Wedding chemical
The work
In 1616 a third book, much more complex than the Fraternitatis Fama and Confessio, he gave the "promotion" of the Rosicrucians in Germany the final seal. This is The Chemical Wedding of Christian Rosenkreutz, with almost unanimous certainty attributed to Johann Valentin Andreae. Born in 1586 into a family of Lutheran traditions of Württemberg, in turn, Lutheran pastor, but open to the religious demands of Calvinism, Andreae had studied in Tuebingen, farmers, even early literary vocation. In the years 1602-1603 he wrote two plays and a lost work of alchemical content, The Chemical Wedding, perhaps used as a nucleus for the more mature publication in 1616. (That the two papers were not the same thing is demonstrated in what we know, subsequent references to "Rosicrucian manifestos and the court of the elector palatine of the Rhine and his wife Elizabeth, daughter of James I Stuart, a Heidelberg.)
beside the titles of the wedding of 1616 has set a date: year 1459. This should be a presumption that the author, not shown, Rosenkreutz was the same as for one hundred and six years lived and died in 1484.
The story told in seven days as the story of Genesis describes the successive visions of the narrator in a beautiful castle. The first, which, however, in his own house, is that of Fame, already among the Romans personified the rapid spread of an echo
for this event and was represented as a young winged woman with many eyes and many ears. In the letter Rosenkreutz
receives, in addition to a composition in verse, of which the first two are today, today, today, we celebrate the royal wedding, there is the symbol of the monad of John Dee. He then sleep after a load of encouraging omens, is preparing to attend the royal wedding, wearing a white linen suit with a red ribbon on her back to life cross and four red roses on the hat. Reached the place of celebration, is the caretaker at the door as a "Brother of the Rose Cross", then enter and overcome the obstacle of a roaring lion held by the custodian of the chain, follows in the footsteps of the Virgin that turn on the lights gradually and, through sumptuous rooms and staircases, reaching up the crowd, which, after a sublime music and a blare of trumpets to the Virgin announces the arrival of the couple not far away. The Virgin appears again on the third day, when all the guests are weighed and Rosenkreutz, indicated by a page with a symbolic "It's him!", Gives her roses on her hat. During the ensuing banquet guests receive pages from the Golden Fleece, and a steering wheel Leone, in granted by the groom. The rest of the day spent admiring the wonders of the castle, including a fountain in the garden of Leo, but toward evening I'imancabile Virgin Rosenkreutz leads to a room with a simple and sober, where there are strange prayer books. Those present, including Queen, praying that the upcoming wedding can give glory to God and benefit those who take part. On the fourth day, after discovering that the lion fountain bore a plaque with the inscription "Princeps Hermes", the protagonist attends a theater performance, having as its subject the wedding gifts. The day, cheered by this entertainment, culminating in a dismal: the assembled guests witnessed the arrival of six coffins, where they are same number of people laid after decapitation. The next day, however, the dead are resurrected. On the fifth day Rosenkreutz discovers a mysterious castle in the basement of the tomb, while the sixth is devoted to alchemical practices designed to produce Bird alchemy. The last day is the start of all guests, which is about twelve ships with flags bearing the signs of the zodiac and with the leave of the Virgin that informs them that they were appointed Knights of the Golden Stone. The synthesis
dashed inevitably depletes the content of a work that is a succession of allegories and symbols, even if the language alchcmico seems to be its distinctive character. Aside from the time Rosenkreutz Christian belief that it was a historical figure, scholars of esoteric knowledge are fairly unanimous in saying that, beyond presenting the character autobiographical, recounting the spiritual journey of Andreae, the Marriage chemicals constitute a true "manual practice of asceticism" , teaching, of course, for those who can understand, "everything that can be transmitted in writing about the operations of initiation" (G. Arthos, introducing the first Italian translation, Rome, 1975). However, the fact that Andreae, in maturity, has lashed out at "the comedy of the Rosy Cross," and he has shared with Tommaso Campanella contempt expressed in the City of the Sun defining its early work as a ludibrium (a `game ') supports the hypothesis that Andreae was not part of the wisdom tradition of the Rosicrucians, except that in his youth had some contact.
The religious position taken by Andreae in recent years his life and his pastoral activities (when he died he was prior of the abbey of Aldeberg) on \u200b\u200bthe other hand encourages historians to put the chemical wedding, along with Fraternitatis Fama and Confessio, in connection with the situation, the atmosphere and expectations that were the backdrop to the royal wedding (meaning both "actually occurred" and the "gifts") between Elizabeth, daughter of James I Stuart King of England, and Frederick V, Elector of the Palatinate.
The Chemical Wedding "chemical wedding" would be those of sulfur and mercury, corresponding to the Sun-Moon pairs, male-female, fixed-volatile. From the clash of opposites meet-you should arrive at their junction, because each element contains the seeds of its opposite.
http://www.parodos.it/rosacrocenozzechimiche.htm
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