CHAPTER XXXV

THE ROSICRUCIANS AND THE FREEMASONS

F all the theories which have been advanced in relation to the origin of Freemasonry from some one of the secret sects, either of antiquity or of the Middle Ages, there is none more interesting than that which seeks to connect it with the Hermetic philosophy, because there is none which presents more plausible claims

to our consideration.

There can be no doubt that in some of what are called the High Degrees there is a very palpable infusion of a Hermetic element. This can not be denied, because the evidence will be most apparent to any one who examines their rituals, and some by their very titles, in which the Hermetic language and a reference to Hermetic principles are adopted, plainly admit the connection and the influence.

There is, therefore, no necessity to investigate the question whether or not some of those High or Philosophic Degrees which were fabricated about the middle of the last century are or are not of a Hermetic character, because the time of their invention, when Craft Masonry was already in a fixed condition, removes them entirely out of the problem which relates to the origin of the Masonic Institution. No matter when Freemasonry was established, the High Degrees were an afterthought, and might very well be tinct ured with the principles of any philosophy which prevailed at the period of their invention.

But it is a question of some interest to the Masonic scholar whether at the time of the so-called Revival of Freemasonry, in the early part of the 18th century, certain Hermetic degrees did not exist which sought to connect themselves with the system of Masonry. And it is a question of still greater interest whether this attempt was successful so far, at least, as to impress upon the features of

that early Freemasonry a portion of the characteristic tints of the Hermetic philosophy, some of the marks of which may still remain in our modern system.

But as the Hermetic philosophy was that which was invented and taught by the Rosicrucians, before we can attempt to resolve these important and interesting questions, it will be necessary to take a brief glance at the history and the character of Rosicrucianism. On the 17th of August, 1586, Johann Valentin Andreä was born at Herrenberg, a small market-town of what was afterward the kingdom of Würtemburg. After a studious youth, during which he became possessed of a more than moderate share of learning, he departed in 1610 on a pilgrimage through Germany, Austria, Italy, and France, supplied with but little money, but with an indomitable desire for the acquisition of knowledge. Returning home, in 1614, he embraced the clerical profession and was appointed a deacon in the town of Vaihingen, and by subsequent promotions reached, in 1634, the positions of Protestant prelate of the Abbey of Bebenhausen and spiritual counsellor of the Duchy of Brunswick. He died on

the 27th of June, 1654, at the ripe age of sixty-eight years.

On the moral character of Andreä his biographers have lavished their encomiums. A philanthropist from his earliest life, he carried, or sought to carry, his plans of benevolence into active operation. Wherever, says Vaughan, the church, the school, the institute of charity have fallen into ruin or distress, there the indefatigable Andreä sought to restore them. He was, says another writer, the guardian genius and the comforter of the suffering; he was a practical helper as well as a theoretical adviser; in the times of dearth and famine, many thousand poor were fed and clothed by his exertions, and the town of Kalw, of which, in 1720, he was appointed the superintendent, long enjoyed the benefit of many charitable institutions which owed their origin to his solicitations and zeal.1

It is not surprising that a man indued with such benevolent feelings and actuated by such a spirit of philanthropy should have viewed with deep regret the corruptions of the times in which he lived, and should have sought to devise some plan by which the condition of his fellow-men might be ameliorated and the dry, effete

1 Biographical Sketch by Wm. Bell, in Freemasons' Quarterly Magazine, London, vol. ii., N. S., 1854, p. 27.

theology of the church be converted into some more living, active, humanizing system.

For the accomplishment of this purpose he could see no better method than the establishment of a practical philanthropical fraternity, one that did not at that time exist, but the formation of which he resolved to suggest to such noble minds as might be stimulated to the enterprise.

With this view he invoked the assistance of fiction, and hence there appeared, in 1615, a work which he entitled the Report of the Rosicrucian Brotherhood, or, in its original Latin, Fama Fraternitatis Rosa Crucis. An edition had been published the year before with the title of Universal Reformation of the Whole World, with a Report of the Worshipful Order of the Rosicrucian Brotherhood, addressed to all the Learned Men and Nobility of Europe.1 There was another work, published in 1616, with the title of Chemische Hochzeit, or Chemical Nuptials, by Christian Rosencreutz.

All of these books were published anonymously, but they were universally attributed to the pen of Andreä, and were all intended for one purpose, that of discovering by the character of their reception who were the true lovers of wisdom and philanthropy, and of inducing them to come forward to the perfection of the enterprise, by transforming this fabulous society into a real and active organization.

The romantic story of Christian Rosencreutz, the supposed founder of the Order, is thus told by Andreä. I have borrowed for the most part the language of Mr. Sloane, who, although his views and deductions on the subject are for the most part erroneous, has yet given us the best English epitome of the myth of Andreä.

According to Andrea's tale, a certain Christian Rosencreutz, though of good birth, found himself compelled from poverty to enter the cloister at a very early period of life. He was only sixteen years old when one of the monks purposed a pilgrimage to the Holy Sepulcher, and Rosencreutz, as a special favor, was permitted to accompany him. At Cyprus the monk is taken ill, but Rosencreutz proceeds onward to Damascus with the intention of going on to

1" Allgemeine und General Reformation der ganzen, weiten Welt. Beneben der Fama Fraternitatis des Löblichen Ordens des Rosencreutzes, an alle Gelehrte und Haüpter Europæ geschreiben," Cassel, 1614.

2"New Curiosities of Literature," vol. ii., p. 44.

Jerusalem. While detained in the former city by the fatigues of his journey, he hears of the wonders performed by the sages of Damascus, and, his curiosity being excited, he places himself under their direction.

Three years having been spent in the acquisition of their most hidden mysteries, he sets sail from the Gulf of Arabia for Egypt. There he studies the nature of plants and animals and then repairs, in obedience to the instructions of his Arabian masters, to Fez, in Africa. In this city it was the custom of the Arab and African sages to meet annually for the purpose of communicating to each other the results of their experience and inquiries, and here he passed two years in study. He then crossed over to Spain, but not meeting there with a favorable reception, he returned to his native country.

But as Germany was then filled with mystics of all kinds, his proposals for a reformation in morals and science meets with so little sympathy from the public that he resolves to establish a society of his own.

With this view he selects three of his favorite companions from his old convent. To them, under a solemn vow of secrecy, he communicates the knowledge which he had acquired during his travels. He imposes on them the duty of committing it to writing and of forming a magical vocabulary for the benefit of future students.

But in addition to this task they also undertook to prescribe gratuitously for all the sick who should ask their assistance, and as in a short time the concourse of patients became so great as materially to interfere with their other duties, and as a building which Rosencreutz had been erecting, called the Temple of the Holy Ghost, was now completed, he determines to increase the number of the brotherhood, and accordingly initiates four new members.

When all is completed, and the eight brethren are instructed in the mysteries of the Order, they separate, according to agreement, two only staying with Father Christian. The other six, after traveling for a year, are to return and communicate the results of their experience. The two who had stayed at home are then to be relieved by two of the travelers, so that the founder may never be alone, and the six again divide and travel for a year.

The laws of the Order as they had been prescribed by Rosencreutz were as follows:

1. That they should devote themselves to no other occupation than that of the gratuitous practice of physic.

2. That they were not to wear a particular habit, but were to conform in this respect to the customs of the country in which they might happen to be.

3. That each one was to present himself on a certain day in the year at the Temple of the Holy Ghost, or send an excuse for his absence.

4. That each one was to look out for a brother to succeed him in the event of his death.

5. That the letters R. C. were to be their seal, watchword, and title.

6. That the brotherhood was to be kept a secret for one hundred years.

When one hundred years old, Christian Rosencreutz died, but the place of his burial was unknown to any one but the two brothers who were with him at the time of his death, and they carried the secret with them to the grave.

The society, however, continued to exist unknown to the world, always consisting of eight members only, until another hundred and twenty years had elapsed, when, according to a tradition of the Order, the grave of Father Rosencreutz was to be discovered, and the brotherhood to be no longer a mystery to the world.

It was about this time that the brethren began to make some alterations in their building, and thought of removing to another and more fitting situation the memorial tablet, on which were inscribed the names of their associates. The plate, which was of brass, was affixed to the wall by means of a nail in its center, and so firmly was it fastened that in tearing it away a portion of the plaster of the wall became detached and exposed a concealed door. Upon this door being still further cleansed from the incrustation, there appeared above it in large letters the following words: Post CXX ANNOS PATEBO-After one hundred and twenty years I will be opened.

Although the brethren were greatly delighted at the discovery, they so far restrained their curiosity as not to open the door until the next morning, when they found themselves in a vault of seven sides, each side five feet wide and eight feet high. It was lighted by an artificial sun in the centre of the arched roof, while in the