The Inquisition being completely finished, and none but we poor coupled hounds standing aside, at length one of the captains stepped forth and said, Gracious Madam, if it please your ladyship, let these poor men who acknowledged their misunderstanding be set upon the scale, also without their incurring any danger of penalty, and only for recreation's sake, if perchance anything that is right may be found amongst them. We being untied were one after another set up. My companion was the fifth who held out bravely, whereupon all, but especially the captain, applauded him, and the Virgin shewed him the usual respect. I was the eighth. Now as soon as (with trembling) I stepped up, my companion who already sat by in his velvet, looked friendly upon me, and the Virgin herself smiled a little.

But for as much as I outstayed all the weights, the Virgin commanded them to draw me up by force, wherefore three men moreover hung on the other side of the beam, and yet could nothing prevail. Whereupon one of the pages immediately stood up and cried out exceeding loud, THAT'S HE, upon which the other replied, then let him gain his liberty, which the Virgin acceded, and being received with due ceremonies, the choice was given me to release one of the captives, whosoever I pleased. Afterwards a Council of the seven captains and us was set, and the business was propounded by the Virgin as president, who desired each one to give his opinion, how the prisoners were to be dealt with.

The story is a long one, and we must present the rest only in outline. It goes on to say that the kinds of punishment to be dealt out to the prisoners were then discussed and arranged, after which another banquet took place, when these captives were required to make confession of being cheats and vagabonds, which after some expostulation they agreed to, appealing at the same time for mercy which was refused, though variations in the degrees of punishment were promised.

When the sentences had all been executed, there came forward "a beautiful snow white Unicorn with a golden collar about his neck. In the same place he bowed himself down upon both his fore feet, as if hereby he had shewn honour to the Lyon, who stood so immoveably upon the fountain, that I took him to be of stone or bra.s.s, who immediately took the naked sword, which he bare in his Paw and break it in the middle in two, the pieces whereof to my thinking sunk into the fountain, after which he so long roared, until a white dove brought a branch of olive in her bill, which the Lyon devoured in an instant, and so was quieted. And so the Unicorn returned to his place with joy, while our Virgin led us down by the winding stairs."

The narrative grows complicated as it proceeds, and none the less strange in its character; its details are inexplicable and tedious, and it will be impossible to lay them before our readers. The writer proceeds to describe his rambles about the castle, the wonders which there met his gaze, his respectful treatment at the banquet, and a problem proposed by the Virgin which was duly debated by each in turn.

Fourth Day.

Presented to the King by the Virgin who explained that the lords had ventured hither with peril of body and life--a.s.sured by Atlas of the King's welcome--promised by the Virgin that she would remove the burden of his old age--performance of a comedy.

Fifth Day.

Further explorations of the castle--discovery of the burial place of Lady Venus, "that beauty which hath undone many a great man both in fortune, honour, blessing, and prosperity." Journey with the Virgin to the Tower of Olympus.

Sixth Day.

Distribution by lot of Ladders, Ropes and Wings--the mysterious bird--restoring the dead to life.

Seventh Day.

"After eight o'clock I awaked and quickly made myself ready, being desirous to return again into the tower, but the dark pa.s.sages in the wall were so many and various that I wandered a good while before I could find the way out. The same happened to the rest, too, till at last we all met again in the neathermost vault, and habits entirely yellow were given us, together with our golden fleeces. At that time the Virgin declared to us that we were Knights of the Golden Stone, of which we were before ignorant. After we had now thus made ourselves ready and taken our breakfasts, the old man presented each of us with a medal of gold; on the one side stood these words: AR. NAT. MI. On the other these, TEM. NA. F.

Exhorting us, moreover, we should enterprise nothing beyond and against this token of remembrance. Herewith we went to the sea, where our ships lay so richly equipped, that it was not well possible but that such brave things must first have been brought thither. The ships were twelve in number; our flags were the twelve celestial signs, and we sate in Libra.

Besides other things, our ship had also a n.o.ble and curious clock, which shewed us all the minutes. The ships pa.s.sed on and before we had sailed two hours the mariner told us that he already saw the whole lake almost covered with ships, by which we could conjecture they were come but to meet us, which also proved true. As soon as they were well in ken of us, the pieces were discharged on both sides, and there was such a din of trumpets, shalms, and kettledrums that all the ships upon the sea capered again. Finally as soon as we came near they brought our ships together and so made a stand. Immediately the old Atlas stepped forth on the King's behalf, making a short but handsome oration, wherein he welcomed us and demanded whether the royal presents were in readiness. The rest of my companions were in an huge amazement, whence this king should arise, for they imagined no other but that they must again awaken him. We suffered them to continue in their wonderment, and carried ourselves as if it seemed strange to us too. After Atlas's oration, out steps our old man making somewhat a larger reply, wherein he wished the King and Queen all happiness and increase, after which he delivered up a curious small casket, but what was in it I know not; only it was committed to Cupid, who hovered between them both, to keep. After the oration was finished, they again let off a joyful volley of shot, and so we sailed on a good time together, till at length we arrived at another sh.o.r.e. This was near the first gate at which I first entered. At this place again there attended a great mult.i.tude of the King's family together with some hundreds of horses. Our old lord and I most unworthy were to ride even with the King, each of us bearing a snow white ensign, with a red cross. I had fastened my tokens round my hat of which the young King soon took notice, and demanded if I were he, who could at the gate redeem those tokens? I answered in the most humble manner, Yes. But he laughed on me, saying, there henceforth needed no ceremony; I was his father. Then he asked wherewith I had redeemed them. I replied, with water and salt, whereupon he wondered who had made me so wise, upon which I grew somewhat more confident, and recounted unto him, how it had happened to me with my bread, the dove, and the raven, and he was pleased with it, and said expressly that it must needs be that G.o.d had herein vouchsafed me a singular happiness.... Meantime the tables were prepared in a s.p.a.cious room, in which we had never been before; into this we were conducted with singular pomp and ceremony. This was the last n.o.blest meal at which I was present. After the banquet the tables were suddenly taken away, and certain curious chairs placed round about in circle, in which we together with the King and Queen, both their old men, the ladies and virgins were to sit. After which a very handsome page opened the above mentioned glorious little book, when Atlas immediately placing himself in the midst, began to bespeak us to the ensuing purpose. That his royal majesty had not yet committed to oblivion the service we had done, and how carefully we had attended our duty, and therefore by way of retribution had elected all and each of us Knights of the Golden Stone. That it was therefore further necessary not only once again to oblige ourselves towards his royal majesty, but to now swear too upon the following articles, and then his royal majesty would likewise know how to behave himself towards his liege people. Upon which he caused the page to read over the articles, which were these:--

1.--You my lords the knights, shall swear, that you shall at no time ascribe your order either unto any devil, or spirit, but only to G.o.d your Creator, and his handmaid Nature.

2.--That you will abominate all wh.o.r.edom, incontinency and uncleanness, and not defile your order with such vices.

3.--That you through your talents will be ready to a.s.sist all that are worthy, and have need of them.

4.--That you desire not to employ this honour to worldly pride and high authority.

5.--That you shall not be willing to live longer than G.o.d will have you.

Now being to vow to them all by the King's sceptre, we were afterwards with the usual ceremonies installed knights, and amongst other privileges set our ignorance, poverty and sickness; to handle them at our pleasure.

And this was afterwards ratified in a little chapel, and thanks returned to G.o.d for it. And because every one was there to write his name, I writ thus,

Summa Scientia nihil Scire, Fr. Christia.n.u.s Rosencreutz, Eques aurei Lapidis, Anno 1549."

CHAPTER VIII.

_Conclusion--Modern Rosicrucianism._

In Notes and Queries for Nov. 15th, 1886, we find the following:--"In the Student's Encyclopaedia, published by Hodder and Stoughton in 1883, I find the following twofold statement: 'Even to-day a Rosicrucian lodge is said to exist in London, whose members claim by asceticism to live beyond the allotted age of man, and to which the late Lord Lytton vainly sought admission.' May I ask whether anything authentic can be learnt (1) as to the existence of these modern Rosicrucians, and (2) as to Lord Lytton's failure to gain admission among them?"

In the number of Dec. 13 of the same year, the above query was thus answered: "The Soc. Rosic. in Anglia still holds several meetings a year in London. The Fratres investigate the occult sciences; but I am not aware that any of them now practice asceticism, or expect to prolong life on earth indefinitely. It is not customary to divulge the names of candidates who have been refused admission to the first grade, that of Zelator, so must ask to be excused from answering the question as to Lord Lytton.

WYNN WESTCOTT, _M.B., Magister Templi_."

In September of the previous year a correspondent asked if any one could inform him if there were still any members of the society of the Rosy Cross (or Rosicrucians); and if there were, how could one communicate with them? Also if there were still any alchemists searching for the philosopher's stone and the trans.m.u.tation of metals? This evoked the following reply:--

"Some say the modern Rosicrucians are the same as the Freemasons; but as in the main they lived isolated, they could have been but slightly connected with the masons. The range of celebrated men included in the society is large:--Avicenna, Roger Bacon, Cardan, down to Mr. Peter Woulfe, F.R.S., who lived at No. 2, Barnard's Inn, and was, according to Mr. Brand, the last true believer in alchemy. But no doubt some few still dabble in these occult things." Notes and Queries, Series 6, vol 8, 317.

On the same page of the same volume we have:--"The Rosicrucians are now (how I know not) incorporate with, and form one of the highest ranks, if not the highest rank, of English Freemasons." Also:--"In reply to Charles D. Sunderland, allow me to say there are yet living both Rosicrucians and Alchemists."

De Quincey does not hesitate for a moment in deciding as to the ident.i.ty between Rosicrucianism and Freemasonry. He says:--"I shall now undertake to prove that Rosicrucianism was transplanted to England, where it flourished under a new name, under which name it has been since re-exported to us in common with other countries of Christendom. For I affirm as the main thesis of my concluding labours, that Freemasonry is neither more nor less than Rosicrucianism as modified by those who transplanted it to England." He then proceeds with an argument to shew this ident.i.ty between the two, an argument to which our limited s.p.a.ce forbids us to do more than briefly allude. He says:--"In 1633 we have seen that the old name was abolished; but as yet no new name was subst.i.tuted; in default of such a name they were styled _ad interim_ by the general term, wise men. This, however, being too vague an appellation for men who wished to form themselves into a separate and exclusive society, a new one had to be devised bearing a more special allusion to their characteristic objects. Now the immediate hint for the Masons was derived from the legend contained in the _Fama Fraternitatis_, of the "House of the Holy Ghost."

This had been a subject of much speculation in Germany; and many had been simple enough to understand the expression of a literal house, and had inquired after it up and down the empire. But Andrea had made it impossible to understand it in any other than an allegoric sense, by describing it as a building that would remain invisible to the G.o.dless world for ever." Theophilus Schweighart also had spoken of it thus: "It is a building," says he, "a great building, _carens fenestris et foribus_, a princely, nay an imperial palace, everywhere visible, and yet not seen by the eyes of man." This building in fact, represented the purpose or object of the Rosicrucians. And what was that? It was the secret wisdom, or, in their language, _magic_--viz., 1. Philosophy of nature, or occult knowledge of the works of G.o.d; 2. Theology, or the occult knowledge of G.o.d himself; 3. Religion, or G.o.d's occult intercourse with the spirit of man, which they imagined to have been transmitted from Adam through the Cabbalists to themselves. But they distinguished between a carnal and a spiritual knowledge of this magic. The spiritual knowledge is the business of Christianity, and is symbolised by Christ himself as a rock, and a building of human nature, in which men are the stones and Christ the corner stone. But how shall stones move and arrange themselves into a building? "They must become living stones." But what is a living stone? "A living stone is a mason who builds himself up into the wall as a part of the temple of human nature." In these pa.s.sages we see the use of the allegoric name masons upon the extinction of the former name. In other places Fludd expresses this still more distinctly. The society was therefore to be a masonic society, in order to represent typically that temple of the Holy Spirit which it was their business to erect in the spirit of man. This temple was the abstract of the doctrine of Christ, who was the Grand-master: hence the light from the East, of which so much is said in Rosicrucian and Masonic books. After pursuing the matter in a similar strain somewhat further, De Quincey sums up the results of his inquiry into the origin and nature of Freemasonry as follows:--

1. The original Freemasons were a society that arose out of the Rosicrucian mania, certainly within the thirteen years from 1633 to 1646, and probably between 1633 and 1640. Their object was magic in the cabbalistic sense--_i.e._, the occult wisdom transmitted from the beginning of the world, and matured by Christ; to communicate this when they had it, to search for it when they had it not: and both under an oath of secrecy.

2. The object of Freemasonry was represented under the form of Solomon's Temple, as a type of the true Church, whose cornerstone is Christ. This Temple is to be built of men, or living stones: and the true method and art of building with men it is the province of magic to teach. Hence it is that all the masonic symbols either refer to Solomon's Temple, or are figurative modes of expressing the ideas and doctrines of magic in the sense of the Rosicrucians, and their mystical predecessors in general.

3. The Freemasons having once adopted symbols, &c., from the art of masonry, to which they were led by the language of Scripture, went on to connect themselves in a certain degree with the order itself of handicraft masons, and adopted their distribution of members into apprentices, journeymen, and masters. Christ is the Grand-Master, and was put to death whilst laying the foundation of the temple of human nature.

4. The Jews, Mahomedans and Roman Catholics were all excluded from the early lodges of Freemasons. The Roman Catholics were excluded on account of their intolerance: for it was a distinguishing feature of the Rosicrucians that they first conceived the idea of a society which should act on the principle of religious toleration, wishing that nothing should interfere with the most extensive co-operation in their plans except such differences about the essentials of religion as make all co-operation impossible.

5. Freemasonry, as it honoured all forms of Christianity, deeming them approximations more or less remote to the ideal truth, so it abstracted from all forms of civil polity as alien from its own objects, which, according to their briefest expressions, are (1) The Glory of G.o.d; (2) The service of men.

6. There is nothing in the imagery, mythi, ritual, or purposes of the elder Freemasonry, which may not be traced to the romances of Father Rosycross, as given in the Fama Fraternitatis.

De Quincey is not the only writer who has expressed himself to the effect that the systems of Freemasonry and Rosicrucianism are virtually identical; others have said so as well, and in stating their views have not scrupled to write most severely respecting what they believed to be the tricks and impositions of both. Mr. George Soane in his "New Curiosities of Literature," says of the Freemasons, that he can shew their society sprang out of decayed Rosicrucianism just as the beetle is engendered from a muck-heap. And further he says, "not a few of the old nursery tales still maintain their ground amongst us; and of these Freemasonry is the most disseminated and the most ridiculous." "Of course," he continues "such an opinion will shock many gentlemen, who wear ap.r.o.ns, leather or silk as the case may be, and who amuse themselves with talking of light from the east, and the building of Solomon's Temple, and with many other childish pranks, which if played off in the broad daylight would be ridiculous."

He goes on to say:--"In wading through a ma.s.s of alchemical trash for very different purposes, I was struck by the great similarity both of the doctrine and symbols existing between the Rosicrucians and the Freemasons.

With more haste than judgment I at first imagined that the brethren of the Rosy Cross were only imitators of the Freemasons, but after a long and patient enquiry, pursued through more volumes than I should like to venture upon again for such an object, I was forced to abandon my position. The Freemasons did indeed, like the Rosicrucians, lay claim to great antiquity, but while some of them modestly dated the origin of their order from Adam, I could by no means trace it back farther than the first half of the seventeenth century. Their historical a.s.sertions, when fairly tested and examined, crumbled into dust; the negative proofs were as strong against them as they well could be; and at length the conclusion was to my mind inevitable."

Soane then proceeds to say:--"I feel not the slightest hesitation in saying that the Freemasons have no secret beyond a few trumpery legends and the attaching of certain religious and moral meanings to a set of emblems, princ.i.p.ally borrowed from the mechanical art of the builder. I affirm too that all such symbols, with their interpretations, are of Rosicrucian origin, and that the Freemasons never belonged to the working guilds, their objects being totally different."

Professor Buhle in his last chapter maintains that "Freemasonry is neither more nor less than Rosicrucianism as modified by those who transplanted it into England." Dr. Mackey, however, takes a contrary view, and in the Synoptical Index to his "Symbolism of Freemasonry, and Rosicrucians,"

says:--"A sect of hermetical philosophers, founded in the fifteenth century, who were engaged in the study of abstruse sciences. It was a secret society much resembling the masonic in its organization and in some of the subjects of its investigation, but it was no other way connected with Freemasonry."

Fifty years ago a writer in the Penny Cyclopaedia said:--"Some say that the order of Rosicrucians is identical with that of Freemasons, one of whose degrees or dignities is called in some countries the degree of the Red Cross. The Rosicrucians have not been heard of as a separate order for nearly a century past, but some have thought that they continued to exist under the name of the Illuminati, who were much talked of in Germany and France in the latter part of the eighteenth century. Barruel, after describing the ceremonies with which candidates were admitted to the degree of Red Cross in some Freemasons' Lodges, which however, he says, vary in different countries, observes that these ceremonies which were apparently allusive to the Pa.s.sion of Jesus Christ, were differently interpreted, according to the dispositions of the candidates; that some saw in it a memento of the Pa.s.sion, others an introduction to the arcana of alchemy and magic, and others at last a blasphenous invective against the founder of Christianity which the Rosicrucians had derived from the Templars of old."

THE ROSIE CRUCIAN PRAYER TO G.o.d.