A Pansophic Manifesto Translated

Welcome gentle readers!

Thanks to efforts and donations from our community the pansophers.com team is proud to present the ‘Pegasus of the Firmament,’ one of the earliest R.C writings of note which appeared after the manifestos. Dated at 1618 and written by the same author as the ‘Mirror of Wisdom of the Rosy Cross,’ being Daniel Mögling, which makes it so valuable.

Mögling presents an important work, which was written as a ‘door of entrance’ for seekers to study the Rosicrucian path. He writes as someone in the know. Mögling clearly ties this final revelation back to the first true manifesto ‘the Reformation of the Whole Wide World by Order of Apollo’ by representing Apollo’s herald, the Pegasus, who guards the entrance to Olympus at Mount Parnassus. There it is all started. Here it all ends.

For students new to studying the early works, the Fama – as the original manifesto of the R.C brotherhood was written as a response to and published together with ‘the Reformation of the Whole Wide World by Order of Apollo.’ The Fama is followed by the Confessio and Chemical Wedding completing what most call the ‘three manifestos.’ Many at the time saw the Apollo document as the first true manifesto however. After the three German manifestos follows the Mirror of Wisdom, Pandora of the Sixth Age and the final Pegasus document, making for a total of 7 ‘manifestos’ revealed by the Rosicrucians.

Mögling’s works extend Rosicrucian studies. His Mirror of Wisdom for example describes the location of the College R.C and this Pegasus document defines not only Pansophy but describes exactly how one should STUDY the R.C path.

You can find Mögling’s other translations here:

Pandora of the Sixth Age 1617.

Mirror of Wisdom of the Rosy Cross 1618.

Special thanks to all of you who contributed funds. Without you this would not be possible

Most of all thank you for your love for the Rosicrucian path.

Those interested in assisting with further translations please contact me.

Enjoy, Samuel Robinson

The Pegasus of the Firmament by Joseph Stellatus

Otherwise – A Brief Introduction to the Wisdom of the Ancients, which was once called “Magic” by the Egyptians and Persians, but today is called properly “Pansophy” by the Venerable Brotherhood of the Rosy Cross; composed in thanks to Righteous and Diligent Youth by

Joseph Stellatus

Student of the Secret Philosophy.

The Likeness of a Pegasus.

The Pegasus shall fall onto the land from the lofty heavens,

To purify everywhere the hurts of Maiden Europe

With thanks to Apollo and the particular prerogative of the Muses.

In the Year 1618

Translated by: Dr. Shawn Daniels

German sections translated by Christine Eike

Commissioned by Samuel Robinson from Pansophers.com

Coordinated by Frater KRI

Translations financed with thanks to:

Richard Cloud, Ramon Light, Frater KRI, Paul Gaza, Patrick Keep, Stephen Murtaugh

Adrian Brown and Samuel Robinson

Cover book artwork by Stephen Murtaugh.

Copyright notice: Creative Commons license issued by Samuel Robinson 2017

Creative Commons issued for Non-Commercial use only.

Table of Contents

Epigram for the Reader on the Venerable and Glorious Society of the Rosy Cross. 4

To the Venerable and Noble and Gracious Brotherhood of the Rosy Cross. 4

Chapter 1: Concerning the Threefold Kinds of Philosophers in modern schools. 6

Chapter 2: On the true source of philosophy, And the means of arriving at it. 9

Chapter 3: On the Authentic Book of Holy Scripture and all its Interpreters. 13

Chapter 4: Concerning the second genuine book, the Book of Nature, the greatest volumes of the elements, and true interpreters. 15

Chapter 5: On the seven columns of Wisdom, necessary for students of Pansophy. 21

Chapter 6: On the Peculiar Light of Grace Resurgent 32

Chapter 7: On the Light of NATURE, to be shown to worthy talents. 35

Epigram for the Reader on the Venerable

and Glorious Society of the Rosy Cross

The race beholden to God, like a Rose bound with thorns,

In the fierce maelstrom of the world, blossoms in joy.

For the virtue of faith grows in contrast to what must be borne!

But using easy luck, it passes on.

Yea! like the vibrant palm frond, it rises towards the upper air,

But the heavy burden of a great weight presses on it.

So now does the golden Race arise on the earth, rejoicing in its spirit,

About which the Wondrous Sybill sang long ago.

My mind, my tongue, my heart, exulting in Christ!

The bright day of aid drives on in light:[1]

I recall that the holy prophets foretold this light,

The stars visible in the heavens mark this light.

Hail, ye Race, outstanding in Wisdom, Virtue, and Faith!

This is a race dominant in the world, spirited in its faith.

To the Venerable and Noble and Gracious Brotherhood of the Rosy Cross

Sincerest greetings by our Savior, and good tidings,

For a twofold reason, my Worshipful, Wise, and Gracious Brothers in Christ, my Famed and Most Powerful Patrons, have I endeavored to publish this treatise of mine. First, because almost all the schools in our Germany are infected with the froth of Paganism, because of the extreme and absurd writings of heathen authors, while the most redemptive practices of Piety and Christian Virtue are for the most part ignored, or rather, buried sufficiently deep; and long ago at that. Likewise, Master Luther, along with the learned Capnio, Fabricius the Schoolmaster,[2] who was once most influential in the Electorate of Saxony, and other most learned men, have all complained bitterly. Then, because of what is appropriate for the righteous and diligent Youth, that he be able, bit by bit and ever so gradually, to be brought again to the true font of the ancient Philosophers and the inmost secrets of Nature.

Those trained in my lessons are absolutely not lacking, as sophists they do not desire ; in the meantime, I have wished to serve the studies of the youth along with God. Therefore, under the auspices and defense of your fortunate organization, my uniquely respectable patrons (if I leave God aside), I place this heavenly Pegasus before the sight of men, so that those earthly and snappish nags may never perchance cause any disturbance. God Almighty grant that, somewhere in Germany, in some way at least, he show a trickle of the Boetian spring, according to the hidden learning of the Poets, until things both better and more perfect arise from your fraternity of wisdom. Moreover, the entire treatise, for greater light, or clarity, can be divided into seven Chapters, the first of which will treat with the three kinds of Philosophers; the second with the font of true Philosophy and the means or ways of arriving there; the third will offer a book of Scripture, with knowledge of languages and the best interpreters;

The fourth, a book of Nature, with a great many pages on the Elements and authentic interpreters of them; the fifth will raise seven pillars of wisdom; the sixth will pour the light of favor upon those born again ; the seventh will present the light of Nature to the worthy. That God may bless this endeavor, both for the teacher and the student, and grant them growth, I beseech Christ, “who came to us as wisdom from God,”[3] with my innermost sighs, lest he depart in vain. Moreover, I wish in good conscience for your honorable and glorious organization, beloved Brothers, that of Jehovah Most High, to be singularly accounted among my other Muses, and that this introduction might be placed before your most refined judgment. From my well-known Museum to Pansophy, 15 May. In the year SV[4] of He Who is held to be righteous to Wisdom, 1618.

Cherishing the Worshipful and glorious Brotherhood

In his Heart,

Joseph Stellatus

Chapter 1: Concerning the Threefold Kinds of Philosophers in modern schools.

When I noticed a terrible desire for learning, Christian and Kindly Reader, last year in the letters of certain students (with the figures hammered out ), I thought it worth the effort to dedicate this study at the same time to the studies of the righteous youth. Therefore, whoever wants a simple approach to that hidden and blessed Philosophy should before anything else free his mind from false opinions and poisonous biases, so that, with the enemies of truth thus removed, a firm determination may be formed all the more certainly. Therefore, I think that anyone you can imagine[5] knows that the three paths of Philosophers today hold greatest sway in the Schools and Academies—that is,

The Peripatetics, Ramists, and Theophrastics —about which it might seem, on the one hand, difficult for someone to offer an opinion according to the standard of truth, and likewise dangerous, because the truth, wherever it is advanced, seems to beget hatred for its defender! However it may be, yet we must not be totally silent on the matter, since it is more often such a great hindrance to Church and State. I honestly admit that a judgment is difficult for me here, because of the abridged substance of learning ;[6] therefore even now I want no one to be bound to it, but he who has acquired something more refined from God, I ask him to bring it forth, and I am prepared to yield to him willingly. In the meantime, for the sake of the youth I turn myself to the first type of Philosophers, among whom no few men are found that are learned, famous, possessed of singular virtue, and outstandingly skilled, who follow Aristotle with careful discrimination, either by accepting truth when joined with function, or rejecting novel falsehoods. Excessively tedious commentators make an exception to this, those men who waste all the power of their skill, nay, their very lives, in explaining Aristotle. No differently than before, the Scholastics have heaped up huge wagons of commentaries on the master of their thoughts . The latest / worst[7] men in this school have been engaged in sophistic tricks of subtlety and argumentation, such that they want the authority of this Pagan philosopher to be better tended than that of the saints, prophets, and apostles. Although the sophists rise up here against truth, with their fierce attacks and jeering, yet their stinging witticisms and the garbage of their slanders I shall deem worthy of absolutely no response, lest I waste precious time on offensive quarrels or seem to have offered kindling to their fire (Syr. 8). Therefore, let even now that famous saying have power still in this place among men of a clever mind: “Test everything, keep what is good.” Let diligent students recognize for themselves Luther’s opinion and judgment, that was written on Aristotle out of piety (Tom. Jenen. 2).

The Ramists make up the second school, men who wish to seem like they have somehow read all the remnants of Plato. They have improved many things, particularly in the skills of speaking, by offering a more accurate process for the whole of Philosophy, wherein the Reckoning pertains to understanding languages more easily and quickly.[8] Only one thing is displeasing to a great many extremely clever Ramists, who spend all their life on the explanation of a wholly contrived means by which they may accomplish nothing else even a bit more often than to confuse matters and corrupt the Holy Scripture most wretchedly by tearing it to pieces. So too are the Ramists of a twofold distinction: one group who sharpen their judgment with logic, in order to learn the other disciplines that much better; and those who are unmoored, for which reason they grant more of their time and study than is proper to Logic, which is to the loss of their own progress.

The school of Theophrastus Paracelsus takes the third position, whose chief students are absolutely base, or rather, absolutely fraudulent, because, under the pretence of the noble science and singular skill of Chemistry, they practice the greatest and exceedingly bold thefts, in the court of Magnates and most Illustrious Princes! Therefore, by all right, they are worthy not of the Rosy Cross, but the double cross of the fork,[9] according to a test of their golden book, which hangs upon The Chemical Wedding.[10]

Some began to find luck illustrating physics by the power of Vulcan,[11] others began to set medicine aright; some uncovered marvelous secrets (nor will physics ever be able to be learned fully and on a basic level without spagyric alchemy).[12] For here will be the first strong point; speak on what must be shown![13] But although the secret virtues of the Elements, their sidereal origins, their hidden or internal properties, as well as their external, or ‘elemental’ properties, together with the harmonious operation of the entirety of nature, have not yet come from the shadows (that is, the Orphic night) into the light of day; nevertheless, with God granting a fortunate and swift outcome, the light of nature has shortly decided to reveal to us the foundations of true ethics and of true physics,[14] while new stars, not without reason, still appear to the world.

Moreover, the true adherents of Theophrastus follow Hermes Tresmegistus, the father of Philosophers, exceedingly powerful in alchemy; and among them today, by God’s wonderful design, may be counted the Reverend Brothers of the Rosy Cross, offering the perfect circle of Pansophy to those who are worthy. Here, indeed, the blindness of many as to the secrets of nature (alas!) comes as a wretched thing; those men leave no place for any philosophical reasonings; still less do[15] they want to be convinced by experimentation and marvelous outcomes, nor by visual proof with chemistry. Alas for the dark pit of the shades; alas for the impenetrable mist! When the talentless younger brother of Midas will shortly make his objections, I would like you to show me the location of the college! I declare, time will advance the Roses; then, Philosophy is not only seeing what lies before your feet, but even discerning the future. Things perceptible and apparent to anyone even the mob should approve. Indeed, I should hardly dare to prophesy here without substance, if, God willing it thus, the sun spreads rays of true and inviolate wisdom fully over Europe, until the arrival of the arts of Elijah,[16] long foretold already by Theophrastus Paracelsus and then Basil Valentine; and most recently, in a certain letter of indignities[17] by the Venerable Brotherhood of the Rosy Cross, then the illumination of a new age will force out of many admiration for the Arab Queen; will force out the cry of the famed poet, thus skillfully expressed[18]:

“‘The report was true to me!’ quoth he, ‘Which at our border

Returned marvels of the soul and the discoveries of your hands;

The wisdom of the king in vain has been thrust unto me:

All things are greater in faith,[19] for the lights are

My witnesses, and I, apart from the sun, have drawn them before my ears.

For your exceptionally outstanding wisdom has

Surpassed the boasted reputation…”

Let the righteous and diligent youth, thanks to the confirmation of truth, read diligently the exceedingly useful treatise of the most famous Poet and Medical Doctor Michael Meijer him mind, because therein, out of the relics of antiquity, the author shows without error that, among other things, associations of this sort have always existed in the world, although they may not be clear to just anyone! There the Count Bernard Trevisan agrees, who says about a certain Aristaeus that he gathered a mob of philosophers from every quarter. The Count himself, having attained the secret of the Philosopher’s stone, afterwards cultivated a warm friendship with fifteen men who were pursuing the same knowledge. Then the brothers held some talks on various matters with certain learned men, insofar as he held them with the blinded Sophists at Frankfurt, Wetzlar, Empsa ad Thermas[20] at the home of the landgrave, and elsewhere, in no manner as a jest[21]. Afterwards, he would turn his singular attention to an experiment in Chemical Secrets that was clearer than light itself! Concerning these secrets of nature, which contain the Metamorphosis of the Microcosm and of metals, most excellent treatises by the Reverend Society of the Rosy Cross, long in print already, have come into the hands of many philosophers and medical doctors. Although the majority to whom they can be applied[22] barely pay heed to where they came from: the Chest of the most artful Secret laid bare; Fortress Science; Pandora of the sixth age,[23] by Theophilus, the aforementioned follower of Pythagoras; before all, in fact, The Shield of Truth, published this year by the Revered Brotherhood, is carefully rolled out. At the same time as these were brought onto the page and analyzed from every angle, the testament of dawning truth shall last for those who learn more openly and clearly.[24]

Chapter 2: On the true source of philosophy, And the means of arriving at it.

It is beyond all debate that God is properly considered to be the sole spring and font of true wisdom, which the Holy Scripture confirms with clear testaments to those that follow it and illustrates sufficiently with some extremely fine examples. But although all philosophers today proclaim that they have understood and explored it properly, yet very few have found this single, true source of wisdom that they have sought in their studies their entire lives. Therefore, those who are eager for genuine and prosperous wisdom shall give greater effort to it by setting their foundation straight and strong in an exploration of Pansophy, so that they are less often troubled and torn by a mass of hostile opinions and slanders, or so they do not fall into a maze of errors, being knocked from the royal road from which the return will be exceedingly difficult, or sometimes simply impossible.

Therefore, three examples from the Holy Scripture should be committed to memory in order to secure the foundation; there it is confirmed plainly and with divine grace that God Almighty is the singular cause, the purest source, the solid foundation of all wisdom; for the exceedingly wise King Solomon, heaven-taught, says with learning and truth, in Proverbs, chapter 2: “Because the Lord, that is, Jehovah, gives wisdom, and from his mouth comes decency and knowledge.” Likewise, another testament is considered splendid, from Job, chapter 38: “Who gives Wisdom in the heart? Who gives intelligent thought? Who will count the clouds in Wisdom?” When the holy man introduces God himself who speaks thus, to which can be added a similar thought[25], both well-known and absolutely true, from Sirach, chapter 1: “All wisdom is from the Lord God, and it has been with him always, and exists before time.” Moreover, the way in which he works through heavenly streams concerning the purified understanding of the Redeemed is described marvelously in Sirach, chapter 15, from verse 1 to verse 7. Notable examples of this theme are provided from the scripture, in Patriarch Joseph, King Solomon,[26] the prophet Daniel, and his colleagues. The book of Wisdom says of Joseph[27] that Wisdom went down to prison with him and did not abandon him in chains until it brought him the scepter of the Kingdom and power against those who oppressed him. The Holy Scripture also passes a judgment on Solomon of this sort[28]: “God also gave Wisdom to Solomon, and decency in exceeding measure, and a breadth of heart like the sand that lies on the seashore! And the wisdom of Solomon surpassed the Wisdom of all the men of the East and of Egypt.” But about Daniel and his companions, a clear statement is made in the following words[29]: “Moreover, the God of these youths gave to them knowledge and understanding, in everyone’s scripture and wisdom.[30] Furthermore, he gave to Daniel understanding of all visions and dreams. So too did the Magi of the East have from heaven prophetic knowledge of dreams (that is, illumination).

Therefore, an inerrant conclusion can be made in this way! If God alone is the purest Font of all Wisdom, as has already been proven with sufficient clarity, it shall be clear to anyone that none of the Foreign Philosophers could reveal this Font, and accordingly, all the attendants of the Pagans, who wage war in support of uncertain fictions of opinion, are greatly in error, or are held to be closed up in a tower of blindness.

Now comes a way of arriving at that font of true wisdom, that is, the middle path. There are three primarily <ways>: serious and diligent prayer[31] to God, faithful establishment of principles, and the most dedicated reading and contemplation of the Chief Books.

Certainly,[32] prayer directed to God in spirit and truth is the best, noblest, and most advantageous path of all (although it is also the most difficult) to reach Pansophy, for which reason Lord Jacob says, in chapter 1[33]: “If one of you is lacking in wisdom, let him ask from the God that gives plainly to all and offers no reproach, and he shall give to him. Let him asked in faith, without hesitation.” With these words we first learn of our need, then the universal generosity of God, and lastly the steadfastness of faith that has no doubts. Each of these individual matters ought rightly to have invited ignorant men to passionate prayers; but in what way or by what words the prayer should be made, the Prophetic Psaltery of King David shall make especially clear! One should also pay heed to the exceedingly wise prayer of Solomon,[34] with reference to the most passionate prayer[35] of Daniel for the health of the church and the quite refined prayer of Sirach; above all of these, however, should be included the most righteous prayer of our Lord and Savior, Jesus Christ—in fact, it should rather be preferred. Indeed, those who have embarked upon this road in particular will no doubt gain everything that they desire, or even more,[36] with deep-seated jubilation in their heart, from God who promises it. Therefore, an example of consolation should be noted, attributed to Elijah by the Apostle Jacob, and also that of Master Luther, in Volume 6 Jen.[37], where he commends prayers thusly: “I have also, therefore, often learned more in a prayer; nor would I have been able to get it merely from reading and reasoning alone.”[38]

The second means or path is the faithful establishment of rules,[39] to which the most famous colleges of philosophers may be referred,[40] wherein the indefatigable passion for investigating the mysteries of Nature is advanced and passed down to later generations; in particular, the Royal School of the Pharaoh, where Moses was brought after his earliest years and trained in all the wisdom of the Egyptians, is highly praised by the Scripture. No less is the Imperial School in Chaldea, whose students Daniel, Hananiah, Mishael, and Azaria, trained in miracles, are praised by King Nebuchadnezzar. The seven Magi and princes of the Persian Kingdom were trained in the same School of wisdom, in the days of Achashverosh[41]; Esther, chapter 1. Thus, it is also not so difficult to make a guess about the Persian Magi, who recognized with certainty Christ, born the Redeemer of the World, based on a new, wondrous, royal star, and graced their discovery with the divine honor of worship and with a mystic gift[42]–namely, that they were accustomed to foster most wonderfully a reciprocal brotherly affection with the college that was raised.[43] He who wishes to learn more about these matters should read Silence after the Cries and other works by the most famous Doctor Meyer, as we have discussed already.

The third path encompasses studious reading as well as contemplation of genuine books[44]—that is, the Holy Scripture and most beauteous nature, from which man himself is drawn, like a summary! For thus he is called by the Wise a microcosm, properly and most correctly, for this reason: because he contains the essence of simply all creatures wound up marvelously within himself, indeed, according to his virtues, vices, internal dispositions, and external characteristics.

Of course, since I declare him fortunate who knows himself thus and understands by the light of Nature that his own microcosmic power depends harmonically upon the Macrocosm, where it is said to be appropriate,[45] whoever knows himself well can be more learned, and on the other hand, whoever knows himself poorly can be more stupid; indeed, let that word be a reproach against no learned man! Therefore, because no huge supply of other books is brought forward in this place, the students of Theosophy must know that all the authors, or the books of those aforementioned men, insofar as they are like mediators and brooks that lead to the most tranquil font of Pansophy (each of which is discussed further in the next chapter, to shape at last an accurate judgment, together with God.

Chapter 3: On the Authentic Book of Holy Scripture and all its Interpreters

Truly, because no man can always read and recognize Wisdom (that is, Pansophy) in the book of Nature under his own devices, unless he should be cleansed of the filth of the spirit and enlightened by God (if I may use the words of the Cabalist Raymond of Sabunde). For that reason, God Almighty, taking pity on our ignorance and misfortune, given to the deficiency of the first Book, made unclear because of our fall, deigned to render unto our hands another—that is, another book of Scripture, under the guidance and teaching of which we may be able to arrive again at that ancient Wisdom that was contained and at another time very much hidden away in the first book of nature. If man had remained in a state of innocence, then there would have hardly been any need of the Scripture, just as Doctor Joachim Morlin has already determined elsewhere; moreover, having slipped into blindness, one now has the utmost need of the light of the word. Therefore, having offered prayers to the Holy Spirit, we should read, re-read, ponder over this divine and marvelous book, day and night (Psalm 1, John. 5),[46] driven by the need, the usefulness, and the divine command, so that we will not be a hindrance to ourselves in the study and advancement of secret wisdom, relying too much on the reading of other authors. Master Augustine ennobles the Holy Scripture with such a remark in Epistle 3. So great is the depth of Christian letters, that I would daily find benefit in them, if I tried to learn them alone, from incipient boyhood to withered old age, at greatest leisure, with utmost zeal, and with a better nature. Likewise, the opinion of Master Luther is quite worth mentioning here, as he writes about the theological zeal of the Divine Bernhard thus, in his book On Assemblies: [47] “D. Bernard boasts that he has learned his mind from the trees, like the oaks and firs, which were his Professors; that is, he practiced and gained his thoughts under the trees out of Scripture.” The response from B. Antonius concerning the book of Nature has been noted, to which the following couplet may be added:

“What good it is for countless little books to be at hand?

Look upon the books in the mind of God; you will be educated.”

Hence Luther, a man of God, hopes at times for the destruction of all books, even his own, for the reason that they should not prove hindrances for the reader in studying the Holy Books. Elsewhere, in his Church Postil, he declares that there is too great an abundance of books, a tremendous lack of Spirit! Likewise, that reading not many books, but few, and best ones, begets secure learning. Therefore, to deeply understand the Scripture, a knowledge of languages, which can today be learned easily, is necessary, that we may hear God speaking to us, not only in Latin and German, but particularly also in Hebrew, Chaldean, and Greek, not without the greatest thanks in our mind.[48] Moreover, the chief flavor, the marrow, the kernel; that is to say, the quintessence[49] of this book is the small Catechism of Luther along with its explanation, in which are found, with all their strength and learning,[50] all the theological passages; it must be thrown in the face of any and all of those fake prophets’ sophistic bits-and-bobs and heretical tricks! Although this little book is well-known to boys and contains very few pages; yet in meaning, it is at once so profound that none of the Theologians can ever fully match his deed, even up to his very manner of living.[51]

He who delights in the growth and marked increase of holy Righteousness,[52] who has been honored by God with the gift of understanding and a spirit of discernment, let him read in particular Master Tauler’s Meditations on the Life, Suffering, Death of our Savior, after the Holy Bible, and he should not fail to adapt his entire life to the Christian values laid out therein. The treatise costs little, but is of invaluable learning in the field of Theology. Furthermore, the necessary disputations and extremely useful commentaries of the other theologians and interpreters should hardly be neglected by a dutiful youth, but the best few should be chosen according to the student’s capacity, particularly those that encourage the performance of Righteousness in Faith, hope, prayers, tolerance, love, mercy, chastity, justice, and the holiness of one’s entire life. But we make use of their power until we arrive at a core knowledge of that holy scripture, surviving as we do therein.

A frequent reading of the poets and historians in their chief languages will give students no little aid, as their style above all smacks of the passion of Spirit and Righteousness, and the elegance of a neat sermon, from which shine the sparks of singular wisdom and heavenly learning.

Here, the opinion of Virgil, the prince of Poets, shall enjoy the chief place; the proven genius of Georgics, book 2:

“It accomplishes so much to train oneself from a young age!”[53]

Horace endorses this sentiment with this wonderful similar sentiment:

“What the tile is freshly steeped in shall long keep its scent.”

Likewise, Basil the Great and Nazianzenus, setting aside the books of all the nations, finally turned their talent to the exclusive consideration of the Holy Books, Augustine and Berhard only to conversations;[54] however much gain shall accrue for the Church and Schools, based on Church history, I suspect, shall be sufficiently clear.[55]

Here lies the turning point of the whole matter; let this be the summation, this the goal: whoever gives greater effort to the holy tome and reading the interpreters most wants aid in his studies! Let him use the small brook of the interpreters for so long a time until he reaches the font of Scripture, most tranquil and unending; then he will have experience.[56]

The waters from the font itself are sweeter to drink. The praise of the singularly worshipful and holy Brotherhood, outstanding beyond measure, aims at this point as well; by it, in the confession of their own secrets, they exhort each and every person so wisely and earnestly to the unceasing study of the Holy Scripture! Whoever does it may know that a road has been prepared to the famed college for him in his good fortune. But having said these things, I want nothing at all to overwrite the Reverend judgment of the famed theologians.[57] If anyone notices a friend’s fault, I beg that he correct it without hindrance! I shall take criticism with a gracious mind, and as much as it encompasses concerning the first Book of Wisdom,[58] another follows.

Chapter 4: Concerning the second genuine book, the Book of Nature, the greatest volumes of the elements, and true interpreters.

All natural wisdom; that is, philosophy, all the arts and sciences, (numbering among which are particularly Ethics, Physics, Astronomy, Mathematics, and Alchemy), can be learned much better and more excellently from the book of Nature than from paper books. Then the true Magi, that is, the wise men who once lived in Egypt, Chaldea, Persia, Arabia, and Mauritania, brought their students only to the inmost parts of Nature[59] by dutiful habit. Rather, the Mysteries of Christ’s Kingdom, are found described in the same fashion in the Book of Nature, just as all the Evangelists offer splendid evidence of the truth, to which one may add Luther’s outstanding opinion, provided by the Famed Tankius elsewhere, when, at the Festival of the Epiphany, he offers the following instruction on the Wisdom of the Magi in the Future Church: “The Magi have studied in such arts, / in which great knowledge has been hidden / by Christ / and how man should comport himself in his life.”

Aesop’s fables can be introduced here as well, by which astral impressions, political action, and the course of the whole world, together with many secrets of Nature, are expressed most joyously and visibly, such[60] that, after the Holy Bible, never will a book be published that is thought more learned in civil decency. As for the particular volumes of this book, for precise knowledge of them, King Solomon does not claim the last part of philosophy![61] Indeed, if anyone had seen with great clarity the particular virtues of the elements, both hidden and plain, the internal and external relations of the astral seeds, the most subtle action of nature in the elements, the most powerful discrepancy, the most cunning unity, for the creation of objects of every sort—that is, physical bodies—according to the natural order; and these objects, such as stars, animals, vegetables, minerals, are hieroglyphic letters in this book of nature, just as the elements of Earth, Water, Air, Fire are considered[62] the chief volumes. Now there remains only a skilled reading for uncovering the mysteries’ meaning, which the teaching of the signatures[63] reveals, like a key for true Philosophers.

The interpreters of this Book of Natura are all philosophers, both ancient and new, but among them, one individual must be chosen according to the harshness of hasty judgment,[64] as has been similarly said before about commentators on the Holy Scripture; for however great a difference is found among theologians, some of whom explain the Bible well according to the analogy of Faith, others do so poorly and falsely, to the destruction of true faith and the dissemination of mistakes. Thus, the quantity of pseudo-philosophers is not zero; but those who follow nature alone, leaving aside their own fancies, burst from the shadowy abyss into the light[65], and can make proofs to others with visual demonstrations; these men must be deemed the best philosophers of all.

Now let us make it clear that the brook of a single philosopher, being more often corrupt and foul, is not the Font, but only reveals[66] to its students the path and the meal[67]

of reaching the font all the more happily. Therefore, to have a better outline, I shall name now at least three interpreters of the book of nature, and those who are outstanding at this time; I shall leave the reader to make his own judgment.

The first is Hermes Trismegistus, called the father of philosophers not without reason, who, because of his marvelous understanding of nature and the greatness of his wisdom, has earned and is called by so renowned a name—that is, of course, that he has been called “Thrice the Greatest”[68] since glorious antiquity. And as the Chronology attests that Hermes was famous around the time of Moses, it seems likely that Moses, raised from a young age in the Royal School of Trismegistus, was trained in all the wisdom of Egypt, a fact proven by the preparation of drinkable gold that Moses later revealed to the people (Exodus 32).

Another true interpreter of Nature is called Phillip Theophrastus Paracelsus, a German, a doctor of both Medicines and once the marvelous instructor of Basil, otherwise coming from a noble family, whose huge quantity of writings remain—that is to say his works that were imperfectly published and then fouled up, butchered, and masked by new voices,[69] because of the devilish blasphemy of sophists! For this reason, they one should take them with a grain of salt. Although he is not a member of the Worshipful Brotherhood of the Rosy Cross, he survives after his death because of that outstanding prophesy in his insignia and writings. The insignia consist of eight crosses with roses, which secretly indicates the eight people who were elevated at the beginning of this college. In the preface to Paragranum, this marvelous prophecy is found[70]: “Heaven will make other physicians, / who will recognize the four elements there, / to which end <they will recognize> Magic and Cabalistic, which put cataracts before your eyes. They will be Geomancers,[71] they will be Adepts, they will be Archei,[72] they will be Alchemists,[73] they will have quintessence, they will have Secrets, they will have Mysteries, they will have the Tincture. Where will your snake oil[74] stay under this Revolution?” So he says. All of these things correspond to today’s truth with marvelous accuracy, and they are seen to be fulfilled. Therefore, if Theophrastus, by writing and caring for the incurable diseases in others, or those that cause people to lose hope, had not thrown open his window most fortuitously to the admonition of Philosophy, the secrets of the Worshipful Society (by God, they are astounding!) would today still find less purchase. For that reason, the blessed Brotherhood scarcely fears to compare him, breaking through the shadows with supreme force, with its own founder in its calling.[75]

Paracelsus himself[76] mentions frankly that he ignored a great many Mysteries or secrets of Nature which in his time, by the grace of God, were nevertheless coming to light, according to the word of Christ; there be nothing be so hidden but that it may be uncovered. The Labyrinth of Physicians, in which the true Library and means of descending is revealed, would not be useless for diligent youth to learn if only definite and insightful experience is added. But an agglomeration of philosophy of this sort, both common and secret, because of the varieties of knowledge and breadth of experience in all matters, could best be written for us by a Venerable man, Famous, and a Father most beloved in Christ, Master Hugo Alverda, the most outstanding head of the Wise college, to whose divine judgment we have properly entrusted all things in this matter.

The Reverend Father Basil Valentine could stand as the third authentic interpreter of the Book of Nature, not undeservedly. He is also a German, particularly keen in writing, in detecting Secrets, and most ready in sharing with worthy students, for the Glory of God and the coming salvation; most studious in the restoration of eastern wisdom, as shall become more than clear to the dedicated reader from Antimony Trophaeus. Brilliant trackers of Pansophy depend upon the wanderings of the Author, the treasury of secrets brought forth from Arabia and Spain, [77] the foundation of the college founded by four persons in particular, the artful creation of the tomb, the manifestation of the Brotherhood in its own time in the mind, steadily, again and again in the aforementioned treatise; pray, by bringing the reputation of the Worshipful Brotherhood of the Rosy Cross together with all these things, then certainty on the same matter will appear brighter than even the noontime sun, and more well-known to the whole of Germany! Would that this supreme philosopher’s entire body of knowledge still existed in print today! To this we could similarly compare the Golden Fleece from the Argonautica, that is, according to the judgment of Paracelsus, a skin that encompasses the Tincture of Natural Philosophers,[78] or rather a book showing how to make gold from other metals, just as the Worshipful Brotherhood promises in its own coat of arms;[79] the Apple of the Hesperides; Mulciber[80] with Mars and Venus and the glory of the Sun; the Golden Bough of Aeneas; Jupiter with his golden rain penetrating the brazen tower; Vulcan with the crown of Ariadne and the chariot of the sun, resplendent in gold, silver, and jewels, and other tales chosen from the Poets, chiefly about the unavoidable bath of Phoebus, and Pluto’s family and infernal rule, in each of which chemical secrets, most noble and most obscure, barely known to true natural philosophers, are described by the ancients finely and carefully.

Finally, I shall reveal, in part, for those that do not known, the mystery of the Microcosm, with a harmonious comparison to both the greater and lesser world. Mankind has been wisely called the Microcosm by the Greeks (in Latin, the “small world”), on account of it being harmoniously composed from the greater one. It is made of three essential (one might say “creative”) parts; and if one is left out or not distributed correctly, the greatest errors both in theology and philosophy tend to spring forth after it! When one inappropriate piece is provided, more follow; or when one mistake is allowed, of course many follow. Therefore, a careful youth presses still more to properly understand this mystery.

At this point, I shall take up no objections to be refuted, but shall briefly describe these three parts in order, for the sake acquiring the truth. The most potent and most noble part of man is the Soul, that heavenly Spirit, eternal, divinely inspired,[81] by which man may grasp the invisible, eternal immensities. In that Soul, or rather, in its untainted foundation, shines the Light of Grace and of Faith, lit by the word. The other part of man is commonly called the celestial[82] and vital Spirit , drawn from the stars and the virtues of the Elements, and connected with man, where Reason and the Light of Nature find their own foundation with all the arts and sciences and reveal their various operations through the senses. Nor does this Light of Reason exist safe from error, as Luther demonstrates, as well as Capnio in his Kabbalah,[83] unless and the Light of Grace is governed by a higher one! Therefore, as soon as it surpasses its own bounds under the guise of a unique Wisdom (which, alas! we always see happening often in sons these days); then it brings in errors, most serious and most destructive to the Church and the State, and it begets the utmost disunity. The third part is the visible body, made from the mud of the earth most skillfully in the image of the greater World, such that the entire world is contained in Man, and conversely, the small World is seen in the Macrocosm, together with its individual parts, a thing which indeed seems worthy of the greatest admiration and eternal celebration for the Wisdom of God Almighty. Man is gifted and endowed by his Creator with such worth and power that, if he lived according to the Harmony that has been divinely granted, every single creature, both unseen and seen, would be forced to serve him at his discretion.[84] Therefore, cosmic Harmony is thus: the divine Light of Grace should shine upon and rule lesser things[85] by the light of faith; but the light of Nature should keep itself within natural matters, at least to guide the body in physical and civil actions, in meditation or contemplation, at work, rest, eating, drinking, speech, sleep, wakefulness, etc., so that desire in this things submits always to reason. Then will the most delightful Harmony arise, both in the Macrocosm and Microcosm, which the Venerable Brotherhood of the Rosy Cross describes in Reputation with words like these: “” [86] Therefore, based on the fundamental understanding, power, and Harmony of the Microcosm, the true Magus[87] can harvest flowers and plants with a secret heavenly art and also root out metals and minerals from the Firmament[88] at a given time of a constellation, and then these Wonders, which are provided by the fire of nature[89] in the appropriate subjects that are sickened by a hidden activity, can be adapted for recovering health, and in other worthy things for advancing the impression of the sciences and seeing to their lucky outcomes.[90]

Under this category fall the prophetic cup of Joseph; the goblet of Nestor, flashing with golden doves; the ring of the Erythraean Sibyl, marked out with small stars; the stone given to Alexander by Aristotle; the magical amber of Theophrastus; the Shield of Aeneas in Vergil, etc. Each of these things I leave to the most skilled of our scouts and hunters of Nature to get into, lest I overshoot my mark and indecently incur the punishment of Actaeon. Evidence of the three Essential parts of Man are indicated at the end of this chapter by students of Luther, which is as follows in the first book of Jenen., Folio 453: “The writing divides man into three parts, for St. Paul says at the end of 1 Thess.: ‘God, who is a God of peace; who makes you holy, through and through; thus will receive blameless your entire spirit, soul, and body, for the future of our Lord Jesus Christ…The first piece, the spirit, is the loftiest, the deepest, the noblest part of Man, so that he has the skill to take inconceivable, invisible, eternal things and is soon the home where faith and the word of God dwell within. The other, the soul, is exactly the same spirit by nature (with regard to the union), yet in another work; namely, in that it makes the body alive and works through it and is often taken in the Scripture for life. Then the spirit may well live without the body, but the body does not live without the spirit. We see how this <piece[91]> lives and works in sleep, and without letting up, and its nature is to take the incomprehensible things, but rather what reason can recognize and gauge. And namely, reason is the light here in this house, and where the spirit does not shine with faith, as with a higher light, this light of reason rules; so may it never be without error. Then it is too low to deal with Godly things.

The third is the body with its limbs, which work is only practice and custom, according to which the soul recognizes and the spirit believes.” I wished to add these excerpts from Luther here in opposition to the sophistry of challengers. Righteous youth should read him diligently, in the passage mentioned, since he demonstrates the mystery of the Microcosm truly, with refinement, and at length there.

Chapter 5: On the seven columns of Wisdom, necessary for students of Pansophy

The Wisest of Kings, Solomon, describes beautifully the citadel of Athena[92] and its grand construction with seven pillars (Proverbs 9); I shall briefly lay out the description of such pillars, as far as far as it satisfies authentic students of true Philosophy for the time.

Therefore, there are numbered seven Pillars: Golden, Emerald,[93] Ruby, Sapphire, Magnet,[94] Crystal, and Steel. When they are placed beneficially, the Table or Feast of the Gods is laid out for those worthy of wisdom[95].

The first pillar is that of Gold, where Righteousness is invoked with the gleaming light of faith[96]; for just as gold encompasses all the virtues of other metals, so too is its own <virtue> superior[97] by that same preeminence. Thus Righteousness, encompassing all other virtues, far surpasses the most outstanding honors of rank; in such a manner does Solomon set the first foundation of most righteous wisdom.[98] The degrees by which Righteousness leads people who love it are five: 1) it instills a love of looking deeply into Wisdom with earnest prayers and with a dedication to contemplations of the word. 2) It bestows a spirit of compliance with the wholesome precepts of both immortal and mortal teachings[99]. 3) A constancy of moving in the teachings of wisdom. 4) It brings about a holiness of life that orders what is thought, said, and done according to the will of God.

5) It assumes the closest union of the Soul with God, and consequently, with the divine light and power: all these things come to completion according to the opinion of the Royal prophet, with constant effort (Psalm 110, verse 11). In its sixth chapter, the book of wisdom offers, as though to lovers of Theosophy, degrees that are boldly advanced through the golden chain, so they will trust them in the same spot more closely and more deeply; this is the need, this the task that ends in not so many years.[100] The same people deem the words of the Thrice-Greatest German to be most worthy of knowing, which read as following in the second volume of his On the Philosophy of the Sage[101] : “Thus a philosopher will not be born from; thus he has no cornerstone upon which he may set his philosophy.” These words are not to be understood in regards to the unfortunate mixing, or rather jumbling of Theology and Philosophy, but rather especially in the instant of creation, outside of which the true foundation of Natural things can in no way be offered by anyone, even if he is the keenest of philosophers, even if the guts of those nosy[102] followers of pagans should groan[103] terribly, or simply break before the terrific abundance of sciences.

The second column of emerald represents chastity,[104] which is a heavenly gift and keeps the mind unstained and uncorrupted, along with the body; by virtue of the blood of Christ, in opposition to the enticements of desires which lay out a dish of evils, and again the foulest fever of lust which certainly undoes a great many men and no few kingdoms. Thus Master Jacob sets this virtue as the primary affection of theosophy, when he says in chapter 3: “Wisdom comes from above, but first it is holy, then[105] peaceful, fitting, persuasive.”[106] This purity of the mind and the undying propriety of virginity, Wisdom 3. In order for a religious and worshipful youth to be able to be taught all the better, there is need of constant moderation in sustenance, food, drink, which is considered to be akin to chastity and the guardian of Wisdom by prudent antiquity, which the Prophet Daniel, along with his colleagues, well understood, and this is why he was so ardently opposed to excessively refined foods and the completely undiluted wine of the king, by which the true influence and operation of the Light of Nature is hindered and driver back, and fairly often entirely snuffed out. Then Theophrastus, in his great Astronomy, offers us dutiful advice about temperance as well, saying: “We should, however, eat and drink no more than the maintenance of the body demands. Thus may the heavenly operations accomplish their effect in man.” But if the due and proper measure of nature is surpassed by extravagance in food; drink; the burden of unseasonable toil or of utterly useless speculation; or the scandalous flames of sexual passion; then the fortunate and most salutary impressions of the stars are hindered, and a man of wicked dispositions is bested by everything else and left in a deep pit of blindness, such that he can never grasp the rope of good influence. Therefore, to snuff out the desires of the flesh and to flee excessive drinking with constant prayers, a diligent youth needs the direction of the holy Spirit and the holy precepts of wisdom, such as are demonstrated clearly enough in Proverbs, chapters 5, 6, 7, 8, 9, and Syrac., chapters 9, 31, and 38. Of course, if this column is broken, you will never be able to follow Divine and Natural wisdom to its end or in depth, though you may be most sophisticated in every sort of discipline. For however emerald is said to differ from natural things, carrying its impurity,[107] so too will your philosophy will be maimed, butchered, broken, shadowy, with this column entirely broken or cast down. Therefore, anyone of the righteous, being aided by divine favor, will be able to cultivate glorious virtue according to the variety of his gifts, either in a state of virginity or a state of matrimony. Although the difference seems noteworthy here, yet it is hardly a hindrance to the practice of chastity, if only someone walks (as he has been called to do by God) to the judgment of the Lord Apostle, 1 Cor: 7. In summation, to encapsulate many things with a short couplet, by putting the last hand to this column, ‘He whom the mad lust of the world flees and hates Desires the propriety of a divine mind.’

The third column is Ruby, in which the glory of Justice and noblest excellent shine; this virtue gives itself to each creature according to a certain weight, measure, motion. For, hung like the Scale[108] of men’s conscience, it moderates all actions worthy of praise, but it avenges the terrible ones most seriously. Therefore, a well-known phrase ever rings in the ears of students: What you do not want to befall you, do not do to another! And whatever you do to another, you shall certainly expect from God and Nature. Therefore, as soon as someone violates the rule that is written in the hearts of each and every man with open effort, they sense a most definite vengeance upon him, often even to the point of execution and bloodshed! So carefully and exactly does justice wish to be observed all through life, which the mark of the color in Ruby wishes to assume in secret through life, of course, those false scientists offer a wretched example of violated justice in this place, pressing upon leaders and, afterwards, when the purse of their art has been plundered,[109] healing their feet, like thieves and knaves who tend to generally end their lives on the yoke and the rack. Because there is a marvelous and quite hidden Harmony, or rather a bond, between the Microcosm and Macrocosm, if a man feeds his unjust thoughts and future actions, which gradually break out, then he at once pollutes and disturbs his personal heaven, or rather, his constellation, which afterwards will provide its corollary of a similar mint,[110] following that adage: Whatever sins someone commits, he is punished by those same things. For example: if it is the planet Saturn, they are vexed by envy, excessive sorrow, greed; Venus, immodesty and lust; Mars, constant hatred and seething rage, or even tyranny; Mercury, slanderous lies, snakelike cleverness, and foxy arts that are of the greatest use in the world; Jupiter, injustice and hypocrisy; and so forth. Thus, as soon as they are spoiled by men, then Astral diseases are born immediately, spewing out a base cure together with the universal regions of the Cosmos, as they are; dropsy, delirium, madness, the French disease, pestilential fevers, hangover[111], epilepsy, apoplexy, gout, plague, burnings, and entirely unheard of diseases which are yet unknown to many people by their proper name. Indeed, most often, entirely unhealthy humors exist, because the causes of those diseases are quite deeply and most stubbornly built into the human animal, which no natural medicine (Mar. 5. 26.[112]) can do away with, but to the extent that the heavenly cure of the word can only if true punishment follows. Based on these things, the highest agreement of Theology and Medicine is clear, as well as the Virtue of the Physician, which Paracelsus properly sets as the fourth column, and the major one for success in finding a cure. Therefore, the Magi, or rather the Wise Men, give their lessons in order that we might smash with all due haste the phantoms that fight with God’s love[113] and that of the one most like him[114], in whatever way we also may be able to learn to keep sorrowful speech and clever lies down, worse than the dog and the snake;[115] particularly to avoid and scorn unjust actions and lion-like force, so we will not be forced to gulp down its particular poison afterwards through Astral diseases and universal misfortunes. But on the other hand, we should be found ready to practice generosity towards those in need any time at all. By the strength of this virtue, the entire Microcosm must be supported as precisely as possible in the plates of the golden Scale,[116] in order that our Soul might be joined with God, our Astral Spirit with the Firmament, our body with the Elements, according to the finest Harmony. The opinion of our Mysteriarch on refining[117] and confirming, then, should be known, which is as follows in the great Astronomy[118]: “When the mind of Men and the ‘slime of the Earth’ stand in equal balance, as then what comes from men is perfected.”

The fourth column of wisdom is called that of Sapphire,[119] which, keeping its Pansophic property hidden[120], inspires and commends in students the Silence that must be particularly observed in secret matters; for just as the starry Sapphire, according to Paracelsus’ thought, copies the nature of the Firmament by its lovely color, and it aids and increases the astral influence of the sciences; so this most noble virtue of the firmament strengthens the Astral power and pressure of the Microcosm, faithfully protects the treasuries of Secrets, shows them to the wise quite powerfully (lest something holy, made unworthy through misuse, be given over to spiteful dogs; or the dearest Pearls from the herd of Epicurus be thrown to the pigs.[121] For this reason, whoever wants to know Secrets must keep them secret; but in this way, the practice of this virtue, when prepared thusly, can shortly be established if one wishes.[122] First, a student in his morning studies, before anything else, will practice quiet, since the Muses love the dawn and quiet, where a Mind, calmed in its seclusion, without all the disturbance of hindrances, can devote itself to a contemplation of the scriptures and the investigation of Nature all the better and more deeply.

Hence, a man well-versed in fumitory[123] writes thus in book one of On the Marvelous Word: “In divine matters, Silence is necessary, disagreement is rejected, Syllogism is mocked. Then uncouth rashness of the mob, leaking like a sieve,[124] must never reveal the consigned Secrets; indeed, they must be kept by careful and diligent Silence, lest they again be snatched away from their careless possessor or tend towards his ultimate ruin. Therefore, Pythagoras once wanted his students to take a five-year vow of Silence, so that at the end, faced with the complete knowledge of Philosophy and the acquisition of debating skills, they would not be destructive to themselves because of ill-formed arguments! Otherwise, useful Secrets would be done away with unwisely, since it is agreed that many have ruined themselves by talking too much, to which the righteous punishment of Tantalus,[125] which he brought on himself by his unthoughtful speech, is attributed as well among the poets. Thirdly, we must struggle with all care, lest in men’s public talk we unthinkingly offend either most holy God or the pure Spirits that are present everywhere with our words, or we harm the reputation (which has no match in nobility) of one who is not present. But if we show no common sense in this place, once the Harmony of influences has been knocked off track, the discord of errors, which we then will hardly fail to correct without effort, tends to creep in secretly. Lastly, the diligent hunter of Nature’s Secrets will try with all his might, on hand and foot, not to seem opposed to the Divines because of improper curiosity, a quite well-known example of which is read in the story of Actaeon looking at Diana as she bathed with her Nymphs. He was accordingly turned into a stag and torn to shreds most wretchedly by nearby hounds. Therefore, we should keep fresh in our minds the powerful warning from Theophrastus about Silence, when he says: “”[126] But lest we connect it here with loss, we shall beseech God, though Christ, without pause, to guide our mind with the holy Spirit and stamp the seal of wisdom on our lips (Psalm 119, Syr. 23).

The fifth column now follows, that of Magnet,[127] which indicates constant Diligence in looking over the Book of Nature. For just as just as a magnet shows the greatest agreement with the firmament, by turning itself towards the pole, so does the celestial Spirit of man show it by examining things with all the Constellations of the Elements. A magnet is able to draw iron to itself by its hidden spirit; so does our Evester[128] bring to itself all the arts and natural sciences out of the steely heaven by magnetic force, on behalf of the free well of man. With the help of the magnet alone are the islands enriched—indeed, the new world is young in marvelous travels, with its incalculable bounty of gold, gems, incense, and other extremely valuable produce; in similar fashion are the Secrets of the Microcosmic Magnet found in the Elements (though they be deeply hidden in the Astral imagination or by diffuse contemplation) and so come to light. Because all the rays of the stars, both the invisible and visible, are directed towards man as the center. They steep the senses and reason with a most powerful dye, and they direct them; thus does one man have a tendency only towards the worship of the Muses and the more humane studies (think of Music, Poetry, Painting), but another leans towards war, conflict, armed strife, from which he rejoices in his soul to bring back victory, made glorious with plunder. A third has directed his soul towards Chemistry and Medicine, a fourth towards Astronomy and Mathematics, a fifth towards Politics or Jurisprudence, and so forth. Therefore, Natural gifts of this sort are dependent upon the stars of the Firmament, or rather, the Light of Nature. But that Light of Nature has today largely been snuffed out by the mists of strife. Theophrastus complains grievously of this, not in one place, and he has wonderfully entrusted to us in his own time the use of true Astronomy in these words: ““Therefore, no small thing lies in astronomy; rather it is a precious thing, and just as the fifth principle is with us, so it should be as a small jewel yet that is a treasure presiding over all the world.””[129]

This incomparable treasury, so necessary to us for good practice in the sciences and for the full preparation of medicines, is further offered by the worshipful and Glorious Society of Germany; yet many deem it of no value to sink in the worldly muck like miserable cuckoos. Some, in heaping up their banquets for those who are well-deserving, are the most crafty and learned of all. They are the flowers and the most fragrant fruits of such a beautiful Philosophy—that is, this true practice of Ethics, since all praise of virtue lies in action Alone, not in bombastic speech.

Therefore, students who are dedicated to Theosophic studies should not be influenced at all by that vicious mockery of the Pagans, staying mindful of the ancient phrase that vicious things comes from wicked people,[130] and all stupid, wicked, Arrogant, and Hypocritical people are shut out of the College of the Wise, in the opinion of Sirach. In the way that Pseudoprophets are found in the faculty of Theology, as we have said before, in a similar fashion are pseudophilosophers found in the faculty of Philosophy. Yet they believe that they are freed from every number[131] and do not think that they have troubled the water. Thus, it is beyond doubt that false cabalists, false magi, false chemists are alive in the world, who presume to fly with Icarus, before their time and excessively high; or they mount the most beautiful chariot of the sun with Phaethon but more often fall out because of their great daring. Out of all of these, the attempts of Samson and Hercules, as well as their authentic affections, are painted in living colors in The Chemical Wedding, wherein the following words would well be considered by students of pansophy: “Do you see that same cocks-comb, with what whimsical figures and foolish conceits he allures others to him. There one makes mouths at the people with unheard-of mysterious words.”[132] For this reason, in order that people not be wrapped up in a maze of lies and be tricked by the plausible appearance of singular wisdom, they should learn to erect this column of Magnet, according to the instruction of the Book of Holy Scripture; that is, to govern their constant diligence in contemplation with the divine Light of the word, as has been explainde sufficiently and very clearly already in chapters 2 and 3, such that I hardly see the need here for a boring repetition. The careful zeal for exploring wisdom through personification is described most excellent by Sirach in chapter 15, which the eager Reader should time and again reflect upon internally, taking the noteworthy recommendation of our Worshipful[133] Society; he will hardly fail to find benefit. Lastly, I shall attach also the “insertion”[134] of Theophrastus for an honorable mention: “Man’s reason[135] has a magnet, which shows to itself the meaning and thoughts of the head.” Incidentally, the things in these columns that will appear, perhaps, somewhat difficult to see for a diligent youth at first, will, after regular reading and contemplation, be very easy to understand, especially if Theosophic practice and diligence are included simultaneously.

The sixth column, of Crystal,[136] sketches out for us the truth that reveals all Secrets by its own Light and sometimes proves a stout bulwark for the aforementioned columns. Just as Crystal is extremely white, bright, translucent, and absolutely free from all filth and pollution, so does truth exist in its own right, very simple, bright, clear, completely foreign to every hypocritical fraud and serpent-like cunning, which students of this Philosophy are obligated to follow, by God’s command, in all their studies and the actions of their entire life, with singular love and honor. But the hardened foulness of liars and Sophistry they should condemn with a greater hatred than Vatinius. Orpheus, the seven Wise Men, Pythagoras, Socrates, and Plato journeyed to a tremendous number of Kingdoms and far-flung regions for the sake of exploring the truth. And indeed, among many contemporary Philosophers, they teach the praise of this virtue, while truth and Wisdom practically pound upon our ears in Germany. Just as we can behold the shapes of all physical bodies through a cunningly crafted crystal telescope, even those that are very far away, with tremendous clarity and precision, so too do all the pieces of Creation that are otherwise invisible and the most secret operations of the Elements come into the understanding of man, laid out harmonically, reflected through the burning Light of Nature.[137] Therefore, the danger of making mistakes here must be protected against from the very beginning; they must be committed to memory with the utmost diligence. There are signs both of truth and of Lies, as they are laid out in the Rhodostaurotic Confession, which are: for truth, Integrity, Simplicity, and Clarity, without any fraud; for lies, Magnificence, Splendor, and Authority, decorated with a peculiar hope or feigning of divine and human Wisdom. The formal examples read thus: “Since the same truth and wisdom is adorned with a particularly godly and human appearance.”

That this column might be placed more fortuitously and stand unflinching against blasts of slander and the swells of Sophistry, lovers of Theosophy and Philosophy should pay attention to this likeness which will reveal a tiny part of the Light of Nature (a most secretive thing!)[138] according to the understanding of the student. The light of truth in the Microcosm, thus kindled with a concave mirror, is not collected poorly; for just as a mirror of the same sort emits solar rays in abundance, which it is then possible to cast with great force upon another object, so that fire arises to its highest,[139] just as the Historians have written about Archimedes; in the same way the Astral Spirit of Man, illuminated by the Light of truth, takes in the invisible rays of the sun and the Influences of the Constellation, which are steeped in various sciences, to kindle the Light of Nature among men, about which there will be a discussion in the last chapter.

Yet Light does not at first reveal itself with full rays, but it gradually and imperceptibly grows to the nature and motion of visible, Elemental light, since it also has its own subtle beginning, its development, it apex.[140] [141] More often in man it is disturbed, either in the whirl of affection or the truly brutal storm of immoderation! More often it is hidden either by very thick clouds of ignorance or a tight cloud of mistakes, or the very dense mist of arrogance. Its likeness (assumed some number of times from Maro) is most inclined to this point, no less than the cause, much as in the striking of flint and steel, from which the purest little sparks first fly out.[142] The kindling then catches and keeps them, after receiving a helping breath from a gentle mouth; the sulphur sets alight, the flame spreads, and from there the shadows are driven away and light arises in the entire house, the expansion of which could be extended infinitely no less than its diminishment.[143] Let the same judgment stand on the marvelous light of nature as it reveals any arts and Mysteries you can think of! The poet seems to reflect upon this when he sings, “In order for practice in contemplation to gradually forge various arts.[144]

A reader of true cunning, in chewing over this likeness time and again, may himself adapt its application to the current business; he will, in fact, perceive that I have written the truth here. Again, following Theophrastus, I shall engrave the magical secret or mystery of the Crystalline column in this way: “Therefore, the Magical Sun must become visible through the Magical Crystal; and Magical Fire <must> become visible though magical Steel. That is, the invisible and quite Secret Light of Nature, particularly as it arises from the Sun, through pure Crystal, spreads its rays upon the Virtuous understanding of a wise man of faith, just as the dense, solid, dark[145] subject never accepts the light of rays. Therefore the Aforementioned Light of Nature is also considered the singular home of God, and, in fact, the greatest; it burns because of the primary Spirit of truth and wisdom, with the intermediate aid of the stars, a thing which the following words from The Chemical Wedding seem to quietly hint at: “Everyone still thought of him after; why did not every City think of a Philosopher?” And that holds true for this Column.

The seventh and last column is called the Column of Diamond,[146] which symbolizes the Strength[147] of faith that makes itself known in a renewed mind. Therefore, strength of faith and Heroic High-mindedness are roused up, as the Golden column showed, and enhanced and preserved by the daily and Godly practices of the three Christian virtues: Humility, Gentleness, Patience. And in the same way that bonds are extremely hard according to their own nature, stoutly resisting all breakage, so too should a candidate for adept wisdom not be broken in his mind on the instances of danger and challenge that are thrown in his way. Rather, finding resolve in the heavenly power of Christ’s cross, he will consider it necessary to best the pride of foolish[148] Reason with humility; account as absolutely nothing the Sarcasm and slander of the arrogant world; soften the excess of desires and the wound of injustice that has been dealt with the most fragrant oil of Gentleness; endure any unpleasant events with unconquerable patience, the very likeness of an ever-thriving palm. This is Patience, the mother of Prudence; impatience is the mother of stupidity, as Solomon teaches us (Proverbs 14:29, Ecclesiastes 6:10)[149]. My goodness, how many gales of disaster buffer the brilliant man on a quest for Pansophy, due to the wicked arrogance of the envious and the reproaches of slanderers—most brutal men, who snatch away a soul from the number of the saved[150] as it wavers on one side and then another; no doubt arrayed in troops and with the greatest force! But you, the Mind dedicated to God, do not yield to evils, but remember the Theosophic examination, described at Sirach, chapter 4.6 and following; do not fail to remember too the most lofty utterance that the Worshipful Society bears on its shield. In truth, he is rich who has God’s favor; what should he fear who has such a protector? Primarily, against the gates of Hell, the troops and infernal snares of Satan (and those are most powerful!), must the soul must be rightly fortified and comforted by the Shield of faith and the Spiritual machinery of constant prayer, lest such a fine treasury of the Sciences be snatched away by the enemy, or be terribly corrupted by poisonous Delusions. But rather, in order for you to be able to speak freely: Why should I fear Demons when I carry Him in my breast, before whom the Demons tremble?[151] You should trust me here, very few men break through and gain the hoped-for gate of Pallas, whither the Wisest King also too seems to turn his gaze (Eccles. 7). I have found one man in a thousand; likewise the Worshipful Brotherhood[152], in the Chemical Wedding, where, of course, few men had the power to raise the weights of virtue, especially the last one, which any Caesar, otherwise most worthy of praise, also could not do. I think the building of such columns, together with an examination of the golden Scale, will achieve a certain harmony. Yet I humbly defer that task to the assessment of the wisest college of the Rosy Cross. What otherwise pertains to the Chemical Wedding could hardly be said inelegantly about these:

“He plays in the Glorious Wisdom of the Father,

but you use it kindly to honor the righteous mind of the Spirit.”[153]

Moreover, this crucible of approval, depending upon the seven columns, leads straight to casting aside the old man, along with self-love,[154] ambition,[155] and the wickedness of one’s own will.[156] But for a new man to dress himself in the true light of Virtues and Wisdom, for this reason should we learn in our Diamond breast to strike down and best the power of Satan, the evil of the World, the slyness of our own flesh, that we might finally recover the palm of victory with a kindly and joyous mind.

Finally, the entire machinery of the World underlays the power of this Proven Faith, together with the individual Elements and Elementaries,[157] as one can see in the examples of the saints. For the Red Sea lay open to Moses; the course of the Sun to Joshua and Hezekiah; the Element of fire to Elijah and Daniel’s colleagues; the Element of Earth to the one praying most passionately for the college of the Apostles; the Element of Air to Emperor Theodosius; the storm to Joshua and Samuel, even its thunder and hail;[158] the rains and hail to the thunderous (or rather thundering[159]) Legion of Christians; and to Simson,[160] David, Elijah, Daniel, and Luther, there are the Lions, Bears, the Roman Monster, and the savagery of all enemies. The entire second chapter of the Letter to the Hebrews boasts righteously about this glorious victory of Faith. Finally, I shall now include the following sort of table, taken from Theophrastus, in what is equal to the Diamond column,[161] as has been done before: “Until man comes to his peak” – that is, the established measure – “and to his death” – that of the ancient Adam – “and has accomplished that; for that reason, inspiration is given to him from God; so is he much entitled to it, and the winds blow much upon him, which turn his back behind him and chase along at his side. But blessed is he who [in fact is contrary to him in his Influence, does not read to rule][162], then GOD wishes to plant a tree thereupon, which is endowed with many fruits.” So he says about true Influence. I prefer to maintain the phrasing of our language, because of the greater emphasis of the words and the truly wonderful splendor of Germany, for which Gold Almighty shows a singular honor in this age, beyond the other Nations of Europe, as we recognize with a grateful mind and celebrate daily.

Having lain these seven columns so fortunately and securely, through long and constant work, the CARBUNCLE sheds its light in the citadel of Pallas, which is changed by the sun, far and wide among the worthy; nor will any other man, though he be mighty, be able to hinder that LIGHT, just as it would be pointless and foolhardy to hide the rays of the rising Sun even a bit.[163]

And that should suffice for the 7 columns of Wisdom, according to my intention. If they will be of use and assistance to anyone, as soon as he deems it pleasing to God, continue on now to chapter 6.[164]

Chapter 6: On the Peculiar Light of Grace Resurgent

In the beginning of the chapter,[165] the mouth comes to be worn out with certain learned men of the flesh[166] because of uncouth cries with which the Anabaptists dare to feign spitefully the whole and entire Revelation and the prophesies of Enthusiasm![167] I would next place the Light of grace before the eyes of those who are learning, based on the scriptures and the Catechism Catechetic doctrine, beyond any doubt. Therefore, I want a learned and serious Judgment to challenge this baseless charge, coming from a certain renowned Theologian and formerly famous Professor. It is as follows: And then he who proclaims that a Revelation or vision of God was presented to him, he must not simply be mocked as a fool, nor must a corporeal judgment be made about him, according to what race or nation he comes from, nor his age, learning, or esteem! Since prophetic dreams may be given even to slaves and handmaidens—in the New Testament, at Joel. 2, Acts 2. Nor must he be compelled to produce miracles and prove his regular calling, for not all Prophets are said to have produced miracles. But the standard of judgment must be followed which appears at Deut. 18. The famous Theologian of the most tranquil Elector of Saxony suggests that the following things should be considered with new Prophecies: his Religion, his life, the Prophecies themselves, their outcome, whether they agree with Faith and are in accordance with righteousness and truth. The Prophecies ought never to be condemned, much less rejected by anyone, following that Pauline maxim, “do not account prophecy nothing.”[168] The diligent yet naïve youth should reflect upon and follow the outstanding opinion of this Theologian concerning the soul, in order to beware the prejudices of Sophists and altogether curtail them. Moreover, in order for the absolute authority of to be acquired all the better, so shall I simply describe the Light of GRACE to the standard of the word, not as far as an accurate method or revision of Reason . Therefore, there is nothing besides the restoration and illumination of the human mind, compelled by the Holy Spirit through the Gospel, to truly recognize GOD the creator in CHRIST. Therefore, three things should be taken into account at once: 1) From where the Light of Grace originates; 2) How or by what means it is furnished; 3) are the Divine Mysteries observed, each of which our Luther teaches to his students, forcefully and effectively, in the renowned catechetic exposition of his third Article. There, Reason and the Holy Spirit are contrasted, the latter of which is the only one to call man through the voice of the Gospel and shed light on how to comprehend the mysteries of CHRIST by faith. Accordingly, evidence of solid proof should be brought up here from the Holy Scripture, especially the famous lines which exist at Psalm[169] 36. In your Light (not in ours) will we see the Light. Joel. Chapter 2, Acts 2. I shall pour my spirit over all flesh and your sons and your daughters will speak prophecies. Wisdom, chapter 7: (Wisdom) brings itself upon holy Souls; it establishes the Prophets and the friends of GOD. These things, which the righteous mind ought chew over daily, are written in the Holy Bible; lest the deceptive and fraudulent cunning of Reason beyond a wise man’s measure should be mixed up with the Light of Grace. And yet alas! this happens too often, not without the greatest devastation of heavenly truth and the irrevocable seduction of many Souls.

Therefore, the Light of GRACE is said to count three degrees in particular in the Holy book. The first of these is called divine inspiration[170], by which righteous men are guided; and those who are specially illuminated and called to perform splendid acts are divinely compelled, whether in the Church or the State, as is written about King Saul and the Hero Simson, who were borne by the Spirit of the Lord after they received their heavenly calling; for as David says in Psalm 85: I shall hear what the Lord says unto me; thus Simeon, by divine Inspiration, approached the Temple of Jerusalem and there met[171] the Messiah with supreme beating of the Mind.[172] But although not all righteous men are moved to grand deeds by this special inspiration, yet they are led in their own Christianity by the daily assistance of the Holy Spirit, Romans 8. Therefore, let whosoever is content in their own skill, outside of their calling, in the manner of the Anabaptists and other fanatics, do absolutely nothing, but rather let him give thanks to GOD for the gifts he has received.

The second degree encompasses prophetic dreams, by which GOD tended to reveal hidden things and things to come to his Prophets and others, often Kings. These were men like the Patriarchs Jacob and Joseph; the Prophet Daniels and the Magi from the east; the Pharaoh, the King of Egypt; and Nebuchadnezzar, the golden head of the first Monarchy; and many other men likewise, about whom students of Pansophy resort to sacred Histories. But the most worthless dreams, deceptive ones, and the nocturnal mirages of devils, with which no few men are driven mad, have nothing to do with this degree, although they feign a likely countenance. Lest anyone be ensnared by that, let him follow the advice of Syriac. Chapter 24.

The third degree explains Prophetic visions, which are either internal or external. The Internal ones are present to a purified Soul, and clearly in a mirror, when the bodily senses, removed from external affairs, turns inward, so that the eyes do not see external objects, nor the ears hear external sounds; but the mind, freed from that slavery to the body, is entirely engaged in contemplating the visions set before it, just as was written quite rightly by a certain Professor, highly-renowned and my former Instructor, a man to be admired. Through this internal vision, the Prophet Samuel understood that Saul’s donkeys were found; Elisaeus revealed the secret plans of the enemy to the Israeli King and his servant. External visions are banished from – abiiciuntur> the bodily eyes of the Prophets, just as Moses, a man of God, witnessed in Eremus the burnish Bush with the utmost wonder; the figurative destruction of the Tabernacle on Mt. Sinai!

Daniel, while fighting the Ram and Goat, witnessed an Angel, shining with his own brightness, who revealed things still to come: the Mysteries of CHRIST’S Kingdom and the wondrous conversions of the State[173], up to the end. Esaias and Ezechiel witnessed the awesome Majesty of JEHOVAH; a heavenly chariot in the shape of a man, a Lion, a Cow, and an Eagle; the construction[174] of a new Jerusalem, utterly marvelous. Zacharias the Prophet witnessed cavalrymen traversing the world, just as the slave of Elisaus witnessed fired-up troops; and John the Apostle, in his Apocalypse, witnessed Christ the divine man and lover of humankind;[175] he trembled in wonder at the different appearances of Angels, along with the most splendid <appearance?> of the glory of a new state.[176] A careful reader of the Scriptures will find more examples himself. I shall include in this chapter Master Luther’s learned exposition in his Future Church on the Gospel of Master Stephanus, where he says, among other things: “God sends to her (the world) all kinds of preachers whom he describes with three names: Prophets, wise Men, Scribes.

Prophets are those who preach out of sheer inspiration by the H. Spirit, who have not got it from Scripture or from men´s doings, such as Moses and Amos were: And these are the highest and the best, they are wise and could make others wise, write and interpret Scripture; of this kind were almost all the Fathers before and with Moses and after him also many, especially the Apostles, who were laymen and uneducated, simple people, as S. Lucas says, Acts 4. The wise are those who have not got it only from God, but through Scripture and men, and they are the disciples and followers of the Prophets, yet preaching and teaching themselves by mouth and the living Word. One such was Aaron who spoke all that Moses asked him to, as in Exo 4 God says to Moses. The writers or Scribes are those who teach with Scriptures and books where they cannot teach while present or orally, as the Apostles also have been, foremost the Evangelists and their followers as the Holy Fathers.”

Let the diligent reader look repeatedly over the entire context of Luther’s words there, and let him look deep within, since he will form a solid judgment in these things. The following words on the shield of the Worshipful Brotherhood are seen to agree with it: “It is ever evident that to this day our dear God and Father still teaches, exhorts and afflicts the human race in many ways and by many means.”

So please tell me, who among men dares to set a limit to GOD’S inscrutable and boundless wisdom, and on his marvelous omnipotence—who, I say? If the Outcomes of the famed and exceedingly wise Men in the worshipful Society of the Rosy Cross match their predictions even a whit, they will have drawn the Secrets of nature out of the abyss into bright light; the blessed Righteousness of life, the true love of one’s neighbor, the glory of justice long-sought, will scatter the brightest rays throughout the whole of Europe, as is now obvious. Absolutely no Lettered person of sound mind will rightly hold such a noble Society in hatred; rather, it will be kept in a singular love and with everlasting honor. Lastly, it must be known that it comes from this Light of Grace, insofar as it results in a real, true Kabbala, as it is known in Hebrew; in Greek, it is called prophecy or Prophetic illumination, which I shall thus designate here for the Reader, when time will reveal everything further. It’s marvelous fortune is awaited by no few men await with bated breath, hastening the arrival of the Arts of Elias with hushed whispers. O JEHOVAH, give us good outcomes! And so too does the last chapter follow from this one.

Chapter 7: On the Light of NATURE, to be shown to worthy talents.

The Light of Nature is not Reason, properly speaking, as the majority of people say (albeit wrongly), so, before all else, students should look into the true origin of the Light of Nature, as well as its greatest extent. Therefore, the All-powerful and Supremely Wise CREATOR hid the origin at the very beginning, buried deep in both Divine and Natural Stars. Then, by their influence, disposition, and secret pressure, all the arts, sciences, and knowledge of Secret Things are applied to the Microcosm. Moreover, the breadth of the Light of Nature extends through the entire earth, such that nothing so secret is kept in the depths of the ocean[177] and under the South Pole that it does not steal upon the purified understanding of Man, a reflection of rays. For just as the Elemental and visible part of the Sun illuminates the whole world, in order for individual things to be able to be recognized distinctly by everyone after the darkness has been dispelled; so too has the Light of Nature hidden the entire Microcosm in its secret and invisible rays, so that it may be possible, after the fog of blindness has lifted, to use contemplation to explore secret things which are otherwise difficult to perceive.

Lest peevish and slanderous minds level the most heinous accusations of Black Magic[178] or sorcery against a Wisdom so noble and holy, in accordance with their habit of slander—typical, but hardly praiseworthy—I shall offer up the testimony and judgments of Great men (whose authority is known and respected among the wise) on the hidden operation of holy spirits around the harmoniously constituted intellect of the wise. A most outstanding and marvelous Theologian and Physician has produced somewhere a sincere Declaration, that all the Wisdom that is hidden in the word of God and the Nature of things was first revealed with the assistance of the Angels! A fact which the Angels’ Theosophic conversations with the Holy Prophets (and especially John in the Apocalypse) demonstrate clearly to us. Because pure spirits have acquired all the Arts and Sciences from God, and knowledge of Secret Things, along with the management of kingdoms, excepting only heavenly wisdom, such that, at God’s command, they shared with an Angelic Wisdom; just as the Prince of Angels, Raphael, proves his knowledge of medicine (Tob. chapter 11); and another one does so as he goes down to Old Bethesda, in his wholesome commotion[179] (Joh. 5); and the glorious appearance of Gabriel before Daniel, to whom he reveals in the most civilized terms the state of four Monarchies up to the ends of the Earth (Da. 9, 10, 11); not to mention the total and absolute destruction of the Roman Papacy, as shown to the Apostle John by an Angel (Apoc. chapter 17).[180] Therefore, I shall, with God’s help, simply demonstrate these foundations, which are certain and unmoving, for the sake of students, using the actual words and clear explanations offered by Doctor Martin Luther and Doctor Theophrastus Paracelsus.

An explicit testament is offered on the Philosophical Faculty (volume 3, Jen.) in the preface to the prophecies of Lichtenberg, words that read as follows in our own Language: “Since they (the Angels) do not address us with Words, they do it by entering with Senses, or suddenly laying out external Causes.” Likewise, “in other words, <it may be beside the point> that GOD and his Angels have moved him, many points such as likely hold true to write.”

From that preface, one may notice that Luther properly understood the foundation of both Astronomies and the Golden bond of Nature, through the Spirit of wisdom; although the full Light of Nature did not immediately following the kindled light of the Gospel, even though Luther was utterly offended by the abuse of Astrological predictions because of those mistakes of superstitions that are so very damaging to Piety. But for that reason, he hardly destroyed the foundation of true Astronomy; in fact, he at every point declared it just, and praise would redound upon many if they read the traces of it here.

He passes a judgment of this sort on the Faculty of Medicine, one tinged with a peculiar Wisdom (Gen. 19). The good Angels were engaged in making sure no wild enemy cause harm, and that neither medicine nor any other means would hold sway for their own sake unless the Angels were present; as for the idea that new cures are revealed as new diseases are produced, that is not the effort of man but the assistance of the Angels, who guide and inspire the spirits of craftsman, just as Satan also guides and inspires his own people. Thus far for our Luther! I ask you, what more illustrious or erudite could be said? As for the secret inclination and inspiration of Angels concerning the Faculty of the Judiciary[181], the State turning out successfully, and all the other lesser stations, the Prince of Theologians writes thus at volume 4, Jen. G.[182] on chapter 1 of Zach: Whence, otherwise, should the Romans have had such splendid and multiple coincidences, solutions and wit? Whence should Hannibal have been so skilled and prepared and courageous? Whence should Alexander the Great have been so strong and vigorous, so bold and lucky? It is all God’s and his Angel’s doing, without which they could not do.

The studious youth will apply his diligence and look through the entire shared passage there on the four-fold governance of GOD in the World, wherein Luther makes mention of temporal government by the sword, spiritual government by the word, Angelic government by one’s understanding. Of the last Government he says thus: “In discords and in errors the Angels have not ruled well with their intellect.“ In its swansong[183], Gen. chapter 19 says: This is absolutely true, that GOD governs this visible world, not only through men but through Angels. So, it is clear to everyone that of course dominion over the entire World depends on the intellectual and invisible, or is governed foremost by intelligences; somewhat wise men and careful Sycophants and unmastered centaurs, together with crowned lobsters, act and make plans in the meantime for whatever they want. The following words should refer to the remaining conditions, from tome 4, of the previously cited passage: “Such and similar revelations of the Angels show (he is talking about the appearance made by Daniel and Zachariah) in what way they, without intermission, act upon us invisibly and secretly.” One should note also Tauler’s exquisite opinion on these matters, in his treatise on Holy blindness.[184] Thus, your Angel always encourages and inspires all the best, safest, and most fortunate things for you! He congratulates you for your success and good studies in wonderful measure. The Rhodostaurotic Fame of the fellow Angels consider that happiness the highest that can always happen to a man in a mortal life. Now, I have included one or two citations from Theophrastus to confirm the truth, when he speaks as follows in his Foundation of wisdom: “In them (the Angels) is all God’s knowledge and all God’s art.” Likewise “The skills of God are the same as are in the Angels. All manifestations of all natural things, all handwork, all secrets of nature, all mysteries, all qualities of the Creatures, all manners of all beings.” Another praise of Angelic Wisdom exists in the fifth book On the Origin of invisible diseases: “Likewise, the wisdom of the arts we have not from ourselves either, but also through a medium! These are the invisible spirits who, in the same way as a field gives us fruits, make the skills come from them too.” He swears in his treatise On Disease that we acquire the Natural light of Wisdom from the Sun, through all the Planets and Stars of the firmament. For these secrets, the absolute Writings of the Magi could be consulted further; just as the Venerable college of Wisdom, on the shield of most indomitable truth, righteously promised their publication, to whom I remit for now the students of universal Wisdom. Come now! The most praiseworthy and cherished society has done well[185], to disperse the shadows of ignorance and kindle the Light of Pansophy, so we do not wander too long here and there against our will in a maze of mistakes. If I had not touched upon everything precisely,[186] as is said in the Proverb, I wish for a revision of the correction, or a remedy for further instruction, so that it might be deemed worthy to make use of your Worshipful Brotherhood, which has been sought out most humbly. It is different for me, and may my Virgilian imitation not be unsuitable for my peers![187]

Such gifts through the shield of Wise men

Does he marvel at! And, unaware of things, he rejoices in the likeness,

Celebrating together both the fame of the Rose and the deeds of the Throng!

To achieve the dominion of truth that much more happily, and for the sake of righteous Youth, I wanted to lay these things out, as far as I was able, lest ignorant men taint this secret philosophy with the poison of such terribly vicious lies and slander or create damage innocently.[188] Therefore, if they give way to truth, the matter will be in safety; but if it is less so, they will instead, of course, be forced to swallow the toxin. The Devilish illusions of Wizards,[189] the cursed conjurations of Pseudomagi, the most foolish and empty superstitions of Soothsayers, I order them all, time and again, to be cast into Hell, where Satan’s Synagogue will by all rights keep them. Finally, I shall conclude with the words of Hermes Tresmegistus: “O son, let him be righteous who is truly righteous, who is the supreme Philosopher.” Therefore, kindly Christian Reader, in whom true Magic abounds, when you singularly desire the pure Light of Nature, go for the structure of the columns as it was sketched out in the fifth chapter, trusting indeed that your studies and actions will be guided by the advice and aid of the Angels, when the columns of Wisdom are finished. Luther also makes mention of this Angelic care and guidance, in Gen. chapter 24. “So too,” he says, “as we undertake Ecclesiastical and Political functions, let us consider: Because I am summoned to the Task of the Shepherd or Teacher, I shall do what I can. The Angel will be present who will direct all things. Otherwise, then, let the Origin of all business be the Invocation of God, then consideration of the Angels’ Care.

Perhaps too you wish to know my Name, as well as my surname. For you, Most Excellent Reader, this will of course seem marvelous, since it encompasses treasuries of all heaven and Earth and carries it with it, such that I could improperly assume the term “Philosopher” for myself. I carry my things with me. My cognomen contains within it the number eighty-three,[190] and yet consists of at least six letters. The first is a sixth sixth-part; if a third is added, it has as many as the fifth letter, with which the fourth agrees, the fourth part of which the second one contains; this, together with the first part and half of the fifth, produces the number of the sixth, which nevertheless surpasses the third part of the third only by a third. Take this on the passage: With Apollo, Diana, the Muses, and the Nymphs, I tend to wander gladly in Pindus, Parnassus, Helicon; in the leafy valleys and most wonderful groves! My family extends through almost all the Nations of Europe; in particular, marks are found in the halls of Kings, Princes, and Chieftains who furthermore honored my ancient lineage with the most prestigious honors, that it not suffer injury. If you are unacquainted with true Philosophy, the light of Nature will open up Mysteries, and ones much greater than these, until happy time will make known marvelous great deeds before God Almighty. In the epilogue, I include this delightful, polished Maxim from the Christian Rosicrucian.[191] IT IS THE HIGHEST KNOWLEDGE TO KNOW NOTHING. With this, I say farewell in a true font of Wisdom, honorable Reader, and you shall pray well for me in earnest to God, as you are commended by prayer into the faith of the loftiest man. He will bless our studies, and he will direct his untried work, through Christ, to its desired end. Amen.

END