C. R. C. In the ninth chapter is reference made to “ our

mystick writing,” which is taken from characters and letters incorporated in the Scriptures. Those nearest to the fraternity “ do make the Bible the rule of their life, ^ W aite, see ante ; De Quincey, in voce.
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DOCTOR ROBERT FLUDD.
the end of all their studies, and the compendium of the universal world.” Gold and the supreme medicine of the world ” are not to he “ set at nought,” but yet the Eoman viper’s mouth is to be stopped and his triple crown brought to naught. In conclusion, it is said that a mere seeker after treasure, “ partaker of our riches against the will of God, shall sooner lose his life in seeking us, than attain happiness by finding us. Fraternitas R. C.” ^
In the year 1616, these two short books were followed by the publication of the “ Chymical Marriage of Christian Rosencreutz.” It professes to be dated 1459. This, which is a much larger work than the others, is well described “ as a very abstruse alchemical work, in which the universal alchemical process is taught under the figure of a marriage. The setting, however, is so bizarre, all direct references to chemistry being avoided, that no one — that is, no one living at the present day — can make the least sense out of it.” ^
It has been considered that, although the “ Fama ” and “Confessio” were issued at about the same time, they may be in reality of different dates. They are considered by many to be the work of Johann Valentin Andreas, Abbot of Adel- burg and almoner to the Duke of Wurtemberg. He was undoubtedly one of, if not the ablest, mystic and theo- logical writer in Germany at the time. Dr W. Wynn Westcott, one of the greatest authorities on the subject, says : — “ I have no quarrel with those who assert he published these tracts, and that he wrote the ‘ Confessio ’ ; but if so, I deny that he wrote the ‘ Fama,’ although it may have been put into his hands for publication. I see nothing unreasonable in supposing that such a mystic student should have been admitted to such a fraternity, and that he should have been told off to publish a partial ex'pose of the system, if such a course was resolved upon.” ^
The arms of Andreas, which are figured by Mr Waite, contain a S. Andrew Cross with four roses, one on each of
1 Waite, ad., p. 98. ^ Newcastle S. R. in Anglia, i., iii. 53.
3 Ars. Quat, Coron., vii. 40.
DOCTOK EGBERT FLUDD.
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its angles. But then the arms of Luther were very similar. It is also said that the style of the other writings of Andreas is most like that of the Rosicrucian pamphlets. This may all he so, and yet Andreas may have been only the medium throucfh which the then revelation of the rules and arms of the order were revealed.
The publication of the ‘‘Fama” created an immense sensation. No fewer than five editions in German ap- peared in a very few years. A Dutch version appeared in 1616. “In the library of Gottingen there is a body of letters addressed to the imaginary Order of Father Rosy- cross, from 1614-1617, by persons offering themselves as members.” Other persons published small pamphlets on the subject, and even impostors appeared professing to be Rosicrucians, “and deceived many.” No printed letters received printed answers. What answers, if any, were given privately, of course, cannot be known. A secret society will act secretly. The qualifications of candidates were at its option. No one could tell the result. Still, at this time Germany was filled with students of alchemy, Cabala, and mysticism, and the excitement continued to be intense.’-
^ De Quincey, Inquiry, chap. iv.