The Second Day.
I was hardly got outside of my Cell into a Forest, when methought that the whole heavens had already trimmed themselves against this wedding, for even the birds in my opinion chanted more pleasantly than before, and the young fawns skipped so merrily that they rejoiced my old heart, and moved me to sing. At length I espied a curious green heath, whither I betook myself out of the forest. Upon the heath stood three tall Cedars, to one of which was fastened a tablet, upon which was curious writing, offering to him who had heard anything concerning the nuptials of the king, four ways, all of which would lead to the royal court. The reader was exhorted to choose which he would, and to persevere therein, receiving at the same time warning as to the dangers to which he would be committed. As soon as I had read this writing, all my joy was near vanished again, and I, who before sang merrily, began now inwardly to lament, for although I saw all the three ways before me, and understood that henceforward it was vouchsafed me to make choice of one of them; yet it troubled me that in case I went the stormy and rocky way, I might get a miserable and deadly fall; or taking the long one, I might wander out of it through byways, or be otherwise detained in the great journey. Neither durst I hope that I should be the very he, who should choose the royal way. I saw likewise the fourth before me, but it was so invironed with fire and exhalations, that I durst notdraw near it, and therefore again and again considered whether I should return back, or take any of the ways before me. I presently drew out my bread and cut a slice of it, which a snow white dove, of whom I was not aware, sitting upon the tree, espyed and thereupon came down and betook herself very familiarly to me, to whom I willingly imparted my food, which she received, and so with her prettiness did again a little refresh me. But as soon as her enemy, a black raven, perceived it, he straight darted himself down upon the dove, and taking no notice of me, would needs force away the dove’s meat, who could no otherwise guard herself but by flight; whereupon they both together flew towards the south, at which I was so hugely incensed and grieved, that without thinking what I did, I made haste after the filthy raven and so against my will ran into one of the forementioned ways a whole field’s length, and thus the raven being chased away, and the dove delivered, I then first observed what I had inconsiderately done, and that I was already entered into a way, from which under peril of great punishment I durst not retire, and though I had still wherewith in some measure to comfort myself, yet that which was worst of all to me was, that I had left my bag and bread at the tree, and could never retrieve them again. At length upon a high hill afar off I espied a stately portal, to which not regarding how far it was distant, I hasted, because the sun had already hid himself under the hills, and I could elsewhere espy no abiding place, and this verily I ascribe only to God, who might well have permitted me to go forward in this way, and with-held my eyes that so I might have gazed beside this gate, to which I now made mighty haste, and reached it by so much daylight, as to take a very competent view of it. Now it was an exceeding Royal beautiful portal. As soon as I was come under it there stepped forth one in a sky coloured habit, whom I in friendly manner saluted, which though he thankfully returned it, yet he instantly demanded of me my letter ofinvitation. O how glad was I that I had then brought it with me. I quickly presented it, wherewith he was not only satisfied, but showed me abundance of respect, saying, come in, my brother, an acceptable guest you are to me; and withall intreated me not to with-hold my name from him. Now having replied that I was a brother of the Red-Rosie Cross, he both wondered and seemed to rejoice at it, and then proceeded thus, My brother, have you nothing about you wherewith to purchase a token? I answered my ability was small, but if he saw anything about me he had a mind to, it was at his service. Now he having requested of me my bottle of water, and I granted it, he gives me a golden token, whereon stood no more but these two letters, S. C., intreating me that when it stood me in good stead, I would remember him. After which I asked him, how many were got in before me, which he also told me, and lastly out of mere friendship, gave me a sealed letter to the second porter. Now having lingered some time with him, the night grew on, whereupon a great beacon upon the gate was immediately fired, that so if any were still upon the way, he might make haste thither. At length after sufficient information, and an advantageous instruction, I friendly departed from the first porter. On the way, though, I would gladly have known what was written in my letter, yet since I had no reason to mistrust the porter, I forbare my purpose, and so went on the way, until I came likewise to the second gate which although it was very like the other, yet was it adorned with images and mystic significations. Under this gate lay a terrible grim lion, chain’d, who as soon as he espied me arose and made at me with great roaring: whereupon the second porter, who lay upon a stone of marble, awaked, and wished me not to be troubled or affrighted, and then drove back the lion, and having received the letter, which I with trembling reached him, he read it, and with very great respect, spoke thus to me; Now well-come in God’s Name unto me the man who of long time Iwould gladly have seen. Meanwhile he also drew out a token, and asked me whether I could purchase it. But I having nothing else but my salt, presented it to him, which he thankfully accepted. Upon this token again stood only two letters, namely, S. M. Being now just about to enter discourse with him, it began to ring in the Castle, whereupon the porter counselled me to run apace, or else all the pains and labour I had hitherto taken would serve to no purpose, for the lights above began all ready to be extinguished; whereupon I dispatched with such great haste that I heeded not the porter, in such anguish was I, and truly it was but necessary, for I could not run so fast but that the Virgin, after whom all the lights were put out, was at my heels, and I should never have found the way, had not she with her torch, afforded me some light. I was moreover constrained to enter the very next to her, and the gate was so suddenly clapped to, that a part of my coat was locked out, which I verily was forced to leave behind me, for neither I nor they who stood ready without and called at the gate could prevail with the porter to open it again, but he delivered the keys to the Virgin, who took them with her into the court. Under this gate I was again to give my name, which was this last time written down in a little vellum book, and immediately with the rest dispatched to the Lord Bridegroom. Here it was where I first received the true Guest-Token, which was somewhat less than the former, but yet much heavier; upon this stood three letters S. P. N. Besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble; my old shoes I was to give way to one of the poor who sat in throngs under the gate. Two pages, with as many torches, then conducted me into a little room; there they willed me to sit down on a form, which I did, but they, sticking their torches in two holes in the pavement, departed, and left me thus alone. Soon after I heard a noise, but saw nothing, and it proved to be certain men whostumbled in upon me; but since I could see nothing I was fain to suffer and attend what they would do with me, but presently perceiving them to be barbers, I intreated them not to justle me so, for I was content to do whatever they desired, whereupon they quickly let me go, and so one of them fine and gently cut away the hair round about from the crown of my head, but on my forehead, ears, and eyes, he permitted my grey locks to hang.
In this first encounter I was ready to despair, for inasmuch as some of them shoved me so forcibly, and I could yet see nothing I could think no other but that God, for my curiosity, had suffered me to miscarry. Now these invisible barbers carefully gathered up the hair which was cut off and carried it away with them. After which the two pages entered again, and heartily laughed at me for being so terrified. But they had scarcely spoken a few words with me when again a little bell began to ring, which was to give notice for assembling, whereupon they willed me rise, and through many walks, doors, and winding stairs lighted me into a spacious hall. In this room was a great multitude of guests, emperors, kings, princes, and lords, noble and ignoble, rich and poor, and all sorts of people, at which I hugely marvelled, and thought to myself, ah, how gross a fool hast thou been to engage upon this journey with so much bitterness and toil, when here are even those fellows whom thou well knowest, and yet had’st never any reason to esteem. They are now all here, and thou with all thy prayers and supplications art hardly got in at last. This, and more, the devil at that time injected, whom I notwithstanding (as well as I could) directed to the issue. Meantime one or other of my acquaintance here and there spake to me: Oh Brother Rosencreutz! art thou here too? Yea, my brethren, replied I, the grace of God hath helped me in also; at which they raised a mighty laughter, looking upon it as ridiculous that there should be need of God in so slight an occasion. Now havingdemanded each of them concerning his way, and found that most were forced to clamber over the rocks, certain trumpets (none of which we saw) began to sound to the table, whereupon they all seated themselves, everyone as he judged himself above the rest, so that for me and some other sorry fellows there was hardly a little nook left at the lower-most table. Presently the two pages entered, and one of them said grace; after this meat was brought in, and albeit none could be seen, yet everything was so orderly managed, that it seemed to me as if every guest had had his proper attendant. Now my artists having somewhat recruited themselves, and the wine having a little removed shame from their hearts, they presently began to vaunt and brag of their abilities. One would prove this, another that, and commonly the most sorry idiots made the loudest noise. Ah, when I call to mind what preternatural and impossible enterprises I then heard, I am still ready to vomit at it. In fine they never kept in their order, but whenever one rascal here, another there, could insinuate himself in between the nobles; then pretended they the finishing of such adventures as neither Sampson nor yet Hercules with all their strength could ever have achieved. This would discharge Atlas of his burden; the other would again draw forth the three-headed Cerberus out of Hell. In brief, every man had his own prate, and yet the great lords were so simple that they believed their pretences, and the rogues so audacious, that although one or other of them was here and there rapped over the fingers with a knife, yet they flinched not at it, but when any one perchance had filched a gold chain, then would all hazard for the like. I saw one who heard the rustling of the heavens. The second could see Plato’s ideas. A third could number Democritus’s atoms. There were also not a few pretenders to perpetual motion. Many an one (in my opinion) had good understanding, but assumed too much to himself, to his own destruction. Lastly, there was one also whowould needs out of hand persuade us that he saw the servitors who attended, and would still have pursued his contention, had not one of those invisible waiters reached him so handsome a cuff upon his lying muzzle, that not only he, but many who were by him became as mute as mice. But it best of all pleased me, that all those, of whom I had any esteem were very quiet in their business, and made no loud cry of it, but acknowledged themselves to bemisunderstandingmen, to whom the mysteries of nature were too high, and they themselves much too small. In this tumult I had almost cursed the day wherein I came hither, for I could not but with anguish behold that those lewd vain people were above at the board, but I in so sorry a place could not, however, rest in peace, one of those rascals scornfully reproaching me for a motley fool. Now I thought not that there was yet one gate behind, through which we must pass, but imagined I was during the whole wedding, to continue in this scorn, contempt and indignity, which yet I had at no time deserved, either of the Lord Bridegroom or the Bride, and therefore (in my opinion) he should have done well to have sought out some other fool to his wedding than me. Behold, to such impatience doth the iniquity of this world reduce simple hearts. But this really was one part of my lameness, whereof I dreamed. And truly this clamour the longer it lasted, the more it increased. For there were already those who boasted of false and imaginary visions, and would persuade us of palpably lying dreams. Now there sat by me a very fine quiet man, who oftentimes discoursed of excellent matters, at length he said, Behold, my brother, if any one should now come who were willing to instruct these blockish people in the right way, would he be heard? No, verily, replied I. The world, said he, is now resolved (whatever comes on it) to be cheated, and cannot abide to give ear to those who intend its good. Seest thou also that same coxcomb, with what whimsicalfigures and foolish conceits he allures others to him. There, one makes mouths at the people with unheard of mysterious words. Yet believe me in this, the time is now coming when those shameful Vizards shall be plucked off, and all the world shall know what vagabond impostors were concealed behind them. Then perhaps that will be valued which at present is not esteemed. Then there began in the hall such excellent and stately music as all the days of my life I never heard the like of. After half an hour this music ceased. Presently after began a great noise of kettle drums, trumpets, etc. The door opened of itself and many thousand small tapers came into the hall, all which of themselves marched in so very exact order as altogether amazed us, till at last the two fore-mentioned pages with bright torches, lighting in a most beautiful virgin, all drawn on a gloriously gilded triumphant self-moving throne, entered the hall. It seemed to me she was the very same who before on the way kindled and put out the lights, and that these her attendants were the very same whom she formerly placed at the trees. She was not now as before in sky colour, but arrayed in a snow white glittering robe which sparkled of pure gold and cast such a lustre that we durst not steadily behold it.
Such guests as chose to stay throughout the night, having announced their intention of so doing, were bound in their chambers with cords, in such a way that they could by no means free themselves. At length in my sorrowful thoughts I fell asleep.
The Third Day.
On the morrow all being assembled, the Trumpets, etc., began again to sound and we imagined that the Bridegroom was ready to present himself, which nevertheless was a huge mistake. For it was again the yesterday’s Virgin who had arrayed herself all in red velvet and girded herself with a white scarf. Her train wasnow no more of small tapers, but consisted of two hundred men in harness who were all clothed in red and white. As soon as they were alighted from the throne, she comes straight to us prisoners, and after she had saluted us, she said in a few words: That some of you have been sensible of your wretched condition is hugely pleasing to my most mighty lord, and he is also resolved you shall fare the better for it. And having espied me in my habit, she laughed and spake, good lack! Hast thou also submitted thyself to the yoke? I imagined thou would’st have made thyself very snug, which words caused my eyes to run over. After which she commanded we should be unbound, and coupled together and placed in a station where we might behold the scales, for, said she, it may yet fare better with them than with the presumptuous who yet stand here at liberty. Meanwhile the scales which were entirely of gold were hung up in the midst of the hall. There was also a little table covered with red velvet, and seven weights placed thereon. First of all stood a pretty great one, next four little ones, lastly, two great ones severally; and these weights in proportion to their bulk were so heavy that no man can believe or comprehend it. The Virgin having sprung up into her high throne, one of the pages commanded each one to place himself according to his order, and one after the other, step into the scales. One of the emperors made no scruple of it, but first of all bowed himself a little towards the Virgin, and afterwards in all his stately attire went up, whereupon each captain laid in his weight, which (to the wonder of all) he stood out. But the last was too heavy for him, so that forth he must, and that with such anguish that the Virgin herself had pity on him, yet was the good emperor bound and delivered over to the sixth band. Next came forth another emperor, who stepped haughtily into the scale and having a great thick book under his gown, he imagined not to fail; but being scarce able to abide the third weight, and beingunmercifully slung down, and his book in that affrightment slipping from him, all the soldiers began to laugh, and he was delivered up bound to the third band. Thus it went with some others of the emperors. After these came forth a little short man with a curled beard, an emperor too, who after the usual reverence got up also, and held out so steadfastly, that methought had there been more weights ready, he would have outstood them; to whom the Virgin immediately arose, and bowed before him, causing him to put on a gown of red velvet, and at last reached him a branch of laurel, having good store of them upon her throne, upon the steps whereof she willed him to sit down. After him, how it fared with the rest of the emperors, kings and lords would be too long to recount, but I cannot leave unmentioned that few of those great personages held out. After the inquisition had also passed over the gentry, the learned, and unlearned, and the rest, and in each condition perhaps one, it may be, two, but for the most part none, was found perfect, it came at length to those honest gentlemen the vagabond cheaters, and rascally Lapidem Spitalanficum, who were set upon the scale with such scorn that I myself for all my grief was ready to burst with laughing, neither could the very prisoners themselves refrain, for the most part could not abide that severe trial, but with whips and scourges were jerked out of the scale, and led to the other prisoners. Thus of so great a throng so few remained, that I am ashamed to discover their number.
The Inquisition being completely finished, and none but we poor coupled hounds standing aside, at length one of the captains stepped forth and said, Gracious Madam, if it please your ladyship, let these poor men who acknowledged their misunderstanding be set upon the scale, also without their incurring any danger of penalty, and only for recreation’s sake, if perchance anything that is right may be found amongst them. We being untiedwere one after another set up. My companion was the fifth who held out bravely, whereupon all, but especially the captain, applauded him, and the Virgin shewed him the usual respect. I was the eighth. Now as soon as (with trembling) I stepped up, my companion who already sat by in his velvet, looked friendly upon me, and the Virgin herself smiled a little. But for as much as I outstayed all the weights, the Virgin commanded them to draw me up by force, wherefore three men moreover hung on the other side of the beam, and yet could nothing prevail. Whereupon one of the pages immediately stood up and cried out exceeding loud, THAT’S HE, upon which the other replied, then let him gain his liberty, which the Virgin acceded, and being received with due ceremonies, the choice was given me to release one of the captives, whosoever I pleased. Afterwards a Council of the seven captains and us was set, and the business was propounded by the Virgin as president, who desired each one to give his opinion, how the prisoners were to be dealt with.
The story is a long one, and we must present the rest only in outline. It goes on to say that the kinds of punishment to be dealt out to the prisoners were then discussed and arranged, after which another banquet took place, when these captives were required to make confession of being cheats and vagabonds, which after some expostulation they agreed to, appealing at the same time for mercy which was refused, though variations in the degrees of punishment were promised.
When the sentences had all been executed, there came forward “a beautiful snow white Unicorn with a golden collar about his neck. In the same place he bowed himself down upon both his fore feet, as if hereby he had shewn honour to the Lyon, who stood so immoveably upon the fountain, that I took him to be of stone or brass, who immediately took the naked sword, which hebare in his Paw and break it in the middle in two, the pieces whereof to my thinking sunk into the fountain, after which he so long roared, until a white dove brought a branch of olive in her bill, which the Lyon devoured in an instant, and so was quieted. And so the Unicorn returned to his place with joy, while our Virgin led us down by the winding stairs.”
The narrative grows complicated as it proceeds, and none the less strange in its character; its details are inexplicable and tedious, and it will be impossible to lay them before our readers. The writer proceeds to describe his rambles about the castle, the wonders which there met his gaze, his respectful treatment at the banquet, and a problem proposed by the Virgin which was duly debated by each in turn.
Fourth Day.
Presented to the King by the Virgin who explained that the lords had ventured hither with peril of body and life—assured by Atlas of the King’s welcome—promised by the Virgin that she would remove the burden of his old age—performance of a comedy.
Fifth Day.
Further explorations of the castle—discovery of the burial place of Lady Venus, “that beauty which hath undone many a great man both in fortune, honour, blessing, and prosperity.” Journey with the Virgin to the Tower of Olympus.
Sixth Day.
Distribution by lot of Ladders, Ropes and Wings—the mysterious bird—restoring the dead to life.
Seventh Day.
“After eight o’clock I awaked and quickly made myself ready, being desirous to return again into the tower, but the dark passages in the wall were so many and various that I wandered agood while before I could find the way out. The same happened to the rest, too, till at last we all met again in the neathermost vault, and habits entirely yellow were given us, together with our golden fleeces. At that time the Virgin declared to us that we were Knights of the Golden Stone, of which we were before ignorant. After we had now thus made ourselves ready and taken our breakfasts, the old man presented each of us with a medal of gold; on the one side stood these words: AR. NAT. MI. On the other these, TEM. NA. F.
Exhorting us, moreover, we should enterprise nothing beyond and against this token of remembrance. Herewith we went to the sea, where our ships lay so richly equipped, that it was not well possible but that such brave things must first have been brought thither. The ships were twelve in number; our flags were the twelve celestial signs, and we sate in Libra. Besides other things, our ship had also a noble and curious clock, which shewed us all the minutes. The ships passed on and before we had sailed two hours the mariner told us that he already saw the whole lake almost covered with ships, by which we could conjecture they were come but to meet us, which also proved true. As soon as they were well in ken of us, the pieces were discharged on both sides, and there was such a din of trumpets, shalms, and kettledrums that all the ships upon the sea capered again. Finally as soon as we came near they brought our ships together and so made a stand. Immediately the old Atlas stepped forth on the King’s behalf, making a short but handsome oration, wherein he welcomed us and demanded whether the royal presents were in readiness. The rest of my companions were in an huge amazement, whence this king should arise, for they imagined no other but that they must again awaken him. We suffered them to continue in their wonderment, and carried ourselves as if it seemed strange to us too. After Atlas’s oration, out steps our old manmaking somewhat a larger reply, wherein he wished the King and Queen all happiness and increase, after which he delivered up a curious small casket, but what was in it I know not; only it was committed to Cupid, who hovered between them both, to keep. After the oration was finished, they again let off a joyful volley of shot, and so we sailed on a good time together, till at length we arrived at another shore. This was near the first gate at which I first entered. At this place again there attended a great multitude of the King’s family together with some hundreds of horses. Our old lord and I most unworthy were to ride even with the King, each of us bearing a snow white ensign, with a red cross. I had fastened my tokens round my hat of which the young King soon took notice, and demanded if I were he, who could at the gate redeem those tokens? I answered in the most humble manner, Yes. But he laughed on me, saying, there henceforth needed no ceremony; I was his father. Then he asked wherewith I had redeemed them. I replied, with water and salt, whereupon he wondered who had made me so wise, upon which I grew somewhat more confident, and recounted unto him, how it had happened to me with my bread, the dove, and the raven, and he was pleased with it, and said expressly that it must needs be that God had herein vouchsafed me a singular happiness.... Meantime the tables were prepared in a spacious room, in which we had never been before; into this we were conducted with singular pomp and ceremony. This was the last noblest meal at which I was present. After the banquet the tables were suddenly taken away, and certain curious chairs placed round about in circle, in which we together with the King and Queen, both their old men, the ladies and virgins were to sit. After which a very handsome page opened the above mentioned glorious little book, when Atlas immediately placing himself in the midst, began to bespeak us to the ensuing purpose. That his royal majesty had not yetcommitted to oblivion the service we had done, and how carefully we had attended our duty, and therefore by way of retribution had elected all and each of us Knights of the Golden Stone. That it was therefore further necessary not only once again to oblige ourselves towards his royal majesty, but to now swear too upon the following articles, and then his royal majesty would likewise know how to behave himself towards his liege people. Upon which he caused the page to read over the articles, which were these:—
1.—You my lords the knights, shall swear, that you shall at no time ascribe your order either unto any devil, or spirit, but only to God your Creator, and his handmaid Nature.
2.—That you will abominate all whoredom, incontinency and uncleanness, and not defile your order with such vices.
3.—That you through your talents will be ready to assist all that are worthy, and have need of them.
4.—That you desire not to employ this honour to worldly pride and high authority.
5.—That you shall not be willing to live longer than God will have you.
Now being to vow to them all by the King’s sceptre, we were afterwards with the usual ceremonies installed knights, and amongst other privileges set our ignorance, poverty and sickness; to handle them at our pleasure. And this was afterwards ratified in a little chapel, and thanks returned to God for it. And because every one was there to write his name, I writ thus,
Summa Scientia nihil Scire,Fr. Christianus Rosencreutz,Eques aurei Lapidis,Anno 1549.”
InNotes and Queries for Nov. 15th, 1886, we find the following:—“In the Student’s Encyclopædia, published by Hodder and Stoughton in 1883, I find the following twofold statement: ‘Even to-day a Rosicrucian lodge is said to exist in London, whose members claim by asceticism to live beyond the allotted age of man, and to which the late Lord Lytton vainly sought admission.’ May I ask whether anything authentic can be learnt (1) as to the existence of these modern Rosicrucians, and (2) as to Lord Lytton’s failure to gain admission among them?”
In the number of Dec. 13 of the same year, the above query was thus answered: “The Soc. Rosic. in Anglia still holds several meetings a year in London. The Fratres investigate the occult sciences; but I am not aware that any of them now practice asceticism, or expect to prolong life on earth indefinitely. It is not customary to divulge the names of candidates who have been refused admission to the first grade, that of Zelator, so must ask to be excused from answering the question as to Lord Lytton.
WYNN WESTCOTT,M.B., Magister Templi.”
In September of the previous year a correspondent asked if any one could inform him if there were still any members of the society of the Rosy Cross (or Rosicrucians); and if there were, how could one communicate with them? Also if there were still any alchemists searching for the philosopher’s stone and the transmutation of metals? This evoked the following reply:—
“Some say the modern Rosicrucians are the same as the Freemasons; but as in the main they lived isolated, they could have been but slightly connected with the masons. The range ofcelebrated men included in the society is large:—Avicenna, Roger Bacon, Cardan, down to Mr. Peter Woulfe, F.R.S., who lived at No. 2, Barnard’s Inn, and was, according to Mr. Brand, the last true believer in alchemy. But no doubt some few still dabble in these occult things.” Notes and Queries, Series 6, vol 8, 317.
On the same page of the same volume we have:—“The Rosicrucians are now (how I know not) incorporate with, and form one of the highest ranks, if not the highest rank, of English Freemasons.” Also:—“In reply to Charles D. Sunderland, allow me to say there are yet living both Rosicrucians and Alchemists.”
De Quincey does not hesitate for a moment in deciding as to the identity between Rosicrucianism and Freemasonry. He says:—“I shall now undertake to prove that Rosicrucianism was transplanted to England, where it flourished under a new name, under which name it has been since re-exported to us in common with other countries of Christendom. For I affirm as the main thesis of my concluding labours, that Freemasonry is neither more nor less than Rosicrucianism as modified by those who transplanted it to England.” He then proceeds with an argument to shew this identity between the two, an argument to which our limited space forbids us to do more than briefly allude. He says:—“In 1633 we have seen that the old name was abolished; but as yet no new name was substituted; in default of such a name they were styledad interimby the general term, wise men. This, however, being too vague an appellation for men who wished to form themselves into a separate and exclusive society, a new one had to be devised bearing a more special allusion to their characteristic objects. Now the immediate hint for the Masons was derived from the legend contained in theFama Fraternitatis, of the “House of the Holy Ghost.” This had been a subject of much speculation in Germany; and many had been simple enough to understand the expression of a literal house, and had inquired after it up and down the empire. But Andrea hadmadeit impossible to understand it in any other than an allegoric sense, by describing it as a building that would remain invisible to the godless world for ever.” Theophilus Schweighart also had spoken of it thus: “It is a building,” says he, “a great building,carens fenestris et foribus, a princely, nay an imperial palace, everywhere visible, and yet not seen by the eyes of man.” This building in fact, represented the purpose or object of the Rosicrucians. And what was that? It was the secret wisdom, or, in their language,magic—viz., 1. Philosophy of nature, or occult knowledge of the works of God; 2. Theology, or the occult knowledge of God himself; 3. Religion, or God’s occult intercourse with the spirit of man, which they imagined to have been transmitted from Adam through the Cabbalists to themselves. But they distinguished between a carnal and a spiritual knowledge of this magic. The spiritual knowledge is the business of Christianity, and is symbolised by Christ himself as a rock, and a building of human nature, in which men are the stones and Christ the corner stone. But how shall stones move and arrange themselves into a building? “They must become living stones.” But what is a living stone? “A living stone is a mason who builds himself up into the wall as a part of the temple of human nature.” In these passages we see the use of the allegoric name masons upon the extinction of the former name. In other places Fludd expresses this still more distinctly. The society was therefore to be a masonic society, in order to represent typically that temple of the Holy Spirit which it was their business to erect in the spirit of man. This temple was the abstract of the doctrine of Christ, who was the Grand-master: hence the light from the East, of which so much is said in Rosicrucian and Masonic books. After pursuing the matter in a similar strain somewhat further, De Quincey sums up the results of his inquiry into the origin and nature of Freemasonry as follows:—
1. The original Freemasons were a society that arose out of the Rosicrucian mania, certainly within the thirteen years from 1633 to 1646, and probably between 1633 and 1640. Their object was magic in the cabbalistic sense—i.e., the occult wisdom transmitted from the beginning of the world, and matured by Christ; to communicate this when they had it, to search for it when they had it not: and both under an oath of secrecy.
2. The object of Freemasonry was represented under the form of Solomon’s Temple, as a type of the true Church, whose cornerstone is Christ. This Temple is to be built of men, or living stones: and the true method and art of building with men it is the province of magic to teach. Hence it is that all the masonic symbols either refer to Solomon’s Temple, or are figurative modes of expressing the ideas and doctrines of magic in the sense of the Rosicrucians, and their mystical predecessors in general.
3. The Freemasons having once adopted symbols, &c., from the art of masonry, to which they were led by the language of Scripture, went on to connect themselves in a certain degree with the order itself of handicraft masons, and adopted their distribution of members into apprentices, journeymen, and masters. Christ is the Grand-Master, and was put to death whilst laying the foundation of the temple of human nature.
4. The Jews, Mahomedans and Roman Catholics were all excluded from the early lodges of Freemasons. The Roman Catholics were excluded on account of their intolerance: for it was a distinguishing feature of the Rosicrucians that they first conceived the idea of a society which should act on the principle of religious toleration, wishing that nothing should interfere with the most extensive co-operation in their plans except such differences about the essentials of religion as make all co-operation impossible.
5. Freemasonry, as it honoured all forms of Christianity, deeming them approximations more or less remote to the idealtruth, so it abstracted from all forms of civil polity as alien from its own objects, which, according to their briefest expressions, are (1) The Glory of God; (2) The service of men.
6. There is nothing in the imagery, mythi, ritual, or purposes of the elder Freemasonry, which may not be traced to the romances of Father Rosycross, as given in the Fama Fraternitatis.
De Quincey is not the only writer who has expressed himself to the effect that the systems of Freemasonry and Rosicrucianism are virtually identical; others have said so as well, and in stating their views have not scrupled to write most severely respecting what they believed to be the tricks and impositions of both. Mr. George Soane in his “New Curiosities of Literature,” says of the Freemasons, that he can shew their society sprang out of decayed Rosicrucianism just as the beetle is engendered from a muck-heap. And further he says, “not a few of the old nursery tales still maintain their ground amongst us; and of these Freemasonry is the most disseminated and the most ridiculous.” “Of course,” he continues “such an opinion will shock many gentlemen, who wear aprons, leather or silk as the case may be, and who amuse themselves with talking of light from the east, and the building of Solomon’s Temple, and with many other childish pranks, which if played off in the broad daylight would be ridiculous.”
He goes on to say:—“In wading through a mass of alchemical trash for very different purposes, I was struck by the great similarity both of the doctrine and symbols existing between the Rosicrucians and the Freemasons. With more haste than judgment I at first imagined that the brethren of the Rosy Cross were only imitators of the Freemasons, but after a long and patient enquiry, pursued through more volumes than I should like to venture upon again for such an object, I was forced to abandon my position. The Freemasons did indeed, like the Rosicrucians, lay claim togreat antiquity, but while some of them modestly dated the origin of their order from Adam, I could by no means trace it back farther than the first half of the seventeenth century. Their historical assertions, when fairly tested and examined, crumbled into dust; the negative proofs were as strong against them as they well could be; and at length the conclusion was to my mind inevitable.”
Soane then proceeds to say:—“I feel not the slightest hesitation in saying that the Freemasons have no secret beyond a few trumpery legends and the attaching of certain religious and moral meanings to a set of emblems, principally borrowed from the mechanical art of the builder. I affirm too that all such symbols, with their interpretations, are of Rosicrucian origin, and that the Freemasons never belonged to the working guilds, their objects being totally different.”
Professor Buhle in his last chapter maintains that “Freemasonry is neither more nor less than Rosicrucianism as modified by those who transplanted it into England.” Dr. Mackey, however, takes a contrary view, and in the Synoptical Index to his “Symbolism of Freemasonry, and Rosicrucians,” says:—“A sect of hermetical philosophers, founded in the fifteenth century, who were engaged in the study of abstruse sciences. It was a secret society much resembling the masonic in its organization and in some of the subjects of its investigation, but it was no other way connected with Freemasonry.”
Fifty years ago a writer in the Penny Cyclopædia said:—“Some say that the order of Rosicrucians is identical with that of Freemasons, one of whose degrees or dignities is called in some countries the degree of the Red Cross. The Rosicrucians have not been heard of as a separate order for nearly a century past, but some have thought that they continued to exist under the name of the Illuminati, who were much talked of in Germany andFrance in the latter part of the eighteenth century. Barruel, after describing the ceremonies with which candidates were admitted to the degree of Red Cross in some Freemasons’ Lodges, which however, he says, vary in different countries, observes that these ceremonies which were apparently allusive to the Passion of Jesus Christ, were differently interpreted, according to the dispositions of the candidates; that some saw in it a memento of the Passion, others an introduction to the arcana of alchemy and magic, and others at last a blasphenous invective against the founder of Christianity which the Rosicrucians had derived from the Templars of old.”
THE ROSIE CRUCIAN PRAYER TO GOD.
Jesus Mihi Omnia.
ᐃ
“Oh Thou everywhere and good of All, whatsoever I do, remember, I beseech thee, that I am but Dust, but as a Vapour sprung from Earth, which even thy smallest Breath can scatter; Thou hast given me a Soul, and Laws to govern it; let that Eternal Rule, which thou didst first appoint to sway Man, order me; make me careful to point at thy Glory in all my wayes; and where I cannot rightly know Thee, that not only my understanding, but my ignorance may honour thee. Thou art All that can be perfect; Thy Revelation hath made me happy; be not angry, O Divine One, O God the most high Creator, if it please thee, suffer these revealed Secrets, thy Gifts alone, not for my praise, but to thy Glory, to manifest themselves. I beseech thee most gracious God, they may not fall into the hand of ignorant envious persons, that cloud these truths to thy disgrace, saying, they are not lawful to be published, because what God reveals, is to bekept secret. But Rosie Crucian Philosophers lay up this Secret into the bosome of God, which I have presumed to manifest clearly and plainly. I beseech the Trinity, it may be printed as I have written it, that the truth may no more be darkened with ambiguous language. Good God, besides thee nothing is. Oh stream thyself into my Soul, and flow it with thy Grace, thy Illumination, and thy Revelation. Make me to depend on Thee; Thou delightest that Man should account Thee as his King and not hide what Honey of Knowledge he hath revealed. I cast myself as an honourer of Thee at thy feet. O establish my confidence in Thee, for thou art the fountain of all bounty, and canst not but be merciful, nor canst thou deceive the humbled Soul that trusts Thee: And because I cannot be defended by Thee, unless I live after thy Laws, keep me, O my Soul’s Sovereign, in the obedience of thy Will, and that I wound not my Conscience with vice, and hiding thy Gifts and Graces bestowed upon me; for this I know will destroy me within, and make thy Illuminating Spirit leave me: I am afraid I have already infinitely swerved from the Revelations of that Divine Guide, which thou hast commanded to direct me to the Truth; and for this I am a sad Prostrate and Penitent at the foot of thy Throne; I appeal only to the abundance of thy Remissions. O my God, my God, I know it is a mysterie beyond the vast Soul’s apprehension, and therefore deep enough for man to rest in safety in. O Thou Being of all Beings, cause me to work myself to Thee, and into the receiving armes of thy paternal Mercies throw myself. For outward things I thank Thee, and such as I have I give unto others, in the name of the Trinity, freely and faithfully, without hiding anything of what was revealed to me, and experienced to be no Diabolical Delusion or Dream, but the Adjectamenta of thy richer Graces; the Mines and deprivation are both in thy hands. In what thou hast given me I am content. Good God ray thyself into my Soul, give mebut a heart to please Thee, I beg no more than thou hast given, and that to continue me, uncontemnedly and unpittiedly honest. Save me from the Devil, Lusts and Men: and for those fond dotages of Mortality, which would weigh down my Soul to Lowness and Debauchment, let it be my glory (planting myself in a Noble height above them) to contemn them. Take me from myself, and fill me but with thee. Sum up thy blessings in those two, that I may be rightly good and wise; And these for thy eternal Truths’ sake grant and make grateful.”[5]
THE END.
S. & J. Brawn, Printers, 13, Gate Street, Holborn, London, W.C.
Phallic and Mystical Series,Cr. 8vo, Vellum, 7s. 6d. each.Only a very limited number,Privately Printed.PHALLICISM.—A Description of the Worship ofLingam-Yoniin various parts of the World, and in different Ages, with an Account of Ancient and Modern Crosses, particularly of theCrux Ansata(or Handled Cross) and other Symbols connected with the Mysteries ofSex Worship. (Out of print).OPHIOLATREIA.—An Account of the Rites and Mysteries connected with the Origin, Rise, and Development ofSerpent Worshipin various parts of the World, enriched with Interesting Traditions, and a full description of the celebrated Serpent Mounds and Temples, the whole forming an exposition of one of the phases ofPhallic, orSex Worship.PHALLIC OBJECTS,Monuments and Remains; Illustrations of the Rise and Development of thePhallic Idea(Sex Worship), and its embodiment in Works of Nature and Art.Etched Frontispiece.CULTUS ARBORUM.—A Descriptive Account ofPhallic Tree Worship, with illustrative Legends, Superstitious Usages, etc.; exhibiting its Origin and Development amongst the Eastern and Western Nations of the World, from the earliest to modern times.This work has a valuable bibliography which will be of the greatest use and value to the student of Ancient Faiths. It contains references to nearly five hundred works on Phallism and kindred subjects.FISHES, FLOWERS, AND FIRE asElements and Deitiesin thePhallic Faiths and Worshipof the Ancient Religions ofGreece, Babylon, Rome, India, etc., with illustrative Myths and Legends.ARCHAIC ROCK INSCRIPTIONS; an Account of the Cup and Ring Marking on the Sculptural Stones of the Old and New Worlds.This subject, though comparatively a new one, and upon which a very limited amount of literature has been written, has excited considerable curiosity among its discoverers. These strange figures and marks bear the same resemblance whether found in England, Ireland, Scotland, India, Mexico, Brazil, North America, Sweden, etc. Probably the cup and ring markings were connected with the religious mysteries surrounding the worship of Baal. They are asserted on good authority to be Phallic Symbols, which subject the author has treated of in the present work.IN THE PRESS.A new work on theMASCULINE CROSSTheory, and recent discoveries connected with Phallicism.OTHER WORKS.MATRIMONIAL CEREMONIES DISPLAYED.—Wherein are exhibited the various Customs, Odd Pranks, Whimsical Tricks and Surprising Practises of near one hundred different Kingdoms and Peoples in the World, now used in the Celebration and Consummation of Matrimony, collected from the Papers of aRambling Batchelor, with the Adventures of Sir Harry Fitzgerald and hisSeven Wives. Cr. 8vo, Japanese parchment, 6s.The above volume describes the extensive and extraordinary ceremonies of the different nations of the world, including an interesting account of the more free and easy rites of the savage tribes. There will also be found an entertaining description of the ceremonies of the Indians in America, at the time of its first colonisation by the Europeans.FLAGELLATION, History of, among different Nations, a Narrative of the Strange Customs and Cruelties of the Romans, Greeks, Egyptians, etc., with an Account of its Practice among the Early Christians as a Religious Stimulant and Corrector of Morals, also Anecdotes of Remarkable Cases of Flogging and of celebrated Flagellants. Cr. 8vo, parchment, 6s.A curious history of whipping inflicted by force, and voluntarily practised by the Monks, Heathens, etc., with Anecdotes of its use by Kings, Bishops, Abbots, etc.
Phallic and Mystical Series,Cr. 8vo, Vellum, 7s. 6d. each.
Only a very limited number,Privately Printed.
PHALLICISM.—A Description of the Worship ofLingam-Yoniin various parts of the World, and in different Ages, with an Account of Ancient and Modern Crosses, particularly of theCrux Ansata(or Handled Cross) and other Symbols connected with the Mysteries ofSex Worship. (Out of print).
OPHIOLATREIA.—An Account of the Rites and Mysteries connected with the Origin, Rise, and Development ofSerpent Worshipin various parts of the World, enriched with Interesting Traditions, and a full description of the celebrated Serpent Mounds and Temples, the whole forming an exposition of one of the phases ofPhallic, orSex Worship.
PHALLIC OBJECTS,Monuments and Remains; Illustrations of the Rise and Development of thePhallic Idea(Sex Worship), and its embodiment in Works of Nature and Art.Etched Frontispiece.
CULTUS ARBORUM.—A Descriptive Account ofPhallic Tree Worship, with illustrative Legends, Superstitious Usages, etc.; exhibiting its Origin and Development amongst the Eastern and Western Nations of the World, from the earliest to modern times.
This work has a valuable bibliography which will be of the greatest use and value to the student of Ancient Faiths. It contains references to nearly five hundred works on Phallism and kindred subjects.
FISHES, FLOWERS, AND FIRE asElements and Deitiesin thePhallic Faiths and Worshipof the Ancient Religions ofGreece, Babylon, Rome, India, etc., with illustrative Myths and Legends.
ARCHAIC ROCK INSCRIPTIONS; an Account of the Cup and Ring Marking on the Sculptural Stones of the Old and New Worlds.
This subject, though comparatively a new one, and upon which a very limited amount of literature has been written, has excited considerable curiosity among its discoverers. These strange figures and marks bear the same resemblance whether found in England, Ireland, Scotland, India, Mexico, Brazil, North America, Sweden, etc. Probably the cup and ring markings were connected with the religious mysteries surrounding the worship of Baal. They are asserted on good authority to be Phallic Symbols, which subject the author has treated of in the present work.
IN THE PRESS.
A new work on theMASCULINE CROSSTheory, and recent discoveries connected with Phallicism.
OTHER WORKS.
MATRIMONIAL CEREMONIES DISPLAYED.—Wherein are exhibited the various Customs, Odd Pranks, Whimsical Tricks and Surprising Practises of near one hundred different Kingdoms and Peoples in the World, now used in the Celebration and Consummation of Matrimony, collected from the Papers of aRambling Batchelor, with the Adventures of Sir Harry Fitzgerald and hisSeven Wives. Cr. 8vo, Japanese parchment, 6s.
The above volume describes the extensive and extraordinary ceremonies of the different nations of the world, including an interesting account of the more free and easy rites of the savage tribes. There will also be found an entertaining description of the ceremonies of the Indians in America, at the time of its first colonisation by the Europeans.
FLAGELLATION, History of, among different Nations, a Narrative of the Strange Customs and Cruelties of the Romans, Greeks, Egyptians, etc., with an Account of its Practice among the Early Christians as a Religious Stimulant and Corrector of Morals, also Anecdotes of Remarkable Cases of Flogging and of celebrated Flagellants. Cr. 8vo, parchment, 6s.
A curious history of whipping inflicted by force, and voluntarily practised by the Monks, Heathens, etc., with Anecdotes of its use by Kings, Bishops, Abbots, etc.
Footnotes:
[1]Mackay, Pop. Delusions.
[2]Hist. of Philosophy, ii. 462.
[3]Mackay.
[4]New Curiosities of Literature, vol. 2, p. 46.
[5]The Holy Guide, 1652.
Transcriber’s Note:
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Inconsistencies in spelling and hyphenation have been retained from the original.