Third, that every year, upon the day C., they should meet together at the house Sancti Spiritus, or write the cause of his absence.
Fourth, every Brother should look about for a worthy person who, after his decease, might succeed him.
Fifth, the word C.R. should be their seal, mark, and character.
Sixth, the Fraternity should remain secret one hundred years.
Finally Brother C.R. died, but where and when, or in what country he was buried, remained a secret. The date, however, is generally given as 1484. In 1604 the Brethren who then const.i.tuted the inner circle of the Order discovered a door on which was written in large letters
Post 120 Annos Patebo.
On opening the door a vault was disclosed to view, where beneath a bra.s.s tablet the body of Christian Rosenkreutz was found, "whole and unconsumed," with all his "ornaments and attires," and holding in his hand the parchment "I" which "next unto the Bible is our greatest treasure," whilst beside him lay a number of books, amongst others the _Vocabulario_ of Paracelsus, who, however, the _Fama_ observes, earlier "was none of our Fraternity."[248]
The Brethren now knew that after a time there would be "a general reformation both of divine and human things." While declaring their belief in the Christian faith, the _Fama_ goes on to explain that:
Our Philosophy is not a new invention, but as Adam after his fall hath received it and as Moses and Solomon used it, ... wherein Plato, Aristotle, Pythagoras, and others did hit the mark and wherein Enoch, Abraham, Moses, Solomon, did excel, but especially wherewith that wonderful Book the Bible agreeth.
It will be seen that, according to this Manifesto, Rosicrucianism was a combination of the ancient secret tradition handed down from the patriarchs through the philosophers of Greece and of the first Cabala of the Jews.
The "Grand Legend" of Rosicrucianism rests, however, on no historical evidence; there is, in fact, not the least reason to suppose that any such person as Christian Rosenkreutz ever existed. The Illuminatus von Knigge in the eighteenth century a.s.serted that:
It is now recognized amongst enlightened men that no real Rosicrucians have existed, but that the whole of what is contained in the _Fama_ and the _Universal Reformation of the World_ [another Rosicrucian pamphlet which appeared in the same year] was only a subtle allegory of Valentine Andrea, of which afterwards partly deceivers (such as the Jesuits) and partly visionaries made use in order to realize this dream.[249]
What, then, was the origin of the name Rose-Cross? According to one Rosicrucian tradition, the word "Rose" does not derive from the flower depicted on the Rosicrucian cross, but from the Latin word _ros_, signifying "dew," which was supposed to be the most powerful solvent of gold, whilst _crux_, the cross, was the chemical hieroglyphic for "light."[250] It is said that the Rosicrucians interpreted the initials on the cross INRI by the sentence "Igne Nitrum Roris Invenitur."[251]
Supposing this derivation to be correct, it would be interesting to know whether any connexion could be traced between the first appearance of the word Rosie Cross in the _Fama Fraternitatis_ at the date of 1614 and the cabalistic treatise of the celebrated Rabbi of Prague, Shabbethai Sheftel Horowitz, ent.i.tled _Shefa Tal_, that is to say, "The Effusion of Dew," which appeared in 1612.[252] Although this book has often been reprinted, no copy is to be found in the British Museum, so I am unable to pursue this line of enquiry further. A simpler explanation may be that the Rosy Cross derived from the Red Cross of the Templars.
Mirabeau, who as a Freemason and an Illuminatus was in a position to discover many facts about the secret societies of Germany during his stay in the country, definitely a.s.serts that "the Rose Croix Masons of the seventeenth century were only the ancient Order of the Templars secretly perpetuated."[253]
Lecouteulx de Canteleu is more explicit:
In France the Knights (Templar) who left the Order, henceforth hidden, and so to speak unknown, formed the Order of the Flaming Star and of the Rose-Croix, which in the fifteenth century spread itself in Bohemia and Silesia. Every Grand officer of these Orders had all his life to wear the Red Cross and to repeat every day the prayer of St. Bernard.[254]
Eckert states that the ritual, symbols, and names of the Rose-Croix were borrowed from the Templars, and that the Order was divided into seven degrees, according to the seven days of creation, at the same time signifying that their "princ.i.p.al aim was that of the mysterious, the investigation of Being and of the forces of nature."[255]
The Rosicrucian Kenneth Mackenzie, in his _Masonic Cyclopaedia_, appears to suggest the same possibility of Templar origin. Under the heading of Rosicrucians he refers enigmatically to an invisible fraternity that has existed from very ancient times, as early as the days of the Crusades, "bound by solemn obligations of impenetrable secrecy," and joining together in work for humanity and to "glorify the good." At various periods of history this body has emerged into a sort of temporary light; but its true name has never transpired and is only known to the innermost adepts and rulers of the society. "The Rosicrucians of the sixteenth century finally disappeared and re-entered this invisible fraternity "--from which they had presumably emerged. Whether any such body really existed or whether the above account is simply an attempt at mystification devised to excite curiosity, the incredulous may question.
The writer here observes that it would be indiscreet to say more, but elsewhere he throws out a hint that may have some bearing on the matter, for in his article on the Templars he says that after the suppression of the Order it was revived in a more secret form and subsists to the present day. This would exactly accord with Mirabeau"s statement that the Rosicrucians were only the Order of the Templars secretly perpetuated. Moreover, as we shall see later, according to a legend preserved by the Royal Order of Scotland, the degree of the Rosy Cross had been inst.i.tuted by that Order in conjunction with the Templars in 1314, and it would certainly be a remarkable coincidence that a man bearing the name of Rosenkreutz should happen to have inaugurated a society, founded, like the Templars, on Eastern secret doctrines during the course of the same century, without any connexion existing between the two.
I would suggest, then, that Christian Rosenkreutz was a purely mythical personage, and that the whole legend concerning his travels was invented to disguise the real sources whence the Rosicrucians derived their system, which would appear to have been a compound of ancient esoteric doctrines, of Arabian and Syrian magic, and of Jewish Cabalism, partly inherited from the Templars but reinforced by direct contact with Cabalistic Jews in Germany. The Rose-Croix, says Mirabeau, "were a mystical, Cabalistic, theological, and magical sect," and Rosicrucianism thus became in the seventeenth century the generic t.i.tle by which everything of the nature of Cabalism, Theosophy, Alchemy, Astrology, and Mysticism was designated. For this reason it has been said that they cannot be regarded as the descendants of the Templars. Mr. Waite, in referring to "the alleged connexion between the Templars and the Brethren of the Rosy Cross," observes:
The Templars were not alchemists, they had no scientific pretensions, and their secret, so far as it can be ascertained, was a religious secret of an anti-Christian kind. The Rosicrucians, on the other hand, were pre-eminently a learned society and they were also a Christian sect.[256]
The fact that the Templars do not appear to have practised alchemy is beside the point; it is not pretended that the Rosicrucians followed the Templars in every particular, but that they were the inheritors of a secret tradition pa.s.sed on to them by the earlier Order. Moreover, that they were a learned society, or even a society at all, is not at all certain, for they would appear to have possessed no organization like the Templars or the Freemasons, but to have consisted rather of isolated occultists bound together by some tie of secret knowledge concerning natural phenomena. This secrecy was no doubt necessary at a period when scientific research was liable to be regarded as sorcery, but whether the Rosicrucians really accomplished anything is extremely doubtful.
They are said to have been alchemists; but did they ever succeed in trans.m.u.ting metals? They are described as learned, yet do the pamphlets emanating from the Fraternity betray any proof of superior knowledge?
"The Chymical Marriage of Christian Rosenkreutz," which appeared in 1616, certainly appears to be the purest nonsense--magical imaginings of the most puerile kind; and Mr. Waite himself observes that the publication of the _Fama_ and the _Confessio Fraternitalis_ will not add new l.u.s.tre to the Rosicrucian reputations:
We are accustomed to regard the adepts of the Rosy Cross as beings of sublime elevation and preternatural physical powers, masters of Nature, monarchs of the intellectual world.... But here in their own acknowledged manifestos they avow themselves a mere theosophical offshoot of the Lutheran heresy, acknowledging the spiritual supremacy of a temporal prince, and calling the Pope anti-Christ.... We find them intemperate in their language, rabid in their religious prejudices, and instead of towering giant-like above the intellectual average of their age, we see them buffeted by the same pa.s.sions and identified with all opinions of the men by whom they were environed. The voice which addresses us behind the mystical mask of the Rose-Croix does not come from an intellectual throne....
So much for the Rosicrucians as a "learned society."
What, then, of their claim to be a Christian body? The Rosicrucian student of the Cabala, Julius Sperber, in his _Echo of the Divinely Illuminated Fraternity of the Admirable Order of the R.C._ (1615), has indicated the place a.s.signed to Christ by the Rosicrucians. In De Quincey"s words:
Having maintained the probability of the Rosicrucian pretensions on the ground that such _magnalia Dei_ had from the creation downwards been confided to the keeping of a few individuals--agreeably to which he affirms that Adam was the first Rosicrucian of the Old Testament and Simeon the last--he goes on to ask whether the Gospel put an end to the secret tradition? By no means, he answers: Christ established a new "college of magic"
among His disciples, and the greater mysteries were revealed to St.
John and St. Paul.
John Yarker, quoting this pa.s.sage, adds: "This, Brother Findel points out, was a claim of the Carpocratian Gnostics"; it was also, as we have seen, a part of the Johannite tradition which is said to have been imparted to the Templars. We shall find the same idea of Christ as an "initiate" running all through the secret societies up to the present day.
These doctrines not unnaturally brought on the Rosicrucians the suspicion of being an anti-Christian body. The writer of a contemporary pamphlet published in 1624, declares that "this fraternity is a stratagem of the Jews and Cabalistic Hebrews, in whose philosophy, says Pic de la Mirandole, all things are ... as if hidden in the majesty of truth or as ... in very sacred Mysteries."[257]
Another work, _Examination of the Unknown and Novel Cabala of the Brethren of the Rose-Cross_, agrees with the a.s.sertion that the chief of this "execrable college is Satan, that its first rule is denial of G.o.d, blasphemy against the most simple and undivided Trinity, trampling on the mysteries of the redemption, spitting in the face of the mother of G.o.d and of all the saints." The sect is further accused of compacts with the devil, sacrifices of children, of cherishing toads, making poisonous powders, dancing with fiends, etc.
Now, although all this would appear to be quite incompatible with the character of the Rosicrucians as far as it is known, we have already seen that the practices here described were by no means imaginary; in this same seventeenth century, when the fame of the Rosicrucians was first noised abroad, black magic was still, as in the days of Gilles de Rais, a horrible reality, not only in France but in England, Scotland, and Germany, where sorcerers of both s.e.xes were continually put to death.[258] However much we may deplore the methods employed against these people or question the supernatural origin of their cult, it would be idle to deny that the cult itself existed.
Moreover, towards the end of the century it a.s.sumed in France a very tangible form in the series of mysterious dramas known as the "Affaire des Poisons," of which the first act took place in 1666, when the celebrated Marquise de Brinvilliers embarked on her amazing career of crime in collaboration with her lover Sainte-Croix. This extraordinary woman, who for ten years made a hobby of trying the effects of various slow poisons on her nearest relations, thereby causing the death of her father and brothers, might appear to have been merely an isolated criminal of the abnormal type but for the sequel to her exploits in the epidemic of poisoning which followed and during twenty years kept Paris in a state of terror. The investigations of the police finally led to the discovery of a whole band of magicians and alchemists--"a vast ramification of malefactors covering all France"--who specialized in the art of poisoning without fear of detection.
Concerning all these sorcerers, alchemists, compounders of magical powders and philtres, frightful rumours circulated, "pacts with the devil were talked of, sacrifices of new-born babies, incantations, sacrilegious Ma.s.ses and other practices as disquieting as they were lugubrious."[259] Even the King"s mistress, Madame de Montespan, is said to have had recourse to black Ma.s.ses in order to retain the royal favour through the agency of the celebrated sorceress La Voisin, with whom she was later implicated in an accusation of having attempted the life of the King.
All the extraordinary details of these events have recently been described in the book of Madame Latour, where the intimate connexion between the poisoners and the magicians is shown. In the opinion of contemporaries, these were not isolated individuals:
"Their methods were too certain, their execution of crime too skilful and too easy for them not to have belonged, either directly or indirectly, to a whole organization of criminals who prepared the way, and studied the method of giving to crime the appearance of illness, of forming, in a word, a school."[260]
The author of the work here quoted draws an interesting parallel between this organization and the modern traffic in cocaine, and goes on to describe the three degrees into which it was divided: firstly, the Heads, cultivated and intelligent men, who understood chemistry, physics, and nearly all useful sciences, "invisible counsellors but supreme, without whom the sorcerers and diviners would have been powerless"; secondly, the visible magicians employing mysterious processes, complicated rites and terrifying ceremonies; and thirdly, the crowd of n.o.bles and plebeians who flocked to the doors of the sorcerers and filled their pockets in return for magic potions, philtres, and, in certain cases, insidious poisons. Thus La Voisin must be placed in the second category; "in spite of her luxury, her profits, and her fame,"
she "is only a subaltern agent in this vast organization of criminals.
She depends entirely for her great enterprises on the intellectual chiefs of the corporation...."[261]
Who were these intellectual chiefs? The man who first initiated Madame de Brinvilliers" lover Sainte-Croix into the art of poisoning was an Italian named Exili or Eggidi; but the real initiate from whom Eggidi and another Italian poisoner had learnt their secrets is said to have been Glaser, variously described as a German or a Swiss chemist, who followed the principles of Paracelsus and occupied the post of physician to the King and the Duc d"Orleans.[262] This man, about whose history little is known, might thus have been a kind of Rosicrucian. For since, as has been said, the intellectual chiefs from whom the poisoners derived their inspiration were men versed in chemistry, in science, in physics, and the treatment of diseases, and since, further, they included alchemists and people professing to be in possession of the Philosopher"s Stone, their resemblance with the Rosicrucians is at once apparent. Indeed, in turning back to the branches of magic enumerated by the Rosicrucian Robert Fludd, we find not only Natural Magic, "that most occult and secret department of physics by which the mystical properties of natural substances are extracted," but also Venefic Magic, which "is familiar with potions, philtres, and with various preparations of poisons."
The art of poisoning was therefore known to the Rosicrucians, and, although there is no reason to suppose it was ever practised by the heads of the Fraternity, it is possible that the inspirers of the poisoners may have been perverted Rosicrucians, that is to say, students of those portions of the Cabala relating to magic both of the necromantic and venefic varieties, who turned the scientific knowledge which the Fraternity of the Rosy Cross used for healing to a precisely opposite and deadly purpose. This would explain the fact that contemporaries like the author of the _Examination of the Unknown and Novel Cabala of the Brethren of the Rose-Cross_ should identify these brethren with the magicians and believe them to be guilty of practices deriving from the same source as Rosicrucian knowledge--the Cabala of the Jews. Their modern admirers would, of course, declare that they were the poles asunder, the difference being between white and black magic.
Huysmans, however, scoffs at this distinction and says the use of the term "white magic" was a ruse of the Rose-Croix.
But of the real doctrines of the Rosicrucians no one can speak with certainty. The whole story of the Fraternity is wrapped in mystery.
Mystery was avowedly the essence of their system; their ident.i.ty, their aims, their doctrines, are said to have been kept a profound secret from the world. Indeed it is said that no real Rosicrucian ever allowed himself to be known as such. As a result of this systematic method of concealment, sceptics on the one hand have declared the Rosicrucians to have been charlatans and impostors or have denied their very existence, whilst on the other hand romancers have exalted them as depositaries of supernatural wisdom. The question is further obscured by the fact that most accounts of the Fraternity--as, for example, those of Eliphas Levi, Hargrave Jennings, Kenneth Mackenzie, Mr. A.E. Waite, Dr. Wynn Westcott, and Mr. Cadbury Jones--are the work of men claiming or believing themselves to be initiated into Rosicrucianism or other occult systems of a kindred nature and as such in possession of peculiar and exclusive knowledge. This pretension may at once be dismissed as an absurdity; nothing is easier than for anyone to make a compound out of Jewish Cabalism and Eastern theosophy and to label it Rosicrucianism, but no proof whatever exists of any affiliation between the self-styled Rosicrucians of to-day and the seventeenth-century "Brothers of the Rosy Cross."[263]
In spite of Mr. Wake"s claim, "The Real History of the Rosicrucians"
still remains to be written, at any rate in the English language. The book he has published under this name is merely a superficial study of the question largely composed of reprints of Rosicrucian pamphlets accessible to any student. Mr. Wigston and Mrs. Pott merely echo Mr.
Waite. Thus everything that has been published hitherto consists in the repet.i.tion of Rosicrucian legends or in unsubstantiated theorizings on their doctrines. What we need are facts. We want to know who were the early Rosicrucians, when the Fraternity originated, and what were its real aims. These researches must be made, not by an occultist weaving his own theories into the subject, but by a historian free from any prejudices for or against the Order, capable of weighing evidence and bringing a judicial mind to bear on the material to be found in the libraries of the Continent--notably the Bibliotheque de l"a.r.s.enal in Paris. Such a work would be a valuable contribution to the history of secret societies in our country.
But if the Continental Brethren of the Rose-Croix form but a shadowy group of "Invisibles" whose ident.i.ty yet remains a mystery, the English adepts of the Order stand forth in the light of day as, philosophers well known to their age and country. That Francis Bacon was initiated into Rosicrucianism is now recognized by Freemasons, but a more definite link with the Rosicrucians of the Continent was Robert Fludd, who after travelling for six years in France, Germany, Italy, and Spain--where he formed connexions with Jewish Cabalists[264]--was visited by the German Jew Rosicrucian Michel Maier--doctor to the Emperor Rudolf--by whom he appears to have been initiated into further mysteries.
In 1616 Fludd published his _Tractatus Apologeticus_, defending the Rosicrucians against the charges of "detestable magic and diabolical superst.i.tion" brought against them by Libavius. Twelve years later Fludd was attacked by Father Mersenne, to whom a reply was made "by Fludd or a friend of Fludd"s" containing a further defence of the Order. "The Book," says Mr. Waite, "treats of the n.o.ble art of magic, the foundation and nature of the Cabala, the essence of veritable alchemy, and of the Causa Fratrum Rosae Crucis. It identifies the palace or home of the Rosicrucians with the Scriptural House of Wisdom."
In further works by English writers the Eastern origin of the Fraternity is insisted on. Thus Thomas Vaughan, known as Eugenius Philalethes, writing in praise of the Rosicrucians in 1652, says that "their knowledge at first was not purchased by their own disquisitions, for they received it from the Arabians, amongst whom it remained as the monument and legacy of the Children of the East. Nor is this at all improbable, for the Eastern countries have been always famous for magical and secret societies."
Another apologist of the Rosicrucians, John Heydon, who travelled in Egypt, Persia, and Arabia, is described by a contemporary as having been in "many strange places among the Rosie Crucians and at their castles, holy houses, temples, sepulchres, sacrifices." Heydon himself, whilst declaring that he is not a Rosicrucian, says that he knows members of the Fraternity and its secrets, that they are sons of Moses, and that "this Rosie Crucian Physick or Medicine, I happily and unexpectedly alight upon in Arabia." These references to castles, temples, sacrifices, encountered in Egypt, Persia, and Arabia inevitably recall memories of both Templars and Ismailis. Is there no connexion between "the Invisible Mountains of the Brethren" referred to elsewhere by Heydon and the Mountains of the a.s.sa.s.sins and the Freemasons? between the Scriptural "House of Wisdom" and the Dar-ul-Hikmat or Grand Lodge of Cairo, the model for Western masonic lodges?
It is as the precursors of the crisis which arose in 1717 that the English Rosicrucians of the seventeenth century are of supreme importance. No longer need we concern ourselves with shadowy Brethren laying dubious claim to supernatural wisdom, but with a concrete a.s.sociation of professed Initiates proclaiming their existence to the world under the name of Freemasonry.