Hein, Hun—Tse-Foh, the Chinese annalist, asserts, that the Order originated in Tartary thousands of years before the foundation of the Chinese empire, itself claiming an age of over thirty thousand solar years! From Tartary it went to Japan, thence to China, thence to Persia, thence to Arabia, thence to India, and, by stages, to Europe, having passed through Egypt, Jewry, and Phœnicia on its way down the ages.
So much for Vaughan; now for another “authority.” Under the letter “R,” in the American Encyclopedia, occurs the word “Rosicrucians,” followed by—“Members of a society, the existence of which became unexpectedly known at the beginning of the seventeenth century. Its object was ostensibly the reformation of Church, State, and individuals, but closer examination showed that the discovery of the Philosophers’ Stone was the true object of the fully initiated. A certain Christian, Rosenkrauze, who was said to have lived long among the Brahmins in Egypt, etc., was pretended to have founded the Order in the fourteenth century; but the real founder is believed to have been one Andrea, a German scholar, of the beginning of the sixteenth century, whose object, as is thought, was to purify Religion, which had been degraded by Scholastic Philosophy. Others think that he only gave a new character to a society founded before him by Cornelius Agrippa, of Nettesheim. Krause, the author, says, that Andrea occupied his time from early youth with the plan of a secret society for the improvement of mankind. In 1614 he published his famous “Reformation of the Whole Wide World,” and his “Fama Fraternitas.” Christian enthusiasts and alchemists considered the poetical society, partially described in these books, as having a real existence, and thus Andrea became the author of the later Rosicrucian fraternities which extended over Europe. After a number of books had been written on the Rosicrucian system, and the whole exploded, the interest in it was revived in the latter half of the eighteenth century, in consequence of the abolition of the Order of Jesuits, and the story of their machinations, as well as of the frauds of Cagliostro and other notorious impostors.”
So much for the wiseacre who wrote this account at so much a line for the “American Encyclopedia.”
In juxta-position to the above, I quote part of pages 132-3-4 and 5, verbatim, of the autobiography of Heinrich Jung Stilling, late Aulic Counsellor to the Grand Duke of Baden. London: 1858. James Nisbet, Berners street. 3d Edition. Says this incomparable man:
“One morning in the spring of 1796, a handsome young man, in a green silk-plush coat, and otherwise well dressed, came to Stilling’s house at Ockershaussen. This gentleman introduced himself in such a manner as betrayed a polished and genteel education. Stilling inquired who he was, and learnt that he was the remarkable ——. Stilling was astonished at the visit, and his astonishment was increased by the expectation of what this extremely enigmatical individual might have to communicate. After both had sat down, the stranger began by saying that he wished to consult Stilling relative to a person diseased in the eyes. However, the real object of his visit pressed him in such a manner that he began to weep; kissed, first, Stilling’s hand, then his arm, and said: ‘Sir, are not you the author of the “Nostolgia?”’ ‘Yes, sir.’ ‘You are, therefore, one of my secret superiors’ (in the Grand Lodge of the R. C.) Here he again kissed Stilling’s hand and arm, and wept almost aloud. Stilling answered: ‘No, dear sir; I am neither your nor any one else’s secret superior. I am not in any secret connection whatever.’ The stranger looked at Stilling with a fixed eye, and inward emotion, and replied: ‘Dearest friend, cease to conceal yourself! I have been long tried, and severely enough. I thought you knew me already!’ Stilling: ‘No, Mr. ----, I assure you solemnly that I stand in no secret connection, and in reality understand nothing of all that you require of me!’
“This speech was too strong and too serious to leave the stranger in uncertainty. It was now his turn to be astonished and amazed. He therefore continued: ‘But tell me, then, how is it that you know anything of the great and venerable connection in the East which you have so circumstantially described in the “Nostolgia,” and have even pointed out their rendezvous in Egypt, on Mount Sinai, in the Monastery of Canobin, and under the Temple at Jerusalem?’ ‘I know nothing of all this,’ replied Stilling. ‘But these ideas presented themselves in a very lively manner to my imagination. It was, therefore, mere fable and fiction.
“ ‘Pardon me, the matter is the truth and reality as you have described it. It is astonishing that you have hit it in such a manner—this cannot have come by chance!’ The gentleman now related the real particulars of the association in the East. Stilling was amazed and astonished beyond measure; for he heard remarkable and extraordinary things, which are not, however, of such a nature as can be made public. I only affirm that what Stilling learnt from the gentleman had not the most remote reference to political matters.
“About the same time a certain great prince wrote to Stilling, and asked him ‘How it was that he knew anything about the association in the East, for the thing was as he had described it in the “Nostolgia.”’ The answer was naturally the same as that given verbally to the above-mentioned stranger. Stilling has experienced several things of this kind, in which his imagination exactly accorded with the real fact without previously having the least knowledge or presentiment of it. How it is, and why it is, God knows. Stilling makes no reflections upon the matter, but lets it stand upon its own value, and looks upon it as a direction of Providence, which purposes leading him in a distinguished manner. The development of the Eastern mystery is, however, a most important matter to him, because it has relation to the Kingdom of God. Much, indeed, remains in obscurity; for Stilling afterwards heard from another person of great consequence, something of an Oriental Alliance which was of a very different kind. It remains to be developed whether the two are distinct or identical.”
Thus far Jung Stilling. Quite recently I became aware of the existence of Rosicrucian Lodges in this country, obtained much information concerning the Fraternity, and have been privileged to publish the following Seven Paragraphs, concerning the exoteric practice of the Temple:
THE ROSICRUCIANS,