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THE CASE OF JOHANN VALENTIN ANDREAS. 241
Christian Fraternity. But the facts of the case are against
this hypothesis, for the " Invitatio Fraternitatis Christi ad
Sacri amoris Candidates" was published as early as 1617,
long before the Eosicrucian Order could have degenerated
from the principles of its master. It is impossible that
Andreas should have projected two associations at the same
time.
But in the face of the failure of all these hypotheses, one
fact in the life of their subject remains unexplained. If
Andreas did not write the
Fraternitatis,"
" Fama " and " Confessio
if he had no connection with the secret
society from which they may be supposed
to have
emanated, if he did not study Paracelsus, and did not take
interest in alchemy, how are we to account for the exist-
ence of the " Chymical Marriage," for its publication in the
centre and heart of the Rosicrucian controversy, and for its
apparently earnest purpose when he describes it as a jest
or ludibrium ? Without elaborating a new hypothesis, can
we suggest a possible reason for this misnomer 1 Supposing
Andreas to have been actually connected in his younger
days with a certain secret society, which may have published
the more or less misleading Rosicrucian manifestoes, the oath
which all such societies impose upon their members, would
for ever prevent him from divulging anything concerning
have withdrawn from its ranks at an
it, though he may
early period. This society may have been identical, or
affiliated, with the Militia Crucifera Evangelica, which, from
the known character of its founder was probably saturated
with alchemical ideas, in which case it offers at the end of
the sixteenth century a complete parallel in its opinions
with the Rosicrucian Fraternity. Both associations were
ultra-Protestant, both were
"
heated with Apocalyptic