C. G., 1895, p. 156.) "As a matter of fact pre-

cisely in the years when in Germany the brothers had won the support of powerful princes and the movement received a great impetus, very decided efforts were made both to create larger unions and to adopt a unifying name. The founding of the Society of the Palmtree [1617] was the result of the earlier effort and the writings of Andreaes on the al- leged origin and aims of the rosicrucians are con- nected with the other need. The battle of the White Mountain and the unfortunate consequences that fol- lowed killed both attempts, as it were, in the germ." (Z. Gesch, d. Bauh., p. 20.) Note by the way that the name of the " Fraternity of the Red Cross " was taken from symbols which were already employed in the societies. In regard to this it is quite mistaken accuracy to maintain that it was correctly called " Bruderschaft des Rosenkreutz " and not " des Rosenkreutzes," as the " Handbuch d. Freimau- rerei," p. 259, emends it. Vatter Christian Rosen- kreutz is indeed evidently only a composite legendary personage as the bearer of a definite symbolism (Christ, rose, cross), (and may have been devised merely in jest) . The name does not come from the personality of the founder but the personality of the founder comes from the name. The symbols and expressions that lie at the foundations are the earlier.
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The attempt mentioned, to find a common name, did not permanently succeed. The visionaries and " heretics " decried as " Rosicrucians " and " alchy- mists " were considered as enemies and persecuted. It is irrelevant whether there was an organized fra- ternity of rosicrucians; it was enough to be known as a rosicrucian. (Keller, Z. Gesch. d. B., p. 21.) The great organization did not take place until a great European power spread over it its protecting hand, i.e., in 1717, when in England the new English system of " Grand Lodges of Free and Accepted Masons " arose. (Keller, D. Soc. d. Hum., p. 18.) We see that Keller arrives by another and surer way than Katsch at the same result, and shows the continuity of the alchemists or rosicrucians and the later freemasons, if not in exactly the same way that Katsch has outlined it. In particular Keller gets along without the unproved statement that there were organized rosicrucians (outside of the later gold- and rose-crosses). He shows what is much more important, namely that there were societies that might have borne the name of rosicrucians (or any similar name).
Several interesting peculiarities should not be omitted, as for instance, that Leibniz, about 1667, was secretary of an alchemist's society (of so-called rosicrucians) in Nuremberg. Leibniz describes al- chemy as an " introduction to mystic theology " and identifies the concepts of " Arcana Naturae " and "Chymica." (M. H. der C. G., 1903, p. 149; 1909, p. 169 if.) In the laws of the grand lodge
194 PROBLEMS OF MYSTICISM
" Indissolubilis " (iyth and i8th centuries) there are found as doctrinal symbols of the three grades, the alchemistic symbols of salt (rectification, clari- fication), of quicksilver (illumination), and of sul- phur (unification, tincture), used in a way that cor- responds to the stages of realization of the " Great Work." The M. H. d. C. G., 1909, p. 173 ff. remarks that we should probably regard it only as an accident, if there are not found, in the famous hermetic chemical writings, similar signs with addi- tions as would for experts, exclude all doubt as to their purport. In 1660 appeared at Paris an edi- tion of a writing very celebrated among the follow- ers of the art, " Twelve Keys of Philosophy," which was ostensibly written by one Brother Basilius Valen- tinus. In this edition we see at the beginning a re- markable plate, whose relation to masonic symbolism is unmistakable (Figure i ) . In addition to the low- est symbol of salt (represented as cubic stone) there is a significant reference to the earth and the earthly. [I should note that besides 0 alchemy used D f°r salt, in which there is a special reference to the earthly nature of salt. In Plato the smallest parti- cles of the earth are cubical. Salt and earth alter- nate in the terminology, just as mercury $ and air A or water V do ; as sulphur ^> and fire A ; only, how- ever, where it is permitted by the context.] The Rectification of the subject (man) taken up by the Art, is achieved through the purification of the earthly elements according to the indication of the alchemists who call the beginning of the work " Vit-
Fig\ 1 — Cut above. Fig. 2— Cut at right. Fig. 3— Cut below.
ROSICRUCIANISM 195
riol," and form an acrostic from the initial letters of this word: " Visita Interiora Terrae, Rectifi- cando Invenies Occultum Lapidem " [ = Visit the interior of the earth; by purifying you will find the hidden stone]. Half way up there floats the $ that has the value of a " union symbol " in the broth- erhoods (as such, a symbol of fellowship) and left and right of it is found the moon and sun or the flaming star. Above is placed a triangle, in which is a phoenix rising from the flames; and on the tri- angle stands the crowned Saturn or Hermes (in masonry Hiram). On the left and right of this kingly form, on whose breast and stomach are placed planet symbols, we notice water in the shape of drops (tears) and flames that signify suffering and resurrection. " When we notice that not only the principles of the old ' amateurs of the art ' corre- spond with those of the ' royal art ' [freemasonry], but that the symbolism also is the same in all parts, we recognize that the later masonic societies are only a modern reshaping of the societies which dropped the depreciated names of the alchemists in order to appear in a new dress (1. c., p. 175). That the as- sertion of the complete similarity of the symbolism is not mere fancy, the following considerations (and not those only in this section), will satisfactorily demonstrate. In the following examples the words showing it most clearly are italicized.
Alchemy was regarded by its disciples as a royal art. Old sources show that the art of making gold was revealed in Egypt only to the crown princes.
i96 PROBLEMS OF MYSTICISM
Generally only the kings' sons were informed by the priests concerning the magic sciences. The her- metics derived their art expressly from kings, Hermes, Geber, and the patriarchs of alchemy were represented as kings.
According to Khunrath (Amphitheatrum) prayer, work and perseverance lead to eternal wisdom by the mystical ladder of the seven theosophical steps. Perfect wisdom consists in the knowledge of God and his Son, in the understanding of the holy scrip- tures, in self knowledge and in knowledge of the great world and its Son, the Magnesia of the phi- losophers or the Philosopher's Stone. The mysti- cal steps in general contain three activities, hearing (audire), persevering (perseverare), knowing (nosse et scire), that applies, to five objects, so that we can distinguish seven steps in all. Only the pure may enter the temple of wisdom, only the worthy are intrusted, with the secrets, the profane, however, must stay away.
In the fifth table of Khunrath's Amphitheatrum is pictured the seven pillared citadel of Pallas (Prov. IX, i). At the entrance is a table with the legend Opera bona (= good works). Behind sits a man with the staff of Mercury. On each side is a four sided pyramid, on the top of the left one is the sun, on the right the moon. On the former stands the word Fides (= faith), on the latter Taciturnitas (= silence). Behind the man we read the word Mysterion, over the inner entrance Non omnibus (= not for all).
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Alchemy frequently mentions two or three lights. By these it understood O and D , Q $ ©, light of grace and light of nature, etc. The juxtaposition of O D and & is interesting; no one can attain the desired end before, through the circular wheel of the elements, the fatness or the blood of the sun, and the dew of the moon are by the action of art and nature, united in one body in the image of the hexagram; and this can take place only by the will of the Most High, who alone imparts the unique boon of the Holy Ghost and priceless treasure ac- cording to his especial mercy. The above mentioned circular wheel is identical with the serpent that bites its own tail; it is a power that always consumes and always renews itself. This circle appears not to be lacking in the flaming star; it is the round eye or the likewise round fashioned " G," which latter looks quite similar to the snake hieroglyph. The refer- ence to Genesis has a good reason. Moreover, the hexagram represents in cabbalistic sense the mystical union of the male with the female potence A with V . According to a rabbinical belief a picture is supposed to be placed in the ark of the covenant alongside of the tables of the laws, which shows a man and a woman in intimate embrace, in the form of a hexa- gram. In cabbalistic writings, as for instance, in those of H. C. Agrippa, we find the human form in a star, generally inscribed in the pentagram. The genitals fall exactly in the middle part and are often made prominent by an added $ as male-female or androgyne procreative power. One of the snake
i98 PROBLEMS OF MYSTICISM
shaped Egyptian hieroglyphs frequently turns into an Arabic this fact has any significance here. With respect to the above passages that mention the " will of the Most High," I refer to the dialogue which concerns the "G"; e.g., "Does it mean nothing else?" " Something that is greater than you." " Who is greater than I? " etc. " It is Gott, whom the Eng- lish call God. Consider this mysterious star; it is the symbol of the Spirit. . . . The image of the holy fire, etc."
REBIS is represented as an hermetic hermaphro- dite. The already mentioned figure with the two heads (figure 2) is found (as Hohler relates) in a book that appeared in Frankfort in 1618, called " Joannes Danielis Mylii Tractatus III, seu Basilica Philosophica," though it is to be seen also in other books on alchemy. The hermaphrodite stands on a dragon that lies on a globe. In the right hand he holds a pair of compasses, in the left a square. On the globe we see a square and a triangle. Around the figure are the signs of the seven planets, with $ at the top. In a cut in the Discursus Nobilis of John of Munster we see sun and moon, at the middle of the top the star ® , also denoted by Y ="yA£ (= matter) surrounded by rays. (Hohler, Herm. Phil., p. 105.)
In the cabala, which has found admission into the idea of the alchemists and rosicrucians, no small