History Of The Rose-Croix Sedir - Ordo Svmmvm Bonvm

of the flower mentioned in the text of Dared is hypothetical and is always translated by
Narcisse or violet. The Semitic languages do not have a clean term to indicate the pink: the
flower and its name are everywhere of importation, of Aegean importation to the
statements of the linguists. Latin with rosa, the Greek with rhodon, the copte with ouert,
Arabic with march, the Armenian with vard, etc, separately drew all with a same source and
borrowed the symbolism of the flower to him: the secrecy of the adeptat. Apulée with of
will remember when its hero, Lucius, magiquement transformed into ass, covers the human
form and, simultaneously, reached with initiation to have grazed pinks with the temple of Isis.
Thus, without prejudging their filiation, those which took the name of Rosicrucian brotherhood
to appear in XVIIe century then chose a foreign floral symbol at the bottoms Semitic. (3)
Der Christen Herz auf Rosen geht, Wenn' S mitten unterm Kreuze steht. (4) Symbol of the
Prince of this world. (5) Day of the Cross (?).
CHAPTER V FUNDAMENTAL DOCUMENTS
The demonstration rosicrucian was made in particular by small lampoons, generally
anonymous, distributed to the fairs of Leipzig and Frankfurt, true World Fairs this time, by
posters, about which we will speak further, and in the following writings that we propose to
analyze: The Reformation, Confessio, for which it is advisable to add the chemical
Weddings of Christian Rosencreutz. In 1614 appeared in Cassel, with the printing works of
Wilhelm Wessel, an anonymous writing of 147 pages in-8° heading: General Allgemeine
and Reformation, DER gantzen weiten Welt.Beneben der Fama Fraternitatis, Dess
Löblichen Ordens of Rosenkreutzes, year alle Gelehrte und Häupter Europea geschrieben:
Auch einer kurtzen Responsion, von dem Herrn Haselmeyer gestellet, welcher desswegen
von den Jesuitern STI gefänglich eingezogen, and auff eine Galleren geschmiedet: Itzo
öffentlich in Druck verfertiget, and alien trewen Hertzen communiciret worden(1). This "
general reformation " is a satirical history which is supposed to proceed at the time of the
Justinien emperor. The seven wise ones of Greece, with Caton and Sénèque, are
destined for Delphes by Apollon on the desire of the sovereign, to propose a remedy for
the misery of the human ones. The reforming programs which had course at the end of
XVIe century are run into ridiculous by the interlocutors. The principal piece of this
Reformation, Fama Fraternitatis, is the original part of the writing. In the edition first of the
Reformation, it includes/understands pages 91 to 128 and is entitled: Fama Fraternitatis,
Oder Brüderschafft, of Hochlöblichen Ordens of the R.C. Year die Häupter, Stände and
Gelehrten Europae. The title, more complete, of this document, which is in an edition of 111
pages in-8° also appeared in Cassel, at W Wessel, into 1615, is the following: Fama
Fraternitatis R. C. Das STI Gerucht der Brüderschafft of HochlöblichenOrdens R. C. An alle
Gelehrte and Heupter Europae. Beneben deroselben Lateinischen Confession, Welche
vorhin in Druck noch denies ausgangen, nuhnmehr river mouth auff vielfältiges nachf ragen,
zusampt deren beygefügten Teutschen Version zu freudtlichen Befallen, allen sittsamen
guthertzigen Gemühtern wolgemeint im Druck gegeben and communiciret. Von einem of
Liechts, Warheit, and Friedens Liebhabenden and begierigen Philomago (2). Fama starts
as follows: " Us, the Brothers of the Fraternity of the Rosicrucian brotherhood, let us offer our
safety and our prayers with all those which will read our Fama of Christian inspiration ". Then
it declares that in the sight of a general reform was founded two hundred years before a
secret Fraternity by the Father france R.C. (3) of which it tells the life. Of German nationality,
born from a noble but impoverished family, Christian Rosencreutz became early orphan. It
was high in a convent where it learned the Greek and Latin and which it left as of the sixteen
years age to go, with an ecclesiastical brother, in Damas, then in Jerusalem, then in Damcar
in Arabia, where there remained three years; then it went to Egypt, Libya and in Fez where
it remained two years. It learned in these voyages, in the consultings of wise which it
attended, a harmonic universal science, of which made fun the European scientists to which it
wanted to communicate it. It drew this science in Liber Mr. (Book of World) that wise Arabic
made known him, that he translated of Arabic into Latin, who contains the wisdom of Adam,