We have seen that according to the evidence of Sigmund Richter there existed in Germany prior to the year 1710 — as doubtless then and thereafter — a dual Rosicrucian Order, denominated respectively the Brotherhood of the Rosy and Brotherhood of the Golden Cross, that they flourished under one headship whether or not they worked for one end. It is to be wished that it were possible to suggest on the basis of this division that there was a dual understanding and pursuit of the Magnum Opus, respectively on the spiritual and physical side; but in the absence of all evidence such a hypothesis is likely to prove intolerable. In the simple nature of things it is more colourable to suppose that the dedication; or one branch were represented by Elixir VitÆ, the Medicine of Men, and of the other by the Medicine of Metals; but the Laws published by Richter offer no warrant for inference in this or any other direction. We have seen also that according to the same Laws there was a certain manner of acception — presumably into the joint Order — and it was so simple in character that it can be scarcely called ceremonial.
It was comparable — as I have said — to the method of conferring the Liveries still prevalent in certain City Companies of London; it was probably not unlike the mode of making an Entered Apprentice and communicating the Mason's Word in Scotland; finally — coeteris paribus — it recalls exactly the procedure indicated by some of the Old Charges of English origin. But Sigmund Richter wrote and his Rosicrucian Orders worked prior to the foundation of the first Grand Lodge of Freemasons in 1717, and it was subsequent to this date that the Speculative Art or Science developed in the mode of Ritual and raised up that great beacon of the Craft Degrees which has since filled the world with its speaking light of ceremonial.
After what manner it was propagated and to what additional Rites it gave rise I have shewn elsewhere and recently. The continent of Europe, but above all France and Germany, was like a garden planted everywhere with exotic flowers of Ritual. Between 1737 and 1777 the growth of Masonic Rites and Grades, and of Grades and Rites which passed under the name of Masonry, however little they belonged thereto in the facts of their purport and symbolism, is a thing without precedent in history. The Ancient Mysteries were numerous and widely spread, but in comparison herewith they were few and far between. During the sixty years which elapsed between Sigmund Richter's publication of the Laws of the Brotherhood in 1710 and the next epoch in the German Rosy Cross, which belong; to 1777, there is no evidence before us as to the nature of the secret workings in the Holy Houses,(1) but as regards that year there is the fullest material in print and rare manuscript to shew that the Rosicrucian Brotherhood had developed ceremonial forms and had passed, moreover, under the Masonic ægis. I shall give in the first place an account of the palmary Rite and its content, proceeding thence to a brief consideration of its historical aspects, so far as materials are available.
The Association still flourished as the Brotherhood of the Rosy and Golden Cross, but the denomination was generic and there is no evidence of division into two branches. It is termed otherwise the Most Laudable Order and the Sublime, Most Ancient, Genuine and Honourable Society of the Golden Rosy Cross, abiding in the Providence of God. In the documents on which I depend there is a traditional history, otherwise a Legend of Foundation, presented in various forms to authenticate the Rite, and it may be summarised thus : (l) That Adam received immediately from his Creator the Gift of Wisdom, in virtue of which he understood universal Nature. (2) That this is intimated by Genesis when it is said that he gave names to all creatures. (3) That such knowledge was transmitted by him to his children. (4) That it has descended through all generations to the Brotherhood of the Golden and Rosy Cross and will remain in their custody, seeing that they are the chosen Sons of Wisdom. (5) That many are called but few elected, for few only are inspired by a valid fear of God and enlightened by the science of Nature. (6) That the succession of Wise Masters included Noah, Isaac, Moses, Aaron, Joshua, David, Solomon. as well as Hiram Abiff and Hermes Trismegistus. (7) That the Keepers of the Secret Tradition separated themselves from the profane multitude and that a law of deepest silence established in Egypt and Arabia in the days of Moses . (8) That the secret association flourished in those of Solomon and Hermes. (9) That it continued to exist in Syria during the Babylonian captivity. (10) That in course of time the hidden science which it connoted was spread over the whole globe, (11) That this diffusion led, however, to its deterioration through the wickedness of mankind. (12) That on such account it was reformed in the sixth century, a.d., by Seven Wise Masters and was brought in fine to its present position and development. (13) That the better to conceal their real purpose the Superiors of the Order established those lower Degrees which pass under the name of Freemasonry. (14) That they served, moreover, as a seminary or preparation for the higher curriculum of the Rosicrucian Order and as a kind of symbolical prolegomenon. (15) That at the same time Masonry has deteriorated on its own part and has passed almost beyond recognition, being profaned and adulterated by so many idle and useless additamenta. (16) That all this notwithstanding it remains the preparatory school of the Rosy Cross and from this source only can the Order itself be recruited.(2)
Those who are acquainted with the broad elements of the Secret Tradition, in Israel and wht may be called its charter of transmission will see that this Legend of Foundation is varied but slightly therefrcm. the Brotherhood of the Rosy Cross being substituted for other equally mythical keepers, such as the Sons of Doctrine in the Zohar. The Legend is notable otherwise as formulating for the first time, and on the authority of the Order itself, what may be called the once familiar and even popular thesis which represented Speculative Masonry as emerging from a Rosicrucian centre. Assuredly those writers of the early nineteenth century, such as Biihie and Nicolai, who put forward this view were unacquainted with these unprinted sources from which my account is drawn, and it is interesting that they were forestalled by the Brotherhood some twenty-five years at least. It should be added that the qualification required for Juniores of the Rosy Cross was that of Master Masons, who were termed Masters of the Appearance of Light, otherwise Masters of the Dawn of Light and of the Lost Word. At the beginning of his experience as a Novice the Candidate received a summary explanation of the Craft Grades in the light of Hermetic science. The Pillars J.·. and B.·. are significant of far more than simple Beauty and Strength: they connote eternity and time, the male and female principles, the two everlasting seeds, the active and passive which rule in all created Nature. The Sun, Moon and Stars represent the Three Philosophical Principles, being Salt, Sulphur and Mercury. These are clear issues at their value, but it is said also — and in a more strained, artificial manner — that the seven steps set forth the wisdom of Solomon in his recognition of the Trinity and the four active qualities. They are typical also of the seven planets and seven metals. As regards Masonic tools — the gavel, compasses, trowel, square and so forth—they do not refer to the building of any earthly temple but to the work of erecting furnaces and the making of vessels which are necessary to the science of physics. In the Third Degree the dead body of Hiram alludes to philosophical putrefaction; the three lights mean God, Christ and Man. the beginning, middle and end of all things, and finally, soul, spirit and body. As regards the Substituted Word in the Third Deg, the Novice is taught thereby that the inferior Brethren — who walks in parabolic darkness — have lost the Word, which is the Name applied to the true matter of the Stone, connoting also the valid understanding thereof and how it is to be sought and found, namely, through God and His wisdom, according to the blessing of Jacob(3) — that is, in the dew of heaven and the fat of the earth. The philosophical matter is said further to bear record of those who are three and one, yet not God, but the principle of the world and the end of all things. I conceive that this is an allusion to the three alchemical principles already mentioned, embroidered on Rosicrucian vestments.
The validity of these interpretations is not a question at issue, but the fact that they were communicated to neophytes as of faith in the Order, combined with the Masonic qualification and the claim that Speculative Masonry originated within the secret circle, are obvious warrants for affirming that whatever Grades were administered by the Golden and Rosy Cross can be regarded only as superposed on the Craft Degrees.(4) It was therefore within its own measures and subject to its distinctive characters a High Grade movement, comparable as such to the Rite of Perfection, the Scottish Philosophical Rite and others by scores. Like genuine Rose-Croix Masonry. it was also Christian and maintained the doctrine of the Blessed Trinity, as we have indeed seen otherwise. The Grades were nine in number, being (l) Fratres Zelatores vel Juniores, (2) Fratres Theoretici, (3) Fratres Practici, (4) Fratres Philosophici, (5) Adepti Minores, (6) Adepti Majores, (7) Adepti Exempti, (8) Magistri, (9) Magi. The authority for this sequence rests in part on the documents, to some of which I have alluded, and in part on that work under the name of Magister Pianco, entitled The Rosicrucian Unveiled, published at Hamburg in 1782, the content of which has been discussed in my previous note.
The Masonic qualification was not in itself a sole and sufficient warrant for reception into the Rosy and Golden Cross. The petitioner having made his formal application for admission, and this having been entertained by the Directorate of the Order, he was supplied with a list of questions designed to test his fitness, and put by some texts in the following terms: (l) What in your opinion are the ends of this Sacred Order and in virtue of what motives do you seek admission? (2) Are you acquainted with the aims and dedications of our laudable Brotherhood and what are those qualities by which. In your own expectation, you hope to be found worthy to share therein? (3) Have you diligently examined your own capacity? (4) Are you conscious of such courage and firmness as will enable you to withstand those trials by which the Superiors of the Order may search your heart and prove your strength of mind? (5) Do you commit yourself with confidence to the Venerable Superiors of the Order, putting trust in their wisdom and love, notwithstanding that they have the power of life and death over those who are under their obedience? (6) Do you confess that the Holy and Worshipful Order is endowed with knowledge and wisdom, that it possesses the highest secrets of Nature, including true cognition of the image of our Principle, and that it can communicate them to zealous disciples, according to their abilities and desert? (7) Do you believe that the elevation of base metals into gold and silver can be performed by the processes of the Order? (8) Have you made any study of the works which treat of true physics, the high science of chemistry founded thereupon, and Natural and Divine Magic? What books do you know—meaning obviously on Hermetic subjects — and what are your views concerning them? (9) Have you made any practical experiments in chemistry, in which case what was the object in view and what was the result attained ? (10) Do you enjoy any secret knowledge whatever, and if so in what does it consist? (11) Are you ready and willing to attain the truth and to learn the refinement of metals by operative practice? (12) Are you pure in your intentions? Are you solely in search of wisdom, knowledge and virtue, according to good pleasure of God and for the service of your neighbour? (13) Have you, in fine, resolved, of your own free will and apart from all compulsion, to petition for admission to the Genuine, Most Ancient and Laudable Order of the Rosy and Golden Cross, submitting to its Laws and Bye-Laws, pledging yourself to inviolable secrecy and unconditional obedience, that you may become a true Son of Wisdom?
As regards the Form of Application which precede the communication of these test questions, it appears to have been brief and informal, the postulant being left to express it in his own terms. A typical example is as follows: "I, N.·.N.·., being a Master of the Shadow of Light and of the Lost Word, do petition hereby and herein, and by the Holy Number of the Order, to be received into the most Ancient and Genuine Order of True Rosicrucians, according to the old System." In respect of the question themselves, supposing that the particular Order of the Rosy Cross, whether of the old or another system, were veridic Adepti, familiar with the secrets of transmutation, it is — as we have seen in the case of the Sigmund Richter foundation — an incredible hypothesis that they should have been anxious to receive members and should have devised an elaborate system for the initiation and advancement of Candidates. They had nothing to gain thereby and they ran a considerable risk in respect of the Great Secret, which all alchemists were supposed to guard so jealously, while it was obviously possible that their science could be transmitted in a simpler and safer manner, according to the old traditional method of communication from master to pupil, and could in this way be kept alive equally in the world. I am led therefore to conclude that as this particular branch of the Rosy Cross was at least concerned mainly with the physical work on metals, it was an association on the quest and not at the term of attainment. Its position, in other words, was similar to that of Sigmund Richter, whether or not it had made a certain progress during the intervening sixty years.(5)
I pass now to the Rituals of the several Grades, of which there are five codices within my own knowledge, premising that they present the earlier stages at full length, while they disclose nothing whatever as regards the status of the Magistri and Magi or the method of induction into these exalted positions. Concerning postulants for the Novitiate, otherwise the Grade of Zelator, it is laid down (1) that the special qualifications are intelligence, sincerity, a disposition towards peace, desire of knowledge and the virtue of willing obedience; (2) that each applicant must be warned against fostering false and illusory notions; (3) that there must be no thought of riches or greatness; (4) that the heart must be set on the path of quickening virtue, realising (5) that it is the duty of one and all to carry the doctrines of the Order by their own diligence into practical experience. On the day for reception, the Candidate was provided with Bread and Wine in a vestibule and was required to wash his hands. There also he was asked whether it was his sincere wish to become a humble Apprentice of the True Wisdom and a zealous Brother of the Rosy Cross. Having satisfied his conductor, he was led into a second room and was called upon to affirm (1) that he had no vain or evil purpose in view; (2) that he was not covetous of material wealth; (3) that he thirsted after wisdom, virtue and the secret art for the better fulfillment of Christian duty. He was then bound with cords about the hands and neck, a white veil being also placed over his head. In this condition he was led to the third and innermost apartment, where he was presented as one those spiritual being was imprisoned by an earthly body, which however could be rendered perfect and thus justified by the spirit. He was subject to further questioning and placed within a fourfold circle to take the pledge of the Grade. The circles were respectively coloured black, white, yellow and red, by allusion to the successive states and stages which appear in the Philosophical Work, being (1) Putrefaction; (2) Albation; (3) Gradation; (4) Rubification, or the achievement of the Highest Arcanum of Nature. But the fourfold circle as a whole is said also to be a symbol of eternity — compare the Masonic Grade of Rose Croix — and of the everlasting covenant into which the Candidate enters with God and the Brethren.
The Pledge was taken on the New Testament and — according to one of the codices—was couched in the following terms: "I, Brother X, Y, Z, in the Name of the Triune God, Omnipotent and Omnipresent, in the presence of this Illustrious Order, and before its Worshipful Masters, do hereby and hereon vow, promise and swear: (1) That I will work steadfastly in the fear of God and to His honour; (2) That I will never cause distress to my neighbour of my own will and intent; (3) That I will maintain inviolable secrecy in all that concerns the Brotherhood; (4) That I will always pay due obedience to my Superiors; (5) That I will act with perfect faith in respect of the Order; (6) That I will reserve no secret from the Honourable Fraternity which belongs to the business thereof; (7) And finally, that I will live for the Creator, His Divine Wisdom and for the Order. So help me God Almighty and His Holy Word."(6)
It is obvious that this undertaking lies within the general measures of simple piety and good faith, there being nothing — on the surface — of an occult and much less of a Hermetic character, except in so far as the latter is connoted by the reference to " business " of the Order. In respect of Ritual procedure the Golden and Rosy Cross has not made any signal advance upon the Laws published in 1710, for the matter of its First Grade is practically before the reader. That which remains is concerned with the communication of Official Secrets, the Symbolic Name, the Arms bestowed on the Novice, and the payment of fees.
Reception to the Grade of Theoreticus is even more like a shadow of procedure. The Candidate is led into the place of convocation, where he undertakes to maintain the Pledge of the Order and submit to all its Laws, after which he receives the Word and Token, together with a special Cipher, the necessity or reason of which does not appear in the text. The Grade of Practicus was important, at least, by its name; therein it was the duty of a Superior to instruct the lower Brethren and to prove all their mental powers, because the praxis of true philosophy must rest on a sound theory. On the day and in the place of his reception the Candidate certifies (1) that in his experience of the Order he has found nothing in opposition to the commands of God, the love of others or the welfare of the State; (2) that he will abide by the customs of the Fellowship; (3) that he desires to be numbered among the Practici; (4) that this is of his own free will and (5) that he covenants once more to maintain inviolably the Seven Points Major of his original Pledge. These undertakings are sealed by the threefold Grip of the Grade and the corresponding Secret Words. When the Grade of Philosophus is worked in ample form there is an elaborate arrangement of apartments and furniture therein, but the essential procedure in most versions lies within a moderate compass. The Candidate is caused to partake of Bread and Wine, and is reminded that the medial or vegetable kingdom of Nature produces nothing more exalted than are these gifts of Heaven, by which also God made and confirmed an Eternal Covenant with the race of man. He is then directed to wash in pure water and to remember in so doing that the Portals leading to the Higher Wisdom are closed to the impure and open only to virtuous and spiritual men. He is asked in formal terms whether he will become a Philosophus, is instructed in that case to pay the fee of the Grade and is welcomed by the Philosophical Brethren, who pray that wisdom, peace and joy in God may be with him. He testifies that he has looked for promotion, as on the previous occasions, that he may attain Wisdom, Art and Virtue, for the service of God and his neighbour. He repeats the Pledge of the Grade, which is one of obedience to the particular Laws thereof, and is anointed with oil in confirmation of his covenant, made with God and with the Order. It is prayed that the Spirit of Wisdom may strengthen his senses, enlighten his mind and rule in all his heart. He is given a new Word and another manner of token, after which he offers incense to the glory of God and His wisdom and for the welfare of all Brethren. In fine he is declared a Philosophical Brother in the name of the whole Order and is embraced by all present.
The Candidate for Rosicrucian advancement passes from the Grade of Philosophus to that of Adeptus Minor. It is the taking of an important step and preparations in all cases are made with solemn care. The President or Superior of his district makes known to him the fact of his election, or a messenger, who is himself an Adept, may be sent to him from the general centre. On the eve of the day of advancement he devotes himself to pious meditations on the Divine Goodness, on the immortality of the soul and its royal race. When the day itself arrives he repairs to the place of assembly in his richest vestures. The Ceremony in most codices, but not throughout the series, recalls that of the Eighteenth Degree in the Scottish Rite, otherwise Rose-Croix of Heredom, and in the summary account which follows I shall omit all descriptions of interiors by reason of this resemblance. In the part which belongs to the Portal: (1) The Candidate certifies in the presence of chosen Philosophi that he has been called to the rank of Adeptus; (2) The Brethren give him God speed and bid him remember them, even in the Higher Wisdom. (3) The Spokesman of Adepti enters in full regalia and with his face veiled. (4) He wishes all present the blessed fruits alike of eternity and time. (5) He informs the Philosophi that they have been cited as witnesses of a great and holv event, being the transit of one of their number from the fourth to the fifth of the Grade. (6) He invites them to testify concerning him. (7)
They give expression to their approval and bear good witness. (8) The spokesman of the Adepti places a gold circlet on the table, puts his right finger therein and directs them to do likewise. (9) They swear to keep secret all that has been performed so far and all that remains to be done. (10) He bids them close the Hall of Assembly in the Philosophical Grade. (11) Thereafter he says that they are about to be deprived of a beloved Brother, but he leaves them in the certain hope that each of them shall be called to advancement in his due turn. (12) The Philosophi are dismissed, and here ends the First Point. In the Second Point the Spokesman of Adepti is alone with the Candidate and what takes place is discourse between them. (1) The Spokesman dwells upon the symbolical contrasts of Darkness and Light, Death and Life, Corruption and Resurrection or Rebirth, Time and Eternity. (2) He speaks or the righteous man and of the state in which all creation becomes an open book, revealing past, present and future. (3) He affirms that the Grade of Adeptus Minor gives increased knowledge of Nature. (4)
There is also philosophical and theosophical contemplation, leading to the attainment of the Blessed Stone. (5) The Stone is triune. (6) It proves the existence of God and the Divine Transmutation of Souls in Christ by the regenerating illumination of the Holy Spirit. (7) The Candidate is asked whether he has sinned against the Order, its Holy Covenant and the Seven Points of Obligation. (8) In the event of him making acknowledgment, the free confession is taken as a sign of goodwill and he is asked whether he repents. (9) Supposing that he has nothing to confess he is invited to be sorry in respect of all human errors. (10)
The required acknowledgment being made in either case, the Spokesman of the Adepti pronounces absolution in the name of the Order and seals the Candidate in a particular manner on forehead, mouth and breast, after which he is declared made pure and entitled to the Fifth Degree. Here ends the Second Point. The Third takes place in the presence of all the Adepti, amidst incense, lights and the offering of praises to the Glory of God in the Highest, all present being veiled, the Candidate only excepted. (1) The Spokesman of Adepti testifies concerning his charge. (2)
The Master of the Temple welcomes him as one who has been created, called and chosen for the work of their Holy Assembly. (3) He is exhorted to manifest the Christian man within him and to unite with them in the praise of the Most High. (4) A curtain is drawn aside from a Representation of the Most Holy Trinity, before which they kneel and and worship. (5) The Candidate pledged in respect of the Fifth, Sixth and Seventh Degrees, which would seem to be a trinity in unity of Ritual. (6) He promises to esteem Divine Wisdom above all earthly treasures, applying the the riches of this world to the Glory of God and the salvation of his soul. (7) All present unveil and the Candidate is clothed in the vestments of an Adept, which include an apron after the Masonic manner, to which a special explanation attaches. (8) He receives the Official Jewels. (9)
He is told that during the present Decennium the High Superiors have suspended the Astral Works because of their great difficulty and that they abide in the Mineral Realm. (10) So far as the wording of this observation goes, it appears to apply only to the Grades of Adeptship. (11) Above these there is the eighth, which we know — on other authority than the MSS. from which I derive—to be that of Magistri. (12) It is said concerning this that the Eighth Degree can never be changed, for therein is the great and unique work which is called Treasure of Treasures, otherwise Lapis Philosophorum. (13)
It is the magnalian Jewel of Nature, and as such it can be understood why the High Superiors have placed this Mysterium Magnum at the summit of so manv steps? — a reference to the staircase of Degrees. (14) The last words addressed to the Candidate, now an adept of the Golden Rosy Cross, pray that he may be blessed, directed, ruled and crowned with the fear of God, love of humanity, long life, health and wisdom, to the Glory of the Eternal Name, for the salvation of his own soul and to the honour of the Order, through Christ his Lord and Saviour.
An Adeptus Minor had a right to petition for advancement to the Sixth Degree, in which there is no Ritual procedure that can be said to deserve the name. It is wanting in some codices. As a fact, he is pledged simply, receive; the Grip or Token and hears the Secret Word. There is a Cipher attached to the Grade of Adeptus Major and another to that of Adeptus Exemptus. So far as records are concerned this and a New Word are the sole communications received on attaining these exalted positions. The mode of Opening and Closing the House or Hall of Assembly is identical in the Three Grades of Adeptship.(7)
Ex hypothesi at least. the Eighth Degree is a Grade of the Mastery, and there is no other reference thereto than that which I have cited, either in manuscript or printed sources. The Ninth is the Grade of Magus, which by a colourable supposition may represent solely the status of the Headship and is therefore a Degree in numeration, but without procedure. It would be comparable in this case to the last and highest Grade the Swedish Masonic Rite, being that of Vicarius Salomonis held by one person only, who is the King of Sweden. It would appear, however, that there were several Superiors ruling the Rosicrucian Order in in that particular banch or obedience with which I am at present dealing. It will be remembered that that we hear of an Imperator as sole and supreme head in another and earlier school.
Were any reader at this point 10 intervene and advance that the " Sublime, Most Ancient, Genuine and Honourable Society of the Golden and Rosy Cross," as it is called in the extracts cited by the freimaurer zeitung, was alchemical on the evidence of its Rituals but that its alchemy was of a spiritual and moral kind, it must be admitted that so far as my analysis has proceeded the presumption may seem in this direction, notwithstanding some physical allusions, nor is it reduced by the reference to Lapis Philosophorum as the Summum Bonum reserved to the Eighth Degree, for we may compare at need all that has been cited on this subject from the testimony of Robert Fludd. But as it is important above all to reach a clear issue hereon the analysis has been arranged with this purpose in view, and we must now proceed further. The Ritual content of the Order is before us, with its references — few and far between — to the Three Alchemical Principles, the matter of the Stone and the stages through which it passes in the process of the Great Work.
There are, however, certain documents connected with the earlier Grades, and there are certain things which were communicated to Adepti outside Rituals: the intimations concerning these and their analysis mav perhaps afford us light. (1) The Zelatores received an instruction concerning the four elements and the familiar symbols by which they are represented in old physics. The origin of these characters is referred traditionally to Solomon in lectures attached to the the First Degree. According to the wise king and the Kabalists, the primal manifestation of God originated in a first movement of the Eternal Being. This movement is represented by \, and the Divine Name belonging thereto is ADONAI, held to signify Creator and Omnipotent.
The next event was the fall of the rebellious angels, represented by >. The Divine Name ELOHIM is connected therewith, and is said to mean Judge and Just. The third epoch was the creation of Adam and the promise of a Deliverer to come, represented by . Hereunto is referred the Divine Name JEHOVAH. The Triangle signifies also Beginning, Middle and End. It was adopted afterwards as the Signum Magnum of creation and was taken by ethnic philosophy to denote celestial and earthly fire. The discourse goes on to affirm that fire produces smoke, steam and air; that air , if caught up, changes to water ; and that water separates itself in earth . Air and fire lie occult in water and earth. If this is Rosicrucian physics in the year 1777, it must be characterised as raving mania. The reverie is developed on the cosmic side by affirming that the Lord God kindled a mighty fire, that a dreadful steam went forth therefrom, and the same was changed into water.
These opposing elements — meaning fire and water—were united by Omnipotence in a chaos , from which air and earth were separated. As regards the Hermetic side of the thesis, it is said that he who understands the four elements, who can bring forth therefrom Salt, Sulphur and Mercury, who can also recombine the three, he it is who stands on the seventh step — a reference to the Grade of Exempt Adept — but it is to be known that the Mastery is reserved to a higher Degree. (2) In a General Regulation which is attached to the First Degree, it is affirmed that the fundamental law of the Order is to seek the Kingdom of God and not Mammon, to strive after wisdom and virtue rather than to abide as mere Midas Brethren.
This is to be impressed upon every Candidate. who shall be promised no more at reception than he may attain (a) by the mercy of God, (b) by the instruction of his Superiors, and (c) by his own industry. He shall above all and for ever be refused the sight of any other transmutation than that which is prepared by himself. (3) It is laid down otherwise that the cost of experiments undertaken in any House of Initiation shall be on a restricted and economical scale so that the material resources of members may not be be imperilled, above all by extravagance on the part of individuals, working with others in the circle. The infringement of this rule is to be visited by heavy penalties, including suspension and expulsion.
So far in respect of Zelatores. The Fratres Theoretici, as the title of their Grade implies, were concerned with instruction, that they might formulate a theory of the work, but they were entrusted with no apparatus. Basil Valentine and his triumphal chariot, the rosarium magnum and other notable texts of Arnold de Villanova, the aurea catena homeri, and the works of the great master Raymund Lully were commended to their studious care. The convocation of assemblies apart from advancements took place in this Grade, when such authors as these were read and discussed, or there were conversations on the physical sciences, all being intended as preparations for the work awaiting members when they attained the status of Practici.
The sole point of theosophical doctrine which emerges in connection with the Ars Theorica is that the fire of Divine Love prepared the Heavenly Quintessence and Eternal Tincture of Souls from the cosmic cross or the four elements, and that by this Medicina Catholica, the whole human race is liberated from the yoke of hell, delivered from death and transmuted by spiritual regeneration, so that the soul is clothed with the splendour of everlasting being. It will be seen that this is the doctrine of the radiant or resurrection body of adeptship, about which we have heard briefly in connection with Thomas Vaughan, but it is expressed here in language which is curiously reminiscent or Jacob Böhme in those moments when he reflects from Hermetic writers.
A Rosicrucian instruction concerning the seven planets and metals corresponding thereto in old physics is more particularly developed. (1) Quicksilver is in familiar analogy with the planet Mercury, but as it is not to be identified with the star shining in heaven, so it is to be distinguished most carefully from Philosophical Mercury, the true Mercurius vivus. Common quicksilver is called the Flying Slave, and this ignis fatuus has led sophists and unlettered amateurs into every kind or marsh and pitfall. Its true nature is well indicated by the character which represents it in chemical formulas.
The crescent denotes its lunar part, which is feminine and volatile in nature : this is the Spiritus Mercurii. The medial circle has no point in the centre, signifying the immature state of mercurial Sulphur Solis : this is the Anima. Mundi of quicksilver. The cross at the base represents the volatile body of this metallic substance. It is the Water of Quicksilver, otherwise Aqua Permanens; it is also the Sal Centrale and Menstruum Naturale.(8) In a word, quicksilver is an immature metal, an extremely volatile ens. separated from a fixed state as pole from pole. As regards Mercurius Philosophicus, it is not described in the text, but the fact emerging from a cloud of Hermetic verbiage is that the so-called work of the wise is really a work in quicksilver, which must be separated from its Humidum Superfluum and must be animated by its Homogenium.
It is said further that whosoever can prepare its medium, so that it becomes Mercurius Duplicatus and Mercurius Animatus shall be able to combine therewith that which is Res Perfectissima and will so produce Lapis Mineralis, the end of all research, otherwise Aurum plusquam perfectum. Chemical sign of Mercurius Currens stands also for Mercurius Astralis meaning on the surface the planet Mercury, but there is an intimation behind this, the key to which must be sought in the astral workings followed by the Brothers of the Golden and Rosy Cross in the decennium or period which preceded 1777.
Finally, there are Mercurius Animalis and Mercurius Vegetabilis, because there is its own Mercury in every genus and species. There is, moreover, an attainable adeptship in the three Kingdoms of Nature, and those who wear its triple crown can produce in all Mercurius Duplicatus, Mercurius Triplicatus and Mercurius Philosophicus. This is physical alchemy in excelsis, and it must be acknowledged that the Fratres Theoretici received a rare instruction, whether or not they proved able, at a later stage, to proceed thereby to the practice. It is missing in several versions.
(2) Mars is in correspondence with iron and the chemical sign of this metal shewing an arrow emerging sideways from a circle, signifies that the Sal Martis is celestial rather than terrestrial, while its cross — or sign of corrosion — has been broken up into an open angle, and this is a symbol of fire. On such basis it is affirmed that the inward nature of iron is fiery, active and magnetically attractive, all which appears to indicate that Hermetic operations can be performed thereon with at least comparative facility. Now in the work of wisdom the task before the Adept is to purify the externally adherent Celestial Salt from the Terrestrial Sulphur and locate it within the circle. There will appear a great star which is said in the confused imagery to devour all its brethren, transforming their shapes into its own, then raising them — as it were — from death and crowning them with highest honour. For the Mars of the philosophers has earned such rank on its own part by the spiritual power resident in its sword of fire. This process is like a chaos magnum informatum, but an undertaking is given that it will be demonstrated manipulando modo in the Grade of Practicus.
(3) The character of Venus, to which copper corresponds, is explained in la grande maniere and is shewn to exhibit the supreme operation which must be performed thereon in alchemy. The sign indicates that copper is an imperfect metal, for the point of perfection within the circle from which gold cannot err has been removed from the circle of Venus and has changed into the cross which appears in the lower part of the symbol. This cross signifies the corrosive salts which render copper of a perishable nature. Whosoever can purify these salts will reduce the cross to a point and if he can place that point again within the circle, he will sec the sun at its meridian, instead of the Morning Star, and possess a treasure of gold instead of Venusian copper. One text speaks of Divine attainments.
(4) The chemical sign of Jupiter bears witness to the great immaturity of the metal tin, which is in correspondence with this planet. The crescent or half circle indicates that it is essentially of lunar nature, while the cross attached thereto, which is the invariable sign of the sal centrale et fundamentum subjecti, points out that the earth of this metal is mercurial and lunar, the salt arsenical and the sulphur volatile. It follows that the corpus totum can be brought with considerable facility to a state of liquefaction.
(5) Lead is in correspondence with the planet Saturn and is described in the text as an odd and morose fellow, whose disposition is exhibited by his symbol. We learn in this manner that the salt of lead is mercurial and lunar, as also pure and celestial, while the sulphur is terrestrial and solar. It is said further (a) that the pars salis liquifies all bodies, but can neither fix nor render them volatile; (b) that the pars sulphuris devours all metal — gold and silver excepted — penetrating them by the help of vulcan-like lightning, purifying and imparting the highest splendour, but again leaving them; (c) that Mercury is coagulated by the fumus Saturni, while vitrum Saturni renders it fixed and fire-proof.
The corpus Saturni is actually a conglomerated and exsiccated Mercury and can be easily changed back thereto. The Hermetic Secret of Saturn is formulated in the following terms: (a) Salt, Sulphur and Mercury; (b) Separate these Three Principles in Subjectum Saturni; (c) Make out of the Salt a menstruum; (d) Dissolve the Mercury therein; (e) Fix it by the principium of Sulphur. Whosoever can perform this operation conjoins the two crescents or half-circles in the character of Saturn, inserts the cross therein, concentrates the cross into a point within the circle and transmutes into — i.e., lead into gold.
(6) The point within a circle denotes the state of perfection. In the character of the Moon and silver the circle is broken, and as the text says confusedly the missing half is put inward but the point is still in the vicinity. The explanation is that silver is like unto gold, as woman is like unto man ; but gold as the male part is hot and dry, while silver, the female part, is moist and cold. The imperfection of silver is indicated by the ease with which it blackens, but gold is free from this failing. It is, moreover, the Child of the Sun. while silver is the Daughter of the Moon, the light of which is borrowed from the solar orb. The Hermetic Arcanum is this: Communicate the male Sperma Solis to the female matrix of the Moon, or in other words, turn the light inward and draw out the inward half-circle. The artist who so does kindles an independent fire or light and transmutes into i.e., silver into gold. The true meaning of this emerges in one case.
(7) Gold is Principium Solis and the end of all metals is gold, the great intent of Nature in the work of mines. The character of the Sun and gold is also that of eternity. As the visible Sun in the heavens is the most splendid of all the luminaries, so is gold — otherwise the terrestrial sun — most noble among all metals. The point within the circle of eternity denotes Divinity ; but when this circle is used to signify the precious metal the connotation is imperishable and pure being. The Son of the Sun is the product also of profoundly concentrated fire.
The Rosicrucians were neither the first nor last among philosophers by fire to dismember the planetary signs or analyse them as they stand and discover mysteries of alchemy therein, but the work has never been performed so well and attractively as in this text. After such manner the Fratres Theoretici were prepared for the Grade of Practicus, but they were expected moreover to be well acquainted with the three kingdoms of Nature and the harmony which subsists between them. This is a clear issue, but when it is added that they must also have knowledge of manipulations, stones, vessels and so forth, we are reminded of the fact that, as recorded already, they were entrusted with no apparatus. Presumably they fared as they could, and when they became Fratres Practici they had the use of a Laboratorium in the particular House of the Order to which they were attached, making up a common purse for the costs of experiments, under the guidance of their Superior.
They were instructed also in the following official processes: (1) Preparation of the Mineral Radical Menstruum; (2) Preparation of the Vegetable Radical Menstruum; (3) Preparation of the Animal Radical Menstruum; and (4) The preparation of an Universal Menstruum. By the hypothesis, each of these Menstrua contains its three principles, from which the Stone could be prepared, according to the nature of the kingdom. It was Lapis Mineralis, Lapis Vegetabilis, or Lapis Animalis, as the case might be. There was in fine Lapis Universalis; but as to their properties, uses and effects there is no indication whatever, except in respect of the first, which belongs to the transmutation of metals.
There were general and special instructions on the Hermetic Operations which took place in the Grade of Practicus, but I have met with mere vestiges, whether in printed or private sources. In the Fifth Degree, which is that of Adeptus Minor, the Candidate, at the end of his reception, is handed a process drawn up by the Most Worshipful Superiors at the last reformation of the Order. It is certified as true and concordant according to the agreed scheme of procedure adopted at that time. It enables those who possess it to discriminate respecting previous operations and to prepare under favourable circumstances for those which are designed to follow. There is no indication whatever concerning its character.
In the Grade of Adeptus Major there is another process presented, and it is affirmed concerning it (1) that it is a secret which has never been obtained and much less examined or worked, except by a few exalted Brethren of the Order; (2) that it is an approved masterpiece discovered to Adepti Majores on account of utility and exactitude. It must be applied and dedicated to the glory of God, for the welfare of others and one's own benefit. It does not appear that Adepti Exempti received anything but the peculiar cipher attached to that Grade, and the general instructions on procedure in the in the alchemical experiments pursued therein. It may be presumed that from the lowest to the highest stage of his advancement a Rosicrucian Brother was taught throughout in symbols and that it depended on his own perseverance, skill and ability whether he decoded the formulas. If he did a title was earned to the Eighth Grade, or that of Mastery: alternatively he remained where he was.(9)
When the message of these instructions is compared with that of the Rituals it emerges with considerable clearness that the concern of the Golden and Rosy Cross in the year 1777, notwithstanding the spiritual and religious atmosphere by which it was encompassed, had no other purpose than the physical medicine of men and metals. The archives of the Order fall after this manner into their proper place as a part integral of alchemical literature. To the alchemist in his laboratory, among alembics and Mary Baths, the work of chemistry was in consanguinity with the work of prayer. Laborare est orare. The quest was a divine quest; it called for a pure heart and a devout mind; success therein was peculiarly a gift of God, and good intention on the part of the operator was the first and an essential qualification. When therefore the Superior in the Grade of Adeptus Minor informed the Candidate that the astral workings of the preceding decennium had been suspended in favour of operations in the mineral realm for the advancement of metallurgical knowledge, it follows that this statement is to be taken in its literal construction, whatever we may elect to understand by astral processes, and however we may interpret that " highest secret of Nature," in virtue of which it is affirmed that the Master Grade can suffer no change. It was always alchemical and (or) always divine. In later days it became wholly spiritual.
This is probably my last word on the purely alchemical subject in the course of the present volume; and as it belongs hereto only in an incidental sense, it must be left unavoidably at a loose end. It may be possible barely at some later date and in yet another work that I can throw some light on the comparative problems of spiritual and physical alchemy, albeit in the natural order it might be said that the day is far spent for the planning of great undertakings. But He Who overwatches undertakings and is the Warden of those which are conceived and done in His service is the Judge in this respect and in spiritu humilitatis I commend it therefore to Him. There is but a word to add here.
To the fact that there are two alchemies in Hermetic literature I have borne witness in many writings; but although they are sufficiently distinct from one another, alike as to path and term, their use or the same symbolism, in a varied sense, of necessity creates a difficulty in respect of their memorials. It is possible to discriminate broadly and to reach a grade of certitude about the comparative positions and intent of certain texts, but the difficulty in other cases is either insuperable or I have failed in my own endeavours, at least for the time being, to take it out of the way. Those who are entitled to speak on these branches of Hermetic literature know that the Latin Geber belongs to physical alchemy and that the Amphitheatrum of Heinrich Khunrath is concerned with the spiritual side; but at this present time I am acquainted with no canon of criticism which will enable us to speak with certainty as to Zosimus the Panopolire and the inward sense of his prolific contributions to the texts of Byzantine alchemy.
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