Rosicrucians
ROSICRUCIANS
A name assumed by a sect or cabal of hermetical philosophers, who arose, as it has been said, or at least became first taken notice of in Germany, in the beginning of the fourteenth century. They bound themselves together by a solemn secret, which they all swore inviolably to preserve; and obliged themselves, at their admission into the order, to a strict observance of certain established rules. They pretended to know all sciences, and chiefly medicine; whereof they published themselves the restorers. They pretended to be masters of abundance of important secrets, and among others, that of the philosopher’s stone; all which they affirmed to have received by tradition from the ancient Egyptians, Chaldeans, the Magi, the Gymnosophists. They have been distinguished by several names, accommodated to the several branches of their doctrine. Because they pretend to protract the period of human life by means of certain nostrums, and even to restore youth, they were called Immortales; as they pretended to know all things, they have been called Illuminati; and, because they have made no appearance for several years, unless the sect of Illuminati which lately started up on the continent derives its origin from them, they have been called the Invisible Brothers. Their society is frequently signed by the letters F. R. C. which some among them interpret Fratres Roris Cocti; it being pretended that the matter of the philosopher’s stone is dew concorted, exhaled, &c.
Fuente: Theological Dictionary
Rosicrucians
(Latin: fraternitas rosae crucis, brotherhood of the Red Cross)
(1) A sect which arose at the beginning of the 17th century, but which traced its origin to Christian Rosenkreuz, 200 years earlier, who is said to have learned Arabian magic while traveling in the East. It was devoted to occultism and mysticism.
(2) A branch of Freemasonry, to which only Master Masons are admitted and whose members claim to be directly descended from the brotherhood of 1408.
Fuente: New Catholic Dictionary
Rosicrucians
The original appelation of the alleged members of the occult-cabalistic-theosophic “Rosicrucian Brotherhood”, described in the pamphlet “Fama Fraternitatis R.C.” (Rosae crucis), which was circulated in MS. As early as 1610 and first appeared in print in 1614 at Cassel. To the first two additions were prefixed the tract “Allgemeine und Generalreforation der ganzen weiten Welt”, a translation of Fr. Boccalini’s “Dei Ragguagli di Parnasso”, 1612. Beginning with the fourth edition in 1615, the third Rosicrucian rudiment, “Confessio der Fraternitat”, was added to the “Fama”. According to these, the Rosicrucian brotherhood was founded in 1408 by a German nobleman, Christian Rosenkreuz (1378-1484), a former monk, who while travelling through Damascus, Jerusalem and Fez had been initiated into Arabian learning (magic), and who considered an antipapal Christianity, tinged with theosophy, his ideal of a religion. Concerned above all else that their names should appear in the Book of Life, the brothers were to consider the making of gold as unimportant-although for the true philosophers (Occultists) this was an easy matter and a parergon. They must apply themselves zealously and in the deepest secrecy to the study of Nature in her hidden forces, and to making their discoveries and inventions known to the order and profitable to the needs of humanity. And to further the object of the said order they must assemble annually at the “Edifice of the Holy Spirit”, the secret head-quarters of the order, cure the sick gratuitously, and whilst each one procured himself a successor they must provide for the continuance of their order. Free from illness and pain, these “Invisibles”, as they were called in the vernacular, were supposed to be yearning for the time when the church should be “purified”.
For two hundred years, while the world never had the least suspicion of their existence, the brotherhood transmitted by these means the wisdom of “Father” Rosenkreuz, one hundred and twenty years after the latter’s burial, until about 1604 they finally became known. The “Fama”, which effected this, invited “all of the scholars and rulers of Europe” openly to favour the cause, and eventually to sue for entrance into the fraternity, to which, nevertheless, only chosen souls would be admitted. The morbid propensity of the age for esoterism, magic, and confederacies caused the “Fama” to raise a feverish excitement in men’s minds, expressed in a flood of writings for and against the brotherhood, and in passionate efforts to win admission to the order, or at least to discover who were its members. All of these endeavours, even by scholars of real repute like Descartes and Leibniz, were without results. From the manifestly fabulous and impossible “History” of the brotherhood, it was apparent that it depended upon a “mystification”. This mystification was directly explained by an investigation by the author, who appears unquestionable to have been the Lutheran theologian of Würtemberg, John Valentin Andrea (1586-1654). According to his own admission, Andrea composed in 1602 or 1603 the Rosicrucian book, “Chymische Hochzeit Christiani Rosenkreuz 1459”, which appeared in 1616. This book, called by Andrea himself a youthful literary trifle in which he intended to ridicule the mania of the times for occult marvels (Life, p. 10), bears the closest intrinsic relation to the “Fama”, which, in the light of this, is undoubtedly a later work of Andreä’s or at least of one of the circle of friends inspired by him. Alchemistic occultism is mocked at in these works and in the “General-Reformation”, the follies of the then untimely reformers of the world are openly ridiculed. The fantastic form of the tracts is borrowed from contemporary romances of knighthood and travel. The “Rosy Cross” was chosen for the symbol of the order because, first, the rose and cross were ancient symbols of occultism and, secondly, occur in the family arms of Andrea. It recalls Luther’s motto: “Des Christen Hertz auf Rosen geht, wenn’s mitten unter’m Kreuze steht” (Hossback, 121). As a result of his satirically meant but seriously accepted works, which soon gave rise to occult humbuggery (opposed by him) in new Rosicrucian raiment, Andrea openly renounced Rosicrucianism and frequently referred to it as a ridiculous comedy and folly. In spite of this, the Rosicrucian fraud, which served in many ways as a model for the anti-Masonic Taxil-Schwindel, has continued effective until the present day. In the seventeenth century Michael Maier and Robert Fludd were its champions. Psuedo-Rosicrucian societies arose, falsely claiming descent from the genuine fraternity of the “Fama”. After 1750 occult Rosicrucianism was propagated by Freemasonry, where it led to endless extravagant manifestations (St. Germain, Cagliostro, Schropfer, Wollner etc.). In the system of high degrees in “Scottish” Freemasonry, especially in the Rosendruez degree, the Rosicrucian symbols are still retained with a Masonic interpretation. Finally, since about 1866 there have existed in England and Scotland (London, Newcastle, York, Glasgow) and in the United States (Boston, Philadelphia) “colleges” of a Masonic Rosicrucian society, whose members claim to be direct descendants of the brotherhood founded in 1408. Only Master Masons are eligible for membership. According to the definition of the president of the London branch (Supreme Magus), Brother Dr. Wm. Wynn Westcott, M.B., P.Z., it is “the aim of the Society to afford mutual aid and encouragement in working out the great problems of life and in searching out the secrets of nature; to facilitate the study of philosophy founded upon the Kabbalah and the doctrines of Hermes Trismegistus, which was inculcated by the original Fratres Roseae Crucis of Germany, A.D. 1450; and to investigate the meaning and symbolism of all that now remains of the wisdom, art, and literature of the ancient world”. The view which has been lately revived, especially by Katsch and Pike, that Rosicrucianism definitely or even perceptibly cooperated in the foundation of modern Freemasonry in 1717, is contradicted by well-known historical facts.
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ARNOLD, “Unparteiische Kirchen u. Ketzerhistorie”, II (Frankfort, 1699), 640 sq.; HERDER, “Samtl. Werke” (Berlin, 1888), XV, 82 sq.; XVI, 596 sq.; BUHLE, “ursprung u. d. vornehmsten Schicksale der Rosenkreuzer u Freimaurer” (Gottingen, 1804); NIKOLAI, Einige Bemerkungen uber den Ursprung u. d. Gesach. D. Rosendreuzer u. Freimaurer” (Berlin, 1806); HOSSBACH, JU. W. “Andrea u. sein zeitalter” (Berlin, 1819); GUHRAUER, “Zeitschr. F. hist. Theol. (1852), 298 sq.; SIERKE, “Schwarmer u. Schwinder zu Ende d. 18 Jahrh. ” (Leipzig, 1874); KOPP, “Die Alchemie”, II (Heidelberg, 1886); WAITE, “The real History of the Rosicrucians” (London, 1887), needs revision; KATSCH, “Die Entstehung u. d. wahre Endzweck d. Freimaurerei” (Berlin, 1897); HEFELE [RAICH] in “Kirchenlex.”, s.v. “Rosendreuzer”; HERMELINK in “Realencyk.” F. prot. Theol., s.v. “Rosenkreuzer”; “Allg. Handbuch d. Freimaurerei”, II (3rd ed., 1900), 259-63; BEGMANN, “Monatshefte d. Comenius-Gesellschaft” (Berlin), V (1896), 212 sq.,; VI (1897), 204 sq.; VIII (1899), 145 sq.; “Zirkelkorrespondenz” (Berlin, 1896), 212; “Vorgessch. U. Anfange d. Freimaurerei in England”, I (1909), II (1910), 16, 384; GOULD, Hist of Freemasonry”, II (London, 1884), 60 sq.; “Concise Hist. Of Freemasonry” (London, 1903), 61-93; “Ars Quatuor Coronatorum”, transactions (London), I (1888), 28, 54; V (1892), 67; VI (1893), 202 sq.,; VII (1894), 36 sq., 83; VIII (1895), 46; “The Theosophist” (Madras, 1886), VII, 451 sq., VIII, IX, X; “Rosicrucian Society of England: rules and Ordinances” (London, 1881); revised 1882); Transacations, etc” (1879-91); “The Rosicrucian: A Quarterly Record” (1868-79); KLOSS, “Bibliog. D. Freimaurerei, etc.” (Frandfort, 1844), 174-201, gives 274 works on the subject; GARDNER, “Bibliotheca Rosicruciana”: I, catalogue (London, privately printed, 1903), gives a list of 604 works on the subject.
HERMANN GRUBER Transcribed by John Looby
The Catholic Encyclopedia, Volume XIIICopyright © 1912 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, February 1, 1912. Remy Lafort, D.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Rosicrucians
a pretended fraternity in Germany which existed simply in a book entitled Fama Fraternitas des loblichen Ordens des Rosenkreuzes, and published in 1614. That book recited that Christian Rosenkreuz, a German of noble family, born in 1388, and educated in a convent, had in early youth visited the holy sepulchre, and had spent three years in Damascus with the Arabians, engaged in the study of physics and mathematics, after which he went to Fez by way of Egypt, and there pursued the study of magic. He learned among other things that every man is a microcosm. An attempt to dispense his new found wisdom in Spain met with no encouragement, for which reason he determined to bestow his treasures on his fatherland. He built a sort of convent, which he named Sanctus Spiritus, and associated with himself three friends from the monastery to which he originally belonged. This was the institution of the Rosicrucian order, which was afterwards enlarged by the addition of four other persons. The members traveled everywhere to promote the reformation of the world, but met at their central house once a year. They claimed the possession of the highest knowledge and freedom from sickness and pain, though not from death. Each member chose his successor, but concealed his own death and place of burial. Even the tomb of Rosenkreuz himself was unknown until after 120 years from the founding of the order, when a vault was discovered in his house which was brilliantly illumined from above by an artificial light, and which contained a round altar placed over the yet undecomposed body of the founder. The inscription Post CXX annos patebo over the door of the vault showed that the time had come for making known the order to the world. The learned were accordingly invited to carefully examine the arts described in the Fama (which was printed in five languages), and to publish their opinions through the press, as the hope was expressed that many would connect themselves with the order. Other writers appeared in confirmation or illustration of the Fanza, e.g. a Confession (1615), and the Chymische Hochzeit Christian Rosenkreuz (1616). An immense excitement in Germany and adjoining lands was produced by these works, and called forth a flood of appreciative or condemnatory reviews. The interest felt at the time in secret arts, particularly that of making gold, led many to seek association with the fraternity, while others suspected a most dangerous heresy in theology and medicine; but it was remarkable that no actual member of the original Rosicrucian order was ever discovered. Every theological text book contended at length against this heresy, and medical writers discovered its intention to destroy the reputation of Galen and supersede him by Paracelsus. Robert Fludd, in England, defended the order with zeal, and the court physician of the emperor Rudolph II, Michael Maier, asserted the truth of the statements contained in the Fama. The title of Rosicrucians was finally adopted by a society of alchemists, which originated at the Hague in 1622, and afterwards by other fraternities. Investigations made by such societies into the origin of the Fama Fraternitas led to the conclusion that the book was intended as a satire on the condition of the times. The authorship of the book was finally ascribed to Joh. Val. Andreae, the Wurtemberg theologian, and this opinion is still generally received.
A list of the older Rosicrucian literature may be found in Missiv an d. hocherl. Bruderschaft d. Osdens d. goldenen u. Rosenkreuzes, etc. (Leips. 1783); Chr. v. Murr, Wahrer Ursprung d. Rosenkreuzer, etc. (Sulzbach, 1803). See also Gottfr. Arnold, Unparthei. Kirchen- u. Ketzer- Historie (Frankft. 1729; Schaffhausen, 1742), pt. 2, ch. 18 and suppl., p. 947; Herder, Hist. Zweiffl uber Fr. Nicolai’s Buch, etc., in the Deutscher Merkur of 1782 (Smmtl. Werke z. Phil. u. Gesch. vol. 15); Zur Lit. u. Kunst, vol. 20; Buhle, Ursprung u. vornehmenste Schicksale der Orden d. Freimaurer u. Rosenkreuzer (Gtt. 1804); Nicolai, Ueber Ursprung und Gesch. d. Freimaurer (Berl. and Stettin, 1806); Hossbach, Joh. Val. Andreoe u. sein Zeitalter (Berl. 1819); Guhrauer, Vemfasser u. ursprungl. Zweck d. Fama Fraternitas, etc., in Niedner’s Zeitsch. f. hist. Theologie, 1852, p. 298-315.