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III. Fama Fraternitatis

III. Fama Fraternitatis

CHAPTER III
THE FAMA FRATERNITATIS OF THE MERITORIOUS ORDER OF
THE ROSY CROSS, ADDRESSED TO THE LEARNED IN
GENERAL, AND THE GOVERNORS OF EUROPE.

THE original edition of the “Universal Reformation” contained
the manifesto bearing the above title, but which the
notary Haselmeyer declares to have existed in manuscript
as early as the year 1610, as would also appear from a
passage in the Cassel edition of 1614, the earliest which I
have been able to trace. It was reprinted with the “Confessio
Fraternitatis” and the “Allgemeine Reformation
der Gauzen Welt” at Frauckfurt-on-the-Mayne in 1615.
A Dutch translation was also published in this year, and
by 1617 there had been four Frankfurt editions, the last
omitting the “Universal Reformation,” which, though it
received an elaborate alchemical elucidation by Brotoffer,1
seems gradually to have dropped out of notice. “Other
editions, says Buhle, “followed in the years immediately
succeeding,” but these it is unnecessary to notice. In the
title-page of the third Franckfurt edition stands—First
printed at Cassel in the year 1616. But the four first words
apply to the original edition, the four last to this.2

1 “Elucidarius Major, oder Ekleuchterunge liber die Reformatio
der ganzen Weiten Welt . . . Durch Radtichs Brotofferr.” 1617.

2 De Quincey, “Rosicrucians and Freemasons.”

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Fama Fraternitatis; or, a Discovery of the Fraternity of the
most Laudable Order of the Rosy Cross.

Seeing the only wise and merciful God in these latter
days hath poured out so richly his mercy and goodness to
mankind, whereby we do attain more and more to the perfect
knowledge of His Son Jesus Christ and of Nature, that
justly we may boast of the happy time wherein there is not
only discovered unto us the half part of the world, which
was heretofore unknown and hidden, but He hath also made
manifest unto us many wonderful and never-heretofore seen
works and creatures of Nature, and, moreover, hath raised
men, indued with great wisdom, which might partly renew
and reduce all arts (in this our spotted and imperfect age)
to perfection, so that finally man might thereby understand
his own nobleness and worth, and why he is called Microcosmus,
and how far his knowledge extendeth in Nature.
Although the rude world herewith will be but little
pleased, but rather smile and scoff thereat; also the pride
and covetousness of the learned is so great, it will not suffer
them to agree together, but were they united, they might,
out of all those things which in this our age God doth so
richly bestow on us, collect Librum Naturæ, or, a perfect
Method of all Arts. But such is their opposition that they
still keep, and are loth to leave, the old course, esteeming
Porphyry, Aristotle, and Galen, yea, and that which hath
but a meer show of learning, more than the clear and manifested
Light and Truth. Those, if they were now living,
with much joy would leave their erroneous doctrines; but
here is too great weakness for such a great work. And
although in Theologie, Physic, and the Mathematic, the
truth doth oppose it itself, nevertheless, the old Enemy, by

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his subtilty and craft, doth shew himself in hindering every
good purpose by his instruments and contentious wavering
people.
To such an intention of a general reformation, the most
godly and highly-illuminated Father, our Brother, C. R. C.,
a German, the chief and original of our Fraternity, hath
much and long time laboured, who, by reason of his poverty
(although descended of noble parents), in the fifth year of
his age was placed in a cloyster, where he had learned indifferently
the Greek and Latin tongues, and (upon his
earnest desire and request), being yet in his growing years,
was associated to a Brother, P. A. L., who had determined
to go to the Holy Land. Although this Brother dyed in
Ciprus, and so never came to Jerusalem, yet our Brother
C. R. C. did not return, but shipped himself over, and went
to Damasco, minding from thence to go to Jerusalem. But
by reason of the feebleness of his body he remained still
there, and by his skill in physic he obtained much favour
with the Turks, and in the meantime he became acquainted
with the Wise Men of Damcar in Arabia, and beheld what
great wonders they wrought, and how Nature was discovered
unto them,
Hereby was that high and noble spirit of Brother C. R. C.
so stired up, that Jerusalem was not so much now in his
mind as Damasco;1 also he could not bridle his desires
any longer, but made a bargain. with the Arabians that
they should carry him for a certain sum of money to Damcar.

1 Damascus and the unknown city denominated Damcar are continually
confused in the German editions. Brother C. R. C. evidently
did not project a journey to Damascus, which he had already
reached; nevertheless this is the name appearing in this place, and
I have decided on retaining it for reasons which will subsequently
be made evident.

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He was but of the age of sixteen years when he came
thither, yet of a strong Dutch constitution. There the
Wise Men received him not as a stranger (as he himself
witnesseth), but as one whom they had long expected;
they called him by his name, and shewed him other secrets
out of his cloyster, whereat he could not but mightily
wonder.
He learned there better the Arabian tongue, so that the
year following he translated the book M into good Latin,
which he afterwards brought with him. This is the place
where he did learn his Physick and his Mathematics, whereof
the world hath much cause to rejoice, if there were more
love and less envy.
After three years be returned again with good consent,
shipped himself over Sinus Arabicus into Egypt, where he
remained not long, but only took better notice there of the
plants and creatures. He sailed over the whole Mediterranean
Sea for to come unto Fez, where the Arabians
had directed him.
It is a great shame unto us that wise men, so far
remote the one from the other, should not only be of
one opinion, hating all contentious writings, but also be so
willing and ready, under the seal of secresy, to impart their
secrets to others. Every year the Arabians and Africans
do send one to another, inquiring one of another out of
their arts, if happily they had found out some better
things, or if experience had weakened their reasons.
Yearly there came something to light whereby the Mathematics,
Physic, and Magic (for in those are they of Fez
most skilful) were amended. There is now-a-days no want
of learned men in Germany, Magicians, Cabalists, Physicians,
and Philosophers, were there but more love and

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kindness among them, or that the most part of them would
not keep their secrets close only to themselves.
At Fez he did get acquaintance with those which are
commonly called the Elementary inhabitants, who revealed
unto him many of their secrets, as we Germans likewise
might gather together many things if there were the like
unity and desire of searching out secrets amongst us.
Of these of Fez he often did confess, that their Magia
was not altogether pure, and also that their Cabala was
defiled with their Religion; but, notwithstanding, he
knew how to make good use of the same, and found still
more better grounds for his faith, altogether agreeable
with the harmony of the whole world, and wonderfully
impressed in all periods of time. Thence proceedeth that
fair Concord, that as in every several kernel is contained a
whole good tree or fruit, so likewise is included in the
little body of man, the whole great world, whose religion,
policy, health, members, nature, language, words, and
works, are agreeing, sympathizing, and in equal tune and
melody with God, Heaven, and Earth; and that which is
disagreeing with them is error, falsehood, and of the devil,
who alone is the first, middle, and last cause of strife,
blindness, and darkness in the world. Also, might one
examine all and several persons upon the earth, he should
find that which is good and right is always agreeing with
itself, but all the rest is spotted with a thousand erroneous
conceits.
After two years Brother R. C. departed the city Fez,
and sailed with many costly things into Spain, hoping
well, as he himself had, so well and profitably spent his
time in his travel, that the learned in Europe would highly
rejoyce with him, and begin to rule and order all their

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studies according to those sure and sound foundations.
He therefore conferred with the learned in Spain, shewing
unto them the errors of our arts, and how they might be
corrected, and from whence they should gather the true
Inditia of the times to come, and wherein they ought to
agree with those things that are past; also how the faults
of the Church and the whole Philosophia Moralis were to
be amended. He shewed them new growths, new fruits,
and beasts, which did concord with old philosophy, and
prescribed them new Axiomata, whereby all things might
fully be restored. But it was to them a laughing matter,
and being a new thing unto them, they feared that their
great name would be lessened if they should now again
begin to learn, and acknowledge their many years’ errors,
to which they were accustomed, and wherewith they had
gained them enough. Who so loveth unquietness, let him
be reformed (they said). The same song was also sung to
him by other nations, the which moved him the more
because it happened to him contrary to his expectation,
being then ready bountifully to impart all his arts and
secrets to the learned, if they would have but undertaken
to write the true and infallible Axiomata, out of all
faculties, sciences, and arts, and whole nature, as that
which he knew would direct them, like a globe or circle, to
the onely middle point and centrum, and (as it is usual
among the Arabians) it should onely serve to the wise
and learned for a rule, that also there might be a society
in Europe which might have gold, silver, and precious
stones, sufficient for to bestow them on kings for their
necessary uses and lawful purposes with which [society]
such as be governors might be brought up for to learn all
that which God hath suffered man to know, and thereby

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to be enabled in all times of need to give their counsel unto
those that seek it, like the Heathen Oracles.
Verily we must confess that the world in those days
was already big with those great commotions, labouring to
be delivered of them, and did bring forth painful, worthy
men, who brake with all force through darkness and barbarism,
and left us who succeeded to follow them. Assuredly
they have been the uppermost point in Trygono igneo,
whose flame now should be more and more brighter, and
shall undoubtedly give to the world the last light.
Such a one likewise hath Theophrastus been in vocation and
callings, although he was none of our Fraternity, yet, nevertheless
hath he diligently read over the Book M, whereby
his sharp ingenium was exalted; but this man was also
hindered in his course by the multitude of the learned and
wise-seeming men, that he was never able peaceably to
confer with others of the knowledge and understanding he
had of Nature. And therefore in his writings he rather
mocked these busie bodies, and doth not shew them altogether
what he was; yet, nevertheless, there is found with
him well grounded the afore-named Harmonia, which without
doubt he had imparted to the learned, if he had not
found them rather worthy of subtil vexation then to be instructed
in greater arts and sciences. He thus with a free
and careless life lost his time, and left unto the wor1d their
foolish pleasures.
But that we do not forget our loving Father, Brother
C. R., he after many painful travels, and his fruitless true
instructions, returned again into Germany, the which he
heartily loved, by reason of the alterations which were
shortly to come, and of the strange and dangerous contentions.
There, although he could have bragged with his art,

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but specially of the transmutations of metals, yet did he
esteem more Heaven, and men, the citizens thereof, than
all vain glory and pomp.
Nevertheless, he builded a fitting and neat habitation, in
the which he ruminated his voyage and philosophy, and reduced
them together in a true memorial. In this house he
spent a great time in the mathematics, and made many fine
instruments, ex omnibus hujus artis partibus, whereof there is
but little remaining to us, as hereafter you shall understand.
After five years came again into his mind the wished for
Reformation; and in regard [of it] he doubted of the ayd
and help of others, although he himself was painful, lusty,
and unwearisom; howsoever he undertook, with some few
adjoyned with him, to attempt the same. Wherefore he
desired to that end to have out of his first cloyster (to the
which he bare a great affection) three of his brethren, Brother
G. V., Brother I. A., and Brother I. O., who had some more
knowledge of the arts than at that time many others had.
He did bind those three unto himself to be faithful, diligent,
and secret, as also to commit carefully to writing all
that which he should direct and instruct them in, to the
end that those which were to come, and through especial
revelation should be received into this Fraternity, might not
be deceived of the least sillable and word.
After this manner began the Fraternity of the Rosie
Cross—first, by four persons onely, and by them was made
the magical language and writing, with a large dictionary,
which we yet dayly use to God’s praise and glory, and do
finde great wisdom therein. They made also the first part
of the Book M, but in respect that the labour was too heavy,
and the unspeakable concourse of the sick hindred them,
and also whilst his new building (called Sancti Spiritus) was

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now finished, they concluded to draw and receive yet others
more into their Fraternity. To this end was chosen
Brother R. C., his deceased father’s brother’s son; Brother
B., a skilful painter; G. G. and P. D., their secretary, all
Germains except I. A., so in all they were eight in number,
all batchelors and of vowed virginity, by whom was collected
a book or volumn of all that which man can desire, wish, or
hope for.
Although we do now freely confess that the world is much
amended within an hundred years, yet we are assured that
our Axiomata shall immovably remain unto the world’s end,
and also the world in her highest and last age shall not
attain to see anything else; for our ROTA takes her beginning
from that day when God spake Fiat and shall end when he
shall speak Pereat; yet God’s clock striketh every minute,
where ours scarce striketh perfect hours. We also steadfastly
beleeve, that if our Brethren and Fathers had lived in this
our present and clear light, they would more roughly have
handled the Pope, Mahomet, scribes, artists, and sophisters,
and showed themselves more helpful, not simply with sighs
and wishing of their end and consummation.
When now these eight Brethren had disposed and
ordered all things in such manner, as there was not now
need of any great labour, and also that every one was
sufficiently instructed and able perfectly to discourse of
secret and manifest philosophy, they would not remain any
longer together, but, as in the beginning they had agreed,
they separated themselves into several countries. because
that not only their Axiomata might in secret be more profoundly
examined by the learned, but that they themselves,
if in some country or other they observed anything, or perceived
some error, might inform one another of it.

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Their agreement was this:—
First, That none of them should profess any other thing
then to cure the sick, and that gratis.
Second, None of the posterity should be constrained to
wear one certain kind of habit, but therein to follow the
custom of the country.
Third, That every year, upon the day C., they should
meet together at the house Sancti Spiritus, or write the
cause of his absence.
Fourth, Every Brother should look about for a worthy
person who, after his decease, might succeed him.
Fifth, The word R. C. should be their seal, mark, and
character.
Sixth, The Fraternity should remain secret one hundred
years.
These six articles they bound themselves one to another
to keep; five of the Brethren departed, onely the Brethren
B. and D. remained with the Father, Brother R. C., a
whole year. When these likewise departed, then remained
by him his cousen and Brother I. O., so that he hath all
the days of his life with him two of his Brethren. And
although that as yet the Church was not cleansed, nevertheless,
we know that they did think of her, and what with
longing desire they looked for. Every year they assembled
together with joy, and made a full resolution of that which
they had done. There must certainly have been great
pleasure to hear truly and without invention related and
rehearsed all the wonders which God hath poured out here
and there throughout the world. Every one may hold it
out for certain, that such persons as were sent, and joyned
together by God and the Heavens, and chosen out of the
wisest of men as have lived in many ages, did live together

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above all others in highest unity, greatest secresy, and most
kindness one towards another.
After such a most laudable sort they did spend their
lives, but although they were free from all disease and
pain, yet, notwithstanding, they could not live and pass
their time appointed of God. The first of this Fraternity
which dyed, and that in England, was I. O., as Brother C.
long before had foretold him; he was very expert, and well
learned in Cabala, as his Book called H witnesseth. In
England he is much spoken of, and chiefly because he cured
a young Earl of Norfolk of the leprosie. They had concluded,
that, as much as possibly could be, their burial place
should be kept secret, as at this day it is not known unto
us what is become of some of them, yet every one’s place
was supplied with a fit successor. But this we will confesse
publickly by those presents, to the honour of God, that
what secret soever we have learned out of the book M,
although before our eyes we behold the image and pattern
of all the world, yet are there not shewn unto us our misfortunes,
nor hour of death, the which only is known to
God Himself, who thereby would have us keep in a continual
readiness. But hereof more in our Confession, where
we do set down thirty-seven reasons wherefore we now do
make known our Fraternity, and proffer such high mysteries
freely, without constraint and reward. Also we do promise
more gold then both the Indies bring to the King of
Spain, for Europe is with child, and will bring forth a
strong child, who shall stand in need of a great godfather’s
gift.
After the death of I. O., Brother R. C. rested not, but,
as soon as he could, called the rest together, and then, as
we suppose, his grave was made, although hitherto we (who

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were the latest) did not know when our loving Father R. C.
died, and had no more but the bare names of the beginners,
and all their successors to us. Yet there came into our
memory a secret, which, through dark and hidden words
and speeches of the hundred years, Brother A., the successor
of D. (who was of the last and second row of succession,
and had lived amongst many of us), did impart unto us of
the third row and succession; otherwise we must confess,
that after the death of the said A., none of us had in any
manner known anything of Brother C. R., and of his first
fellow-brethren, ten that which was extant of them in our
philosophical BIBLIOTHECA, amongst which our AXIOMATA
was held for the chiefest, ROTA MUNDI for the most artificial,
and PROTHEUS for the most profitable. Likewise, we
do not certainly know if these of the second row have been
of like wisdom as the first, and if they were admitted to all
things.
It shall be declared hereafter to the gentle reader not
onely what we have heard of the burial of Brother R. C., but
also it shall be made manifest publicly, by the foresight,
sufferance, and commandment of God, whom we most faithfully
obey, that if we shall be answered discreetly and
Christian-like, we will not be ashamed to set forth publickly
in print our names and surnames, our meetings, or anything
else that may be required at our hands.
Now, the true and fundamental relation of the finding
out of the high-illuminated man of God, Fra: C. R. C., is
this:—After that A. in Gallia Narbonensi was deceased,
there succeeded in his place our loving Brother N. N. This
man, after he had repaired unto us to take the solemn oath
of fidelity and secresy, informed us bona fide, that A. had
comforted him in telling him, that this Fraternity should

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ere long not remain so hidden, but should be to all the
whole German nation helpful, needful, and commendable,
of the which he was not in anywise in his estate ashamed.
The year following, after he had performed his school
right, and was minded now to travel, being for that purpose
sufficiently provided with Fortunatus’ purse, he thought
(he being a good architect) to alter something of his building,
and to make it more fit. In such renewing, he lighted
upon the Memorial Table, which was cast of brasse, and
containeth all the names of the Brethren, with some few
other things. This he would transfer into another more
fitting vault, for where or when Brother R. C. died, or in
what country he was buried, was by our predecessors concealed
and unknown unto us. In this table stuck a great naile
somewhat strong, so that when it was with force drawn out
it took with it an indifferent big stone out of the thin wall
or plaistering of the hidden door, and so unlooked for
uncovered the door, whereat we did with joy and longing
throw down the rest of the wall and cleared the door, upon
which was written in great letters—
Post CXX Annos Patebo,
with the year of the Lord under it. Therefore we gave God
thanks, and let it rest that same night, because first we
would overlook our Rota—but we refer ourselves again to
the Confession, for what we here publish is done for the
help of those that are worthy, but to the unworthy, God
willing, it will be small profit. For like as our door was
after so many years wonderfully discovered, also there shall
he opened a door to Europe (when the wall is removed),
which already doth begin to appear, and with great desire
is expected of many.

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In the morning following we opened the door, and there
appeared to our sight a vault of seven sides and seven
corners, every side five foot broad, and the height of eight
foot. Although the sun never shined in this vault, nevertheless,
it was enlightened with another sun, which had
learned this from the sun, and was situated in the upper
part in the center of the sieling. In the midst, instead of
a tomb-stone, was a round altar, covered with a plate of
brass, and thereon this engraven:—
A. C. R. C. Hoc universi compendium unius mihi
sepulchrum feci.

Round about the first circle or brim stood,
Jesus mihi omnia.
In the middle were four figures, inclosed in circles, whose
circumscription was,
1. Nequaquam Vacuum.
2. Legis Jugum.
3. Libertas Evangelii.
4. Dei Gloria Intacta.

This is all clear and bright, as also the seventh side and the
two heptagons. So we kneeled down altogether, and gave
thanks to the sole wise, sole mighty, and sole eternal God,
who hath taught as more than all men’s wits could have
found out, praised be His holy name. This vault we parted
in three part, the upper part or sieling, the wall or side,
the ground or floor. Of the upper part you shall understand
no more at this time but that it was divided according
to the seven sides in the triangle which was in the bright
center; but what therein is contained you (that are desirous
of our Society) shall, God willing, behold the same with
your own eyes. Every side or wall is parted into ten
squares, every one with their several figures and sentences,

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as they are truly shewed and set forth concentratum here in
our book. The bottom again is parted in the triangle, but
because therein is described the power and rule of the Inferior
Governors, we leave to manifest the same, for fear of
the abuse by the evil and ungodly world. But those that are
provided and stored with the Heavenly Antidote, do without
fear or hurt, tread on and bruise the head of the old and evil
serpent, which this our age is well fitted for. Every side or
wall had a door for a chest, wherein there lay divers things,
especially all our books, which otherwise we had, besides
the Vocabulario of Theophrastus Paracelsus of Hohenheim,
and those which daily unfalsifieth we do participate. Herein
we also found his Itinerarium and Vita, whence this
relation for the most part is taken. In another chest were
looking-glasses of divers virtues, as also in other places were
little bells, burning lamps, and chiefly wonderful artificial
songs—generally all was done to that end, that if it should
happen, after many hundred years, the Fraternity should come
to nothing, they might by this onely vault be restored again.
Now, as we had not yet seen the dead body of our careful
and wise Father, we therefore removed the altar aside;
then we lifted up a strong plate of brass, and found a fair
and worthy body, whole and unconsumed, as the same is
here lively counterfeited,1 with all the ornaments and
attires. In his hand he held a parchment called T,2 the

1 The illustration which is here referred to is, singularly enough,
not reproduced in the text of the translation, and it is also absent
from the Dutch version of 1617. As there are no other editions of
the “Fama Fraternitatis” in the Library of the British Museum,
I also am unable to gratify the curiousity of my readers by a copy of
the original engraving.
2 In the English translation the letter I has been substituted by a
typographical error, or by an error of transcription for the T which
is found in all the German editions.

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which next unto the Bible is our greatest treasure, which
ought not to be delivered to the censure of the world. At
the end of this book standeth this following Elogium.
Granum pectori Jesu insitum.
C. R. C. ex nobili atque splendida Germaniæ R. C. familia
oriendus, vir sui seculi divinis revelationibus, subtilissimis
imaginationibus, indefessis laboribus ad coelestia atque
humana mysteria; arcanavè admissus postquam suam (quam
Arabico at Africano itineribus collejerat) plus quam regiam,
atque imperatoriam Gazarn suo seculo nondum convenientem,
posteritati eruendam custodivisset et jam suarum
Artium, ut et nominis, fides ac conjunctissimos heredes
instituisset, mundum minutum omnibus motibus mago
illi respondentem fabricasset hocque tandem preteritarum,
præsentium, et futurarum, rerum compendio extracto, centenario
major, non morbo (quem ipse nunquam corpore expertus
erat, nuquam alios infestare sinebat) ullo pellente
sed Spiritis Dei evocante, illuminatam animam (inter
Fratrum amplexus et ultima oscula) fidelissimo Creatori
Deo reddidisset, Pater delictissimus, Frater suavissimus,
præceptor fidelissimus, amicus integerimus, a suid ad 120
annos hic absconditus est.
Underneath they had subscribed themselves,
1. Fra. I. A. Fra. C. H. electione Fraternitatis caput.
2. Fra. G. V. M. P. C.
3. Fra. F. R. C., Junior hæres S. Spiritus.
4. Fra. F. B. M. P. A., Pictor et Architectus.
5. Fra. G. G. M. P. I., Cabalista.
Secundi Circuli.
1. Fra. P. A. Successor, Fra. I. O., Mathematicus.
2. Fra. A. Successor, Fra. P. D.

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3. Fra. R. Successor Patris C. R. C., cum Christo
triumphantis.
At the end was written,
Ex Deo nascimur, in Jesu morimur, per Spiritum Sanctum
reviviscimus.
At that times was already dead, Brother I. O. and
Brother D., but their burial place where is it to be found?
We doubt not but our Fra. Senior hath the same, and some
especial thing layd in earth, and perhaps likewise hidden.
We also hope that this our example will stir up others
more diligently to enquire after their names (which we
have therefore published), and to search for the place of
their burial; the most part of them, by reason of their
practice and physick, are yet known and praised among
very old folks; so might perhaps our GAZA be enlarged,
or, at least, be better cleared.
Concerning Minutum Mundum, we found it kept in
another little altar, truly more finer then can be imagined
by any understanding man, but we will leave him undescribed
untill we shall be truly answer upon this our
true-hearted FAMA. So we have covered it again with the
plates, and set the alter thereon, shut the door and made
it sure with all our seals. Moreover, by instruction and
command of our ROTA, there are come to sight some books,
among which is contained M (which were made instead of
household care by the praiseworthy M. P.). Finally, we
departed the one from the other, and left the natural heirs
in possession of our jewels. And so do we expect the
answer and judgement of the learned and unlearned.
Howbeit we knew after a time there will now be a
general reformation, both of divine and human things,
according to our desire and the expectation of others; for

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it is fitting, that before the rising of the Sun there should
appear and break forth Aurora, or some clearness, or divine
light in the sky. And so, in the meantime, some few,
which shall give their names, may joyn together, thereby to
increase the number and respect of our Fraternity, and
make a happy and wished for beginning of our PHILOSOPHICAL
CANONS, prescribed to us by our Brother R. C.,
and be partakers with us of our treasures (which never can
fail or be wasted) in all humility and love, to be eased of
this world’s labours, and not walk so blindly in the knowledge
of the wonderful works of God.
But that, also every Christian may know of what Religion
and belief we are, we confess to have the knowledge of
Jesus Christ (as the same now in these last days and
chiefly in Germany, most clear and pure is professed, and
is now adays cleansed and voyd of all swerving people,
hereticks, and false prophets), in certain and noted countries
maintained, defended, and propagated. Also we use two
Sacraments, as they are instituted with all formes and
Ceremonies of the first and renewed Church. In Politia we
acknowledge the Roman Empire and Quartam Monarchiam
for our Christian head, albeit we know what alterations
be at hand, and would fain impart the same with all our
hearts to other godly learned men, notwithstanding our
handwriting which is in our hands, no man (except God
alone) can make it common, nor any unworthy person is
able to bereave us of it. But we shall help with secret aid
this so good a cause, as God shall permit or hinder us.
For our God is not blinde, as the heathen’s Fortuna, but
is the Churches’ ornament and the honour of the Temple.
Our Philosophy also is not a new invention, but as Adam

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after his fall hath received it, and as Moses and Solomon
used it, also it ought not much to be doubted of, or contradicted
by other opinions, or meanings; but seeing the
truth is peaceable, brief, and always like herself in all
things, and especially accorded by with Jesus in omni parte
and all members, and as He is the true image of the
Father, so is she His image, so it shal not be said, This
is true according to Philosophy, but true according to
Theologie; and wherein Plato, Aristotle, Pythagoras, and
others did hit the mark, and wherein Enoch, Abraham,
Moses, Solomon, did excel, but especially wherewith that
wonderful book the Bible agreeth. All that same concurreth
together, and maketh a sphere or globe whose total
parts are equidistant from the centre, as hereof more at
large and more plain shal be spoken of in Christianly
Conference (in den Boecke des Levens).
But now concerning, and chiefly in this our age, the
ungodly and accursed gold-making, which hath gotten so
much the upper hand, whereby under colour of it, many
runagates and roguish people do use great villainies, and
cozen and abuse the credit which is given them; yea, now
adays men of discretion do hold the transmutation of
metals to be the highest point and fastigium in philosophy.
This is all their intent and desire, and that God would be
most esteemed by them and honoured which could make
great store of gold, the which with unpremeditate prayers
they hope to obtain of the alknowing God and searcher of
all hearts; but we by these presents publicly testifie, that
the true philosophers are far of another minde, esteeming
little the making of gold, which is but a parergon, for
besides that they have a thousand better things. We say

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with our loving Father C. R. C., Phy. aurium nisi quantum
aurum, for unto him the whole nature is detected; he
doth no rejoice that he can make gold, and that, as
saith Christ, the devils are obedient unto him, but is
glad that he seeth the Heavens upon, the angels of God
ascending and descending, and his name written in the
book of life.
Also we do testifie that, under the name of Chymia, many
books and pictures are set forth in Contumeliam gloriæ Dei,
as we wil name them in their due season, and wil give to
the pure-hearted a catalogue or register of them. We pray
all learned men to take heed of these kinde of books, for
the Enemy never resteth, but soweth his weeds til a
stronger one doth root them out.
So, according to the wil and meaning of Fra. C. R. C.
we his brethren request again all the learned in Europe who
shal read (sent forth in five languages) this our Fama and
Confessio, that it would please them with good deliberation
to ponder this our offer, and to examine most nearly and
sharply their arts, and behold the present time with all
diligence, and to declare their minde, either communicato
consilio, or singulatim by print. And although at this time
we make no mention either of our names or meetings, yet
nevertheless every one’s opinion shal assuredly come to our
hands, in what language so ever it be, nor any body shal
fail, whoso gives but his name, to speak with some of us,
either by word of mouth, or else, if there be some lett,
in writing. And this we say for a truth, that whosoever
shal earnestly, and from his heart, bear affection unto us, it
shal be beneficial to him in goods, body, and soul; but
he that is false-hearted, or onely greedy of riches, the same

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first of all shal not be able in any manner of wise to hurt
us, but bring himself to utter ruine and destruction. Also
our building, although one hundred thousand people had
very near seen and beheld the same, shal for ever remain
untouched, undestroyed, and hidden to the wicked world.
Sub umbra alarum tuarum, Jehova.