Wednesday, 30 March 2016

"The Hand of the Philosophers" by John Isaac Holland (1667)



Introduction

Popularized by Manly P. Hall in Secret Teachings of All Ages (1928) as "The Hand of Mysteries". Hall wrote it was redrawn from an 18th century watercolour, artist unknown. It can be found in a hand-copied manuscript in his collection, "Das Buch mit Sieben Siegeln" (The Book of Seven Seals):

Isaac Holland was covered in A.E. Watie's "Lives of Alchemystical Philosophers" (1888):
Contemporary with Basilius Valentinus were Isaac the Hollander and his son, who are supposed to have worked with success. They were the first alchemists of Holland, and their operations were highly esteemed by Paracelsus, Boyle, and Kunckel. In practical chemistry they followed the traditions of Geber, and their alchemical experiments are the most plain and explicit in the whole range of Hermetic literature. They worked principally in metals, describing minutely the particulars of every process. Their lives are almost unknown. "Buried in the obscurity necessary to adepts, they were occupied in the practice of the Hermetic science, and their study or laboratory was the daily scene of their industrious existence..."
The German wikipedia has some other information (translated):
"Johann Isaac Hollandus was a Flemish alchemist of the 16th and 17th centuries. He published a series of papers partially with another Isaac Hollandus, probably his father, all until 1600 and published thereafter. However, it is not even certain whether it is really to historical figures and not pseudonyms. [1]
The earliest manuscripts are from the period around 1560 that the first prints of 1572. Later came to the 17th century apparently added other writers who published under her name. [2]
The vital statistics are controversial (older authors such as Hermann Kopp laid it even in the 14th century or later than the beginning of the 15th century [3] ) and it is little known, except that it had a reputation as an excellent chemist (eg even with Robert Boyle ). Most Isaac is assumed to be the father of Johann Isaac, sometimes as brothers, sometimes as a single person, others consider them fictional characters or pseudonyms. The name Hollandus has only to the country of origin, so that even their surnames are unknown. After Karl Christoph Schmieder [4] and Edmund Oscar von Lippmann they were probably Jews."


This text was first published included in "Sammlung unterschiedlicher bewährter Chymischer Schriften, ... Hand der Philosophen, Opus Saturni, Opera Vegetabilia, Opus Minerale, Cabala, de Lapide Philosophico, Nebst einem Tractat von den Irrgängen derer Alchymisten..." (1667)


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The Hand of the Philosophers





This is the Hand of the Philosophers with their dear secret signs, with which the old sages united with each other and took oaths. Nobody can understand this Hand with its secret signs, unless he becomes first a juror of the philosophers, (one who swore loyalty to a philosopher), and has loyally served them in the Art Alchemia. Consequently, those who have not this Hand and do not understand its secret signs, nor have taken the oath of loyalty, are bastards in this Art. They do not possess the philosopher's treasure. That is why I advise all those who do not possess the secrets of the Hand not to start working in the alchemical Art, nor to believe books or writings, since they will all only be cheated in the Secrets of the Hand. Therefore, everybody had better be careful.

In this Hand is locked the secret of the philosophers,  that is, of the seed and the earth, as will be told later. 

Now then, f will teach my child and describe the secret, hidden matter of the wise philosophers and masters of the true Art Alchemia. Nobody can use it unless he take the oath and swear not to divulge the Art and secrets and hidden signs of the sages, except he finds that it would be a good placement. In that case, he should also request the oath that that man should not use the Art except for the salvation of his soul. OnIy then can he be given the secret signs of the philosophers or sages, with their hidden signs and meanings.

1. The Thumb

First look at the thumb on which stands the crown next to the moon, one quarter old. By this is meant saltpetre.

For just as the thumb vigorousry finishes off the hand, saltpetre does in the Art Alchemia, for he is the King and Lord of all salts. He is the miIl through which everything must be ground. His nature ie elsewhere sufficiently described. 


2. The Index

The second sign and secret of the philosophers is the STAR with six points, standing above the foremost finger next to the thunb. It is compared to Roman Vitriolo, because no work that is to be perfect can be completed without vitriol; for it is the greatest and strongest salt after saltpetre. His nature is elsewhere sufficiently described.





3. The Middle Finger

The third sign of the philosopher's Hand is the SUN, standing above the third finger. By it, Sal Ammoniac is designated, for apart from saltpetre and vitriol.  Do thing more powerful is found than Sal Ammoniac. That is why it is the third secret.









4. The Ring Finger

The fourth sign of the philosophers is the LANTERN, standing above the fourth finger of the Hand, whereby Alumen Roche in indicated; for without alum, no perfect work can be accomprished, because it is reguired for the Red and the White. ft has an astonishing nature and the most subtle Spinitus. It is described elsewhere.









5. The Little Finger

The fifth secret and sign is the KEY of the philosophers, standing above the little finger. Simultaneouely, it is the lock of the Hand. That is why the key is standing on it. By it, common salt is designated, for salt is the Key in this Art.











6. The Middle of the Hand

The sixth secret sign is the FISH.. It stands in the middle of the Hand and signifies Mercury, for without Mercury or the fish, nothing can be done, He is the beginning, the middle and the end, and he is the priest who must marry everything. And he is the male and the seed; he is the water out of which all metals have originated; and he is the principal (factor) of all Arts, and the greatest of all secrets.




7. The Palm

The seventh sign of the philosophers is FIRE. By this Sulphur is indicated. It is the earth and beginning of all metals. It is the female who brings forth the fruit. For no seed can grow unless it be first thrown into fertile soil. Then beautiful fruit will come from it. Thus it also happens that when a pure Mercury joined to a pure Sulphur, it brings forth pure fruit.  Thus are man and woman, father and mother, fire and water, seed and
earth. This is sufficient about the seven secret signs of the philosophers. He who understands well this Hand and its signs, and can work with it, will derive joy from it. 



Tuesday, 29 March 2016

Ara Foederis Theraphici [1617]




Introduction

No agreed upon authorship has been established. You can google it to read the common theories. We're more interested in what was written.


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Altar of the Theraphic Brotherhood
Fraternitatis Crucis Roseae
dedicated to the 
Assertion of the Fraternity of the Rosy Cross



To the Reader,

Whoever has doubts about the Fraternity of the Rosy Cross, let him read this and having read the poem, he will be certain.

ANNO CHRISTI 1617

Written by a Brother of this Fraternity first in Latin, then translated into German and printed by I.S.N.P. & Poet Laureate
Printed at Neuenstadt by Johan Knuber 1618.

To the very Noble, Powerful and Honourable Balthasar von Schkoelen, Senior Master of the Horse of the Elector Prince of Saxony.

To the Honourable, Worshipful and Wise Ambrosius Becker, County Justice and Worshipful Mayor of Schkeunitz.

To the Honourable, Respected and Art loving Michael Stemplin, a Noble Erudite and noted Spagyric Expert.

To my high protectors and Young Lords, my Brother-in-law, and my trusty friends respectively, Luck, Blessing and Success.

Noble and powerful young Lord, kind and beloved Brother-in-law, well known and trusty friend, to you I send greetings first and my service, after that I dedicate and write these presents, which from outward appearance looks a short, little work, yet according to its secret meaning and hidden contents it is a very weighty and far looking work, and of the goodness and truth of my heart.

I trust they will receive and recognise it with a thankful mind and heart, read it with full attention, that they will think further over these matters, and wait with patience until something plainer, rounder, opener and more recognisable–as shall happen shortly, but then in Secret and in confidence–occurs.

Recommending myself to them jointly or severally as theirs for any service 
Datum the 16th September Anno 1616.
at your service

Noble, Honourable, Powerful
also Honourable, Worshipful and Wise
Gentlemen.

I.S. N.P.P.C.


ALTAR OF THE THERAPHIC

F. X. R.

Fratris Christiani Rosencreutz



People live in doubt eveywhere
If the highly honoured Fraternity
of the Rosy Cross exist in truth
which men declare to be so virtuous
And the Fama is made ridiculous
here and there as if it were a fairy tale.

The Fama I say declares one condition to the whole world.
But whosoever likes to doubt matters clear as the Sun
Is starblind at Midday
No oculist can help him.

Note this, attentive and pious reader,
What I tell you in one word
I am a branch selected
from the Highborn fraternity
I tell you without guile
In Germany our order exists in truth
Right in the heart of the German Lands.
And note it well, well known in foreign parts.

And although there are but few of us
Until now, yet in these days
And quite lately with pleasure
The order has been extended
By ten persons well known for their
Understanding, honour, Art and virtue.

The Order has also at this present time
Been newly and well reconstrued
With many bye laws and statutues
Which give it order, measure and object.

Could you see these, by your oath
You would confess without hesitation
That all and everything has been carefully
Put into new form.

There are many who without pause or rest
Endeavour and tireless try to come to our order,
but by the nature of the thing,
one does not easily reach one's heart's desires.

But many in their own mind
cheat their own selves miserably.
For our custom is of this kind 
that we elect those who are known
to us for a long time before,
And who are proved full many a year
who are their own masters and free
Of body not bound to anyone.

Many strict conditions are to be found
Which bind the Fratres of our Order
Which are to be kept without exception
Throughout your whole life.
As a fellow a true friend,
(Such are a thin crop in these days),
may possibly be taken on
So soon as he shows within him
that he is worthy of such friendship,
And is free from guile and tricks.

Listen, I will at this time
Make round and clear yet another thing.
A castle it is, a Castle fine
Wherein the fraternal crown
great in honour, rich in wonders
has its lodging wonderfully.
Which our father did erect
And entrust to our fraternity
and left it to them, as is known,
Sancti Spiriti it has been called.
But the length of time through many year
Have however altered this name.
In our documents, however, it remains
The same as can be read therein.

In this cloister we live, I tell thee
Dressed all alike,
Yet are we not bound down
to the yoke of the Pope of Rome
As in former times we were
Enveloped with that ill treatment.

Together with our well cared for acres
We are surrounded by a green forest, 
A noble river quite clean
Runs gently through our domain. 
Not far from us there exists
A fine and farefamed City,
Where we procure what we require
At any time that we desire.

In this place we live, believe me,
in the enjoyment of freedom.
The neighbours generally, round about
Don't know who ever we can be,
Many poor people daily and for ever
Knock at our door desiring relief
which we then send amply relieved away again.
Whoever is troubled with disease
and those whom evil fevers plague,
All seek their refuge with us
Those are helped quickly and at once

Wherefore the whole neighbourhood
Is affected with loving kindness to us
Loves and honours us, wishes us all good things
And if a service can be rendered us
it is done with joyous heart and willingly.

What more then can we now desire
There is no man who intends or dares
to hurt us in our bodies or goods;
What more should we therefore desire
That we would like better.

I nearly had told the place
Where our order is concealed,
But to tell that name now
I have serious objections to.

In order that we have knowledge
And news of all things in the order
So that everything shall be free
And unconcealed from any of us,
We travel through all lands
Unknown, now here, now there.

This is now my third voyage
Which I have completed with zeal,
Therefore have I rested a day finally in Hagenau.
Because the rain without ceasing
Has delayed me and the weather is wet
Which has prevented me as aforesaid
So that I could not get away.

Scarcely shall I complete within the space of a year 
my voyage which is prescribed to me, 
And how many countries and people do remain
Which I have to visit yet
In a little time and without vexation.

In the meantime it is not forgotten
And is often done by me
That I salute the order secretly
By means of letters
And communicate to them truthfully
Many secret things frequently
What I discover on my travels,
That they know very soon.

And although we travel out and home
Through foreign lands generally
There is no host ever lived on earth
Who received vexation and trouble
One single time through us.
We treat them well
Pay for meat and meal and lodgings
and what in such a case is fair and customary,
Give them addition rich gifts;
Wherefore as good friends
We never are a burden to anybody.

The elder brethren of this order
Have come to this agreement
That the younger brethren henceforward
Shall allow themselves to be used for this purpose
But that their knapsacks are filled
With rich and ample provender,
Until they have in proper manner
Deserved for troubles suffered and true diligence
Their rest in the future.
And have deservedly earned
That for the rest of their lives
They may live in peace without troubles.

We are anxiously desirous
To study much more
And daily to know much more
Is our desire, wish and object
If we find anything that is good anywhere
Then we do it from that time
Note it, and make note of it.

Therefore nothing can happen
In Germany at any time
But we see it at once with our eyes.
If any new books come out
The Bookguide brings it to us at once, 
who is properly met for reward appointed to this office
We treat honourably
Manyfold Arts diligently
With science, knowledge, art and handycraft
We spend the rest of our time.

So that we may never be idle 
And stand in anybody's light
We exercise ourselves at all times
In the foreign languages of many lands.
In Polish, Welsh, Spanish
We all know how to talk
In Italian and free Gallic
And also in others whatsoever they may be (we can converse)
There is no language throughout all lands
Unknown to our Order.

Nature is assiduously examined
Experience is highly valued
What anyone in the fraternity
Has newly, through his brain power,
Discovered and studied
He submits quickly to the Fratres
Who examine these matters at once
And amply weigh and value them.

We have in these times many things
Which were invented by the Ancients
Which we admit and experiment with
And readily allow them to pass
Which if rightly looked at
Are hardly to be comprehended by human mind. 
At times also the inclination takes hold of me,
When I can hardly help being idle,
Idleness being a bad councellor
So that I write Poetry,
And in this enjoyment kill my time.,

Amongst us we maintain certainly
The due regulations without murmuring
Our spirits inward and outwardly learn
In peace and flame of love,
One mind, one soul, one sense, one heart,
One will, one opinion, one pain
Are dwelling in us,
Unity is our delight and most beautiful ornament.

Nobody knows anything but that forthwith
The others know equally well
Just as nobody owns anything particularly himself
It is one heart, one sense, one council.

Our worthy overseer
Then calls us together
At certain hours and orders freely
One after the other regularly
To refer in Mediem (to practically try)
What he has learnt in studying.
As soon as that happens
We do not all omit
To consider the matter
Now to argue pro et contra
And what then is found correct
Is entered at once into the Protocol (Minute Book)
What is found false, as false is rejected.

Thus do we always proceed
There everybody begins to tell
What he in all his days
Has heard, read, meditated
All is truly referred.
Then for love of our posterity
All this is immediately also
Entered with care into a Book.

What then pleases the Order
The president (praesul) when it suits
Knows how to use place, measure and time
And sets a task now one or another
That he do something and experiment (laborier)
According as his known information (according to his ability)
And qualification for the art
Whom the Brethren altogether
Counsel in many ways
By (word of) mouth, with (helping) hand and good counsel
With assistance, science, and actual help (physical assistance)
A library there stands
With many thousand beautiful books.

No single trouble sorrowfull
Is to be thought of in this world
Which in the least could
Trouble us anymore, nothing can be found
That we should go short of here on earth
God has given us plentifully
With abundance what we lack
No shortcomings are to be felt.
On little do we live
Well satisfied with some thing.
Our bodies we cure
According to nature properly.
Therefore our health is good indeed
And we live many a long year,
Which creeps softly along like a tender rivulet
Runs equally away on its course.

If it is required and necessity demands
That we require money or goods
For honours sake or necessity requires
Then it is splendidly everywhere
No dearth of Riches is here
Of Power, pomp or reasonable adornment
God give that every fellow
Who hankers after temporary riches
Knew thus to arrange matters
in this world without guile or trick
to do likewise when much honour
would ensue to the fear of God
And vice and shame would not
be so plentiful in our fatherland.

God be praised,
innocently we have to be blamed by evil tongues about many things
by false hearts who charge us
With things which never came into our minds.

What we began for the sake of the truth,
That is explained in evil
Therefore what we are charged with in evil
We do not repay in evil
But suffer patiently
In our heart and peacefully

He who accuses us of magic lately and without fear,
and quite openly incriminated us
and branded us with disgrace,
That very pious man
Does not himself know with whom he has to do.
Truly he is in error absolutely
And knows nothing at all about us.

But this I don't at all deny
But grant it readily with all my heart
That we naturally in many things
Bring many a miracle into effect
About which many an ignorant man
May easily give many a thought
As in chemistry many indeed proceed
Without measure or object
No day ever elapses
Which does not see something in his fire (in his crucible)
If he thinks that all this is done
And not without the Devil's help,
O God he is deceived
And is in eternal error.
For it is our care always that we together in common
promulgate the honour of God
Throughout the world in every place
Serve God purely with hand and mouth
Out of pureness of soul from the bottom of our hearts
Full of the fear of God is our life
Whom we to honour it is our duty
To our neighbour our services are
Openly ready now and evermore
What more do you want dear Christian (brother)

Know that our College is an academy
full of learning of God's word,
what more do you want
The time will yet arrive
That it shall be hidden from no one
In all this world what the power of God
Has conceived by means of an order
Amongst all people in every land.

The value of our order is recognised 
Be it about high and weighty matters
Which will call many to wonder greatly
Whereof the stiffnecked world
Shall be horror struck–as often declared,
Out of our work it can be seen
What benefit we have intended.

We are not lazy bellies
Who are only trained to eat and drink
We are no useless world plague
Who lay themselves out for idleness
But all our leisure is full of labour here and there
Which labour serves to benefit
The common weal for all his good
And serves to your praise
Lord Jesus Christ my saviour.

True it is and I cannot deny
That many a false book is in print
As if our society had published the same
Which never came from us
Nor would we dare to issue it.

A pious honest good man 
Can soon distinguish about these
Who rightly considers our Reputation (Famam)
And carefully bears in mind its sense

To say nothing about many an impudent clown
Calls himself our Brother
Whereas the unfortunate fool
Widely differs from our Society

Such a deceiver a short while ago
Has been found out at Nuremberg
Who, amongst the common people
Disseminated very many lies
Until by reason of the truth 
he was in a very few hours convicted
That he was a scoundrel and annant thief
Who did nothing but brought misery on land and people
Therefore on the gallows as he deserved 
His body became the food for the rooks.

In Augsburg also in the same way
A landlouper was found out in flagrenti delictu
And his back well paid for this
And the broom on his back he carried
Out of the town as a reward
And both his ears were cut off the head
Of the wicked clown as a reward.

It serves them right all these fellows
Who want to brag about the joint of meat
Who have not tasted the Broth
Such pay is proper for such tricks.

Here it is well also to bear in mind,
Unfairly we are often thought of,
That we do not make ourselves known 
And call ourselves after our first father,
But his name clearly do not discover publicly,
Indeed those altogether do us an injustice in this case
Who say freely and without concealment
That our name be only a dream.

You godless bumblebees do not err
Your hive troubles us little
Leave our Beehive undisturbed
If you cannot please yourselves otherwise
For your iniquity will be brought to light
By us in a very short time

Therefore do not lightly believe
What lyingly is painted to you
Without you like to be made a fool of
And deceived by false appearances
And tell me this without wicked guile
That in our days the world throughout 
Is dressed in the feathers of Lady Fraud
Deceit, falsehood and wicked tricks reign now
and every instant we find many Landswindlers.

Everybody pretends to know about us
And lies and swindles without measure or number
And all is ever invention alone

People hunt us very assiduously
And many a question arises about it.
The Jesuitical wicked crowd
Invent many a hundred secret things
That they may soon and above all
Require to know of a surety
Where we might dwell 
Day and night they enquire about us. 

In order to avoid their jaws
And look well after our affairs
And that our order does not become the prey
Of these unmannerly wolves
We have always to be careful
And not make ourselves too public.

O holy and powerful God
Save us from this wicked lot
Cast down their godless impudence
Keep our order in your protection
If so be that you are pleased at this time with all our works,
Turn away, turn away all our enemies
Who have become wickedly wrath
That they in no wise on us may
Satisfy their great hatred

Protect the pious, Lord Jesus Christ
Who art the refuge of us all
For it is our wish all together
To be known pubicly
To the world and the globe of the earth
As God the best of witnesses knows

Oh that this in a short while may happen,
How great would be our delight
But if without end or finish
Yet many obstacles be found
We think the best counsel to be
To keep as we are for a little while longer
But in such a way that meanwhile
We certainly make many more friends

Therefore we appeal to many a learned man in our writings
With letters and by our own hands
Although our names are not known,
That is known to many a philosopher
Many a chemist, many a Doctor
Many a Reverend, many a worthy man
Knows the sound of our trumpet.

Were I to let you know all
And mention their names
O Eternal God, what a book
would this indeed become
Go now and doubt more 
Whether in untruth and dishonour
Our free Brotherhood
Really be in the nature of things

You must not make silly remarks
The work itself will convince you
What this noble brotherhood has
Of might, of vitality, of power

But - where have I finally got to?
I have almost gone too far
Therefore that I do not not go beyond
My object or say too much
Or more than is permitted to me
I will finish for this time 
And lay away my pen

Go be with you, and fare thee well

And now I beg kind permission
WhatI have communicated to you this time
If you do that and we get knowledge of you
You will soon receive more.


B.M.I. of the Fratres R.C. the least

He wrote this during his third journey at Hagenau
in which place he lay several days quietly, stopped by the rain.
Done the 22 September Anno 1616.

Friday, 25 March 2016

"The Mirror of the Wisdom of the Rosy Cross" by Daniel Mogling (1618)


Introduction

English translation by Don Maclean. The images are from 1618 printing. In both printed versions I have, the images are tacked on to the end, as per the english translation of the text, I've also included them where I think they belong. As well, the format for the chapters: Chapter, Latin, English is random in the english, I've "forced" them to fit that format.

""Daniel Mögling born 1596 in Böblingen, died 1635 in Butzbach, was an alchemist and a Rosicrucian. He was personal physician and court astronomer to Philip III, Landgrave of Hesse-Butzbach from 1621 to 1635.
He is believed to have written Speculum Sophicum Rhodostauroticum ("The Mirror of the Wisdom of the Rosy Cross"), in 1618 under the pseudonym Teophilus Schweighardt Constantiens and Jhesus Nobis Omnia – Rosa Florescens (1617) under the pseudonym Florentinus de Valentia." - Wikipedia



__________________________________________________________


Speculum sophicum rhodostauroticum

"The Mirror of the Wisdom of the Rosy Cross" 

by Theophilus Schweighardt




Through the mediation of the Elohim

I, Theophilus Schweighart Centralleanicus with the blessing of the times, herald of the Divine - Magical, Physical - Chemical, Triune - Universal Philosophy with the Grace of God, revealed to the unworthy, wish to all those who have been granted by God to contemplate my "Sophy speculum oculis intelligentiae" peace, joy and constant prosperity from the glorious Father of Light reigning through the generations.

Dear brethren and fellow labourers in God, it is for ever the greatest cause of astonishment by what wonderfully contrary and world-loving opinion the majority of human creatures have landed in an incurable desperation, for they cannot recognise the salvation that hovers before their eyes and the final reforming of their errors, but they withstand all the grace and mercy of God. Look at and observe this age that is ending, contemplate the manifold businesses and affairs of mankind which are for the most part vain and of no account, not to mention public calumny and infamy, upon which may God have pity, in high and low degree. All this has so much got the upper hand that instead of being punished it is held more in esteem than godly virtues and heroic deeds. Oh vanity of vanities. Oh depraved human nature! My heart would leap from my body every time that I contemplate this miserable condition of such seeming joy; and though I know myself much too puny and in need of help to ward off this evil by my own person I cannot in Christian love ignore my neighbour and refrain from expounding my "Pandoram" with figures which have been published for the same reason; and from revealing the much desired Collegium, Lodge, or Dwelling of the highly praised Rhodostaurotic (Rosicrucian) brotherhood and their true philosophy, the "fidelibus, pansophiae, studiosis" to the end that mankind be wakened from its sleep of sin, and with freshly opened hearts, with heads bared and bare feet, go joyfully towards the newly rising sun and salutifero Heliae. Wherefore loving brethren in God, nature and wisdom, receive and mark this my faithful instruction, read it and examine it earnestly, and you will find what many thousands have desired from the beginning but what few have found. So be you pious, God-fearing, compassionate, well-doing and silent, otherwise this wisdom that is here made public and laid before your eyes in a manner that could not be brighter will not only shut up your treasure and close its storehouse but will turn to mockery, offence and shame. But thou, God-loving brother and friend, who wast named in the title somewhat obscurely, wilt know thyself through thy manifold experiences and promises made unto thee brought unto me in other ways, thou shalt have this Christian, godlike and nature-politic "Speculum Sophicum" as thine own gift and to thine honour as a lover of its content and one dedicated to the salvation of the faithful. And this all the more because in the past two years thou hast shewn thyself to mine unworthy self in such fashion by confiding to me thine especial secrets that I cannot but think thereon without astonishment and a corresponding brotherly affection. For thou, O brother, didst offer to hear my pansophy, thou hast shewn me the way of my work, thou wast, art and shalt be in eternity the author and refuge of my thoughts. 

And although the Theonic generation of vipers have dared to set obstacles in the way of some of our departed societies and brotherhoods by unexpected means and ways, and have undone them for the cursed intention of outer appearance, I shall nevertheless hope and trust that thy humanity and thy superior understanding will ascribe to me more belief and confidence, when I speak with an open and candid spirit, than other "Zoili" with their despicable calumnies. If thou doest this, thou mayst expect something greater and more worthy in the coming year while contending thyself with the present proffered writing which, as I have said, is in thine honour, friendship and brotherliness, with the prayer to God the Almighty that he will unite it in thee with the "Pansophica studia in centro Sacratissmae Alethiae".

Given on the 1st March 1617 from the Musaum Centralleanicum. 

Chapter I
SPECULI SOPHICI UNIVERSALIS
A Brief but Thorough Description of the Collegium of the Fraternity, Highly Illumined by God, of the Rose Cross.



It is not unknown to me, true-hearted reader, with what great appetite yet for the most part with what vain hope information is sought concerning the Collegium, Lodge, and Dwelling of the far-renowned Rosicrucian Brotherhood by persons of high and low rank hitherto. For hardly a day goes by in Frankfurt, Leipzig, and other well known places, and particularly in the city of Prague, without ten, twelve or even twenty different kinds of person attempting to gain information from art-dealers, booksellers and print-makers etc., not to mention other people of high authority who seek after the aforementioned Collegium with zeal and earnestness, and yet are so cheated and led astray by false brethren that it were better to be silent than to bring people to mockery and disadvantage in their public dealings. In order to avert such evil and the misfortunes which spring from it I have resolved to place the oft named Collegium and its statutes openly before all the world and right before all eyes in various languages, and so hopefully to prevent these terrible errors. Know therefore, brother who lovest God and art, that according to the announcement of the brethren although the incorporated gathering of all Rosicrucians does not take place in one particular place, nevertheless a true-hearted, devout and upright man can easily and without great trouble come to speak with one of the brethren; I say a devout and upright man, but not a gross and high-faluting Thraso, a gold-greedy Ardelio, or a worldly-wise Authophilus. 

And now thou askest, how shall I come thereunto? Attend unto what Iulianus de Campsis says in his epistle: "I wandered through many kingdoms, principalities, domains and provinces; I turned towards the sunrise, noon and evening and finally towards midnight etc." These words will explain the Collegium clearly enough unto thee and it helps but little if thou wander through all kingdoms and seaport towns and art not worthy to receive. Study my figure, Serpentarius and Cygnus have shewn thee the way thirteen years ago to the Holy Spirit and have not the blessed videamini called unto the brethren? What shall it avail thee if thou comest with unwashed hands and a mind desirous of money? Little can the ringing of the bell or blowing of the horn help thee, and even though thou seest the gates open before thee thou mayest not enter, for thy name stands not written there, for thus it is written: "Come ye who are worthy. Thou however must be an unworthy Christophilus though thou beest a Christophilus." Therefore the fraternity shall bethink themselves of Jehova, their leader, rather than give thee a reply. Shall we be moved? even let us be moved - that is an evil message. If that should happen thou shalt certainly either miss the Collegium or if thou art not content with this and wilt climb higher against all will, thou shalt sing the paenitere (penitence) in the dirt. Therefore hasten slowly. Pray, work and hope. If God pleases by many distinctions of things. At last. Thou seest that the Collegium hangs in the air, where God wills, he can direct it. It is moveable and immoveable, constant and inconstant, it relies upon its wings and wheels, and though the brethren call the "venite" with sweet trumpets, Iulianus de Campus stands with the sword, and thou must undergo his examination, wherefore beware. If thou pass not the examination and hast a bad conscience neither bridge nor rope shall avail thee. If thou comest high, high shall be thy fall, and thou must die and spoil in the pit of errors and opinions. Follow me, imitate the birds as in my figure, fly in the free air, go gently. There is no peril in delay, but in haste. Let the dove fly from thine ark and seek out the land. If she bring thee an olive branch be sure that God has helped thee, and thou shouldst in turn help the poor. But if the dove stays away without a sign then go into thy herb garden and feed thyself meanwhile upon the lovely herb "patientia" (in so far as it has been planted in thy garden), but beware, as thou lovest thy soul, of the weed "desperation", for although Iulianus says: "He who is not ready today shall be less so tomorrow" which is to be applied to presumptuous heads who would break into wisdom against the laws of God and nature - may the thrown dice fall! This I say: walk with a stick, for thou who art not ready today shall be so one day, for not all the day is evening, and what is not to be hoped for today shall yet come to pass. Do thou only what thou canst (as the aforementioned Campanus says) and thou shalt be in his good time released from the flood of ignorance. 

There is a building, a great building lacking windows and doors, a princely, aye imperial palace, everywhere visible, but hidden from the eyes of men, adorned with all kinds of divine and natural things, the contemplation of which in theory and practice is granted to every man free of charge and remuneration, but heeded by few because the building appears as bad, little worth, old and well-known to the mind of the mob who are ever heedless and seekers after things new; but the building itself is so precious, so delicate, artistic and wonderful in its construction that no wealth, gold, jewel, money, goods, honour, authority or reputation in the whole world can be named which is not to be found in that high reputable palace in high degree. It is itself so strongly fortified by God and nature, and preserved against the onslaught of the ignorant, that even though all the mines, cannon, battering-rams and petards and such recently invented military devices were used against it all human endeavour and toil would be useless and in vain. This is the Collegium ad S.S. of the Rosicrucian Brotherhood, this is the royal, nay more than imperial palace of which the brethren in their "Fama" make mention, herein are hidden the inexpressible costly treasures and riches - let this be a sufficiently lucid account thereof. Oh how many men go unknowing and without understanding through all the rooms, all the secret hidden places of this palace, unseeing, uncomprehending, worse than a blind man, or as the saying goes, as a donkey on a bagpipe, because they have not been sufficiently prepared and made worthy. He who hath ears, let him hear. 

It is not possible to speak more clearly, but it is possible, and unfortunately more than common to twist the meaning of the words. Try it at your peril. I vow to thee by the salvation of my soul, that what I write and describe here is from no presumptuous or deceptive intent, but from a true and well intentioned brotherly heart. But not long ago I was taken by a person of rank in an imperial city who had written about the Fraternity in friendly fashion, and was heard by the judges not without some despite to mine own person; and nothing was made of it than of a philosophical display and a figment of the printers just for the benefit and trouble of bookworms, so you can see how such societies are discovered and unexpectedly disappear again so that no more is heard of them just like the people on the first of April. O uncomprehending man "phy tibi tuisque?" thou think that the brethren have nothing else to do than to call upon thee with writings, beseeching thee and supplicating thee? Nay, if thou wilt not prepare thyself and adjust thyself to the signs of favour already given, thou hadst better leave it alone - herein use thy senses. I tell thee in truth, whereas the brotherhood was once in being and growing, it exists now, and there are such a number of well intentioned "collegari" (members?) (God be praised) that they do not need thee nor thy like calumniants, stay behind the stove lest the hairsplitting "philosophia" will cudgel thy lofty reason, and thou seest no more therein than buffoonery, barrel-organ, low songs and other such shameful verses, which serve only to bring some money into the booksellers' bag. Nevertheless all and sundry who hitherto have dealt with the writings of the brethren (as they must confess themselves) have suffered little harm from them, which in no way detracts from their innate, intrinsic and essential authority, but happens only by accident; and in this another benefit is hidden than can be got by a coarse intellect and perception, but I go too far.

As far as the Collegium is concerned, I know no more than this: Look about thee and pray earnestly to God and thou shalt certainly find it. The brethren are nearer unto thee than thou thinkest, whosoever thou beest, wheresoever thou art, good or evil, high or low, poor or rich, near or far, and yet they are no "ubiquitists" or devil's artists, but Theosophi. I beg thee for God's and thine own salvation's and advantage's sake, only follow, thou shalt not regret it, for thus it is if I may bring the Collegium to light in a few words to the advantage and profit of many erring persons, and beg the same heartily they will seek it in vain and they should cease from their quest, for if they are not worthy, it will not avail them as I have already said, neither blowing the horn, nor ringing the bell, nor knocking and yelling, neither writing nor travelling, for thus it must be. Moreover it is not necessary that thou go into much danger, for it must be a mean place where no brother has been within four weeks (consider my wheel in the figure) the same brother knows and recognises the thoughts better than thou canst shew him, therefore only be calm, still, place thy hope in God, pray unto him without ceasing, hearken unto and read diligently his word and ponder it in thy heart. From my heart I speak: go into thyself, put all worldly things behind thee, contemplate the two old theological works of Thomas a Kempis of 150 years ago, follow after them, in them thou hast the whole art so worthily and beautifully that they are worth setting in silver, gold and precious stones, and guarded as thy highest treasure. If thou canst and doest this thou art more than half a Rosicrucian, and soon the "Magnalia macro and microcosmica" will be found; and I will assure thee that a brother will appear in person to thee. It seems wonderfully incredible, but I beg thee, as thou lovest thy soul and thy salvation, follow the two aforementioned more than costly little books as much as thou canst, and contemplate besides with diligent study the "Parergon", and I assure thee, thou shalt find the Art and Collegium, and this is the only way, for else there is no avail to seek the palace, for it is not and yet it is.

Seek not, in vain is all thy toil,
Mark now what I inform thee here,
If thou doest it, and followest my teaching
A brother will soon be with thee.
Write not, thou hast then proved thyself,
With prayer hast been admitted to the school.


CHAPTER II
ERGON ET PARERGON FRATERNITATIS TYPICE
(The Work and Secondary Work of the Fraternity - In the Figure)




Outline

Now that we, in a true-hearted mind, have made public the Collegium, and by means of divine help so far demonstrated that hopefully the same may bring to many that labour no little profit and advantage, we shall now, in so far as is permitted to us, take the matter further in hand and reveal faithfully the Axiomata and Conones breviter of the above mentioned Rosicrucian Order. But herein the well-meaning reader, desirous of art, shall so know how to comport himself that instead of proceeding in a Rhodo-staurotosophic manner (as he should) he will avoid browsing without understanding upon the writings, all and sundry and without discrimination, of the peripatetics, stoics, the Ramists, Lullianists, Paracelcists, and what more of that ilk, and posing as a monarch of this literary empire (of which such antisophic heads there are now plenty to be found); but he will be mindful that the intention of the highly laudable fraternity is wholly and totally set - as the writings of the above mentioned and other authors stand to be mildly (mildly I say) corrected - on holding the concordances against one another and bringing them to the centre of truth in a pansophic globus. In order that this may be brought about it is imperative that thou first empty thy heart before God, thy Creator, and as St. Paul enjoins, examine all thy human dealings, especially thine own possessions, and cast out utterly all cursed "philautie" (love of self), and go with thy thoughts into thyself, into the inner man, and contemplate the remaining sparks of divine goodness: to God thy merciful Father (in whom all wisdom has her source) call fervently beseeching his grace and support; that he may be helpful to thee in the difficult work which thou hast undertaken, and know thyself too small and weak for it, and bethink thee as soon as thou trustest to thine own forces and faculties thou takest a step upon the right pansophical general road.

I know now that many who read this my brotherly admonition and the recently published "Pandoram" will hold this against me; thinking to himself: "Thou hast promised before in thy 'Speculo pandoram ante publicata' to explain thoroughly, but all thou dost is to go on singing the old song about knowing God and thyself." To him I give this answer: "If only thou knewest, dear brother, how much store the work of the brethren sets not only on thee as a philosophus, but on all and every individual human being thou wouldst not take exception to these my repetitions; other words I cannot use unto thee in this, only the 'Parergon' as thou shalt hear more extensively of."

The Holy Divine Scripture is the fount and fundament of the fraternity, neither what thou buildest upon it shall ever fall: yea they shall bring humanity to the sustenance of life, but the Theosophi prefer to hear, curing the soul before the body. Imprint this firmly on thy mind, else is all further toil and work in vain, thou shalt lose work and reward if thou lose God. Consider thine own salvation and let this Ergon be acceptable unto thee, and then in the following "parergi" thou shalt progress the more happily in understanding. More I cannot say unto thee of this, but if thou desirest more information concerning this fundament and preparatory work, thou shalt find more thereon in the aforementioned little books of Thomas a Kempis, for the author in the same book does nothing else but teach thee to practise this work rightly and well, and so it may be called his golden writing, well and truly a fount and origin of the Rhodo-staurotic teaching. Hoc de priori.

Now thou descendent from the heights and betakest thyself among the creatures and Magnalia of God to serve thy neighbour. In this is all learned wisdom and philosophia which hitherto has been practised by many hundreds and right little understood and brought to a happy conclusion. Is this parergon general or special? The more widely it is practised the better is its effect, and so it shall be spoken of here next. Thou shalt see its theory in the figure on the page: His father Sun (which Trismegistus says), Mother Moon; he bore the wind in his belly, his nurse is the earth. This is the matter and subject of our philosophy or of our general physiology, which are provided by time and occasion not by money. For this thou needest no wishing-cap or bag of fortune, nor special art or athletic speed, but only time and place. Contemplate my figure properly and well, the most important thing is hidden therein and it is impossible to indicate it more clearly. No father would place it more clearly before the eyes of his son than I have done before thee, wherefore I beg and enjoin thee (lest thou desire aught more useful and profitable to find in this): let this figure be highly and well recommended to thee, observe it, contemplate it, examine it not once but often, for there is nothing included in it in vain, but can be seen with our open eyes, that thou mayest boldly believe, for I am not here as a deceiver but as a brother and friend, wherefore I have not minced my words) but spoken everything freely, openly and roundly, against the will and good opinion of many.

Twofold is the matter. One comes from heaven, the other out of the earth. How little and bad dost thou appear unto the children of men, how precious however to him who understands. If thou wilt mark it, I have told thee enough, more I may not say, draw back O Harpocratis, however much I should like. If God has helped thee so far, doubt not, though it may go forward but slowly, nature will obey thee (but on the bliss of thy soul bethink thee and use it not other than a parergon, otherwise it would be better for thee if thou hadst a millstone round thy neck and wert sunk to the bottom of the sea) and open unto thee her lovely art and treasure house. As far as the Operation and Practice is concerned, because the same are clear and distinct with both old and new, they are repeated without trouble in this "Methodicum speculum". Use the figure as an aid, and whether thou straightaway gettest the long desired treasure into thine arm and power, so be mindful at all times of this: O Jehova thou gavest, may the praise be unto thee.

And here we should speak of the Physiologia generalis from which the specialis is derived. But because at the present time on account of dangerous misuse it would appear inadvisable to bring it into the public, if my true-meaning request with the present figure should reach thee, art loving reader, that thou mayest make do with the figure until either conversation by word of mouth or other means of further instruction may be given thee. Phy: saeculo! in quos incindimus annos.


CHAPTER III
tam Naturantis, quam Naturatae
Mirror of Art and Nature -  the Whole Science of the Brotherhood.

Hitherto we have specially treated of the Collegium, Work and Secondary Work (the Ergon and Parergon) of the highly to be praised Rosicrucian Brotherhood. But so that the true-hearted Philopansophus may have some information, and may not complain of the author's work, it seemed good to us to treat of what has been already mentioned in the foregoing work but not dealt with in detail. Therefore we shall repeat the matter in this third chapter as in a short compendiolum. May thou, O Reader desirous of art, give thine attention to the following figure, because in it are hidden many useful and highly necessary things, so shalt thou serve God and thou shalt not be able henceforth to thank the author enough, in so far as thou regardest thine advantage and salvation, nor desirest to misuse such divine Magnalia. Know however, O God-loving man, friend and brother in Christ, that what I, the author of this little tract, have in good faith revealed herein and uncovered, goes neither against God nor nature, but on the contrary is so much favoured of them both that all human efforts were too puny to overturn it in all eternity. It is not just an empty human trifling, or my own facile invention, but the eternal and only naked philosophical truth itself, which God the almighty creator of all things has implanted in nature from the beginning, and which right up into these our times has been preserved in sundry Christ-loving people in wonderful fashion: the greatest things though hidden to the examination and human cleverness may through the omnipotence of the Creator's goodness be resuscitated in the rational soul as divine sparks and flames. When thou apprehendest this aright like as in a mirror, bethink thee and believe firmly that thou shalt attain the highest point of human knowledge in this life happily, and wilt have satisfied thy mind so desirous of art. The sign of thine erudition will be a calm and peaceful conscience, contempt of all pride, and self-love (philautos), compassion on the poor, love of God and thy neighbour, hatred of the world, longing for eternal life, and all such divine virtues; but as long any one of their counterparts is allowed to remain in thee, thou mayest not think that the Virgin Sophia will take pity on thee and allow thee in time to enter her pleasure garden; as I myself (so that thou mayest know it) am not yet by any means perfect in my person, and human frailty and especially the devilish self-love gives me all too much pain and hindrance. But I have to thank God my merciful Father that through his grace and Holy Spirit I have climbed so high in my pansophical studies that I should not wish to exchange for it great riches and treasures of this world, and I hope also to be not too far from the goal (and I mean with the Ergon, not the parergon, that the things of others mean nothing to me) and may God grant me his grace in the future.

In order that I may not keep thee too long, gracious reader, so in God's name mark my speech, and imagine to thyself that it be no other than if thou wert hearing it from thine own father, for I desire thy harm less than my soul. Pray God the almighty Father of all wisdom, that he grant thee his grace and support herein, that thou mayst progress through God's visible help (for human power is all too slight for this). Fall with me therefore upon thy knees (mock not) and call to the creator of all things, setting all human affairs, frivolity and profitless thoughts behind thee, in the following words:

"Lord Father of all wisdom be gracious unto me poor sinner, illumine my heart to see thy wonders, and take from me all human frailty, that I may know thee and thy Magnalia in strong faith and true confidence, that I may understand the sparks of thy goodness which thou hast bequeathed, and that I may be useful to and understanding with my neighbour, for the sake of Jesus Christ thine only-begotten Son, who together with thee and the Holy Ghost ruleth, liveth and overshadoweth from now into eternity. Amen. Amen. Amen."

Quod igitur foelix faustumque esse velit
TER - MAX : Mundi MONARCHA. 


Here begins auspiciously:

THE PANSOPHIA RHODO-STAUROTICA

By God the Almighty established herein from eternity unto the world,
and graciously reserved for the sons of the blessed generation.

Rouse, rouse thine ears
Whosoever hath ears to hear with, let him hear
Whosoever hath eyes to see with, let him see
Whosoever hath a tongue to speak with, let him speak
And proclaim the almightiness of the All-highest.

"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not." John 1.

This Word is the first that has been hereunto from eternity and again shall remain in eternity, without beginning and end, no thing before him, no thing after him, all things out of him one and alone. This is the Sun, the eternal, the perfect triad, sacratissima monas triade ligata in the upper sphere: from him is the life, the art of light and knowledge of all things in so far as it is granted to man in this life to explore, in short this is the highly-blessed God Jehova, the first creator, beginning, fount and origin of all creatures and Magnalia, so as the human being may wish and think of him; from him alone come riches, honour, favour, authority, skill, wisdom, health, strength and eternal life. Whoever has this has everything in him, for he Jehovah our God is almighty and an inexhaustible source of all that is good. Whoever obeyed him before the Fall need never be in care for wisdom, just as Adam suffered no lack and was free of doubt; and we his descendents would have been given the same form if the so cursed devilish Philauti (which our ancestors called the snares of the devil) had not come up behind us, and so obscured the divine eternal shining of light (alas may God have pity) that from those brightly shining flames hardly a few little sparks are left up to this last time that is coming to an end, whereby the long awaited rising of the Holy Gospel that alone imparts bliss, and the revelation of the Son of God shall finally dispel that darkness, the beams of divine wisdom shall shine forth more and more, and hopefully soon kindle the last fire to consume the godless world and with it the stubborn hearts of those wandering in error and perilous labyrinth, who have often seen the Parergon, and because of that same darkness did not desire to comprehend the shining of the eternal divine light.

We, however, who now see the grace of God near at hand, should open our hearts, and amend our ways and life, receiving the good news with joy, and go towards the brightly shining Sun with a calm conscience and thoughts of God (not thoughts of gold). We, I say, ought to seek the little spark of divine omnipotence which has been hidden for so long, and the Pansophical Concordances which have been concealed for so many hundreds of years up till now, with earnestness and Christian zeal, and not remain sworn the whole time to slavish human opinions which are for the most part in every respect erroneous. Bethink thee, dear son, of the nature of our study, and I will proceed a little. Go to the universities, academies, gymnasia, whithersoever thou wilt, thou shalt not find aught else than useless and vain quarrelling, unnecessary questions on the meaning of this or that Aristotelian, Platonic or any other philosopher's texts, many hundreds of disputations over doubtful things, from which thou wilt come out knowing no more than before, and rarely shalt thou find a matter really and truly elucidated to its kernel. There they do not enter into experience of nature or reasoning of the mind and the senses, but for the most part it is what this one or that one says, and that is right and must stay right even though it drives nature back - may the professors and doctors forgive me, I do not speak of them all but of the majority - though they would deny that they do it to win praise. Be that as it may take thou timely advice. I do not forbid Aristotle, Hypocrates, Ramus, Paracelsus or such like, but only where they err I would not approve, but correct such error with the light of nature by means of God's help: herein is to be found the first beginning of Pansophic wisdom. If thou askest, who teaches me such correction? I answer, if thou wilt and desirest and follow the advice of good-hearted and true people then read this our Pansophia Rhodo-staurotica briefly outlined often and diligently which further declares:

God the Almighty, after having, as already stated, created in the beginning heaven, earth and all creatures, set the same under the dominion of man (as his image), intending for him as well as for the whole universe a future perfection, and so implanted in each and every creature a hidden divinely working force, by means of which all creatures might be sustained in their being and in their growth. This is called Nature, a rule and guide for all art, a handmaid of God and mistress of all human artifices, a mother of all animals, vegetables and minerals, a bright shining of divine flames.

This Nature is understood by human reason (which is directly inspired solely and only by the Creator) (for the spirits or intelligences will not be communicated here for certain reasons). All the things that Nature operates and does happen and are ordered by four of the same handmaids or rather four kinds of matter which are and are called the four elements of all things, fire, air, water and earth (concerning the special matter of the sky and the stars we shall be bounden to no one) out of whose appropriate mixing and contemporation all things have their second origin or as long as it pleases God their indefinite continuation, not however to be understood as directly and immediately, as believed by many hitherto, but through seed and a soil (medium) according to the twelve little chymical tracts which constitute no mean prelude to my pansophic studies: thus the four elements give birth out of themselves by the stimulus of Nature sperma or seeds which are cast into the centre of the earth and there elaborated and transformed by different kinds of adaptations, and this sperma is the Sun, the one perfect triad, the most precious monad triply bound, in the lower or sublunar sphere, out of which secondarily everything has its origin, in which all health, strength, wealth, treasures, skill and goods of the whole world are to be found dependent; and the Physiologia generalis, which has already been mentioned, treats of these. He who knows this will soon grasp the particularia. In the previous figure it is so plainly and clearly set before the eye that it is impossible to write it more clearly.

This sperma divides its creatures out in three principal kingdoms, in animal, vegetable and mineral, and is found in each one although thou and others may read otherwise in the writings of the philosophers, but mark that everything which thou hast seen hitherto and contemplated comes together in thyself as in one centre and image of God, for all things are from one, and all things go to one, whence comes the same "Know thyself", "Know thyself" I say, and so thou shalt come to pansophic perfection, which (that thou mayest be truly informed) proceeds as follows:

Man is composed or made up of two parts, the visible transient body and invisible, imperishable soul. The more the latter is like to be of glorious, precious and divine nature, the more its perfection is to be regarded as high and great, and so we become released from our human nature and frailty, and are reunited blissfully with our Archetype, God the Almighty, we die away from the evil godless world and are new-born into the heavenly blessed Jerusalem. This is the most blissful and best art which human understanding may apprehend. Of this Boetius writes: it is a great crime that we do not love the best - and he says rightly and truly - the best should be the dearest, and this love should not regard profit or unprofit, furtherance or harm, win or loss, praise or blame, or spite, or any of these things (as our Thomas a Kempis says), but what in truth is the noblest and best that must be our dearest, and that for no other cause than that it is the noblest and best. The best, however, is the soul's perfection which comes about when we rightly recognise the inner man, and contemplate his sin and impotence, be mindful of God's mightiness and mercy, put behind us all human thoughts, commending unto him all things, obey his will, hallow his name, pray, praise, call upon and glorify him without ceasing. This is the Ergon, the preliminary work, the greatest and foremost art and science of not only the brethren of the Rose-Cross but also of all Christ-loving men. To the eyes of the worldly-wise it seems slight, but they will find with ruth how glorious and precious this treasure is, which is no other than the perfect treasure of which St. Paul speaks (I Corinthians 13). When the perfect shall come, the partial shall cease. This perfect is a being that contains and comprises everything in him and in his being, without which and outside of whom no true constant being is, in whom all things have their being, for it is the being of all things and is in himself unchanging, unmoving, and yet changes and moves all things (Acts 13). But the partial or imperfect is that which arises from the perfect, and in which it has its origin and goes forth like a splendour and a shining flowing from the sun or a light, and is formed into whatever it may be, and is called creature or imperfect and among these imperfect things there is nothing perfect. And here is to be noted that the created soul of man has two spiritual eyes; the right eye can see into eternity, and the left eye can see into time and creatures. To recognise the difference between what is better or less, and what shall best give the body life and maintain it, that is the Parergon.

Now mark, even as much as the soul (as already mentioned) is more glorious than the body, so is the superior Ergon more glorious than this afterwork the parergon, and know and bethink thee, if thou shouldst fail in the first, thou shalt never come to the latter. Mark also what our dear brother a Kempis further says. These two eyes of the human being may not practise their work together at the same time, but when the soul looks into eternity with the right eye, the left eye must refrain from its work and not look at the creatures, but keep itself as if it were dead; but if the left eye is practising its work looking outward into time and dealing with the creatures then the right eye is hindered in its contemplation (of man is to be understood) and in its Rhodostaurotosophic experience, above which there is nothing more blissful in the world, namely thus:

Look first with the right eye into eternity, know God thy creator and thyself, beseech him for gracious sustenance and for the forgiveness of thy sins, - this is the one and foremost thing - and keep thy left eye shut the while. Afterwards climb down from the mountain and look with thy left eye (but with the right eye maintaining its precedence) into time and the creatures. Look first at Nature at what is possible for it (and that thou canst learn as well from experience anf by thine own eye as from good and error-free writings which have partly and and partly not yet published), then the elements and how they operate through it, the sperma, and then the three different kingdoms of Nature, mineral, vegetable and animal, and then therein finally thyself again, whence thou mountest up again to God the Almighty, thy Creator, contemplatest his mercy and remainest thus in the globe of truth, contemplating with inward pleasure God and his creatures, yet all the while casting thy left eye no further than thy body's needs and thy neighbour's obligations require.

Behold, dear Christian, this is Pansophia Rhodo-staurotica, this is man's highest perfection in this world, wherein (as already stated) all treasure, riches and skill is hidden, outside of which and without which there is nothing on the surface of the earth. All theological acumen and spirituality, all justice of the law, all medical healing, all mathematical subtlety, all ethical, political, economic practice, all metaphysical, logical, rhetorical, grammatical finesse, in sum all that a man may speak and think is contained in it, only how and in what way it is not necessary here to paint as it were before the eye and so offer any ill-disposed person the instructions and occasion to misuse it in the forgetting of honour.

But to any one who means well and is Christian, and with whom the Ergon goes from the heart, I will give my sincere advice. Let him not grudge a little money, but buy at the booksellers the oft-mentioned little book of Thomas a Kempis, read it and re-read it often, and order his life as humanly possible accordingly, and if he does this from his heart, a brother or such like will soon present himself (as was stated in the first chapter) either in writing or orally to him with the Parergon. Let him not weary the while, but let him wait in patience, hope and quiet silence. Praise be to God the brotherhood against all expectation goes mightily forward, and I do not believe there is a place in Europe where at least one brother if not more is hidden, but it is not yet time to cry out and write about it abroad on account of certain motives and causes. But if thou wilt take my writing aright thou shalt also proceed haply to the Parergon, for I have given thee instruction as far as it behoves me ; more I cannot do, more I may not do, yea I bethought me before I revealed this, and it had never come about, had not a faithful good friend with Christ-loving earnestness and zeal held me to it insistently for some time ; therefore take it in truth and goodness and be mindful that thou has a little script but a great work before thee. For further information concerning this (for further speaking is forbidden until a later time) consult the attached figure whose truth cannot be paid for with all the goods of the world.

To this belongs the figure of the cup.
Herafter the tree of Pansophia.





Resolution to the God-loving and Art-loving Reader.

Behold now, gracious reader, I write to thee little of what thou shalt receive in future and of what thou mayest expect from the Brotherhood, but if thou understandest this then thou understandest more than if thou hadst imagined thou hadst all the writings of the philosophers (without exception) at thy finger-tips.

What wonderful judgements will be made of my writings I know and understand beforehand, but little I care.

"Let each man write what pleases him, my work is not affected thereby; and whether it is held in high or low esteem, what I have written once I will write again."

Nevertheless I have often been in great danger and pestered on account of my only beloved Pansophia, but how much I seek thereafter my writings show. Whosoever will not be instructed may remain who he is, for I remain who I am ; and let the noble symbol of Theophrastus be highly commended unto thee when he says : Let him not be another's who can be his own. Verily, verily, let this be a brotherly warning unto thee : begin not higher than thou trustest to accomplish. I remember the time when I thought myself fortunate when I was in high authority and esteem, but I revoke, I revoke. Nay, nay, I desire this no longer (thus speaks the innocent studiosus and can content me a while with much less. From youth up I have been pregnant with greater pansophic thoughts (though my ill-wishers say I have dreaming of the devil), and I have through God's help proceeded not to the end but a long way, and I trust to serve my neighbour and myself in time with this, but that I should boast, be that far from me, for I cannot boast of aught save my own weakness and knowledge of God - and a good wine needs no label or certificate - for it speaks for itself, nor is it necessary to cry the pansophical precepts and method far and wide. If thou understandest and art devoted thereunto thou needest not much enjoiner. Why should I not be content that I have no particular gain from this, but what I do, I do for the sake of the common good and Christian love. God the true Father of all wisdom grant his grace and Holy Spirit through Jesus Christ the true and right Brother of the Cross, and may he haply continue the reformation which has truly begun. Amen. Amen. Amen.

TIBI NON NOBIS