Conten Philip Ziegler: The Rosicrucian "King of Jerusalem" ........................3 Ron Heisler Two Diagrams of D.A. Freher ............................................................ 11 The Short Confession of Khunrath. ................................................... 24 The Vision of Ben Adam ....................................................................30 The Journey of Frederick Gall ........................................................... 33 The Impact of Freemasonry on Elizabethan Literature .................... 37 Ron Heisler The Table of Emerald ......................................................................... 56 John Everard A Thanksgiving to the Great Creator of the Universe .....................59 Robert Fludd Some Hidden Sources of the Florentine Renaissance....................... 69 Graham Knight Michael Sendivogius and Christian Rosenkreutz: Thc Unexpected Possibilities ............................................................72 Rafai T. Prinke The Sevenfold Adam Kadrnon and His Sephiroth ............................99 Paul Krzok The Spine in Kabbalah .....................................................................108 Paul Krzok Towards Gnosis: Exegesis of Valle-Inclb's la ldmpara Maravillosa ........................112 Robert Lima A Letter from a Hermetic Philosopher............................................ 123 General Rainsford: An Alchemical and Rosicrucian Enthusiast ... 129 Adam McLean Some Golden Moments ...................................................................135 Nick Kollerstrom Question Marks, Signs and the Hebrew Alphabet .........................139 Gavin S. Be~ett Two Worlds that Converged: Shakespeare and the Ethos of the Rosicrucians ..............................149 Ron Heisler Everburning Lights ascribed to Trithemius .................................... 163 Two Alchemical Novels ..................................................................166 Reviews ............................................................................................ 168 Over the past year I have catalogue but I fully intend to spent many hours pouring over devote much of my time over the hermetic and alchemical manu- next years to this project. scripts in various libraries, Cataloguing is only half the reconnecting with the sources of story. The main work begins the hermetic tradition. There are when we breath life into the old some of points I wish to share manuscripts by transcribing their arising out of this task I have contents and symbols, opening undertaken. them up to our inner world as we In general, it seems that work to interpret and appreciate libraries have very poor their system of ideas and descriptive catalogues of their imagery. This is the task I have holdings of hermetic material. set myself for the next few years, The British Library Sloane to bring out of obscurity some of collection is perhaps the best in these gems of hermetic material, Britain, yet it is so poorly and present them to students of catalogued that it is almost im- hermeticism either through the possible for scholars to locate pages of this journal or published items of interest to their in book form. There is so little particular field of study. The being published recently of any situation with regards the originality on our subject, and it Ferguson manuscript collection seems that many writers are in Glasgow University library is relying on readily available even worse, as only a short 'one printed sources, and not line' description is at present connecting with the wealth available for most items in this locked up in the unpublished extremely important collection. hermetic manuscripts. This I Thus I have been impelled to hope to be able to remedy to prepare catalogues of these some extent over the next few collections in order that proper years, and hopefully the and substantial research can be unlocking of this hermetic undertaken into hermetic material will help to invigorate material, for only by people and renew the tradition. I hope to having acccss to and working on be able to make some this source matcrial can the announcements in the next few hcrmetic tradition grow and months about publication of dcvclop. I have at prcsent half some of this material. completed my work on the Ferguson collection, and I hope to publish a full descriptive catalogue later this year or early in 199 1. The Sloane manuscripts may take a while longer to - -- Dr Deirdre Green - A Short Appreciation on a life cut short Dr Deirdre Green, well known to readers of the Hermetic Journal, was tragically killed in a car accident in the Spri of this year. I am filled with the sense of her death being such a great loss to sc"a olars of the hermetic and mystical traditions. Deirdre was in her mid thirties and just beginning to establish herself, after many years of struggle, as a writer on mysticism. I and many of her friends are so painfully aware that she had a great deal to offer, many insights to share and great abilities as a researcher and writer. I have no doubt that she would have become one of the major scholars of mysticism. It is hard to accept that this now cannot be. For Deirdre was that very special kind of person who was able to integrate the scholarly side of her nature (and she was sharp as a pin in this regard) with her intuitive perceptions and mystical insights. I first met her in 1982 when she was finalising research on her Ph.D. thesis, which was a study of mystical tradition and philosophical ideas, including those of the Neoplatonic philosophers, Eckhart, St John of the Cross, Jacob Boehme (for whom she felt an especial closeness), Kierkegaard, Wittgenstein and various strands of Hindu and Buddhist philosophy. Once she completed her Ph.D. thesis she set about trying to find herself an academic job, which even with her undoubted talents proved extremely difficult. During this period Deirdre and I came to live together in Edinburgh and later in Wales. She was always seeking wa s of communicating her insi hts and ideas to a wider group of people, trying to &d opportunities for giving f-res, writing articles, or putting together ideas for a book. Eventually her patience was rewarded and she was offered a permanent academic post as lecturer in the Department of Religious Studies at St David's University at Lampeter, where she taught Hinduism and Buddhism, and made every attempt to expand the curriculum to include her beloved mysticism. Later, in 1988 she married Keith Ray an archaeologist and anthropologist. I remember Deirdre as someone full of life, and yet with an inner melancholy that seems essential to those who seek the mystical in themselves. She always had some project on the go, some interesting area of research she wanted to share. Contact with a mind as sharp and enetratin as Deirdre's was, I am sure, a great delight to all her friends and col&gues. ~iehad a great love for the western mystical tradition in all its facets, Kabbalah, Christian mysticism, hermeticism, etc., and was always willing to share her insights, enthus~asmsand perceptions with other peo le. It is of the greatest re et to me that I will not have her around to collaborate Rrther on future projects. %e worked together on only a few things - the text of the Chymical Wedding and the Dream of Poli hilus, and she he1 ed me organise the 1984 Rosicrucian conference in London. A Pthough she contrifuted a few articles to the Hermetic Journal, and many more to academic journals, the only full length book she had published is Gold in the Crucible: Teresa of Avila and the Western Mystical Tradition, which came out in 1989, and this regrettably will probably be her only published legacy to mysticism. I last saw Deirdre late in 1989 when she was in Oxford for a few days. She had just signed a contract to write a sourcebook for undergraduates on mysticism, which I feel sure would have established her beyond question as an important scholar of mysticism. Characteristically, we spent much of our meeting discussing obscure points of Jacob Boehme's mystical philosophy, as she tried to get me to throw some light upon the ways in which Boehme used alchemical ideas and image to communicate his mysticism. And this is probably how I will best rememxer her, sitting in a room beneath the Bodleian Library pouring over Boehme's Mysterium Magnum, and together trying to tease out its meaning. I can find nothing positive in her early death. We have all been robbed of a great mystical scholar years before she was able to complete her work. How unfair a death! Philip Ziegler The Rosicrucian "King of Jerusalem" Ron Heisler Today, probably the least known of the leading early Rosicrucians - although certainly the most charismatic - is the prophet Philip Ziegler.1 Sadly, for over a century now the considerable amount of material, particularly in manuscript form, on his English experiences has been largely lost sight of. Ziegler was born in Wuerzburg in Germany in the late 16th century, possibly in 1584. His reforming parents were obliged to leave their home state about 1585, and he seems to have led a constantly wandering life. After studying law, he became a private teacher at Augsburg in 1609. Two years later he was teaching at Zurich. During this period he developed a talent for prophecy. On his account he was "called of God to be a prophet" in 1609. His brother Sebastian made prophecies about him.2 For three years he was active "as a second Joseph". The "Philippum Ziglerum" who edited an abridgement of De Bry's Grand Voyages under the title