This edition of the combined “Fama Fraternitatis and the Confessio Rosae Crucis “, published in Germany in the year , is an unique and truly exceptional. Fama fraternitatis Roseae Crucis oder Die Bruderschaft des Ordens der. Rosae Crucis, is an anonymous Rosicrucian manifesto published in in. Kassel. FAMA FRATERNITATIS R.C Or rumors of Kooij, Fama Fraternitatis. Haarlem: Rosae Crucis (FRC) the Rosicrucian Fraternity in about the early ‘s.
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Introduction by Alexandre David. The Fama which created a profound effect was soon published in separate form. In appeared the Confessio Fraternitatisissued with the Fama. Both manifestoes passed through several editions while Boccalini’s essay disappeared. Fama Fraternitatis gives an account of the life and adventures of Christian Rosenkreutz, a symbolical character, who is the founder of the Society of Rosicrucians.
According to the Legend ,C. His fellow travelerFrater P. He conferred with the learned at Madrid, but he met with unfavorable reception. So, he deeply discourage, return to Germany, where he built himself a house on the brow of a little hill and devoted his life to study and experimentation.
Thus, the Rosicrucian Fraternity was founded. Later four members were accepted.
When this temple was completed, the Brothers, being now thoroughly instructed in the mysteries and the sciences, agreed to frtaernitatis. The travelers were to return to the Temple at the end of each year, or to send an excuse for their absence. The first rule was that they should take to themselves no other dignity or credit than that they were willing to heal the sick whithout charge.
The second was that from that time on forever they should wear no special robe or garment, but should dress according to the custom of the country wherein they dwelt.
The third stated that every year upon a certain day they should meet in the “House of the Holy Spirity”, or, if unable to do so, should be represented by an epistle. The fourth decreed that each member should search for a worthy person to succeed him at his own demise.
The fifth stated that the letters “R. Soon afterward Father C. His body was accidentally discovered years after his death when one of the Brothers decided to make some alterations in the “House of the Holy Spirit”. While making his alterationsthe Brother discovered a memorial tablet upon which were inscribed the names of the early members of the Order.
The memorial plate was of brass, and was affixed to the wall by a nail driven through its center; but so firmly was it attached thatin tearing it away, at portion of the plaster came off, thereby exposing at Secret Door. Upon removing the incrustations from the door, there apperead written in large letters the following inscription: Waiting for the sunrise of the next morning, they resumed their researches.
Each of its seven sidesfive feet wide by eight feet in height, had well known symbols inscribed on it. The light was received from an artificial sun in the roof, and was almost blinding to the eye. To their amazementin the middle of the floor there stood, instead of at tomb, at circular altaron which was an inscriptionsaying that the apartment had been erected by C.
Many other inscriptions were seen about the apartment, including. In Each of the seven sides was at door opening into at closet. In these closets they found many rare and valuable articles such the ” The History And Life of the Founder “; the vocabulary of the Paracelsus; The Secrets of the Order; together with bells, mirrors, lamps, and various other things.
On Removing The altar and the brass palte beneath itto their surprise, they came upon the body of C. C ertain discrepancies have been found in this story. Curious research relating to the identity of Father C. He states that Christian Rosenkreutz was the last descendant of the Germelschausen, a german family florished in the 13th century. He was carried away secretly by at monk, who was an Albigensian adept from Languedoc.
His account derives from oral tradition. Some adds that its roots flourished in Middle Ages as a development of Alchemical researshes. In his Secret Symbols of the Rosicrucians, Dr.
He also states that a Rosicrucian is a person who by the process of spiritual awakening has attained a pratical knowledge of the secret of the Rose and the Cross. When we speak of Rosicrucianism as a society of men functioning under the laws and regulations of a physical societyorganized under the name Rose Cross, we must then limit ourselves to the opening years of the 17th century, but when we speak of it as a mystical traditionwe can trace it back to Egypt and Atlantis.
It is regarded by some scholars that this story of Andrea’s was purely romance. Still others contend that he wrote this account of the rise and progress of Rosicrucianism for the purpose of advancing his own peculiar views of morals and religion. Be this as it may, this so-called “fiction” has persisted through the centuriesand has been readily accepted as truth by multitudes of people. It has been proposed that the face of the author of the Chymical Wedding of Christian Rosenkreutz, as preserved on a rare print shown a striking resemblance to that of Sir Francis Baconin spite of the age difference.
If, as another conjecture maintains, he borrowed the name and identity of William Shakespeare, he could also have assumedafter the latter’s mock funeral, the personality of Johan Valentin Andreae. The crescent moon drawn below his bust appers upon the crest of Lord Bacon. In addition, the four letters OMDC in the frame at the lower right corner of the plate, by a simple Baconian cipher, can be changed into numbers whose sum gives 33 – the numerical equivalent of the name Bacon.
Should this proposal seem far-fetched, its is helpful to know that such practices were common place in Baco’s time. Writing about the transcendental theoryManly P. This Theory asserts that the Rosicrucians actually possessed all the supernatural powers with they were credited; that they were in reality citizens of the two worlds; thatwhile they had physical bodies for expression on the material palnethey were also capable, through the sinstructions they received from Brotherhood, of functioning in the mysterious ethereal body not subject to the limitations of time and distance.
By means of this “astral form” they were able to function in the invisible realm of Nature, and in this realm, beyond reach of the profane, their Temple was located. According to this Theorythose who have sough to record the events of the importance in connection with the Rosicrucian controversy have invariable failed because they approched their subject from a purely physical or materialistic angle.
Both Peter Gassandi and later Mosheim deduced it from two words, rosmeaning dew and crux meaning crossand thus they defined it ” Drew Cross “. According to the alchemists, dew was the most powerful of all substances to dissolve gold ; and the crossin the language of the same philosophers, was identical with lightor luxbecause the figure of the cross exhibits the three letters of that word.
Works quoted from or consulted in the preparation of this Preface: Fama Fraternitatis or A Discovery of the Fraternity of the Most Laudable Order of the Rosy Cross Seeing the only wise and merciful God in these latter days hath poured out so richly his mercy and goodness to mankind, where by we do attain more and more to the perfect knowledge of his Son Jesus Christ and Nature, that justly we may boast of the happy time, wherein there is not only discovered unto us the half part of the world, which was heretofore unknown and hidden, but he hath also made manifest unto us many wonderful, and never heretofore seen, works and creatures of Nature, and moreover hath raised men, imbued with great wisdom, who might partly renew and reduce all arts in this our age spotted and imperfect to perfection; so that finally man might thereby understand his own nobleness and worth, and why he is called Microcosmus1 and how far his knowledge extendeth into Nature.
Although the rude world herewith will he but little pleased, but rather smile and scoff thereat; also the pride and covetousness of the learned is so great, it will not suffer them to agree together; but were they united, they might out of all those things which in this our age God doth so richly bestow upon us, collect Librum Naturaeor a perfect method of all arts: But here is too great weakness for such a great work.
And although in theology, physics, and the mathematics, the truth doth oppose itself 3 nevertheless the old enemy by his subtlety and craft doth show himself in hindering every good purpose by his instruments and contentious wavering people. To such an intent of a general reformation, the most godly and highly illuminated father, our brother, C. Although this brother died in Ciprus, 4 and so never came to Jerusalem, yet our brother C. In the meantime he became by chance acquainted with the wise men of Damasco in Arabia, and beheld what great wonders they wrought, and how Nature was discovered unto them; hereby was that high and noble spirit of brother C.
There the wise received him as he himself witnesseth not as a stranger, but as one whom they had long expected; they called him by his name, and showed him other secrets out of his cloister, whereat he could not but mightily wonder. He learned there better the Arabian tongue, so that the year following he translated the book M. This is the place where he did learn his physicks, and his mathematicks, whereof the world hath just cause to rejoice, if there were more love, and less envy.
After three years he returned again with good consent, shipped himself over Sinus Arabicus into Egypt, where he remained not long, but only took better notice there of the plants and creatures. He sailed over the whole Mediterranean sea for to come unto Fez, where the Arabians had directed him.
And it is a great shame unto us, that wise men, so far remote the one from the other, should not only be of one opinion, hating all contentious writings, but also be so willing and ready under the seal of secrecy to impart their secrets to others.
Every year the Arabians and Africans do send one to another, inquiring one of another out of their arts, if happily they had found out some better things, or if experience had weakened their reasons. Yearly there came something to light, whereby the mathematica, physic, and magic for in those are they of Fez most skilful were amended.
As there is nowadays in Germany no want of learned men, magicians, cabalists, physiciansand philosopherswere there but more love and kindness among them, or that the most part of them would not keep their secrets close only to themselves. At Fez he did get acquaintance with those which are commonly called the Elementary Inhabitants, who revealed unto him many of their secrets.
As we Germans likewise might gather together many things, if there were the like unity, and desire of searching out secrets amongst us. Of these of Fez he often did confess that their Magia was not altogether pure, and also that their Cabala was defiled with their religion; but notwithstanding he knew how to make good use of the same, and found still more better grounds for his faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of times. And thence proceedeth that fair concord, that, as in every several kernel is contained a whole good tree or fruit, so likewise is included in the little body of man the whole great world, whose religion, policy, health, members, nature, language, words and works, are agreeing, sympathizing, and in equal tune and melody with God, heaven, and earth.
And that which is dis-agreeing with them is error, falsehood, and of the Devil, who alone is the first, middle, and last cause of strife, blindness, and darkness in the world. Also, might one examine all and several persons upon the earth, he should find that which is good and right, is always agreeing with itself; but all the rest is spotted with a thousand erroneous conceits.
After two years brother C.
He therefore conferred with the learned in Spain, showing unto them the errors of our arts, and how they might be corrected, and from whence they should gather the true Indicia of the times to come, and wherein they ought to gama with those things that are past; also how the faults of the Church rosze the whole Philosophia Moralis was to be amended.
He showed them new growths, new fruits, and beasts, which did concord with old philosophy, and prescribed them new Axiomatawhereby all things might fully be restored. But it was to them a roae matter; and being a new thing unto them, they feared that their great name should be lessened, if they should now again begin to learn and acknowledge their many years errors, to which they were accustomed, and wherewith with they had gained them enough.
Who-so loveth unquietness, let him be reformed. The same song was also sung to him by other nations, the which moved him the more because it happened to him contrary to his expectations, being ready then bountifully to impart all his arts and secrets to the learned, if they would have but undertaken to write the true and infallible Axiomataout of all faculties, sciences, and arts, and whole Nature, as that which he knew would direct them, like a globe or circle, to the only middle point and Centrumand as is usual among the Arabians it should only serve to the wise and learned as a rule.
That also there might be a Society in Europe, which might have gold, silver, and precious stones, sufficient for to bestow them on kings, for their necessary uses and lawful purposes; with which such as be governors might be brought up, for to learn all that which God hath suffered man to know, and thereby to he enabled in all times of need to give their counsel unto those that seek it, like the heathen oracles.
Verily we must confess that the world in those days was already big with those great commotions, labouring to be delivered of them; and did bring forth painful, worthy men, who broke with all force through darkness and barbarism, and left us who succeeded to follow them: Such a one likewise hath Theophrastus been in vocation and callings, although he was none of our Fraternity, yet nevertheless hath he diligently read over the book M: And therefore in his writing he rather mocked these busy bodies, and doth not show them altogether what he was: But that we do not forget our loving father, brother C.
There, although he could have bragged with his art, but specially of the transmutations of metals, yet did he esteem more Heaven, and the citizens thereof, Man, than all vain glory and pomp. Nevertheless he built a fitting and neat habitation, in which he ruminated his voyage, and philosophy, and reduced them together in a true memorial.
In this house he spent a great time in the mathematicks, and made many fine instruments, ex omnibus hajus artis partibuswhereof there is but little remaining to us, as hereafter you shall understand. After five years came again into his mind the wished for reformation; and in regard he doubted of the aid and help of others, although he himself was painful, lusty, and unwearying, he undertook, with some few joined with him, to attempt the same.
Wherefore he desired to this end, to have out of his first cloister to the which he bare a great affection three of his brethren, brother G. After this manner began the Fraternity of the Rose Cross ; first, by four persons only, and by them was made the magical language and writing, with a large dictionary, which we yet daily use to God’s praise and glory, and do find great wisdom therein; they made also the first part of the book M.
But in respect that that labour was too heavy, and the unspeakable concourse of the sick hindered them, and also whilst his new building called Sancti spiritus was now finished, they concluded to draw and receive yet others more into their Fraternity; to this end was chosen brother R. Although we do now freely confess, that the world is much amended within an hundred years, yet we are assured that our Axiomata shall unmovably remain unto the world’s end, and also the rcucis in her highest and last age shall not attain to see anything else; for our Rota takes her beginning from that day when God spake Fiatand shall end when he shall speak Pereat ; yet God’s clock striketh every fgaternitatis, where ours scarce striketh perfect hours.
We also steadfastly believe, that if our brethren and fathers had lived in this our present and fraternitats light, they would more roughly have handled the Pope, Mahomet, scribes, artists, and sophisters, and had showed themselves more helpful, not simply with sighs, and wishing of their end and consummation. When now these eight brethren had disposed and ordered all things in such manner, as there was not now need of any great labour, and also that everyone was sufficiently instructed, and able perfectly to discourse of secret and manifest philosophy, they would not remain any longer together, but as in the beginning they had agreed, they separated themselves into several countries, because that not only their Axiomata might in secret be more profoundly examined by the learned, but that they themselves, if in some country or other they observed anything, or perceived some error, they might inform one another of it.
Their agreement was this: