Johann Valentin Andreae, the "Fama Fraternitatis" and Jan Amos Comenius

Author(s): Morton Deutsch

Source: Zeitschrift für Religions- und Geistesgeschichte, Vol. 17, No. 3 (1965), pp. 275-281
Published by: Brill
Stable URL: https://www.jstor.org/stable/23895054
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 MISCELLANEA

Johann Valentin Andre ae,

the "Fama Fraternitatis" and Jan Arnos Comenius

What is Free Masonry ? Did it exist in Old Testament times î Was there
Free Masonry among the ancient Nations î Did it exist in Médiéval Ages ?
What was the object of Free Masonry, (if such there was) in those early
times; and, chronologically, in more recent times? Did the objectives of
Free Masonry differ, in différent countries ; in différent âges ? Was there
historically authenticated Free Masonry, in the 1500s? Where? Was there
authenticated Free Masonry, in Europe; in Scotland, and in England, in
the 1600s? Where? Was the 1600 Free Masonry organized? Was it "Opera
tive" or "Spéculative" ? Did it consist originally of only two degrees ? What
spurred on a reorganization of the Grand Lodge of the South of England, in
London, in 1717 ? What, if anything, distinguished the Free Mason from the
non-Free Mason, in various âges ?
Harkening back to the commencement of civilization, there have always
been a comparative few, out of the many, whose views on Religion, Philo
sophy and Science-along with what did, or did not, constitute good govern
ment - differed from that of the powerful Church-State entity of a specific
country, which tyrannically imposed its unorthodox pronouncements upon
the masses, from whom it exacted unjust tax and tribute. Then, even as now,
exponents of the needed free speech, backed by virile action, and unafraid
of earning the disfavor of the rulers, were in the minority. Yet, history does
record, that, on occasion, there were pre-modern thinkers and doers, imbued
with the détermination to strive to better the lot of the down trodden en
slaved humanity, secretly banded together, to preserve life and limb; and
to provide a common forum for the free expression of thought, on all matters
appertaining to Man; the Universe in which Man lived; and the unseen
(and misunderstood) Force responsible for Life and Death; for the Change of
Seasons; for the Rise and Fall of the Tides - and for the countless other
stränge phenomena which came to the notice of those early, primitive
thinkers. Would you term such secret coteries of esoteric and exoteric in
dividuals, "Free Masonry" ? And, progressively, would you classify Socrates,
Roger Bacon, Martin Luther, Galilleo, Copernicus, Kepler, Erasmus, Des
cartes, Spinoza, Francis Bacon, Isaac Newton, Leibnitz, and a host of
others who dared to express and to print their views, in défiance of constituted
civil and religious authority, "Free Masons" ?
And, would you term that Haupt-prediger and Educator of Germany,
Johann Valentine Andreae, whom the Chureh of Rome branded "Alchemist",
a "Freimaurer", because it was Andreae, who, early in the 1600s, broadcast
his now forgotten "Fama Fraternitatis" to the nations and nationale of
Europe and England ; trumpeting that the time was ripe for a General
Worldwide Reformation in Education and Religion; and inviting those who
espoused such a Reformation, to join with the "Fama Fraternitatis" in

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 276 MISCELLAMEA

its Great Work ? Specifically, wo

Fraternitatis" was the "Free Mas
of Free Masonry, as it came to b
Johann Valentin Andreas (b. 1586, d. 1657) and Jan Arnos Comenius
(b. 1592, d. 1670) not only knew one another, but corresponded as well.
Andreae's physiognomy reveals him to have been a Great Soul; just as
Andreae's efforts to better the lot of the dye-workers, and the cloth factory
workers, of Calw, through the formation of a workers' mutual protection
association1 ; reveals Andreas to have been a Friend to Mankind. Andreae
and Comenius were, in a sense, contemporaries. In 1614, when Andreae had
reached his twenty eight year; Comenius, then in his second year at the
University of Heidelberg, had turned twenty two. Teachers, as well as
preachers; both Andreas and Comenius ever tinted their teaching with an
over abundance of religion. Both had good reason to be bitter because of
the persécution each had suffered at the hands of the Roman hierarchy;
and this was demonstrated by the activities of both Andreae and Comenius.
When Andreae began to slow up; Comenius exhorted that he groom new
leadership to take his place; and, when Andreae passed on, Comenius did
actually take hold; and, in his own way, carried on, until he, too, passed
from the scene in 1670. If the original "Fama Fraternitatis" (or an offshoot
of it) was still active in Europe, and in England, in 1670, history does not
say. Yet, with the same struggle for power - religious and politieal - still
persisting in every land; seerecy still was imperative, if the "Fama", or a
similar group, or groups, hoped to exist. For the record, let it be here stated,
that, the lust for politieal power was not vested in any one religion. - Roman
Catholicism, Lutheranism, Calvinism, Presbyterianism and the High
Church of England, all being guilty of the same offense in their own day
and clime. This would seem to confirm, that, whenever too much power
resided in any one religious entity, the people suffered; inasmuch as free
speech and free thought, along with religious toleration, was not allowed
to prevail; with éducation and scientific development simultaneously
stymied. One entire Century wasted in England — the 17th Century — con
firma this Statement; and reflects unfavorably upon the current trend to
wards Ecumenism.
Jan Arnos Comenius rose to superlative heights as an Educator. As a
Consultant of Goveraments, Comenius was responsible for replacing Parochial
Schools with Public Schools, in many nations; and, for substituting the
native tongue (as a teaching vehicle) for the stilted Latin which had preceded
it. The word "Free Masonry" and "Public Schools" have become synony
mous ; yet, for all that Comenius accomplished educationalwise for the young
of many nations, via the Public Schools, in his days ; this does not give any
one of the présent, the right to acclaim Jan Arnos Comenius to have been a
"Free Mason".

Comenius lived in an age, when, the "Wisdom of Solomon" was

of tongue of pulpiteer and educator; and Comenius made fréquent r

1 Allgemeine Deutsche Biographie; Realenzyklopädie f. Protestan

Theologie u. Kirche; W. Hosbach, Andreae und sein Zeitalter, Berlin
1819 Andreae's Vita — as set out, and translated in "Christianopolis" by
Felix Emil Held, 1916.

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 MISCELLANEA 277

to Solomon in his works. Yet, b

a part of the ritualistic work
anyone to tie now a lamb skin Masonic apron around Comenius' waist.
Free Masons now speak of bringing one to the "Light" of Education and En
lightement; out of the "Darkness" of Ignorance and Superstition; the latter
symbolized by the black and white tesselated pavements of the ancient
Cathedrals. Comenius spoke glibly of "Light" in many of his works; but, in
contrast to the Light of Free Masonry, the Light which was diffused by the
Comenian Torch was a Christian Light, supported by Biblical commentary -
a Light destined, as Comenius firmly beheved, to guide ohly the Protestante
of Humanity, to his own Utopia; a Utopia from which Comenius barred
Roman Catholics, Mohammedans and Jews. This, we beheve, detracts from
a Comenian Masonic image rather than adding to it. In an effort to build
up the stature of Comenius as a Mason, some have stressed, that Comenius
was looking towards the time when there would be but One World of Huma
nity - a Utopia which never will be realized, as long as the word 'bigot'
remains in the lexicon. And there were bigots by the thousands on terra
firma, ante Andreae and after Comenius: on the Continent of Europe, in
England, Ireland and Scotland; and in the American Colonies too - before
and after 1717, when the reorganization of the Grand Lodge of Free Masons
for the South of England, took place, in London. Comenius and his writings
to the contrary; when language was inserted in "Anderson's Constitutions"
which barred the discussion of religion and politics in Masonic Lodges; that
was an expedient, purely and simply, to guard against the reopening of old
religious and political sores, which had become cancerous, in England, and
had persisted throughout the entire 17th Century. It is a fact, that the
doors of Free Masonry were then thrown wide open to all men of good cha
racter (regardless of what their rehgion was), who came of their own free
will and accord; and who expressed a belief in God, and in the Soul's im
mortality. Papal Rome did not view the reorganization of British Free
Masonry jubilantly; and, at a time which coincided with the Publishing
of the Second Edition of "Anderson's Constitutions" of 1738, Pope Cle
ment XII spewed anathema upon Free Masons and Free Masonry every
where, in his Const. "In Eminenti" ; the contents of which was later con
firmed by Pope Bendict XIV's "Providas" of May 18, 1751. Both of these
Papal Bulls, as well as many others of similar intent against Free Masonry
are still in force. When a fusion took place between that group of English
Free Masons who then called themselves "Antients", and those who went
under the name of "Modems" the United Grand Lodge of England
came into being; the United Grand Lodge discarded "Anderson's Consti
tutions" in 18132, and adopted new "Constitutions" of its own, which,
amendments made from time to time, is in effect, even now. American
Free Masonry is still guided by the ancient "Anderson's Constitutions".
Some have assayed to read Free Masonry into Comenius' writings,
because, in certain of his works, they saw woodcut illustrations depicting
the Sun, the Moon and the Stars; the Square, the Compassés; the Level,
Plumb and the Rule. From earliest times, the Sun, the Moon and the Stars
(venerated by many ancient nations) have been universal properties. Just

2 Gould's History of Freemasonry - Caxton Edition, 1951, 1952.

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 278 MISCELLANEA

because, in later days, these lu

by organized Free Masonry, doe
title to them. Neither does it g
ranty deed to its visual "workin
explained) purely and simply b
days by the Operative Steinmet
of France, and Britain; when en
glory of God! Overzealous indiv
Fratrum"-Masonic kinship, via the ancient Unitas symbol - the Palm
Brauch, which we have not been able to authenticate in either English
or American Free Masonry. We were able, however, to trace the Palm
Brauch back to early fertility rites in vougue in Eastern countries, at the
Vernal Equinox; whereby, by the waving of the palm branches, the male
and female pollen were united in fruitful wedlock.
Secret Societies were in vogue among College students, and the nobility
of Germany, in the 1600s; when one first begins to hear of the "Frucht
bringenden Gesellschaft"3; while at an approximate coinciding time, calen
darwise, there were unconfirmed rumors of the existence of the "Frucht
bringenden Gesellschaft", in Holland, at the Hague.'1 What the real in
tent of these "fructiferous" gesellschafts was, has never been authoratatively
revealed. It has been written, that, the purpose of such societies was exclu
sively educational - to clear the native tongue of the many foreign language
idioms which had crept in during the Thirty Years War. Significant to this,
is the historical fact, that, at the very end of the 1500s, when the Golden Age
of The Netherlands reached an apogee, a Society which bore the name
"Rederijkers" ("Rhetoricians") came into being in Holland; its objective
(so, it has been written) being identical with that of the "Fruchtbringenden
Gesellschaft". There were, at least, two other similar societies in Amster
dam, in the early 1600s. One bore the very French name "Chamber de
Englantier". Which, when it disbanded in 1617, swiftly reorganized and
dubbed itself "Duytsche Academy". 1617 was the very same year when the
"Fruchtbringenden Gesellschaft" first began to function in Weimar, Ger
many; and, just two years after Johann Valentin Andreae's "Fama Fra
ternitatis" was translated into Dutch, and disseminated throughout The
Netherlands. So, one has good reason to wonder if all of these various or
ganizations were not secret fronts, to further Johann Valentine Andreae's
General Worldwide Reformation in Education and Religion?5 Would this
give anyone the right to say that, the "Rederijkers"; the "Chamber de
Englantier"; the "Duytsche Academy" and the "Fruchtbringenden Gesell
schaft" was Free Masonry ? Following the trend, Jan Arnos Comenius, per
se, devised what he called "A Model of A Christian Society" ; the translation
and printing of which was sponsored in England, by Comenius' friend and
entrepreneuer, Samuel Hartlib. It was published at Cambridge University,
in 1647. As the title indicates, "A Model of A Christian Society" aimed to
promote Christianity — not Free Masonry.

3 Dr. William Begeman, Di© Fruchtbringende Gesellschaft und Johann

Valentine Andreae.
4 Dr. William Begeman, Die Hager Loge von 1637.
5 Morton Deutsch, The Road to Light (still in manuscript form).

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 MISCELLANEA 279

There was Free Masonry, in S

1600s, prior to Comenius' arrivai
reeorded Masonic initiation on
This initication b was conducted
burgh' (which later on came to
whieh had accompanied the Cove
hastily convened to confer the tw
General of the Army of Scotlan
val when the Covenanter Army
castle; in which the Crown forces of Charles I were entrenched. With the
reetoration of Charles II to the English throne, in 1660; and the sanctioning
by that monarch of the design out of which there was shortly to evolve what
is still known, in 1965, as the "Royal Society of London"; it was the Free
Mason, Sir Robert Moray, who was chosen the first President of the still
unnamed Royal Society, on March 6, 1661.
We did not authenticate any meetings of the "Invisible College", in Lon
don, prior to c 1647. This is not intended to detract from the possibility,
that, if the "Invisible College" had commenced holding its Wednesday after
noon meetings, at Gresham College, London, in 1641-1642; Comenius very
likely attended some of those meetings ; for, he had been in correspondance
with the leaders in religious missionizing, and the advocates of Sir Francis
Bacon's "New Natural Philosophy" ; among them being Theodore Haack8,
"German of the Palitinate, then a resident of London" (said to have been
one of the prime movers in getting the "Invisible College" started). Haack,
who had been in England since 1625, (along with others of similar outlook)
could well have discussed in private, for an indefinite period, what eventually
developed into actuality, in the "Invisible College", and, after the "Resto
ration", into the Royal Society of London. Comenius did not major in
Science ; yet he did have scientific learnings when an student in College ; and,
most likely, when he came to London, in 1641-1642, he brought aspirations
with him to become the leader of the scientific minded England. But Co
menius' ambition toboganned, in October 1642; when, en route from London
to Sweden, via Holland (to take charge of the Public Schools of Sweden)
Comenius was privileged to hear René Descartes expound on "Method",
at Leyden. This conversation with Descartes caused Comenius to realize
his utter unfitness for scientific leadership. Comenius was quick to write
his friends in London that he had decided to eut away from science; and de
dicated his nad, heart, hand and intellect, thenceforward, to pédagogies and
philology.
As the ailing and infirm Comenius, then domiciled in Holland, rea
lized, that, his end was approaching; he became impatient at the snail
like forward motion of the newly organized Royal Society of London -
especially so, when he contrasted it with the rapid strides made on
the Continent, in éducation and science. Hoping to spur the Royal
Society on; Comenius came up with his manuscript of the "Via Lucia",

6 Free Masonry in Scotland - History of the Lodge of Edinburgh - Mary

Chapel No. 1 - David Murray Lyon, 1863
7 Entered Apprentice and Felloweraft. - M. D. Free Masonry original
consisted of only two degrees.
8 Robert Fitzgibbon Y ο un g, Comenius in England.

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 280 MISCELLANEA

which he had written while in London, in 1641-1642; but which had never
been published. Comenius had the manuscript quickly translated, and printed
in English. It stands to reason, that, this Comenian effort was, in manner,
patterned after Francis Bacon's préfacé to his "Gfreat Instauration"·, in
which Bacon had addressed himself directly to his monarch, James I; for,
while dedicating his "Via Lucis" to the Royal Society of London; Comenius
also addressed himself therein, to King Charles II, in language which, in
our opinion, parallele the approach Bacon used on James I. Part I of "Via
Lucis", with its then current application, is a preachment of religious doc
trine, embellished with Bibhcal quotations; while Part Π is a scientific
treatise on Light; the merits, or demerits of which, might now well engage
the attention and report of eminent scientists whose forte is "Light".
It has been stated, that, "The Unitas Fratrum as well as Komensky,
had not only ideological, but also direct connection with the Masonic
lodges of the 17th Century"9. It has also been written, that, "the importance
of Comenius to the whole Masonic movemtent can be appreciated from the
fact that his général ideas served James Anderson to compile in 1717 the
Statutes of Freemasonry"10. Discounting ideology, in toto; it would be help
ful, researchwise, if we could be informed of the name or names of the 17th
Century Masonic Lodges with which the "Unitas Fratrum" had "direct
connection"; with information as to where those Lodges were located. We
cannot go along with the Statement that the writings of Comenius (any more
than those of any other author of the 17th Century) influenced the writing
and framing of "Anderson's Constitutions" of 1723 - for, one must not
overlook, that, because of the universal unrest; the wars, and the useless
shedding of blood, in the name of religion ; and the tyrannical domination
then current over man and his mind, "Utopias" by the bushel, had come,
and were Coming from pens, in every Century, and in almost every nation -
but, basically, these Utopias (with their opiates) all teemed with Christiani
ty — in direct contrast to the no religious Free Masonry bar of "Anderson's
Constitutions".
All of this to the contrary notwithstanding, Comenius, in our estimation,
is "The Man the World Passed By". By sheer perseverance, and in the face
of insurmountable odds, Comenius bequeathed to présent day posterity,
some two hundred writings, on various topics - some of which ran édition
atop édition; with translations into Latin, Greek, Polish, German, French,
Itahan, Dutch, English - and, even, Arabie. To Comenius' credit, he was
ahead of his times, in many respects; and did come up with many in valu -
able ideas, which, in one form or another, are still with us, in 1965. Eventual
ly, like an old machine devoid of oil, whose gears had worn themselves out
through overuse; Comenius breathed his last, and departed for his longed
for "Paradise of the Heart". Instead of being held in honored reverence,
the great Comenian Soul, and his unselfish sacrifices for humanity, were
soon forgotten. Even the burial spot of the Comenian bones was lost sight
of, until, in comparative recent times, chance revealed it to have been be
neath a rough slab, whose only identification was the numéral 8, in the
burial ground of the old Huguenot Church, in Naarden, Holland. Well
might the history books of all nations now be rewritten to include Jan Arnos

9 Dr. Joseph S. Roucek - ZRGG 1963, 15, p. 372.

10 Roucek - ZRGG 1963, 15, p. 371.

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 MISCELLANEA 281

Comenius ; and, well might ther

to coïncide with which there sho
Comenius works - with English translations - which are now few and far
between.

It was in the year 1623, in a little hut, at the foot of Klopoty Hill,
that the inspiration to write came to Comenius; who wrote intermit
tently for about three years. When it was finished, the Master Satirist
Comenius (who had risen to the heights of a Voltaire), had set down in
the Bohemian tongue, an appraisal of the World and World Inhumanities,
as then viewed through the Comenian eye. No sooner had the "Labyrinth
of the World" been published, than it came under the ban of the Roman
Catholic Church, who took umbrage at much which Comenius, in true Desi
derius Erasmus vein, had pointed out. Comenius' tart pen and sharp mind
had spared noone; from the Law Courts down to the street sharper who got
rieh selling a Pandora's Box, in which was said to be contained the "Philo
sopher's Stone". Just as Comenius' chief character, the "Pilgrim", arrived
in the Comenian "Labyrinth of the World" some three hundred and fifty
years ago — not knowing how he got there; unable to fend for himself; and
wholely dépendent upon an incompétent and insincere "Guide", to point
out what was good, and what not good for the "Pilgrim"; just so, does the
over-propagandized "Pilgrim" of today, grope blindly in the "Labyrinth
of the World" of 1965; in which, regrettably (in the light of an almost
totally controlled Press, Radio and Tee Vee set up), the Voice of the People
has become impotent - most especially so, since true statesmanship "of,
for and by the people" no longer exista. We are therefore moved to wonder
what Comenius' views on tempora and mores, 1965, would be!
Morton Deutsch

Bemerkung der Redaktion :

Die vorliegende Miszelle wurde der Redaktion als Stellungnahme zu dem
in 'Bd. XV der ZRGG, Jg. 1963 H. 1, S. 371-376 veröffentlichten Aufsatz
von JosefS. Roucek, Jan Arnos Komensky, The Spiritual Founder
of Modern Masonic Movement eingesandt.
Trotz des etwas saloppen Stiles, in dem der Verfasser seinem Ärger über
die These von J. S. Roucek Luft macht, und trotz der Unzulänglichkeit
der Begründung seiner eigenen Gegenthese glaubt die Redaktion sich be
rechtigt, diese Gegenäußerung als spontanes Bekenntnis eines heutigen An
hängers von Comenius, der von dessen kulturkritischen Anliegen ergriffen
ist und eine entsprechende Kulturkritik gern auf die Gegenwart angewandt
•wissen möchte, zu veröffentlichen, um so mehr, als beide Beiträge in eng
lischer Sprache verfaßt sind und die Verbreitung unserer Zeitschrift auch im
englischen Sprachgebiet dokumentieren.

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