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Rosicrucians

Rosicrucians

The idea of a Rosicrucian brotherhood arose in the early seventeenth century and through the succeeding decades aroused considerable interest among those with occult leanings. In the absence of an organization to coincide with the early documents that presented the basic Rosicrucian myth, numerous occultists filled the vacuum and invented a new mystical life. Over the next centuries, books appeared to present the true Rosicrucian teachings; Rosicrucian degrees appeared in speculative masonry; and different Rosicrucian orders emerged. During the nineteenth century, fiction writers found the idea of Rosicrucianism a suitable topic for romantic novels, such as Bulwar Lytton 's Zanoi, Percy Shelley's St. Irvyne the Rosicrucian, and Harrison Ainworth's Auriol.

The name Rosicrucian is derived from rosa (a rose) and crux (a cross); the general symbol of the supposed order was a rose placed on the center of a cross. In a Rosicrucian book of the nineteenth century, there is a symbol of a red cross-marked heart in the center of an open rose, which the writer Arthur E. Waite believed to be a development of the monogram of Martin Luther, which was a cross-crowned heart rising from the center of an open rose.

History of the Brotherhood

Little was known concerning the Rosicrucians before the publication of Waite's work The Real History of the Rosicrucians in 1887 (later revised and enlarged as The Brotherhood of the Rosy Cross, 1924). Waite's writing on the Rosicrucians laid the groundwork for serious study of the subject. Prior to that, a great deal had been written concerning Rosicrucianism by people claiming to be Rosicrucians or representatives of the brotherhood, including the most questionable volume by Hargrave Jennings, The Rosicrucians: Their Rites and Mysteries (1870). It was typical of many writings regarding the fraternity of the Rosy Cross, and as the Westminster Review wittily commented in its notice of the volume, it dealt with practically everything under the sun except the Rosicrucians. In contrast, working as a critical historian, Waite gathered all that could be known regarding Rosicrucians at that time. Assembling all the relevant manuscripts, some of which he discovered, he was the first to put together a believable account of the origins of this branch of the occult world.

The name Rosicrucian appears to have been unknown before the year 1598. The movement originated in Germany, where, in the town of Cassel in the year 1614, the public was surprised by the publication of a pamphlet bearing the title The Fama of the Fraternity of the Meritorious Order of the Rosy Cross Addressed to the Learned in General and the Governors of Europe.

It purported to be a message from certain anonymous adepts who were deeply concerned for the condition of humankind and who greatly desired its moral renewal and perfection. It proposed that all men of learning throughout the world should join forces for the establishment of a synthesis of science, through which would be discovered the perfect method for all the arts. The squabblings and quarrelings of the literati of the period were to be ignored, and the antiquated authorities of the old world to be discredited. It pointed out that a reformation had taken place in religion, that the church had been cleansed, and that a similar new career was now open to science. All this was to be brought about by the assistance of the illuminated Brotherhood, the children of light who had been initiated in the mysteries of the Grand Orient and would lead the age of perfection.

The fraternity supplied what purported to be an account of its history. The head and front of the movement was one C. R. C., a magic hierophant of the highest rank, who at age five had been placed in a convent where he studied the humanities. At age 15, he had accompanied one Frater (brother) P. A. L. on his travels to the Holy Land. To the great grief of C. R. C., Frater P. A. L. died at Cyprus, but C. R. C. resolved to continue the arduous journey himself.

Arriving at Damascus, he obtained knowledge of a secret circle of mystics, experts in all magic arts, who lived in an unknown city of Arabia called Damcar. Turning aside from his quest for the Holy Sepulcher, the lad made up his mind to trace these illuminati and sought out certain Arabians, who took him to the city of Damcar. He arrived there at age 16 and was graciously welcomed by the magi, who told him they had long been expecting him, and related to him several occurrences from his past.

They proceeded to initiate him into the mysteries of occult science, and he quickly became acquainted with Arabic, from which he translated the divine book M into Latin. After three years of mystic instruction, he departed from the mysterious city for Egypt, then sailed to Fez, as the wise men of Damcar had instructed him to do. There he fell in with other masters who taught him how to evoke the elemental spirits.

After a further two years' sojourn at Fez, his period of initiation was over, and he proceeded to Spain to confer with the wisdom of that country and convince its professors of the errors of their ways. The scholars of Spain, however, turned their backs upon him with loud laughter and intimated to him that they had learned the principles and practice of magic from a much higher authority, namely, Satan himself, who had unveiled to them the secrets of necromancy within the walls of the University of Salamanca.

With noble indignation, the young man shook the dust of Spain from his feet and turned his face to other countries, only to find the same treatment within their boundaries. At last he sought his native land of Germany, where he pored over the great truths he had learned in solitude and seclusion and reduced his universal philosophy to writing. Five years of a hermit's life, however, only served to strengthen him in his opinions and he continued to feel that one who had mastered the arts of alchemy, had achieved the transmutation of metals, and had manufactured the elixir of life was designed for a nobler purpose than rumination in solitude.

Slowly and carefully he began to gather assistants, who became the nucleus of the Rosicrucian fraternity. When he had gathered four of these into the brotherhood, they invented among them a magic language, a cipher writing of equal magic potency, and a large dictionary replete with occult wisdom. They erected a House of the Holy Ghost, healed the sick, and initiated further members, then, calling themselves missionaries, went to the various countries of Europe to disseminate their wisdom.

In course of time, C. R. C. died, and for 120 years the secret of his burial place was concealed. The original members also died one by one, and it was not until the third generation of adepts had arisen that the tomb of their illustrious founder was unearthed during the rebuilding of one of their secret dwellings. The vault in which this tomb was found was illuminated by the sun of the magi, and inscribed with magic characters. The body of the illustrious founder was discovered in perfect preservation, and a number of marvels were discovered buried beside him, which convinced the existing members of the fraternity that it was their duty to make these known to the world.

It was this discovery that immediately inspired the brotherhood to make its existence public in the aforementioned circular, and they invited all worthy persons to apply to them for initiation into their order. They refused, however, to supply their names and addresses, and asked those who wished for initiation to signify their intention by the publication of printed letters, which they would be certain to notice. In conclusion they assured the public that they were believers in the reformed Church of Christ (i.e., Lutheranism) and denounced in the most solemn manner all pseudo-occultists and alchemists.

The Fama created tremendous excitement among the occultists of Europe, and a large number of pamphlets were published criticizing or defending the society and its manifesto, in which it was pointed out there were a number of discrepancies. To begin with, no such city as Damcar existed in Arabia. Where, it was asked, was the House of the Holy Ghost, which the Rosicrucians stated had been seen by 100,000 persons but was concealed from the world? C. R. C., the founder, as a boy of 15 must have achieved great occult skill to have astonished the magi of Damcar, skeptics said.

Despite these objections, however, considerable credit was given to the Rosicrucian publication. The Confession of the Rosicrucian Fraternity, addressed to the learned in Europe, appeared one year later. This offered initiation by gradual stages to selected applicants, and revealed its ultra-Protestant character by what an old Scottish minister used to call "a dig at the Pope," whom it publicly execrated, expressing the hope that his "asinine braying" would finally be put a stop to by tearing him to pieces with nails! This impious comment did little to enhance the reputation of Rosicrucians among Roman Catholics.

A year later, in 1616, The Chemical Nuptials of Christian Rosencreutz was published, purporting to recount incidents in the life of the mysterious founder of the Brotherhood of the Rosy Cross. But the "chemical marriage" makes Christian Rosencreutz an old man when he achieves initiation, and this hardly squared with the original account of his life as given in the Fama. By that time a number of persons had applied for initiation but had received no answer to their applications. Since many believed themselves to be alchemical and magical adepts, great irritation arose with the brotherhood, and it was generally considered that the whole business was a hoax. By 1620 the Rosicrucians and their publication had lapsed into obscurity.

Numerous theories were advanced as to the probable authorship of these manifestos, and it is now known that these documents were written by Johann Valentin Andrae (1586-1654), a Lutheran pastor who had absorbed both occult and magical teachings as well as a desire for social change in Germany. His aim in producing the books seems to have derived from a plan to attempt the formation of a secret society that could encourage the reformation of values among the public, but it is not impossible that the documents were simply a hoax. It is most unlikely that they describe an actual organization existing in Germany in the early seventeenth century or that C. R. C. ever existed.

Rosicrucian Groups

So far as can be gleaned from their publications, the Rosicrucians (or the person in whose imagination they existed) were believers in the doctrines of Paracelsus. They believed in alchemy, astrology, and occult forces in nature, and their belief in these is identical to the doctrines of that great master of occult philosophy and medicine. They were thus essentially modern in their occult beliefs, just as they were modern in their religious ideas.

Waite thought it possible that in Nuremburg, in the year 1598, a Rosicrucian society was founded by a mystic and alchemist named Simon Studion, under the name Militia Crucifera Evangelica, which held periodical meetings in that city. Its proceedings were reported in an unprinted work of Studion's, and in opinions and objects it was identical with the supposed Rosicrucian Society. "Evidently," stated Waite, "the Rosicrucian Society of 1614 was a transfiguration or development of the sect established by Simon Studion." But Waite's idea remains unsupported speculation.

In 1618 Henrichus Neuhuseus published a Latin pamphlet that stated that the Rosicrucian adepts had migrated to India. This pamphlet received little response until the nineteenth century, when some Theosophists proposed the notion that Rosicrucians still existed in the tablelands of Tibet. It was even alleged that the Rosicrucians developed into a Tibetan brotherhood, and exchanged their Protestant Christianity for esoteric Buddhism.

On a more serious level, in England the Rosicrucian idea was taken up by Robert Fludd (1574-1637), who wrote a spirited defense of the brotherhood; by the alchemist Thomas Vaughan (1622-1666), who wrote as Eugenius Philalethes and translated the Fama and the Confession; and by John Heydon (ca. 1629-1668), who furnished a peculiarly quaint and interesting account of the Rosicrucians in The Wise Man's Crown; or, The Glory of the Rosie-Cross (1664). Heydon also wrote a variety of other treatises regarding alchemical skill and medical ability in El Havareuna; or, The English Physician's Tutor (1665), and A New Method of Rosie Crucian Physick (1658). In France, Rosicrucianism was also widely discussed. It has been stated that there was a strong connection between Rosicrucians and Freemasons.

In Germany, Rosicrucianism became identified with various Pietist movements, movements that attempted to revive spiritual life above and beyond that to be found in the many parish churches. One Pietist leader was Johann Jacob Zimmerman, a theologian and occultist who emerged in the 1680s. Zimmerman also believed that Christ would return at some point in the 1690s. He found an apt pupil in Johannes Kelpius, whom he brought into the Pietist movement and with whom he organized a small disciplined brotherhood ready to accept William Penn's offer of a home in the American colonies. Zimmerman died before this small group of Rosicrucians could migrate, which they finally did in 1694. They arrived in Philadelphia on June 23, just in time to celebrate St. John's Eve.

The group settled on Wissahickon Creek in what is today the Germantown section of Philadelphia and there erected a cubic house with 40 foot sides and America's first astrological observatory on its roof. They believed that by observation of the heavens, they would be able to discern the first signs of Christ's anticipated arrival. Kelpius died in 1708, and soon thereafter, Christ having not returned, the group disintegrated. It became the basis of the continuing magic (or powwow) tradition in southeastern Pennsylvania.

Early in the eighteenth century another Rosicrucian impulse appeared in Germany. In 1710 a certain Sincerus Racatus, or Sigmund Richter, published A Perfect and True Preparation of the Philosophical Stone according to the Secret Methods of the Brotherhood of the Golden and Rosy Cross, and annexed to this treatise were the rules of the Rosicrucian Society for the initiation of new members.

Waite considered these rules additional indication of the society's existence at the period, and he believed that Richter's group continued the Nuremburg group originally established by Studion. In 1785 the publication of The Secret Symbols of the Rosicrucians of the Sixteenth and Seventeenth Centuries took place at Altona, showing, in Waite's opinion, that the mysterious brotherhood still existed, but this was their last manifesto. These bits of evidence are so scanty that any reasonable and workable hypothesis that such a society ever existed can scarcely be founded upon them.

Waite humorously stated that he was not able to trace the eastern progress of the brotherhood further than the Isle of Mauritius, where it is related in an odd manuscript that a certain Comte De Chazal initiated Sigismond Bacstrom into the mysteries of the Rose Cross Order in 1794, but nothing is known about the Comte De Chazal or his character, and it is possible that Bacstrom might have been one of those persons who, in all times and countries, have been willing to purchase problematical honors. Bacstrom's manuscripts attained a new importance later, when they passed into the hands of Frederick Hockley, an important figure in the revival of magic in the nineteenth century in England and who was later concerned with a revival of the Rosicrucian society.

Rosicrucian Theories

Rosicrucianism fit into the stream of Gnosticism that emerged in the Mediterranean basin in the second century and coexisted with Christianity through the centuries. At times, as Manicheanism or as the Cathari, it attained a significant popular following, and in the late middle ages undergirded alchemy. From the Fama and Confession, it is possible to glean some definite ideas of the occult concept of the Rosicrucians. In these documents is included the doctrine of the microcosm, which teaches that man contains the potential of the universe. This is a distinctly Paracelsian belief. There is also the belief of the doctrine of elementary spirits, which many people wrongly think originated with the Rosicrucians, but which was probably reintroduced by Paracelsus.

The manifestos contain the doctrine of the Signatura Rerum, which is also of Paracelsian origin. This is the magic writing referred to in the Fama and the mystical characters of a book of nature, which, according to the Confession, stands open for all eyes but can be read or understood by only a very few. These characters, it is written, are the seal of God imprinted on the wonderful work of creation, on the heavens and Earth, and on all beasts.

It would appear, too, that some form of practical magic was known to the brotherhood. They were also, they said, alchemists, and claimed to have achieved the transmutation of metals and the manufacture of the elixir of life.

Modern Rosicrucianism

The flurry of interest in Rosicrucianism in the century following the initial announcement of the existence of a Rosicrucian Brotherhood was followed in the eighteenth and nineteenth centuries by the development of speculative masonry, especially in Scotland, and the inclusion of Rosicrucian degrees amid the mass of others. Such Rosicrucian degrees survive to the present in the eighteenth degree, "the Rose-Croix," of the Ancient and Accepted Rite and the RSYCS degree of the Royal Order of Scotland. However, the first of the modern Rosicrucian organizations was founded around 1861 by Paschal Beverly Randolph (1825-1875). Randolph claimed that in the 1850s he traveled to France, made contact with the Rosicrucian Fraternity, and was named grand master for the Americas of the organization. Unfortunately, no independent record of the Rosicrucians with whom he met was available, and some doubt exists as to from whom he received his commission. What is less in doubt is his founding the First Supreme Grand Lodge of the Rosicrucian Fraternity in San Francisco on November 5, 1861, just as the Civil War was beginning. Shortly thereafter, however, he left on a trip around the world, and then settled in Boston.

Randolph's travel required at least two reorganizations of the fraternity during his lifetime, the second in 1874 in Toledo, Ohio. Following Randolph's death in 1875, he was succeeded by Freeman B. Dowd (1875-1907) and Edward H. Brown (1907-1922). In 1922 Reuben Swinburne Clymer, under whose leadership the order found a stabilized existence, established the present headquarters in rural Pennsylvania near Quakertown. Clymer was eventually succeeded by his son Emerson Clymer. The Rosicrucian Fraternity differs from other Rosicrucian groups in its refusal to advertise or engage in selfpromotional activities.

In England the idea of Rosicrucianism was passed through the masonic orders and thereby came to Frederick Hockley. In 1865 a small group of masons founded the Societas Rosicruciana in Anglia (RSIA; the Rosicrucian Society of England). (There is some hint of a "Rosicrucian" society having been founded in the 1830s, but its existence is somewhat shadowy.) The RSIA published a small quarterly magazine, beginning in 1868 and continuing through the end of the 1870s, which in an early number stated that the society was "calculated to meet the requirements of those worthy masons who wished to study the science and antiquities of the craft, and trace it through its successive developments to the present time; also to cull information from all the records extant from those mysterious societies which had their existence in the dark ages of the world, when might meant right."

To join, it was necessary to be a mason. The officers of the society consisted of three magi, a master-general for the first and second orders, a deputy master-general, a treasurer, a secretary, and seven ancients. The assisting officers numbered a precentor, organists, torchbearer, herald, and so forth. The society was composed of nine grades or classes. These objects were, however, fulfilled in a very perfunctory manner, if the magazine of the association is any criterion of its work, for this publication was filled with occult serial stories, reports of masonic meetings, and verse. Waite observed (though he seemed to be speaking in heightened hyperbole) that the most notable circumstance connected with this society was the complete ignorance that seemed to have prevailed among its members concerning everything connected with Rosicrucianism.

The prime movers of the association were Robert Wentworth Little, (1840-1878); its first supreme magus, Frederick Hockley; Kenneth Mackenzie, author of The Royal Masonic Cyclopaedia (1877); and Hargrave Jennings, author of the infamous text, The Rosicrucians: Their Rites and Mysteries (1870). A Metropolitan College was founded in London in 1866, and the Soc. Ros. in Scotia about the same time. Other colleges were later formed in the provinces. W. R. Woodman succeeded Little as grand magus in 1878. Mackenzie was named honorary magus and gave many lectures to the society.

In 1891 William Wynn Westcott succeeded Woodman as supreme magus. Three years earlier, Westcott had become one of the founders of the Hermetic Order of the Golden Dawn occult society, whose grade system and rituals drew heavily on Rosicrucian concepts. S. L. MacGregor Mathers, another of the Golden Dawn chiefs, formed a second order known as R.R. et A.C. (Rose of Ruby and Cross of Gold), supposed to be a British branch of a German occult order known as Ordo Roseae Rubeae et Aureae Crucis. The Golden Dawn was regarded as the probationary order of the R.R. et A.C. and the initiation rite dramatized the Rosicrucian legend of Christian Rosenkreutz in his tomb. When executive dissension arose in the Golden Dawn in 1901, member W. B. Yeats privately published a pamphlet titled Is the Order of R.R. & A.C. to Remain a Magical Order?

Meanwhile, in the United States, a set of Rosicrucian orders began to emerge. The first was the Societas Rosicruciana Republicae Americae (now known as the Societas Rosicruciana in Civitatibus Foederatis), established by a set of masons who received their authorization in 1878 from the Societas Rosicruciana in Anglica, through the college in York. Like its British counterpart, one had to be a mason to join. Out of it grew the Societas Rosicruciana in America, founded in 1907, which opened its doors to non-masons. Founder Sylvester Gould was succeeded by George Winslow Plummer (1876-1944), under whose leadership the society flourished up to World War II. Plummer was succeeded by Stanislaus Witowski (or de Witow). He was succeeded by Gladys Plummer de Witow and more recently, Lucia L. Grosch.

Also based in the Western occult tradition is the Ancient and Mystic Order of the Rosicrucians, popularly known by its acronym, AMORC. AMORC was founded in 1915 by H. Spencer Lewis, and after locating the headquarters in San Jose, California, in the mid-1920s, Lewis built the order into the largest Rosicrucian organization in the world with an aggressive program of advertising and recruitment and a popular correspondence course for members.

Several Rosicrucian groups grew out of the Theosophical Society and the teachings of Helena Petrovna Blavatsky and Rudolf Steiner, an early theosophical leader in German-speaking Europe. Steiner was the leading champion of a Christ-centered approach to Theosophy and promoted Rosicrucian ideals. In 1907 Louis van Grashof, known under his public name, Max Heindel, founded the Rosicrucian Fellowship. Heindel had attended Steiner's lectures, and he incorporated Steiner's ideas in his many books. The Rosicrucian Fellowship became an important force in reestablishing astrology in the West in this century. The Rosicrucian Fellowship became the source of several other Rosicrucian groups, including the Lectorium Rosicrucianum, the Rosicrucian Anthroposophical League, and the Ausar Auset Society, unique for its adaptation of Rosicrucian teachings to the needs of the African American community.

Sources:

Allen, Paul M. Christian Rosenkreutz Anthology. Blauvelt, N.Y.: Steiner Books, 1974.

Arnold, Paul. Histoire des Rose-Crois. Paris, 1934.

Dickson, Donald R. The Tesserea of Antilia: Utopian Brotherhoods and Secret Societies in the Early Seventeenth Century. Leiden: Brill, 1998.

Gardener, F. Leigh. A Catalogue Raisonne of Works on the Occult Sciences. Vol. 1 of the Rosicrucian Books. Privately printed, 1923.

Howe, Ellic. The Magicians of the Golden Dawn. London: Routledge & Kegan Paul, 1972.

McIntosh, Christopher. The Rosy Cross Unveiled: The History, Mythology, and Rituals of an Occult Order. Wellingborough, England: Aquarian Press, 1980.

Pryse, F. N., ed. The Fame and Confession of the Fraternity of R:C: Commonly of the Rosie Cross by Eugenius Philalethes now reprinted in facsimile together with an Introduction, Notes and a Translation of the letter of Adam Haselmeyer. Societas Rosicruciana in Anglia, 1923.

Silberer, Herbert. The Hidden Symbolism of Alchemy and the Occult Arts. New York: Dover, 1971.

Waite, A. E. The Real History of the Rosicrucians. London: George Redway, 1887. Reprint, Blauvelt, N.Y.: Steiner Books, 1977. Revised as The Brotherhood of the Rosy Cross. London: William Rider & Son, 1924. Reprint, New Hyde Park, N.Y.: University Books, 1961.

Yates, Frances. The Rosicrucian Enlightenment. London: Routledge & Kegan Paul, 1972.

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Rosicrucians

Rosicrucians (rōzĬkrōō´shənz), members of an esoteric society or group of societies, who claim that their order has been in existence since the days of ancient Egypt and has over the course of time included many of the world's sages. Their secret learning deals with occult symbols—notably the rose and the cross, the swastika, and the pyramid—and with mystical writings containing kabbalistic, Hermetic, and other doctrines. The first mention of a Rosicrucian group appeared in Fama fraternitatis (1614), possibly written by Johan Valentin Andreä (1586–1654), and the Confessio rosae crucis (1615), probably authored by the same person. These works described the travels of Christian Rosenkreuz and the development of the Rosicrucian society, mainly from Eastern and Arab origins. Some scholars believe that the name was used by Andreä in the hope that his writings would create a movement dedicated to social reform and esotericism, and that the description of the society was a work of imagination having symbolic or satiric intent. The society was variously called Brothers of the Rosy Cross, Rosy-Cross Knights, and Rosy-Cross Philosophers; its adepts are called Illuminati. There was much diffusion of ideas between the Rosy Cross and Freemasonry in England during the 18th cent. Rosicrucian symbolism figures in the writings of William Butler Yeats, particularly in the collection of poems entitled The Rose. American Rosicrucians, who date from Germantown, Penn. (1694), have splintered into a number of factions, including the the Ancient Mystical Order Rosae Crucis; the Rosicrucian Brotherhood (Fraternitas Rosae Crucis); the Society of Rosicrucians (Societas Rosicruciana in America); and the theosophical Rosicrucian Fellowship.

See F. A. Yates, The Rosicrucian Enlightenment (1972); C. McIntosh, The Rosy Cross Unveiled (1980); M. E. Roberts, Gothic Immortals (1989); J. G. Melton, ed., Rosicrucianism in America (1990).

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Rosicrucians

Rosicrucians. Members of a world-wide fraternity who claim to continue the old Rosicrucian tradition. Its origins are obscure. The order was reputedly founded by a Christian Rosenkreuz (who had acquired the Arabs' secret wisdom) in 1418 but first mentioned only c.1614. There is still debate whether this esoteric brotherhood of magician-scientists ever existed. Wide interest was aroused, and new societies with alchemical interests came under the umbrella of its name, since elements of occultism were reflected in claims of ability to prolong life and transmute metals. The London physician Robert Fludd (1574–1637) spread Rosicrucian ideas in several medico-theosophical books. A Rosicrucian society arose in mid-19th-cent. England, as an offshoot of masonry (the twin emblems of a rose and a cross were venerated by freemasons as symbolic of Christ's resurrection and redemption), but there is no historical continuity with any earlier group.

A. S. Hargreaves

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Rosicrucian

Rosicrucian a member of a secretive 17th- and 18th-century society devoted to the study of metaphysical, mystical, and alchemical lore, especially that concerning the transmutation of metals, prolongation of life, and power over the elements. An anonymous pamphlet of 1614 about a mythical 15th-century knight called Christian Rosenkreuz is said to have launched the movement, the emblem of which was an equal-armed cross with a rose at its centre.

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Rosicrucians

Rosicrucians Esoteric, secret, worldwide society using supposedly magical knowledge, drawn from alchemy. The name comes from pamphlets published (c.1615) by Christian Rosenkreutz, of whom there is no other record. The modern movement splintered into several factions.

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Rosicrucian

Rosicrucian member of a society reputed to have been founded in 1484 by Christian Rosenkranz, the modL. tr. of which, viz. rosa crucis or crux i.e. ‘rose (of the) cross’, is the basis of the name. XVII. See -IAN.

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"Rosicrucian." The Concise Oxford Dictionary of English Etymology. . Encyclopedia.com. 19 Sep. 2017 <http://www.encyclopedia.com>.

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"Rosicrucian." The Concise Oxford Dictionary of English Etymology. . Retrieved September 19, 2017 from Encyclopedia.com: http://www.encyclopedia.com/humanities/dictionaries-thesauruses-pictures-and-press-releases/rosicrucian-1

Rosicrucian

Rosicrucianashen, fashion, passion, ration •abstraction, action, attraction, benefaction, compaction, contraction, counteraction, diffraction, enaction, exaction, extraction, faction, fraction, interaction, liquefaction, malefaction, petrifaction, proaction, protraction, putrefaction, redaction, retroaction, satisfaction, stupefaction, subtraction, traction, transaction, tumefaction, vitrifaction •expansion, mansion, scansion, stanchion •sanction •caption, contraption •harshen, Martian •cession, discretion, freshen, session •abjection, affection, circumspection, collection, complexion, confection, connection, convection, correction, defection, deflection, dejection, detection, direction, ejection, election, erection, genuflection, imperfection, infection, inflection, injection, inspection, insurrection, interconnection, interjection, intersection, introspection, lection, misdirection, objection, perfection, predilection, projection, protection, refection, reflection, rejection, resurrection, retrospection, section, selection, subjection, transection, vivisection •exemption, pre-emption, redemption •abstention, apprehension, ascension, attention, circumvention, comprehension, condescension, contention, contravention, convention, declension, detention, dimension, dissension, extension, gentian, hypertension, hypotension, intention, intervention, invention, mention, misapprehension, obtention, pension, prehension, prevention, recension, retention, subvention, supervention, suspension, tension •conception, contraception, deception, exception, inception, interception, misconception, perception, reception •Übermenschen • subsection •ablation, aeration, agnation, Alsatian, Amerasian, Asian, aviation, cetacean, citation, conation, creation, Croatian, crustacean, curation, Dalmatian, delation, dilation, donation, duration, elation, fixation, Galatian, gyration, Haitian, halation, Horatian, ideation, illation, lavation, legation, libation, location, lunation, mutation, natation, nation, negation, notation, nutation, oblation, oration, ovation, potation, relation, rogation, rotation, Sarmatian, sedation, Serbo-Croatian, station, taxation, Thracian, vacation, vexation, vocation, zonation •accretion, Capetian, completion, concretion, deletion, depletion, Diocletian, excretion, Grecian, Helvetian, repletion, Rhodesian, secretion, suppletion, Tahitian, venetian •academician, addition, aesthetician (US esthetician), ambition, audition, beautician, clinician, coition, cosmetician, diagnostician, dialectician, dietitian, Domitian, edition, electrician, emission, fission, fruition, Hermitian, ignition, linguistician, logician, magician, mathematician, Mauritian, mechanician, metaphysician, mission, monition, mortician, munition, musician, obstetrician, omission, optician, paediatrician (US pediatrician), patrician, petition, Phoenician, physician, politician, position, rhetorician, sedition, statistician, suspicion, tactician, technician, theoretician, Titian, tuition, volition •addiction, affliction, benediction, constriction, conviction, crucifixion, depiction, dereliction, diction, eviction, fiction, friction, infliction, interdiction, jurisdiction, malediction, restriction, transfixion, valediction •distinction, extinction, intinction •ascription, circumscription, conscription, decryption, description, Egyptian, encryption, inscription, misdescription, prescription, subscription, superscription, transcription •proscription •concoction, decoction •adoption, option •abortion, apportion, caution, contortion, distortion, extortion, portion, proportion, retortion, torsion •auction •absorption, sorption •commotion, devotion, emotion, groschen, Laotian, locomotion, lotion, motion, notion, Nova Scotian, ocean, potion, promotion •ablution, absolution, allocution, attribution, circumlocution, circumvolution, Confucian, constitution, contribution, convolution, counter-revolution, destitution, dilution, diminution, distribution, electrocution, elocution, evolution, execution, institution, interlocution, irresolution, Lilliputian, locution, perlocution, persecution, pollution, prosecution, prostitution, restitution, retribution, Rosicrucian, solution, substitution, volution •cushion • resumption • München •pincushion •Belorussian, Prussian, Russian •abduction, conduction, construction, deduction, destruction, eduction, effluxion, induction, instruction, introduction, misconstruction, obstruction, production, reduction, ruction, seduction, suction, underproduction •avulsion, compulsion, convulsion, emulsion, expulsion, impulsion, propulsion, repulsion, revulsion •assumption, consumption, gumption, presumption •luncheon, scuncheon, truncheon •compunction, conjunction, dysfunction, expunction, function, junction, malfunction, multifunction, unction •abruption, corruption, disruption, eruption, interruption •T-junction • liposuction •animadversion, aspersion, assertion, aversion, Cistercian, coercion, conversion, desertion, disconcertion, dispersion, diversion, emersion, excursion, exertion, extroversion, immersion, incursion, insertion, interspersion, introversion, Persian, perversion, submersion, subversion, tertian, version •excerption

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"Rosicrucian." Oxford Dictionary of Rhymes. . Encyclopedia.com. 19 Sep. 2017 <http://www.encyclopedia.com>.

"Rosicrucian." Oxford Dictionary of Rhymes. . Encyclopedia.com. (September 19, 2017). http://www.encyclopedia.com/humanities/dictionaries-thesauruses-pictures-and-press-releases/rosicrucian-0

"Rosicrucian." Oxford Dictionary of Rhymes. . Retrieved September 19, 2017 from Encyclopedia.com: http://www.encyclopedia.com/humanities/dictionaries-thesauruses-pictures-and-press-releases/rosicrucian-0