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BIBLIOGRAPHY: Neuer Nekrolop der Deutwhen, XIII., ii. 766-769; ADB, xxix. 215.

ROSENMUELLER, JOHANN GEORG: German Lutheran, father of the preceding; b. at Ummerstddt, near Hildburghausen (17 m. s.e. of Meiningen), Dec. 18, 1736; d. at Leipsic Mar. 14, 1815. After completing his education at the University of Altdorf, he was for several years a private tutor and teacher; then pastor at Hildburghausen (17671768), Hessberg (1768-72), and K6nigsberg in Franconia (1772-75); professor of theology at Erlangen (1775-83); first professor of the same at Giessen (1783-85); and professor of theology, pastor of St. Thomas', and superintendent at Leipsic (17851815). In theology he was an opponent of the Kantian exegesis and an adherent of the mediating school, regarding the principles of the unbiased reason to be as authoritative as the clear expressions of Scripture. The fruit of his activity as teacher and preacher appeared in writings on exegesis, hermeneutics, practical theology, and, above all, in books of edification. Special mention may be made of his Scholia in Novum Testamentum (6th ed., 6 vols., Nuremberg, 1815-31); Historia interpretationis librorum sacrorum in ecclesia Christians (5 vols., Hildburghausen, 1795-1814); Morgenr and Abendandachten (1799); Betrachtungen iiber die vornehmsten Wahrheiten der Religion auf alle Tage des Jahres (4 vols., Leipsie, 1801); Auserlesenes Beicht- and Kommunionbuch (1799); and Christliches Lehrbuch fur die Jugend (1809).

(G. FRANSt.)

BIBLIOGRAPHY: Notizen aus Rosenmilller's Leben, Leipsie, 1815; J. C. Dolz, Rosenmialers Leben, ib. 1816; G. Frank, Geschichte der protestan6iwhen Theotogie, iii. 102, ib. 1875; ADB, xxix. 219.

ROSENZWEIG, ro'zen-tsvaig, ADOLF: German rabbi; b. at Turdossin (52 m. s.s.w. of Cracow), Hungary, Oct. 20, 1850. He was educated at the rabbinical seminary at Pressburg, the Lehranstalt fur die Wissenschaft des Judentums, Berlin, and the University of Berlin. In 1874 he became rabbi at Pasewalk, Pomerania, whence he was called, a few years later, to Birnbaum, Posen, where he remained until 1879. From 1879 to 1887 he was rabbi at Teplitz, Bohemia, and since 1887 has been rabbi and preacher of the Jewish community at Berlin. He has written Zur Einleitung in die Bfcher Esra and Nehemia (Berlin, 1875); Zum hunderten Geburtstage des Nathan der Weise (Posen, 1878); Das Jahrhundert nach dem babylonischen Exile mit besonderer Riicksicht auf die. religiose Entwicklung

des Judentums (Berlin, 1885); Kiinstler and Jugendbilder (Neuhaus, 1886); Der politisehe and religidse Charakter des Josephus Flavius (Berlin, 1889); Jerusalem and Cmsarea (1890); Das Auge in Bibel and Talmud (1892); Geselligkeit and Geselligkeitsfreuden in Bibel and Talmud (1895); and Kleidung and Schmuck im biblischen and talmudischen Schriften (1905).

ROSETTA STORE. See EGYPT, I., 6, § 1; IN SCRIPTIONS, I., § 3.

ROSICRUCIANS: An alleged mystical order of

the early seventeenth century, whose origin is sup

posed to be given in the Allgemeine vnd General

Reformation, der gantzen weiten Welt. Beneben der

Fama Fraternitatis, dess L6blichen Ordens des Rosen

kreutzes . . . Auch einer kurtzen Responsion, von

dem Herrn Haselmeyer gestellet, welcher desswegen

von den Jesuitern ist gefknglich einge

The zogen, vnd auf eine Galleren geschmiedet

Apocryphal (Cassel, 1614). The Fama is the most

Sources. important section of the work, the

General Reformation being a satire on

crazy reforms translated from an Italian original,

and the Responsion (which had been printed sepa

rately two years previously) likewise deviating

widely from the style of the Fama. The alleged

author of the Responsion, Adam Haselmeyer, is de

scribed as a notary of the archduke or an ordinary

imperial judge in a Tyrolese village near Hall, but

how far these assertions are authentic is unknown.

The Fama professes to give information concern

ing a secret society founded some two centuries be

fore, by a German of noble birth called Fr. R. C.

(=Frater rosew crucis, or " brother of the rosy

cross "), who, placed in a monastery at the age of

five, had started on a pilgrimage to the Holy Sepul

cher. At Damascus he had become acquainted with

the lore of the Arabs, and there he had translated

into Latin " the book and the book M " (=mundi) .

After three years he was sent by his hosts to Egypt

and Fez, but in the latter city he learned the superi

ority of his own faith and that man is a microcosm.

Two years later he sought to promulgate his new

wisdom in Spain, but to no purpose, and finally he

returned to Germany. Here, in a special " house

of the Holy Spirit," he formed a little band who

were to go into all lands, wearing no special habit,

freely healing the sick, reporting annually in per

son or by letter to their founder, seeking worthy

successors, having as their seal and symbol " R. C."

(=Roses Crux, " Rosy Cross "), and concealing

the existence of the fraternity for a hundred years.

A hundred and twenty years after the death of the

founder, a secret door was discovered in the " house

of the Holy Spirit," behind which was a vault with

an altar covering the uncorrupted body of the

founder, who held in his hand a little parchment

book with letters of gold. This discovery showed

that the Rosicrucians could now publicly proclaim

themselves; the Fama was published in five lan

guages; the learned were invited to test it; and the

hope was expressed that some might be led to join

the fraternity. The Rosicrucians explicitly de

clared their belief in Christ, also implying that they

were Protestants, and particularly disavowing all