Esotericism in Early Pennsylvania-Libre

Esotericism in Early Pennsylvania
A Comparative Study of Rosicrucian Tendencies within Johannes Kelpius Woman in the

Wilderness Community and Johann Conrad Beissel s Ephrata Cloister

Gregory Kaminsky
HUMA E-100 Final Paper
12/15/10

Esotericism in Early Pennsylvania by Gregory Kaminsky

2

I. Thesis Argument and Introduction
German settlers Johannes Kelpius and Johann Conrad Beissel, leaders of semi-monastic religious
communities in colonial Pennsylvania, are labeled as Rosicrucian by some researchers and yet this label is
dlspuLed by oLhers, alLhough nelLher clalmed Lo be such, boLh Lhelr communlLles beliefs and practices shared a
remarkable number of similarities with Rosicrucianism. It has never been a simple task to label any individual or
group as Rosicrucian, yet it has been done ln Lhe case of kelplus and 8elssels communlLles, causlng scholars Lo
examine this question, often without the benefit of the corpus of research available today.
There are several reasons why trying to connect an individual or group with the mythical Brotherhood of
the Rosy Cross or later Rosicrucian inspired fraternities is a difficult proposition. The foundational documents of
the fraternity, printed in early seventeenth century Germany and commonly referred to as the Fama
Fraternitatis, the Confessio, and the Chemical Wedding of Christian Rosenkreutz, contain mystical and symbolic
allegories which indicate that the brotherhood was an idea, not a group of men. So this fraternity was referred
to as invisible because membership, let alone its actual existence, was based on myth. Regardless, these
allegories, interpreted literally by some, created fervor in their time because of the significant number of
learned men who wrote books about the fraternity, those who sought to join or form initiatory groups based
upon the ideas of the Rosicrucian manifestoes, and those who used the notion of an invisible brotherhood for
political manipulation. As such, at times it was dangerous to be publicly identified with the ideas promulgated in
these texts because of the perceived threat to church and state. Rosicrucian sympathizers did not describe
themselves as brothers of the Rosy Cross, but publicly professed their Christian religion, as Rosicrucianism was
agreeable not only to any denomination of Christianity
1
, but other faiths as well. It is also possible to delineate
between the original Rosicrucian movement and later Rosicrucian-inspired movements,
2
so determining
membership in, or direct connection to, any Rosicrucian fraternity before the nineteenth century is difficult at

1
Frances A. Yates, The Rosicrucian Enlightenment (New York: Routledge, 2008), 134.
2
8oland Ldlghoffer, PermeLlclsm ln Larly 8oslcruclanlsm," ln Gnosis and Hermeticism: From Antiquity to Modern Times,
ed. Roelof van den Broek and Wouter J. Hanegraaff (Albany: State University of New York Press, 1998), 197.

3

best. This delineation also leads to the recognition of a fundamental etymological issue with the term
Rosicrucian the traits that modern scholars attribute to the Rosicrucian movement(s), were not necessarily
termed as such prior to the nineteenth century. It is significant that, like the mythological brothers of the Rosy
Cross, these German settlers in Pennsylvania did not describe themselves as Rosicrucian, or their belief as
Rosicrucianism. Even today Kelpius and his followers are most commonly referred to as Lutheran Pietists,
3
an
accurate classification without the underlying problem connected with the Rosicrucian label.
Nevertheless it is possible to define a set of philosophies, practices, symbolism, traditions, and esoteric
currents that are connected with the suspected authors of the manifestoes and their sympathizers. Rosicrucian
philosophy was professed in the foundational documents. Alchemical symbolism is encoded in the Chemical
Wedding;
4
Cabalism is the key to understanding the Fama and Confessio
5
and gnostic theosophy is a component
of all three.
6
These traditions and others are intimately connected, and when combined by spiritual seekers in
seventeenth century Germany, formed what could be considered as components of Rosicrucianism, or part of
the Rosicrucian tradition. Comparing knowledge of this tradition and its lineage with historical documentation,
primary source commentary, and academic research allows for a methodical analysis of the subject.
Thus the goal of this paper is not to attempt to uncover some direct connection between an invisible
Brotherhood of the Rosy Cross or later Rosicrucian inspired fraternity and !ohannes kelplus community, known
as the Woman in the Wilderness, and Ephrata Cloister, but rather to compare Lhese Cerman seLLlers
philosophies and practices to those accepted as part of Rosicrucian tradition. This comparison will confirm that
their beliefs and practices were remarkably similar to those of Rosicrucianism.

3
LllzabeLh W. llsher, rophecles and 8evelaLlons: Cerman CabballsLs ln Larly ennsylvanla," The Pennsylvania Magazine
of History and Biography, Vol. 109, No. 3 (July 1985): 299.
4
Ldlghoffer, PermeLlclsm ln Larly 8oslcruclanlsm," 202-207.
5
Paul Foster Case, The True and Invisible Rosicrucian Order: An Interpretation of the Rosicrucian Allegory and An
Explanation of the Ten Rosicrucian Grades (Boston: Weiser, 1989), 29-36.
6
Arthur Versluis, Wisdos Childre: A Christia Esoteri Traditio (Albany: State University of New York Press, 1999), 100-
101.

4

II. Attributes of Rosicrucianism
In analyzing Rosicrucianism to develop a list of defining attributes, several approaches are required. The
three foundational texts provide philosophical, theological, and theosophical ideals which form the basis of the
movement(s). Next, the esoteric interpretations in primary source commentaries and the inspired writing and
artwork of Rosicrucian sympathizers provide a wealth of knowledge about the inner meanings of the
manifestoes. Furthermore, scholarly research yields a coherent description of the historical connections
between individuals, groups, various Western esoteric philosophies and traditions, and Rosicrucianism.
Considered collectively, these sources prove to be fertile ground from which to draw forth an accurate portrayal
of the components of Rosicrucianism.
The Fama Fraternitatis, Confessio, and the Chemical Wedding of Christian Rosenkreutz which formed the
basis of Rosicrucianism are decidedly Protestant in tone and were first circulated in Reformation-era Germany
by suspected authors Johann Valentin Andrae, a Lutheran priest, and Dr. Tobias Hess.
7
Because the Rosicrucian
myths concerned a secret fraternity, both secrecy and organization became attributes of the movement. The
Chemical Wedding employs Hermetic alchemical symbolism
8
in the tale of a union of opposites, and the Fama
refers to Paracelsus as having pursued a similar aim as the fraternity, indicating that Hermetic alchemy was
another key component of Rosicrucianism. In addition, Rosicrucian sympathizers included practicing alchemists
such as Thomas Vaughan, a Welsh alchemist and the English translator of the Rosicrucian manifestoes. The
Fama also indicated LhaL Lhe fraLernlLys intention was for a general reformation of society, noL Lhrough Lhe
churches, but by means of a universal spiritual science in which the heart and mlnd are unlLed."
9
Andrae, in
addition to his Rosicrucian writings, also authored Christianopolis, a Utopian-themed story, therefore the ideas
of societal reformation and Utopianism could be considered as components of Rosicrucianism. As the Fama told
the story of Brother C.R.C. and all his travels in foreign lands, so travel or pilgrimage could be counted as a

7
Tobias Churton, The Invlslble PlsLory of Lhe 8oslcruclans: 1he Worlds MosL MysLerlous ecreL ocleLy, (8ochesLer,
Vermont: Inner Traditions, 2009), 59-82.
8
9
Antoine Faivre, Access to Western Esotericism, (Albany: State University of New York Press, 1994), 64.

5

Rosicrucian characteristic. Among the six agreements the brothers made in the Fama were two that could be
deemed attributes of the tradition: to profess only to heal the sick (for free) and to follow the customs and dress
in the manner of the country in which they lived (i.e. not be conspicuously different or exclusive and relating to a
disdain for sectarianism). As Frances Yates wrote in The 8oslcruclan LnllghLenmenL, one of Lhe mosL
lmporLanL aspecLs of Lhe 8oslcruclan movemenL, [ls] LhaL lL could lnclude dlfferenL rellglous denomlnaLlons."
10

The Fama and Confessio also have distinct inner meanings encoded with gematria, a Cabalistic system of
determining relations between Hebrew (or Greek) words and phrases based on the numeric values assigned to
the letters, so the tradition of Cabala is a key attribute of Rosicrucianism. The seal, mark, and character of the
fraLernlLy, 8.C.," can be interpreted as the Hebrew word referring to tenderness or compassion"
11
and Rose
Cross can be lnLerpreLed as Church of Lhe Cnosls" uslng Creek gemaLrla.
12
In addition, despite the exoteric
profession of Protestantism in the manifestoes, the encoded inner meanings also point to an appreciation of a
universal gnosis or state of enlightenment, beyond religion, indicating that Rosicrucianism is akin to gnostic
theosophy. Theosophy is also linked with German mystic Jacob Bhme who published his first book entitled
Aurora in 1612, shortly before the Rosicrucian furor began. In Wisdos Childre: A Christian Esoteric Tradition,
ArLhur versluls wrlLes LhaL, Bhmean theosophy was closely allied to Rosicrucianism in Germany during the
seventeenth and eighteenth centuries, and that it is often difficult or even impossible to separate them.
Essentially, both movements have as their basis a very similar Hermetic science, and indeed, share so much
symbollsm and Lermlnology as Lo be aL Llmes ldenLlcal."
13
In addition to these attributes, Christian theosophy,
Gnosticism, and Hermeticism have a number of further intersection points with Rosicrucianism: (1) the concepts
of the fall of man and a return to paradise
14
, and eschatology,
15
(2) the use of astrology and astrological

10
Yates, Rosicrucian Enlightenment, 134.
11
Case, True and Invisible Rosicrucian Order, 41.
12
13
Versluis, Wisdos Childre, 100.
14
15

6

correspondences,
16
(3) the use of symbolic language
17
and imagery,
18
(4) the practice of meditation towards the
goal of sublimation,
19
and (5) sacred music
20
(i.e. Mlchael Malers Atalanta Fugiens). These combined elements
form some of the trademark attributes of the Rosicrucian movement(s) and the basis for comparison with the
esoteric currents in early Pennsylvania.
III. Background on Rosicrucianism in Early Pennsylvania
The historical analysis currently available regarding kelplus Woman in the Wilderness community
(1694-1708) and Ephrata Cloister (1735-1812) provides sufficient information about their beliefs and practices to
conduct a comparative analysis. Most research on this subject considers possible connections with
Rosicrucianism because of the work of Dr. Julius Friedrich Sachse (1842-1919) in promoting a connection
between the Rosicrucian movement and these communities of German settlers. As a historian of the German
communities in Pennsylvania and president of the Pennsylvania German society, Dr. Sachse acquired historical
facts, primary source documents, and actual relics from these communities.
21
One of these relics was known as
the D.O.M.A. (abbreviation of Deo Optimo Maximo Altissimo
22
) manuscript,

a theosophical text attributed to
the Rosicrucian movement.
23
AnoLher was !ohannes kelplus dlary. Because of the evidence he possessed, the
auLhorlLy wlLh whlch he expressed hlmself, and Lhe dearLh of oLher scholarly analysls aL Lhe Llme, achses
legacy is significant. The scholarly debate on this subject partially stems from his historical analysis and writings.
In The German Pietists of Provincial Pennsylvania: 1694-1708, Sachse writes that Kelpius and hls followers
came to the western world to put into execution the long-cherished plan of founding a true Theosophical

16
17
18
Alexander Roob, The Hermetic Museum: Alchemy and Mysticism (Los Angeles: Taschen, 2006), 8-17.
19
20
!oscelyn Codwln, Muslc and Lhe PermeLlc 1radlLlon" ln Gnosis and Hermeticism: From Antiquity to Modern Times, ed.
Roelof van den Broek and Wouter J. Hanegraaff (Albany: State University of New York Press, 1998),183.
21
Manly P. Hall, Codex Rosae Crucis, D.O.M.A., A Rare & Curious Manuscript of Rosicrucian Interest, (Los Angeles:
Philosophical Research Society, Inc., 1971), 33.
22
Julius F. Sachse, The German Pietists of Provincial Pennsylvania: 1694-1708, (Philadelphia: printed for the author, 1895),
1, <http://books.google.com/books?id=8SQMAAAAYAAJ&pg=PP1#v=onepage&q&f=false>, accessed December 15,
2010.
23
Hall, Codex Rosae Crucis, D.O.M.A., 33.

7

(8oslcruclan) communlLy "
24
Pe also relaLes LhaL, wlLh Lhe decllne of Lhe flrsL organlzaLlon [kelplus Woman
in the Wilderness], the scene shifted from the Wissahickon to the Cocalico, at Ephrata, where the Mystic
Theosophy Phoenix-like rose again from its ashes. In that retired valley beside the flowing brook, the secret rites
and mysLerles of Lhe Lrue 8oslcruclan hllosophy flourlshed for years "
25
In German Sectarians of
Pennsylvania: 1708-1742, Sachse recounts the initiation of Johann Conrad Beissel, the leader of Ephrata Cloister,
into a secret Rosicrucian fraternity in Heidelberg, Germany
26
and also sLaLes LhaL, 1he speculaLlons and mysLlc
teachings of Beissel and Miller [8elssels successor] were nothing less than the Rosicrucian doctrine pure and
undeflled "
27

It is important to note that some prominent scholars dispute achses clalms regardlng 8oslcruclanlsm.
These include Arthur Edward Waite in The Brotherhood of the Rosy Cross (1924); Manly P. Hall in his
introduction to the Codex Rosae Crucis, D.O.M.A., A Rare & Curious Manuscript of Rosicrucian Interest (1938),
and Jeff Bach in Voices of the Turtledoves: The Sacred World of Ephrata (2003). Other sources, including Walter
C. klelns Johann Conrad Beissel: Mystic and Martinet, 1690-1768 (1942), LllzabeLh W. llshers rophecles and
8evelaLlons: Cerman CabballsLs ln Larly ennsylvanla" (1983), and eLer C. Lrbs lnLroducLlon Lo Johann Conrad
Beissel and the Ephrata Community: Mystical and Historical Texts (1985) agree with achses claims of
Rosicrucianism. Other scholars remain neutral on the question; though indicating that the possibility of some
connection to the Rosicrucian movement ls valld. ArLhur versluls Wisdoms Childre: A Christia Esoteri
Tradition (1999) and !an Lryzs 1he Alchemy of Lhe volce aL LphraLa ClolsLer" (1999) fall lnLo Lhis more
impartial category.

24
Sachse, German Pietists, 38.
25
26
Julius F. Sachse, The German Sectarians of Pennsylvania: 1708-1742, (Philadelphia: printed for the author, 1899), 39-40,
<http://books.google.com/books?id=GyoUAAAAYAAJ&ots=uRjEswnfbr&dq=german%20sectarians%20of%20pennsylvania&
pg=PP1#v=onepage&q&f=false>, accessed December 15, 2010.
27
Sachse, German Sectarians, 354.

8

The scholarly debate on this question also serves as a reminder that to label an individual or group as
Rosicrucian is never a simple thing because of the inevitable interpretational conflicts which arise due to the
mythology of Rosicrucian fraternity which eventually manifested in the real world. In addition, there is also the
underlying etymological issue with the term itself. Scholars may refer to someone as Rosicrucian, or part of the
Rosicrucian movement, but before the nineteenth century very few individuals referred to themselves that way.
Ultimately, achses work, as well as all the research by other scholars along similar lines, provides crucial
information about the beliefs and practices of these communities.
IV. Analysis of Historical Research on Johannes Kelpius and the Woman in the Wilderness
The comparison with Rosicrucian attributes begins with an examination of the background, beliefs, and
practices of Johannes Kelpius and the Woman in the Wilderness community. Kelpius was born in 1670 in
Denndorf, Germany, graduated university at age 16, was possessed of a profound rellglous genius," and was
well-versed in theology, theosophy, and esoteric disciplines.
28
As an educated philosopher and Lutheran
theologian in seventeenth century Germany, his background was very similar to the suspected authors of the
Rosicrucian manifestoes. Evidence also shows LhaL one ChrlsLopher lrledrlch chlegel, one of kelplus followers,
was also the sixth generation of a family which was on the periphery of the Rosicrucian furor in Germany.
29

Secondly, llshers research lndlcaLes LhaL Kelpius was active in Bhmean theosophical, Pietist,
Philadelphian, and Cabalistic circles while living in Germany. In rophecles and 8evelaLlons: Cerman CabballsLs
ln Larly ennsylvanla," She sLaLes LhaL kelplus laLer wrlLlngs lndlcaLe LhaL Lhe declslve lnfluence on hlm was
mystical theosophy and that he was well acquainted with the Rosicrucian Confessio. [Christian] Knorr von
Rosenroth [author of the acclaimed Kabbalah Denudata] probably introduced Kelpius to these studies through

28
29
A. 8ussell lagle, 1he chlegel lamlly and Lhe 8oslcruclan MovemenL," ln The Rosicrucians and Magister Christoph
Schlegel: Hermetic Roots of America, by Manly P. Hall (Los Angeles: The Philosophical Research Society, Inc., 1986), 213-
231.

9

the cabbalistic circle in Sulzbach."
30
Kelpius community possessed a copy of the D.O.M.A. manuscript
31
(single
image on p.15). In addition, Sachse describes an equal-armed cross within a circle, known by contemporary
Rosicrucian groups as a rose cross symbol, which was erected atop the communitys crude observaLory.
32
As
stated previously, Cabala and eschatological gnostic theosophy are hallmarks of the Rosicrucian movement,
often associated with mystical symbolic artwork or diagrams designed for contemplation.
With regard to the multiple esoteric and secret groups with which he associated, kelplus regarded Lhe
dlfferenL sLrands wlLhln Lhls web of reformers as many manlfesLaLlons of Lhe same movemenL."
33
In a letter he
wroLe ln 1699, kelplus descrlbes Lhls movemenL as consclenLlous ob[ecLors Lo the corruptions existing in
organlzed Lheologles."
34
This desire for reformation combined with utopian ideas, led Kelpius and others to form
a ChapLer of erfecLlon" Lo Lravel Lo Lhe new World, analogous Lo Lhe 8oslcruclan traits of secret organizations
and Lhe procllvlLy for Lravellng Lo forelgn lands. achse wrlLes LhaL, 1he men who composed Lhls ChapLer of
Mystics were not only Pietists in the accepted sense of the word, but they were also a true Theosophical
(Rosicrucian) Community, a branch of that ancient and mystical brotherhood who studied and practiced the
kabbalah "
35
In addition to Cabala and gnostic theosophy, astrology also played an important role for Kelpius
and his followers, not only in the manner typical for theosophists, but also as a method to track spiritual cycles
and determine the time of the apocalypse.
36
This proclivity for the apocalypse of the Book of Revelation in their
sermons, and because they chose no name for their own group, caused other settlers to eventually name the
communlLy Lhe woman ln Lhe wllderness."
37
1he wllderness was for kelplus a symbol LhaL knlL LogeLher

30
llsher, Cerman CabballsLs," 320.
31
Hall, Codex Rosae Crucis, D.O.M.A., 33-38.
32
33
34
35
36
37
Versluis, Wisdos Childre, 93-94.

10

several faceLs of Lhls Lheology, eschaLology, and devoLlonal dlsclpllne."
38
kelplus groups concern wlLh
eschatology and millenarianism also shows a similarity with that attribute of the Rosicrucian movement.
Next, 1he kelplus seLLlemenL said that they belonged to no denomination," and this fact
underscores Lhelr refusal Lo parLlclpaLe ln secLarlanlsm [because for them] religion was a matter of the
hearLs lllumlnaLlon, noL adherence Lo a name,"
39
further illustrating their devotion to a mystical gnostic
theosophy. This non-sectarian sentiment is akin to the attribute of Rosicrucianism being acceptable to all
denominations. This community was monastic in nature and practiced solitude, meditative contemplation, and
asceticism, all recognized as trademarks of the Rosicrucian tradition.
llnally, lL ls alleged LhaL kelplus hlmself was a masLer alchemlsL" and was known to practice
alchemy, as did some other elders of the Wissahickon community, and he was reputed to have a laboratory and
alchemical library. He and the other elders were said to practice the Hermetic science on certain nights when
Lhe sLars and planeLs were ln proper allgnmenL "
40
The practice of Hermetic alchemy is most definitely linked
to Rosicrucianism through the symbolism in the Chemical Wedding and the subsequent writings of Rosicrucian
sympathizers.
In summary, as a Lutheran theologian from seventeenth century Germany, kelplus background was
similar to that of the suspected authors of the Rosicrucian texts. His group was a secret society (before they left
Europe) desiring a reformation of existing theologies. He and members of his circle were involved with the
esoteric traditions of theosophy, Gnosticism, Hermeticism, Cabala, astrology, eschatology, and alchemy. Kelpius
and his followers traveled to the wilderness to establish a utopian theosophical community without sectarianism
and spent considerable time in meditation and devotion. When seen in this context, kelplus and hls followers
backgrounds, beliefs, and observances are remarkably similar to those accepted as traits of Rosicrucianism.

38
39
40

11

V. Analysis of Historical Research on Johann Conrad Beissel and Ephrata Cloister
The analysis of the background, beliefs, practices, and actions of Johann Conrad Beissel and Ephrata
Cloister yields comparable results with those of Kelpius and his community. In fact, it is useful to view Ephrata as
a continuation of the community begun in 1694. One reason is that Beissel intended to join Kelpius community
when he left Germany in 1720, not knowing that Kelpius had already passed. Another reason is that some of the
men who were kelplus followers [olned Lhe monasLlc group aL LphraLa. 1herefore, we find evidence of the same
background and set of philosophies and practices carried forward to Ephrata as those of the Kelpius community
heretofore itemized.
Born in Baden, Germany in 1690, 8elssels contacts with Lutheran Pietist, Bhmean theosophical,
Philadelphian, and Cabalistic groups in Heidelberg are well documented. 8elssels A Dissertatio o Mas Fall
(1765), published shortly before his death, documented his mystical and gnostic theosophy.
41
His writing also
conveyed a dlsLasLe for sLeeple house ChrlsLlanlLy and [he] despised the subsidized churches of his native
land."
42
Beissel traveled to the New World and eventually became the leader of a new settlement named
Ephrata in 1735. Meditation practice, monasticism (both male and female), and prayer were hallmarks of daily
life at Ephrata. The music of the Ephrata choir has been described as sacred" and alchemlcal."
43
In 1738, the
monastic men of Ephrata built a temple and formed an initiatory fraternity named the Zionitic Brotherhood.
They engaged in meditation, prayer, alchemy, esoteric Freemasonry, Cabala, theurgy (angelic magic), and
astrology.
44
The women of the cloister formed The Spiritual Order of the Roses of Sharon.
45
Finally, Ephrata
served as a hospital after the Battle of Brandywine during the Revolutionary War. Even though they were

41
Jan Stryz, Alchemy of Lhe volce aL LphraLa ClolsLer," Esoterica 1(1999): 133-59.
<http://www.esoteric.msu.edu/Alchemy.html>, cited December 15, 2010.
42
Walter C. Klein, Johann Conrad Beissel: Mystic and Martinet, 1690-1768, (Philadelphia: Porcupine Press, Inc., 1972), 14.
43
Lryz, Alchemy of Lhe volce," 133-144.
44
Sachse, German Sectarians, 350-363.
45
Lryz, Alchemy of Lhe volce," 149.

12

pacifists, the brothers and sisters cared for the American sick and wounded.
46
Their behavior was analogous to
the Rosicrucian agreement which professed only to heal for free and could be construed as support for societal
reformation through the means of the Revolution. Consequently, the beliefs, practices, and actions of Beissel
and his followers at Ephrata bear a remarkable similarity to those accepted as part of the Rosicrucian tradition.
VI. Conclusion
Through a methodical analysis and comparative study of the historical evidence and research sources,
the resemblance between the philosophies and traditions of these German settlers in Pennsylvania and those
defined as belonging to Rosicrucianism is significant. We cannot necessarily know whether these mystics were
directly connected with any Rosicrucian fraternity. But the similarities between their philosophies and traditions
indicate that these communities represent important milestones in the history of esotericism, as well as the
religious history of America. Even though these communities no longer exist, their legacy continues to shine for
modern spiritual seekers through the numerous fraternities, societies, and orders that claim them as
predecessors.
47

46
E. G. Alderfer, The Ephrata Commune: An Early American Counterculture, (Pittsburgh: University of Pittsburgh Press,
1995), <http://books.google.com/books?id=NS-48z1JA4UC&lpg=PP1&pg=PP1#v=onepage&q&f=false>, accessed December
15, 2010.
47
Klein, Mystic and Martinet, 184-185.

13

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<http://www.esoteric.msu.edu/Alchemy.html>. Accessed December 15, 2010.

14

Van den Broek, Roelof and Hanegraaf, Wouter J., eds. Gnosis and Hermeticism: From Antiquity to Modern Times.
Albany: State University of New York Press, 1998.
Versluis, Arthur. Wisdos Childre: A Christia Esoteri Tradition. Albany: State University of New York Press,
1999.
Waite, Arthur Edward. The Brotherhood of the Rosy Cross. Secaucus: University Books, 1973.
Yates, Frances A. The Rosicrucian Enlightenment. New York: Routledge Classics, 2008.

Acknowledgement

Thanks to my good friend Michael K. Worrell for his consultations, advice, and the generous use of his private
library. His efforts helped make this research project possible.


15

The image above is an English translation of the twenty-fourth page of the Sachse version of the D.O.M.A.
manuscript.
48

48

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A Comparative Study of Rosicrucian Tendencies within Johannes Kelpius Woman in the

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