THE NEW SCHAFF-HERZOG
Gottingen, 1797-1800); Institutiones ad fundamenta lingua Arabics: (Leipsic, 1818); Das alte und neue Morgenland, oder Erlauterungen der heiligcn Schrift aus der naturlichen Beschaffenheit, den Sagen, Sitten und Gebrduchen des Morgenlandes (6 vols., 1S1S-20); Handbuch der biblischen Altertumskunde (4 vols.. 1S23-31); and Analecta Arabica (1824). Portions of his Handbuch were translated by N. Morren under the titles Biblical Geography of Asia Minor, Phenicia, and Arabia (Edinburgh, 1836), and Biblical Geography of Central Asia (2 vols., 1S36-37), and by X. Morren and T. G. Repp under the title Mineralogy and Botany of the Bible (Edinburgh, 1840). (G. FRANKt.) Bibliography: Xeuer Nekrolog der Deutschen, XIII., ii. 766-769; ADB, xxix. 215.
ROSENMUELLER, JOHANN GEORG: German Lutheran, father of the preceding; b. at Ummerstadt, 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 AJtdorf , he was for several years a private tutor and teacher; then pastor at Hildburghausen (1767- 1768), Hessberg (1768-72), and Konigsberg 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 (1785- 1815). 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 Christiana (5 vols., Hildburghausen, 1795-1814) ; Morgen- und Abendandachten (1799); Betrachtungen uber die vomehmsten Wahrheiten der Religion auf alle Tage des Jahres (4 vols., Leipsic, 1801); Auserlesenes Beicht- und Kommunionbuch (1799); and Christliches Lehrbuch fur die Jugend (1809).
(G. FEANKf.) Bibliography: Notizen aus Rosenmuller' s Leben, Leipsic, 1815; J. C. Dolz, Rosenmiillers Leben, ib. 1816; G. Frank, Geschichte der protestantischen Theologie, 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 Bucher Esra und Nehemia (Berlin, 1875); Zum hunderten Geburtstage des Nathan der Weise (Posen, 1878); Das Jahrhundert nach dem babylonischen Exile mit besonderer Rucksicht auf die religiose Entwicklung
des Judentums (Berlin, 1885) ; Kunstlcr und Jugendbilder (Neuhaus, 1886); Der politische und religiose Charakter des Josephus Flavius (Berlin, 1889); Jerusalem und Cwsarea (1890); Das Auge in Bibel und Talmud (1892); Geselligkeit und Geselligkeitsfreuden in Bibel und Talmud (1895) ; and Klcidung und Schmuck im biblischen und talmudischen Schriften (1905).
ROSETTA STONE. See Egypt, I., 6, § 1; Inscriptions, I., § 3.
ROSICRUCIANS: An alleged mystical order of the early seventeenth century, whose origin is supposed to be given in the Allgemeine vnd General Reformation, der gantzen weiten Welt. Beneben der Fama Fraternitatis, dess Loblichen Ordens des Rosenkreutzes Auch einer kurtzen Responsion, von
dem Herrn Haselmeyer gestellet, welcher desswegen von den Jesuitern ist gefdnglich einge- The zogen, vnd auffeine 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 separately two years previously) likewise deviating widely from the style of the Fama. The alleged author of the Responsion, Adam Haselmeyer, is described 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 concerning a secret society founded some two centuries before, by a German of noble birth called Fr. R. C. ( = Frater rosea? 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 Sepulcher. 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 superiority 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 person or by letter to their founder, seeking worthy successors, having as their seal and symbol " R. C." ( = Rosea 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 disco very showed that the Rosicrucians could now publicly proclaim themselves; the Fama was published in five languages; the learned were invited to test it; and the hope was expressed that some might be led to join the fraternity. The Rosicrucians explicitly declared their belief in Christ, also implying that they were Protestants, and particularly disavowing all