I. I have said in the fifth chapter that the whole contro-

versy to some extent centres in the "Chymical Marriage of Christian Rosen creutz," and since the publication of Sey- bold's "Autobiographies of Celebrated Men" in 1796, and which printed for the first time, albeit in a German version, the posthumous autobiography of Johann Valentin An- dreas,1 there has been no room for doubt as to its author- ship. There he includes it among his earliest productions, states that it was written at the age of fifteen, and that it was one of a series of similar juvenilia which, for the most part, had perished.2 Now the " Chyniical Marriage," hav- ing remained several years in manuscript, was printed at Strasbourg in 1616. The C. R. C. of the preceding mani- festoes was immediately identified with the Christian Rosen- creutz of the allegorical romance, and albeit the first
1 The original Latin text was not printed till 1849, when it appeared in octavo at Berlin under the editorship of F. H. Rheinwald.
2 For the information of students of the Rosicrucian mystery I append the whole passage which refers to the juvenile productions of Andreas. " Jam a secundo et tertio post millesimum sexcentesi- mum coeperam aliquid exercendi ingenii ergo pangere, cujus facile prima fuere Esther et Hyacinthus comoediae ad aemulationem AngUcorum histrionum juvenili ansu factae, e quibus posterior, quae mihi reliqua est, pro aetate non displicet. Secuta sunt Veneris detes- tatio et Lachrymae tribus dialogis satis prolixis, ob infelicem, de quo postea, casmn meum expressae, quae invita me perierunt. Superfuerunt e contra Nuptiae Chymicae, cum monstrorum foecundo foetu, ludibrium, quod mireris a nonullia aestimatum et subtili in- dagine explicatum, plane futile et quod inanitatem curiosorum pro- dat. Invenio etiam in chartis meis titulos Julii Sive Politiae libros tres, Judicium astroligicum contra astrologiam, Iter, sed quod dudum interierunt, quid iis consignarim, non memini. "— Vita Lib., i. p. 10, Ed. Rheinwald, 1849.
THE CASE OF JOHANN VALENTIN ANDREAS. 227
edition of the "Confessio Fraternitatis," and seemingly also of the "Fama,"1 do not describe the society as that of the Rosie Cross, the edition of 1615, printed at Francfurt, calls it the Bruderschafft des Rosen-Creutzes and it is, therefore, argued that the three works must have origin- ated from a single source.