , a friend of the theologian , an important document in the history of who considered him to be his spiritual son . 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 , 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 . 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. Shortly afterwards, in a balance that weighs their virtue. they welcome their guests into the Order The author also has us witness strange of the Golden Stone, and all return to the processions of veiled maidens who are castle. However, Christian Rosenkreuz, barely perturbed by the arrows shot by at the time of his first day in the castle, a rather undisciplined Cupid. Moreover, committed the indiscretion of entering the we encounter such fabulous animals as mausoleum where the unicorns, lions, griffins, sleeping Venus reposes. and the phoenix. His inquisitiveness The costumes of the condemns him to various characters are become the guardian luxurious, and during of the castle. The the narrative some of sentence does not seem them change from black to be executed, because to white and to red, ac- the narrative suddenly cording to the stage of ends with the return of alchemical transmuta- Christian Rosenkreuz to tion in progress. Vari- his cottage. The author ous feasts and banquets, leaves us to understand that the hermit, served by invisible valets, punctuate the who is eighty-one years old, does not narrative. Music, often played by invis- have many more years to live. This last ible musicians, accompanies the narra- statement seems to contradict the Fama tion. Trumpets and kettledrums mark Ftaternitatis, which claimed that Christian the changes in scenery or the entrance of Rosenkreuz lived to the venerable age characters. The text is sprinkled with po- of 106. Moreover, other aspects of the ems, and the general plot is interrupted narrative depict a Christian Rosenkreuz by a play. Nor is humor absent from this who is quite at odds with the one presented alchemical treatise. It manifests at often in the earlier manifestos. unexpected moments, as for example in the episode of the judgment (third day), A Baroque Opera which gives rise to several broad jokes. As Bernard Gorceix has remarked, At the moment when the transmutation Andreae’s work bears the imprint of is virtually achieved (sixth day), the direc- seventeenth century culture, that of the tor of the operations tricks the guests into Baroque, where allegory, fable, and symbol believing that they are not going to be in- occupy a preeminent place. According to vited to the final phase of the work. After Gorceix, this novel is a significant historical seeing the effects of the joke, its perpetra- Page 5 tor laughs so hard that “his belly was ready included in the first volume of Theatrum to burst.” The narrative involves hidden chemicum, published by Lazarus Zetzner in inscriptions and a riddle in ciphers which 1602.12 In this text, Dorn indicates that the Leibniz tried to fathom. As can be seen, purification carried out on matter by the we are face to face with a literary work of alchemist should also be accomplished on great opulence, and in a style very differ- people. His book presents three characters ent from that of the Fama Fraternitatis and who typify the different parts of human Confessio Fraternitatis. beings: body, soul, and spirit. While at a crossroads, the three have a discussion Inner Alchemy regarding what route they should follow In 1617, the year following the so as to reach three castles situated on a publication of the Chymical Wedding, the mountain. The first of these castles is alchemist Ratichius Brotoffer published made of crystal, the second of silver, Elucidarius Major, a book in which he tried and the third of diamond. After several to establish the correlations between adventures and a purification at the the seven days of the Chymical Wedding Fountain of Love, these characters attain and the stages of alchemical work. He the seven stages which mark the process acknowledged, however, that Andreae’s of the inner regeneration of being. There text is obscure. In more recent years, other is a striking resemblance between the basic authors, such as Richard Kienast (1926) plot of this story and that of the Chymical or Will-Erich Peuchkert (1928), did their Wedding. best to decipher the mysteries of this text. More recently, Bernard Gorceix, Serge Hutin, and Roland Edighoffer in particular analyzed this work judiciously.10 The text of the Chymical Wedding barely resembles the works of the alchemical corpus. It is not at all a technical treatise, and its object is not to describe the operations in a laboratory. And we should note in passing that the story does not involve developing the Philosopher’s Stone, but of producing a couple of homunculi. In regards to the seven days described in the tale, it is essentially at the beginning of the fourth day that alchemical symbology occupies center stage. Paul Arnold tried to show that the Chymical Wedding was simply an adaptation of Canto X of The Faerie Queene by Edmund Spenser (1594), which describes the Red Cross Knight. Yet his argument The Spiritual Wedding is hardly convincing. For his part, Roland In the epigraph to his book, Andreae Edighoffer showed that Andreae’s story indicates that “the mysteries are demeaned bears a striking resemblance to Clavis when revealed and lose their power when Rosicrucian totius philosophiae chimisticae,” 11 a work by profaned.” Indeed, the initiatic mysteries Digest Gerhard Dorn, a follower of Paracelsus. lose their virtue when they merely pass No. 1 2016 This book was published in 1567, and then through the filter of the intellect. Under Page 6 these circumstances, how can we analyze element in his thinking. Contrary to what the work that interests us here without the title suggests, Andreae’s narrative does stripping it of its virtues? We do not make not speak of a wedding. The marriage the claim that we can reveal all of the ceremony is not described in the novel, arcana, but we feel that three important but rather its action revolves around the themes presented in Andreae’s initiatic resurrection of a king and a queen. As novel need to be emphasized: the wedding, with Saint Bernard and the mystics of the mountain of revelation, and the seven previous eras, it is the wedding of being, stages of the work. understood as a regeneration that Andreae The sacred wedding, the hierogamy, refers to in his book. occupies an important place in the ancient mysteries. In Christianity, with The Castle of the Soul Saint Bernard of Clairvaux (1090-1153), The wedding location is on a mountain. this subject was elaborated upon in his In traditional symbology, this place, the commentaries on the Song of Songs. In his point where the earth and sky touch, is treatise On the Love of God, he described the abode of the deities and of revelation. the journey of the soul towards the higher As has been so well demonstrated by spheres, with the final stage being that Marie-Madeleine Davy in La Montagne of the spiritual marriage. This symbolic et sa symbolique (The Mountain and its system was developed in greater detail by Symbolism),13 when a person determines the Rheno-Flemish mystics, notably with to climb the mountain, he or she sets the Beguines and Jan van Ruysbroeck, out on the quest for self and embarks author of The Adornment of the Spiritual on the ascent toward the absolute. The Marriage (1335). Among numerous other invitation brought to Christian Rosenkreuz authors, such as Valentin Weigel, the theme indicates that he must reach the summit of the spiritual marriage is associated with of a mountain crowned by three temples. that of regeneration and rebirth. Among However, in the following episode of the the latter, alchemical symbolism is added narrative, castles are mentioned instead. to that of Christianity. Christian Rosenkreuz passes through The royal wedding generally occupies two portals and arrives at the castle where an important place in alchemy, and preparations for the great transmutation psychologist showed that it was are taking place. Then, it is in a third place, particularly well suited for describing the in a tower situated on an island, that the phases of the process of individuation. Great Work is accomplished. We find here The wedding of the king and the queen the theme of the castle of the soul spoken represent the union of the two polarities of by Meister Eckhart (1260-1328) and of being, the animus and the anima, leading Theresa of Avila (1515-1582). For them, to the discovery of Self. Jung set forth his the quest of the soul is often presented as research in many books, of which the most the conquest of a castle. Alchemical texts representative is combine the two elements in describing (1944). However, it was in Mysterium a castle on a mountain. We previously Coniunctidnis, An Inquiry into the Separation observed that Gerhard Dorn spoke of and Synthesis of Psychic Opposites in Alchemy three castles on a high mountain. Whether (1955-56), that Jung’s investigations are mountain, castle, temple, or tower, all of thought to have reached their greatest these symbolic elements in our narrative development. In this work, the Chymical are meant to conjure up the notion of a Wedding of Christian Rosenkreuz is a key journey and an ascent.

Page 7 terrestrial world. This vision greatly influ- enced the Essenes and was the source of all apocalyptic literature.14 We are reminded of the importance of the vision of Ezekiel’s temple in Simon Studion’s Naometria, and, as previously mentioned, we know that Andreae also had the opportunity to work on this subject with Matthias Hafen- reffer (see above, “Johann Valentin Andre- ae”). Moreover, as Roland Edighoffer has shown, the Chymical Wedding includes many eschatological aspects. It is surprising to note that we will soon encounter this idea of an eschatological temple with . For him, the mountain on which the temple is erected is none other than that of initiation. The Seven Stages In the Chymical Wedding, the number seven plays a fundamental role. The action unfolds over seven days; seven virgins, seven weights, seven ships are described; and the final transmutation takes place in an athanor which sits enthroned in a seven- story tower. Although this may not always be the case, alchemists generally divide the Yet the temple or castle situated on process of the elaboration of the Great a high mountain also has an eschatologi- Work into seven phases. Gerhard Dorn cal aspect by recalling the temple to come talks about the seven degrees of the work. which Ezekiel spoke of in his visions. Here we encounter a fundamental theme After the destruction of the temple and which is far from being unique to alchemy. the city of Jerusalem, the Jews were de- As Professor Ioan P. Couliano has shown, ported to Babylon, and it is then that the theory which states that the process Ezekiel prophesied the vision of the fu- of the elevation of the soul encompasses ture temple. He drew a parallel between seven stages is found in numerous the exile of the Jews and the expulsion of traditions.15 His researches indicate that humanity from Paradise. This destruction according to a Greek tradition also found of the temple brought about the retreat in Dante, , and Pico della of God from Creation, God then becom- Mirandola, these ascents toward ecstasy are ing the only “place” where humans could accomplished through the seven planetary worship. However, Ezekiel announced the spheres. Couliano also noted another form establishment of a new temple, a third, of ascent following a tradition dating back which would coincide with the restoration to Babylonia, and which later passed into of Creation. The prophet described this Jewish and Judeo-Christian apocalyptic Rosicrucian as being situated on a “high mountain,” literature, as well as Islam. Without making Digest and he declared that the archetype of this reference to the planets, it also speaks of No. 1 seven stages to spiritual ecstasy. 2016 temple existed previously in the super­ Page 8 This element is also found in Her- 5th Day, The Sea Voyage: meticism. The Poemandres, the first trea- The mausoleum of Venus – The false tise of the Corpus Hermeticum, after having interment of the royal personages – The touched upon the cosmogony and the fall sea voyage – The arrival on the island – of humanity, speaks of the seven stages of The seven-story tower – The laboratory. the soul’s ascent through the framework of the spheres. It describes the seven 6th Day, The Seven Phases of Resurrection: zones that the soul, after the dissolution The drawing of lots – The ceremony of the material body, must pass through around the fountain and cauldron – so as to purge the self of its defects and The suspended globe – The white egg – illusion before ascending toward the Fa- The birth of the bird – The decapitation ther.16 It is interesting to note that the and incineration of the bird – The tenth treatise, which provides a summary circular furnace – The fabrication of two of the Hermetic teachings, reconsiders figurines from ashes – The spark of life – the ascent toward the Divine by defining it The awakening of the royal couple. as the “ascent toward Olympus.” Is it not 7th Day, The Return of Christian Rosenkreuz: striking that, in the Chymical Wedding, the The Knights of the Golden Stone – tower where the seven alchemical phases The return by ship – The punishment are accomplished is appropriately called inflicted on Christian Rosenkreuz – the Tower of Olympus? His return home after his pardon. The Seven Days of the Wedding This septenary concept is also found 1st Day, Preparation for the Departure: in the Christian tradition, notably with The heavenly invitation – The prisoners Saint Bernard, who was highly admired of the tower – The departure of Christian by Andreae. The dream recounted on the Rosenkreuz for the wedding. first day of theChymical Wedding derives its 2nd Day, Journey to the Castle: theme from Saint Bernard’s sermon for the fifth Sunday after Pentecost. In this dream, The crossroads of the four paths – Christian Rosenkreuz is locked away in a The arrival at the castle and the passage tower in the company of other people. through the three gates – The banquet at Moreover, the tools which the wedding the castle – The dream. guests receive for going from one floor to 3rd Day, The Judgment: another in the Tower of Olympus (sixth The judgment of the unworthy guests – day) – a rope, ladder, or wings­ are taken The bestowal of the Golden Fleece on the from the symbology of Saint Bernard. chosen – The execution of judgment – We find reference to the seven stages The visit to the castle – The weighing of the inner life among two individuals ceremony. praised by Andreae. The first, , the pastor of Salzwedel, speaks 4th Day, The Blood Wedding: of “justificatio, santificatio, contemplatio, applica- The fountain of Hermes – The tio, devotio, continentia, beneficienta.” The sec- bestowal of a second Golden Fleece – ond person is Philip Nicolai (1556-1608), Presentation to the six royal personages – a pioneer of the “new piety,” who, when The theatrical presentation – The execution speaking of the mystic wedding, describes of the royal family – The departure of the the seven phases which mark the regenera- coffins on seven ships. tion of the soul (The Mirror of the Joys of Eternal Life, 1599).

Page 9 Knight of the Golden Stone At the end of the seventh day of the End Notes 1. Aspects de la tradition alchimique au XVIIe siecle, acts Chymical Wedding, Christian Rosenkreuz is of the international conference of the university of dubbed “Knight of the Golden Stone.” Reims-Champagne-Ardennes on 28-29 November This title gives him mastery over ignorance, 1996, under the direction of Frank Greiner, Chryso- poeia (Paris: Arch 1998) p. 11. poverty, and illness. Each knight takes 2. Romans 8:19-22. an oath in promising to dedicate the 3. Bernard Gorceix, Alchimie (Paris: Fayard, 1980). 4. We find here numerous references to Lexicon Al- Order to God and his servant, Nature. chemiae by Martin Rulland (1612). English edition: In effect, as Johann Valentin Andreae A Lexicon of Alchemy, by Martin Ruland the Elder. A. indicates, “Art serves Nature” and the E. Waite, translator (London: J. M. Watkins, 1964). 5. Roland Edighoffer, Rose-Croix et societe ideale selson alchemist participates as much to his own Johann Valentin Andreae, vols. I and II (Paris: Arma restoration as that of nature. In a register, Artis, 1982 and 1987). Christian Rosenkreuz inscribed these 6. Edighoffer, Rose-Croix et societe ideale. . ., ibid., vol II., brings together his entire bibliography: books, trans- words: “The highest knowledge is that we lations, editions, correspondence, and manuscripts, know nothing.” This phrase refers to the pp. 761-781. “learned ignorance” preached by Nicholas 7. The Golden Fleece is a symbol which designated the Great Work. A fascinating work regarding this sub- of Cusa (1404-1464). The latter, part of ject was written by Antoine Faivre, Toison d’or et Alchi- a tradition including Proclus, Dionysius mie (Paris: Arche 1990). English edition: The Golden the Areopagite, and Eckhart, opposed Fleece and Alchemy (Albany NY: State University of New York Press, 1993). rationalistic logic. “Learned ignorance” 8. Bernard Gorceix, La Bible des Rose-Croix, introduc- does not consist of, as often thought, the tion (Paris: Presses Universitaires de France, 1970) rejection of knowledge, but the recognition pp. XXXVIII. 9. Regarding this subject, see the work of Salomon de that the world, being infinite, cannot be the Caus, Hortus Palatinus (1620) and in particular the object of complete knowledge. Nicholas reissue of Le Jardin Palatin (Paris: Éd. du Moniteur, of Cusa advocated a gnosis, an illuminating 1990), with a postscript by Michel Conan which places S. de Caus in the Rosicrucian movement of knowledge, one capable of surpassing the Heidelberg. world of appearances by understanding 10. We will not mention here the rather fanciful com- mentaries of numerous other authors. the coincidence of opposites. 11. Roland Edighoffer, Les Rose-Croix et la crise de conscience In conclusion, the Chymical Wedding europeenne au XVIIe siecle (Paris: Dervy, 1999) pp. 282- 302. of Christian Rosenkreuz is an initiatic 12. See Marie-Louise von Franz, who, in Alchimie et ima- narrative, that of a person’s quest on the gination active (La Fontaine de Pierre, 1978) provides way to the marriage with one’s soul. This numerous excerpts of this text. English edition: Al- chemical Active Imagination. Rev. ed. (Boston Shamb- ascent of the soul is part of a process hala, 1997). encompassing both humanity and nature. 13. Paris: Albin Michel, 1996. When reading the book, we are struck by 14. This idea was developed by Shozo Fujita, The Temple Theology of the Qumran Sect and the Book of Ezekiel: the richness of the language which testifies Their Relationship to Jewish Literature of the Last Two to the erudition of its author. Indeed, it Centuries B.C. (Ann Arbor: UMI, Bell & Howell, would take an entire volume to point 1970). (Princeton Thesis, 1970). Henry Cordin summarized it in a chapter of his book Temple et out all of the references to mythology, Contemplation (Paris: Flammarion, 1980) pp. 307-422. literature, theology, and esotericism. We English edition: Temple and Contemplation. Philip Sherrard and Liadain Sherrard, translators (London: have only made a brief sketch here of KPI in association with Islamic Publications, 1986). this marvelous story. Rather than explain 15. See his book (Experience de l’extase (Paris: Payot, its various meanings, our primary aim has 1984), with a preface by Mircea Eliade. 16. See Hermes Trismegiste, I, Poimandres (Paris: Belles been to motivate you to read or reread this Lettres, 1991) pp. 15-16. English edition: : Rosicrucian work that is fundamental to the Rosicrucian The Greek Corpus Hermeticum and the Latin Ascelpius Digest tradition and occupies a prominent place in a new English , with notes and introduc- No. 1 in the history of European literature. tion by Brian P. Copenhaver (Cambridge: Cambridge 2016 University Press, 1995). Page 10