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.SBACON'S "SECRET SOCIETY":   THE EPHRATA CONNECTION

SECTION II — SLIDES AND RESEARCH ON EPHRATA
by Linda S. Schrigner, et al

24

Domed Building Depicts the Rosicrucian Temple on Mt. Zion
Note:   Naming a hill at Ephrata, "Mt. Zion" and 
building a dome on the temple of the Zionitic Brotherhood, 
as in this drawing, is very much reminiscent of the Mt. Zion 
in, and Temple of,  Jerusalem.   The Zionitic Brotherhood was 
not  a Jewish sect, however; its members were of the western 
esoteric tradition, of  which Rosicrucianism is one Order. 
It may be that the name "Zionitic" alludes to certain 
Kabbalistic aspects of one selective  area of  Rosicrucian 
study, and was perhaps a means of not identifying the 
members here as Rosicrucian, for the same reasons that a 
code name "Woman in the Wilderness" was used in continued 
contacts with European Rosicrucians.  The reference to "Zion" 
may also allude to the desire to bring humanity back to the 
universally divine, symbolized by the "mountain top" in sacred 
allegories.  The "Zionitic" reference may also be a "landmark" 
to identify many contemporary aspects of the Rosicrucian 
perfecti working in Early America.

Below:   This is the Qabbalah Rose Croix [Kabbala Rose 
Cross],  an old Rosicrucian  symbol, here in French.   In 
Hebrew, Kabbala is "Qabbalah".  The Kabbala is an ancient 
system that is said to pre-date Jewish traditions, but was 
carried on both by rabbis and by esoteric spiritual traditions. 
The Essenes were once considered to be a mystical "Jewish" 
sect of solitary aesthetics who dressed in white, lived in a 
self-contained community, and were known for healing and
a special knowledge of the hidden mysteries.  Rosicrucian 
historians have traced a particular sect of "non-Jewish" 
Essenes, and have also traced mystery school students of 
Hermes, to European lands.  The Hermeticists  became the
source of much of what is known as Hermeticism. 

Whether in fact there are ties with the Zionitic Brotherhood 
of Early America, there are possible Rosicrucian allusions 
drawn that symbolically, at least, functioned as traditional 
esoteric landmarks.

Qabbalah Rose Croix - Old Rosicrucian Symbol
There were 13 Rosicrucian men who formed what is known as the "Zionitic Brotherhood".  It is not to be confused as an official Rosicrucian body; it was a group of the local Wissahickon members who went on to Ephrata, some time after Beissel began his work there in 1732.  Their purpose in organizing was to carry on as in the tradition of Kelpius after his death or transition.  The perfecti of the original group or others who came later, would carry on certain additional work and study that continued to be specific to them under the vehicle of the Zionitic Brotherhood, as explained by Sachse.  This brotherhood also built a monastery at the old Wissahickon site in 1737, where Conrad Mathaii continued his work as successor to Kelpius.   According to Sachse, the private meetings of the Brotherhood at Ephrata were for mutual studies and physical and spiritual regeneration.

The Zionitic Brotherhood was separate from the other memberships at the Cloister.  The members had their own temple—a domed structure on what was named Mt. Zion  at the Cloister.  It is depicted here in this image of a drawing done of Beissel at Ephrata, before the buildings on the hill later burned.

Women were a part of the Rosicrucian tradition specifically that spanned centuries under different names.  Female Rosicrucians and other male Rosicrucians who were not perfecti, or not of the Zionitic Brotherhood, would participate with the perfecti, however, only in the specific Rosicrucian ritual work and study.  Think of it as an analogy where Rosicrucians today may meet privately at a Masonic Temple, but only participate in Rosicrucian activity unless they also are Masons. 

One controversial section of the last chapter of Julius Sachse's book of 1895 concerns a conclusion drawn by Corliss Fitz Randolph who wrote the chapter, that contradicts previous and subsequent history written by Julius Sachse himself, and later historians, as well.  Because of its inconsistency in understanding the history of the Ephrata connection with the Rosicrucian movement, it is necessary to clarify the issue at this point. 

NEXT: 24a



This Revised Presentation is for Educational Purposes Only,
with many research points added by Linda S. Santucci
(pka Linda S. Schrigner)
Copyright © 2002 by Linda S. Santucci. All Rights Reserved.



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  Copyright © 2002 by Linda S. Santucci.  All Rights Reserved.



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