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THE CASE OFJOHANN VALENTIN ANDREAS. 235
also be plain, even to the casual reader, that the "Chymical
Marriage " is a work of " extraordinary talent," as Buhle
justly observes, but that the " Fama Fraternitatis " is a
work of no particular talent, either inventive or otherwise,
while the subsequent "Confession," both in matter and
manner, is simply beneath contempt.
Yet we are required
to believe that the first was produced at the age of fifteen,
while the worthless pamphlets are the work of the same
writer from seven to thirteen years subsequently.
V. The connection of the "Universal Reformation"
with the other Rosicrucian manifestoes is so uncertain, that
if Andreas could be proved its translator, his connection
with the society would still be doubtful. The appearance
of the " Fama Fraternitatis " and the " Universal Reforma-
tion" in one pamphlet no more proves them to have
emanated from a single source, than the publication of the
" Confessio " in the same volume as the " Secretioris Philo-
sophise Consideratio " proves Philippus a Gabella to have
been the author of that document. The practice of issuing
unconnected works within the covers of a single book was
common at the period. But the argument which ascribes the
" "
Universal Reformation to Andreas is entirely conjectural.
VI. There is nothing conclusive in the statement of Pro-
fessor Besoldt ; it may "have been simply an expression of
personal opinion ; those who interpret it otherwise in sup-
port of the claim of Andreas,
to some extent base their in-
pretation on the very point which is in question, for unless
Andreas were the author of the manifestoes, it is clear that
Professor Besoldt is a person of no authority.
These difficulties are of themselves sufficient to cast grave
doubt upon the Andrean theory, but when we pass to the
consideration of the motives which are attributed to the