The Nine Rosettes and Kabbalah

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The earliest attestation is 100 years after the VM!

The Kabbalah is older than the beginning of the 16th century. Interestingly, the oldest depiction of the diagram I could find is actually from 1516.

Source: Wikipedia

Classical Kabbalah spread "from northern Spain around the end of 1300, primarily through the works of Joseph ben Abraham Josef Gikatilla and through the writings (some of them anonymous and pseudepigraphic) of Mose ben Samuel de Leon."

BSM, G'iḳaṭilyah, Yosef Avraham: Portae Lvcis ( Šaʿarê ôrā ), 4 Exeg. 690, 1516, You are not allowed to view links. Register or Login to view.
   
Translated by Paulus Ricius. Ricius converted from Judaism to Christianity in 1505.



Josef Gikatilla (1248 - 1325) became a disciple of Abraham Abulafia only after the writing of the Portae Lucis ( Šaʿarê ôrā ) and systematized the teaching of the Sephiroth ( see History of the Christian Kabbalah, Part 1, by Wilhelm Schmidt-Biggemann ):
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Šaʿarê ôrā ( Sha' are Orah ), English translation:
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Finally, it should be noted that scholars have traced the origin of the art on the Porta Lucis cover to Johann Reuchlin ( 1455 - 1522 ).

Source: Philosophia symbolica: Johann Reuchlin and the Kabbalah, Amsterdam 2005


30b Joseph ben Abraham Gikatilla, Portae lucis, transl. Paulus Ricius. Augsburg, Johann Miller, 1516

Reuchlin was sent Paulus Ricius' partial Latin translation of Sha'arei Orah by the latter's son, Hieronymus, after Hieronymus had been given a letter to read which Reuchlin had sent to his friend Konrad Peutinger. In this letter, Reuchlin expressed great admiration for Paulus Ricius Portae lucis was reprinted in Pistorius' Christian kabbalistic compilation of 1587 (see no. 17). The Inventory of Reuchlin's Hebrew works (see IVa) lists Porta lucis under no. 35; it is not certain whether this edition is meant or a Hebrew manuscript, which Reuchlin also owned.

This is the first representation of the sefirotic tree in print. From the 13th century onwards, Kabbalists produced pictorial representations of the structure of creation, generally called ilanot (trees) . Part of the terminology of the sefirot was determined by 1 Chronicles 29: 11: 'Thine, Lord, is the greatness (gedulah), the power (gevurah) and the glory (tiferet), and the victory (netsach) and the majesty (had) ... thine is the kingdom (malkuth)', which in the image in Portae lucis (from right to left) are, respectively, the fourth, fifth, sixth, seventh, eighth and tenth sefirah.