(24) The heading of this Chapter appears to have no relation to its contents, while it perfectly suits the latter half of Chapter xxii, which has nothing corresponding to it in the heading of that chapter. As however the heading of Chapter xxiv. is common both to the Wurtzburg MS. and Luther’s editions, the translator has no option but to retain it in its present position.

(3) "Because of its drawings and illustrated expositions, the manuscript is of preeminent importance to the Rosicrucians and the contemporary order of Freemasons. The first, and larger, part of the illustrations deals with the Hermetic philosophy, explaining its teachings and doctrines. Interspersed among these are portraits of great teachers and satirical representations of bunglers and their mistaken views. The systematically arranged part shows with wonderful clearness the color development of the alchemical processes from blue-gold over black to white and rose. Throughout it treats of the change in human beings and not of the making of gold. Ever upon the Grade of Black (the return into Chaos from which new creations are possible) follows the Grade of the Neophytes, the New Birth, which is often repeated with impressive lucidity. The black stage occurs as usual through fire. This unopened and unpublished manuscript belongs to the order of the most important Precepts and Documents of the Rosicrucians, and Freemasons. A search through the museums and library collections of Germany has failed to reveal any item of even a similar character."

(2) Work upon the text of this volume was begun the first day of January, 1926, and has continued almost uninterruptedly for over two years. The greater part of the research work, however, was carried on prior to the writing of the manuscript. The collection of reference material was begun in 1921, and three years later the plans for the book took definite form. For the sake of clarity, all footnotes were eliminated, the various quotations and references to other authors being embodied in the text in their logical order. The bibliography is appended primarily to assist those interested in selecting for future study the most authoritative and important items dealing with philosophy and symbolism. To make readily accessible the abstruse information contained in the book, an elaborate topical cross index is included.

(1) It will follow, I think, that I should treat of martyrdom, and of who the perfect man is. With these points shall be included what follows in accordance with the demands of the points to be spoken about, and how both bond and free must equally philosophize, whether male or female in sex. And in the sequel, after finishing what is to be said on faith and inquiry, we shall set forth the department of symbols; so that, on cursorily concluding the discourse on ethics, we shall exhibit the advantage which has accrued to the Greeks from the barbarian philosophy. After which sketch, the brief explanation of the Scriptures both against the Greeks and against the Jews will be presented, and whatever points we were unable to embrace in the previous Miscellanies (through having respect necessarily to the multitude of matters), in accordance with the commencement of the poem, purposing to finish them in one commentary. In addition to these points, afterwards on completing the sketch, as far as we can in accordance with what we propose, we must give an account of the physical doctrines of the Greeks and of the barbarians, respecting elementary principles, as far as their opinions have reached us, and argue against the principal views excogitated by the philosophers.

(9) German translations, which required nearly three years, were generously undertaken by Mr. Alfred Beri, who declined all remuneration for his labor. The Latin, Italian, French, and Spanish translations were made by Prof. Homer P. Earle. The Hebrew text was edited by Rabbi Jacob M. Alkow. Miscellaneous short translations and checking also were done by various individuals.

(547) individual owners; and they enslaved their friends and maintainers, whom they had formerly protected in the condition of freemen, and made of them subjects and servants; and they themselves were engaged in war and in keeping a watch against them. I believe that you have rightly conceived the origin of the change. And the new government which thus arises will be of a form intermediate between oligarchy and aristocracy? Very true. Such will be the change, and after the change has been made, how will they proceed? Clearly, the new State, being in a mean between oligarchy and the perfect State, will partly follow one and partly the other, and will also have some peculiarities. True, he said. In the honour given to rulers, in the abstinence of the warrior class from agriculture, handicrafts, and trade in general, in the institution of common meals, and in the attention paid to gymnastics and military training—in all these respects this State will resemble the former. True. But in the fear of admitting philosophers to power, because they are no longer to be had simple and earnest, but are made up of mixed elements; and in turning from them to passionate and less complex characters, who are by nature

(11) The most remarkable of all the publications involved in the Rosicrucian controversy is that of The Chemical Marriage, published in Strasbourg. This work, which is very rare, should be reproduced in exact facsimile to provide students with the opportunity of examining the actual text for the various forms of cipher employed. Probably no other volume in the history or literature created such a profound disturbance as this unpretentious little book. Immediately following its publication the purpose for which the volume was intended became the subject of popular speculation. It was both attacked and defended by theologians and philosophers alike, but when the various contending elements are simmered down the mysteries surrounding the book remain unsolved. That its author was a man of exceptional learning was admitted, and it is noteworthy that those minds which possessed the deepest understanding of Nature's mysteries were among those profoundly impressed by the contents of The Chemical Marriage.

(1) THE self-admitted author of The Chemical Marriage, Johann Valentin Andreæ, born in Württemberg in 1586, was twenty-eight years of age when that work was first published. It was presumably written about twelve years prior to its publication--or when the author was fifteen or sixteen years old. The fact is almost incredible that one so young could produce a volume containing the wealth of symbolic thought and philosophy hidden between the lines of The Chemical Marriage. This book makes the earliest known reference to Christian Rosencreutz, and is generally regarded as the third of the series of original Rosicrucian manifestoes. As a symbolic work, the book itself is hopelessly irreconcilable with the statements made by Andreæ concerning it. The story of The Chemical Marriage relates in detail a series of incidents occurring to an aged man, presumably the Father C.R.C. of the Fama and Confessio. If Father C.R.C. was born in 1378, as stated in the Confessio, and is identical with the Christian Rosencreutz of The Chemical Marriage, he was elevated to the dignity of a Knight of the Golden Stone in the eighty-first year of his life (1459). In the light of his own statements, it is inconceivable that Andreæ could have been Father Rosy Cross.

(Pages 1 to 6 of the manuscript, containing chapters 1 - 3, are lost. The extant text starts on page 7...)

(2) Many figures found in the various books on symbolism published in the early part of the seventeenth century bear a striking resemblance to the characters and episodes in The Chemical Marriage. The alchemical wedding may prove to be the key to the riddle of Baconian Rosicrucianism. The presence in the German text of The Chemical Marriage of some words in English indicates its author to have been conversant also with that language. The following summary of the main episodes of the seven days of The Chemical Marriage will give the reader a fairly comprehensive idea of the profundity of its symbolism.

(10) It will be objected, that if the Soul constitutes the We and We are subject to these states then the Soul must be subject to them, and similarly that what We do must be done by the Soul.

But it has been observed that the Couplement, too- especially before our emancipation- is a member of this total We, and in fact what the body experiences we say We experience. This then covers two distinct notions; sometimes it includes the brute-part, sometimes it transcends the brute. The body is brute touched to life; the true man is the other, going pure of the body, natively endowed with the virtues which belong to the Intellectual-Activity, virtues whose seat is the Separate Soul, the Soul which even in its dwelling here may be kept apart. for when it has wholly withdrawn, that other Soul which is a radiation from it withdraws also, drawn after it.

Those virtues, on the other hand, which spring not from contemplative wisdom but from custom or practical discipline belong to the Couplement: to the Couplement, too, belong the vices; they are its repugnances, desires, sympathies.

And Friendship?

This emotion belongs sometimes to the lower part, sometimes to the interior man.

(16) His reputed intemperance brought upon him still more persecution, for it was asserted that even during the time of his professorship in the University of Basel he was seldom sober. Such an accusation is difficult to understand in view of the marvelous mental clarity for which he was noted at all times. The vast amount of writing which he accomplished (the Strassburg Edition of his collected works is in three large volumes, each containing several hundred pages) is a monumental contradiction of the tales regarding his excessive use of alcoholics.

(6) It is, then, the Hierarchical Rank which, full of the perfecting power, pre-eminently completes the perfecting functions of the Hierarchy, and reveals lucidly the sciences of the holy mysteries, and teaches their proportionate and sacred conditions and powers. But the illuminating Rank of the Priests conducts those, who are being initiated under the Rank of, the inspired Hierarchs, to the Divine visions of the Mystic Rites, and in co-operation with it, ministers its proper ministrations. Whatever then this Rank may do, by shewing the works of God, through the most holy symbols, and perfecting those who draw nigh in the Divine contemplations, and communion of the holy rites, it yet refers those, who crave the science of the religious services contemplated, to the Hierarch. And the Rank of the Leitourgoi (which is purifying and separates the unfit, previous to the approach to the ministrations of the Priests), thoroughly purifies those who are drawing nigh, by making them entirely pure from opposing passions, and suitable for the sanctifying vision and communion. Hence, during the service of the Birth in God, the Leitourgoi strip him who draws nigh of his old clothing, yea further, even take off his sandals, and make him stand towards the west for renunciation; and again, they lead him back to the east (for they are of the purifying rank and power), enjoining on those who approach to entirely cast away the surroundings of their former life, and shewing the darkness of their former conduct, and teaching those, who have said farewell to the lightless, to transfer their allegiance to the luminous. The Leitourgical Order, then, is purifying, by leading those who have been purified to the bright ministrations of the Priests, both by thoroughly purifying the uninitiated and by bringing to birth, by the purifying illuminations and teachings of the Oracles, and further, by sending away from the Priests the unholy, without respect of persons. Wherefore also the Hierarchical institution places it at the holy gates, suggesting that the approach of those who draw nigh to holy things should be in altogether complete purification, and entrusting the approach to their reverent vision and communion to the purifying powers, and admitting them, through these, without spot.

(8) In his dedication the author and illustrator of the manuscript declares that he has set forth all the operations of the Great Work. He prays to the Holy Spirit that he may be included in the number of those who have pursued this most noble of the sciences and that he may be set always in the path of righteousness. Exclusive of his own researches, the main sources of his information are said to be the writings of St. Thomas Aquinas, Raymond Lully, and Arnold of Villa Nova.

(8) Last of all, the Priest calls the ordained to the supremely Divine Communion, shewing religiously that the ordained, if he would really attain to the monastic and single elevation, will not merely contemplate the sacred mysteries within them, nor come to the communion of the most holy symbols, after the fashion of the middle Rank, but, with a Divine knowledge of the holy things received by him, will come to the reception of the supremely Divine Communion, in a manner different from that of the holy people. Wherefore, the Communion of the most holy Eucharist is also given to the sacerdotal Orders, in their consecrating dedications, by the Hierarch who consecrated them, at the end of their most holy sanctifications, not only because the reception of the supremely Divine Mysteries is the consummation of each Hierarchical reception, but because all the sacred Orders, according to their capacity, partake of the self-same common and most godly gifts, for their own elevation and perfection in deification. We conclude, then, that the holy Mystic Rites are, purification, and illumination, and consecration. The Leitourgoi are a purifying rank, the Priests an illuminating, and the Godlike Hierarchs a consecrating. But the holy people is a contemplative Order. That which does not participate in the sacred contemplation and communion, is a Rank being purified, as still under course of purification. The holy people is a contemplative Rank, and that of the single Monks is a perfected Rank. For thus our Hierarchy, reverently arranged in Ranks fixed by God, is like the Heavenly Hierarchies, preserving, so far as man can do, its God-imitated and Godlike characteristics.

(11) In certain esoteric circles there are vague rumors which intimate that the humble personality of Johann Valentin Andreæ masked an exalted emissary of the Rose Cross. While there is sufficient evidence at hand to establish the actual existence of a German theologian by the name of Andreæ, there are many discrepancies in his biography which have net been cleared up to the satisfaction of critical investigators. A comparison of the face shown above with that of Sir Francis Bacon discloses striking resemblances in spite of the differences due to age. If Lord Bacon borrowed the name and identity of William Shakspere, he could also assume, after his mock funeral in England, the personality of Johann Valentin Andreæ. The crescent below the bust is significant, as it also appears upon the crest of Lord Bacon; to denote that he was the second son of Sir Nicholas Bacon. Further, the four letters (O MDC) in the frame at the lower right corner of the plate, by a very simple Baconian cipher, can be changed into number whose sum gives 33--the numerical equivalent of the name Bacon. These several points of interest, when considered together, go far towards clearing up the mystery surrounding the authorship of the first Rosicrucian manifestoes.

(12) In conclusion, the author wishes to acknowledge gratefully his indebtedness to each one of the hundreds of subscribers through whose advance payments the publication of this folio was made possible. To undertake the enormous expense involved was entirely beyond his individual means and those who invested in the volume had no assurance of its production and no security other than their faith in the integrity of the writer.

(7) Although the majority of the items in the bibliography are in my own library, I wish to acknowledge gratefully the assistance rendered by the Public Libraries of San Francisco and Los Angeles, the libraries of the Scottish Rite in San Francisco and Los Angeles, the libraries of the University of California in Berkeley and Los Angeles, the Mechanics' Library in San Francisco, and the Krotona Theosophical Library at Ojai, California. Special recognition for their help is also due to the following persons: Mrs. Max Heindel, Mrs. Alice Palmer Henderson, Mr. Ernest Dawson and staff, Mr. John Howell, Mr. Paul Elder, Mr. Phillip Watson Hackett, and Mr. John R. Ruckstell. Single books were lent by other persons and organizations, to whom thanks are also given.

(1) After an association of this kind, they turned their attention to the health of the body. Most of them, however, used unction and the course; but a less number employed themselves in wrestling in gardens and groves; others in leaping with leaden weights in their hands, or in pantomime gesticulations, with a view to the strength of this body, studiously selecting for this purpose opposite exercises. Their dinner consisted of bread and honey or the honey-comb; but they did not drink wine during the day. They also employed the time after dinner in the political economy pertaining to strangers and guests, conformably to the mandate of the laws. For they wished to transact all business of this kind in the hours after dinner.

But when it was evening they again betook themselves to walking; yet not singly as in the morning walk, but in parties of two or three, calling to mind as they walked, the disciplines they had learnt, and exercising themselves in beautiful studies. After they had walked, they made use of the bath; and having washed themselves, they assembled in the place where they eat together, and which contained no more than ten who met for this purpose. These, however, being collected together, libations and sacrifices were performed with fumigations and frankincense. After this they went to supper, which they finished before the setting of the sun. But they made use of wine and maze, and bread, and every kind of food that is eaten with bread, and likewise raw and boiled herbs.

The flesh also of such animals was placed before them as it was lawful to immolate; but they rarely fed on fish: for this nutriment was not, for certain causes, useful to them. In a similar manner also they were of opinion, that the animal which is not naturally noxious to the human race, should neither be injured nor slain. But after this supper libations were performed, and these were succeeded by readings. It was the custom however with them for the youngest to read, and the eldest ordered what was to be read, and after what manner. But when they were about to depart, the cup-bearer poured out a libation for them; and the libation being performed, the eldest announced to them the following precepts: That a mild and fruitful plant should neither be injured nor corrupted, nor in a similar manner, any animal which is not noxious to the human race.

And farther still, that it is necessary to speak piously and form proper conceptions of the divine, dæmoniacal, and heroic genera; and in a similar manner, of parents and benefactors. That it is proper likewise to give assistance to law, and to be hostile to illegality. But these things being said, each departed to his own place of abode. They also wore a white and pure garment. And in a similar manner they lay on pure and white beds, the coverlets of which were made of thread; for they did not use woollen coverlets. With respect to hunting they did not approve of it, and therefore did not employ themselves in an exercise of this kind. Such therefore were the precepts which were daily delivered to the disciples of Pythagoras, with respect to nutriment and their mode of living.

(10) The editorial work was under the supervision of Dr. C. B. Rowlingson, through whose able efforts literary order was often brought out of literary chaos. Special recognition is also due the services rendered by Mr. Robert B. Tummonds, of the staff of H. S. Crocker Company, Inc., to whom were assigned the technical difficulties of fitting the text matter into its allotted space. For much of the literary charm of the work I am also indebted to Mr. M. M. Saxton, to whom the entire manuscript was first dictated and to whom was also entrusted the preparation of the index. The splendid efforts of Mr. J. Augustus Knapp, the illustrator, have resulted in a series of color plates which add materially to the beauty and completeness of the work. Q The printing of the book was in the hands of Mr. Frederick E. Keast, of H. S. Crocker Company, Inc., whose great personal interest in the volume has been manifested by an untiring effort to improve the quality thereof Through the gracious cooperation of Dr. John Henry Nash, the foremost designer of printing on the American Continent, the book appears in a unique and appropriate form, embodying the finest elements of the printer's craft. An increase in the number of plates and also a finer quality of workmanship than was first contemplated have been made possible by Mr. C. E. Benson, of the Los Angeles Engraving Company, who entered heart and soul into the production of this volume.