Themis Aurea, chapters 1–4

CHAP. I. That all Laws which beare the Title of Themis, ought to respect their profit for whom they were made.

AS Laws do differ not onely in their Institutions, but their acceptance; so, if not Tyrannically imposed, they center in the Publick good; For if by them Humane Society is maintained, Justice exc[…]cuted, Vertue favoured, so that no man may feare the insolency and oppression of another, we may conclude that they profit and advance a Common-wealth: If every man duely receives whatever belongs to him, he hath no cause of commencing a Suit with any, or to complaine, much lesse to engage in a War; but on the contrary, All (as in the golden Age) shall enjoy peace and prosperity: But the Laws defend this justice by which onely Peace is established, contention ended, Themis worshipped, and lastly, all things in a flourishing state and condition. Whence the Poet[…] advisedly […]igned Themis to be the Daughter of Heaven and Earth, to be the Sister of Saturn, and Aunt to Jupiter, and have done her very much honour, and celebra[…]d her Fame, because she so constantly administred Justice: for Equity and upright dealing were by her enjoyned, and all Vertues which might render men either acceptable to the gods, or serviceable to each other, were to be embraced. She therefore taught them […] live justly and contentedly, to sh[…] violence, injuries and robbery; that they should ask nothing of the gods (as Festus observes) but what should savour of honesty and Religion, or otherwise that their prayers would have no good issue. She furthermore said that the great God did look down upon the earth, and view the actions of men, whether good or evi[…] and that he severely punished the wicked for their iniquity with eternal punishment; that he rewarded the good son their integrity with a life which shall neither end nor decay.

Others were of an opinion that this Themis was a Prophetesse amongst the Grecians, and did foretel what should happen, by which endowment she got great Authority; so that they esteemed her an Enthusiastesse, and thought that she had familiarity with Spirits, nay even with the gods themselves, from whom she sprung and had her Original; to whom also after her decease she was supposed to have returned, where they have enlarged her Commission in relation to mankind. When she was accounted the Goddesse of Justice, by her Kings held their Dominions; she instructed them in their duties to their Subjects, and made the rude multitude pay due homage and subjection to their lawful Princes. She laid the foundation of Magistracy, and built an orderly structure of Politicks; for which cause she was in so high estimation amongst the Heathens, that they supposed the World by her Divinity to be upheld and supported. They erected Temples to her, and Instituted divine Rites and Ceremonies in honour of her. The first that was dedicated to her was in B[…]t[…]a neer to the River Cephissus, at which after the Flood, Deucali[…] and Pyrrha are […]id to have arrived; where they enquired of the Oracle, how mankind which had perished in the Deluge, might again be restored, as Ovid Lib. primo.

O Themis, shew what Art tis that repairs,
Lost mankind, voutchafe t' help our sunk affairs.

This also was Allegorically spoken concerning our Themis, that she being very prudent and more beautiful then all her Contemporaries, was beloved of Jupiter; but after much sollicitation he was repulsed, and all intercourse broken off, till at length she was surprized in Macedonia, and forced to be espoused to him, by whom she was with childe, and brought forth three Daughters; Equity, Justice, and Peace. She is reported to have had by the same Jupiter a son named Medius Fidius or the righteous, being Faiths Guardian; wherefore an Oath sworne by his name was sacred and unalterable: and this solemnity the Roman Patriarchs challenged to themselves as their due, because it was held an execrable thing for an ingenious man to be forsworne.

Although we are confident that there was never upon the face of the earth any such Themis, who after consultation returned that Oracle; much lesse that she was translated into heaven, as the Heathens ignorantly imagined; yet we confesse that […]he true Idea of Justice, or an universal notion of Vertue may herein (though occultly) be insinuated; for out of her springs good Laws, and not as some think out of Vice, which is onely a thing accidental.

This Equity keeps Kingdomes in safety, Common-wealths and Cities in order, and lastly, emproves small beginnings to a great height and degree of perfection.

This Equity is that rule by which men ought to frame their words and actions, Polycletus a famous Statuarie made a Book in which was proportionably expressed to the life each member in mans body, and he called this a patterne by which other Artificers might examine and prove their peices. Such Rules indeed there are in all Arts and Sciences named Axioms, which by deduction of things from their principles do rightly conclude.

This Equity doth so poise all our manners and actions that they are not swayed to injustice and wickednesse, whereby very many inconveniences are eschewed which happily might lead us away: For as Luxury and Riot are the causes of diseases, so injustice hath annexed to it as an inseperable companion losse and punishment: and on the contrary, as Health renders men most happy, not onely because of it selfe, but as it is big with other Benefits: so by this Equity, wholesome Laws are enacted to the great comfort and advantage of mankind. But because this is so cleare to every Rational man, in vain are words spent to demonstrate it.

CHAP. II. Those Laws which the Founder of this Fraternity prescribed to the R. C. are all good and just.

AS no Rational man can deny the absolute necessity of good Laws; so it is most fit that such Laws should have their due praise and commendations; that the sluggard hereby might be pricked on to Vertue, and the diligent might have his deserved reward.

Seing therefore that these Positions or Laws, laid down by the Father of the honourable Fraternity are worthy of special view, we shall truly according to their nature, and the advantages men may receive from them, Crown them with due commendations, counting them not onely worthy of acceptance, but an Encomium.

First it is most reasonable that every Society if it be good, should be governed by good Laws; if otherwise, by bad: but that this Society is good and lawful, we do not onely suppose, but may gather from particular circumstances to which their Positions are agreeable.

Something may be said concerning their number of six, which hath very much of perfection in it; so that the Society by an abundance of Laws is not in confusion, nor yet by the paucity and fewnesse tied up from all liberty. When there are multitudes and great diversity of Laws, we may probably conjecture that there will happen many crimes and enormities; for he that sleighteth the streight path of Nature and Reason, will certainly be misled into many windings and labyrniths before he comes to his journeys end. From these inconveniences our Laws are free, as well in quality as number; they are voluntary, and such to whom all may easily assent as most Rational.

They follow in their order.

1. That every one of them who shall travel, must professe Medicine and cure Gratis.

2. That none of them, notwithstanding their being of the Fraternity, shall be enjoyned one habit; but may suit themselves to the Custome and Mode of those Countries in which they reside.

3. That each Brother of the Fraternity shall every yeare upon the day C. make his appearance in the place of the holy Spirit, or else signifie by Letters the true cause of his Absence.

4. That every Brother shall chuse a fit person to be his Successour after his decease.

5. That the word R. G. shall be their Seale, Character, or Cognisance.

6. That this Fraternity shall be conceal'd an hundred years.

The Brethren are solemnly sworn and strictly engaged to each other, to keep and observe these Conditions and Articles; in all which we finde nothing either prejudicial to themselves, or hurtful and injurious to others; but that they have an excellent scope and intention, which is the glory of God and the good of their Neighbour. We shall further prosecute these things, and by running thorow their several causes and circumstances, give any one a greater light into them.

In the first place, as touching the first Author of these Lawes, it will be worthy our consideration to examine whether he had power and authority to make such Laws for himselfe and others, and of requiring obedience thereto; then who was the Author? and why his name hath been hitherto concealed?

It is most certain that a Prince who is as it were an Head to his Subjects that are his Members, it is indeed a thing […] questionable, but that he hath full power of making and ratifying of Lawes: For chiefly it belongs to the Emperour, then to each King, because they have right to govern. Lastly it concerns any Princes or Civil Magistrates.

But Lawes that are brought in by Inferiours, extend onely to those that have a particular Relation to them; neither are they long lived, nor do they excuse from the Lawes of Superiours, being onely obligations which respect Time, Place, the Person and Subject.

Amongst the Antients those men who were of best repute for their Wisdome, Learning, Authority, Sincerity, and of greatest Experiences, might set up Lawes in any City or Nation. Thus we see that Moses was made Ruler and Cheiftain amongst the Hebrews, and amongst the Heathen the first Law-givers were called Zephyrians: after them Zaleueus in imitation of the Spartanes and Cr[…]tians (who were thought to have received Antient Lawes from Minos) wrote severe Lawes, and found out sutable punishment; he left rules whereby men might try their actions, so that many afterwards were fr[…]ted into good manners; for before him Lawes were not written, but the sentence and state of the cause lay in the Judges breast.

Afterwards the Athenians received Lawes from Drac[…] and Solon; upon which they proceeded in all Courts of Judicature, from whom the Romans who lived after the building of the City three hundred yeares, had their Lawes of the twelve Tables published by the Decemviri; and these in processe of time being enlarged by Romane Magistrates and the Caesars, became our Civil Law which at this time is used amongst us.

Other Nations also had their respective Lawgivers, as Aegygt had Priests, and Isis, who were taught by Mercury and Vulcan. (These were golden Lawes, and such as owed their birth to the fire.) Babylon had the Caldeans, Persia had Magitians, India had Brachamonds, Aethiopiae had the Gymnosophists; amongst the Bactrians was Zamolsis, amongst the Corinthians was Fid[…], amongst the Nilesians was Hippodamus, amongst the Carthaginians was Charonda; lastly amongst the Brittaines and French the Druides.

From what hath already been said there may be gathered thus much, viz. That any one hath liberty (his Companions complying and faithfully engaging) to prescribe Lawes to himselfe and them, especially if such Lawes are founded upon Reason and Equity; For (as the Comedian hath it) amongst the good ought to be transacted just and honest things; but as the combination of the the wicked is unlawful, so are those bands that oblige them damnable, whose trust and fidelity are but true cheats and sure deceits; their constancy but obstinacy, their oaths cursings, their rules methods of villany, their lawes are commands to wickednesse.

Our Author indeed was a private man, and no Magistrate; but in his particular relation he was invested with much Authority, whereby he might oblige and binde others, be both Lord and Father of the Society, and the first Author and Founder of this golden Medicine and Philosophical Order. If any one shall attempt to usurpe jurisdiction over any against their wills and consent, he shall finde his labour to be in vaine; for he must needs suppose them to have a prejudice against such designes, since he playes the Bishop in anothers Diocesse: But certainly the case is different here, because by a faire resignation they devoted themselves to his command.

Surely for confirmation we may take notice of the Time; They have been kept and observed for many Ages, and this doth not a little strengthen the first Authority; for if you prescribe Lawes to any who were not under such before, and and such Lawes continue a long season unviolated, it will follow that those Lawes being just and good may yet endure: for that nothing hinders, but that this private Legislative power may be in force, being neither contrary to Divine or Civil Statutes, the Lawes of Nature, any positive Law, or Custome of Nations.

To some it may seeme a strange thing that our Authors name should not be known; to which we answer.

Our Father indeed hath lien hid as being long since dead, and his Brethren although they live and retaine in Record and Memory his Sacred Name; yet because of some secret and weighty causes, are not willing to have his name or person known. Besides they have a continual succession and genealogy from him to themselves; and they received afterwards a Lampe from a known confederate and colleague of their Fraternity; They can read the Authors soule in his Bookes, view the true Feature in the picture, judge of the truth of the cause by the effect; whose actions confirme their goodnesse and sincerity; their hands are set with eyes, so that their beliefe goes beyond their sight; whar other men foolishly and ignorantly think incredible and vaine, they know to be reall and possible.

Shall we deny that those men who were chosen and selected to be of the Fraternity, were unacquainted with our Author? Surely they were most intimate and familiar with him, and performed with alacrity what ever he commanded or enjoyned them.

To those indeed to whom the knowledge of him was no benefit, he was not, neither was it necessary that he should be known, unlesse such persons over curious pryed into matters which concern them not; for as it belongs not to us to have intelligence what designes are in agitation within the walls of Troy, or who in India doth administer justice or give Lawes; so likewise ought they not to intermeddle with this Author and his Brethren altogether unknown to them. If we behold smoake breathing out of an house, we presently conclude that there is fire within. And why should not we although the Father and the Fraternity have not been seen by outward eye, yet because of their workes, by the eye of our mindes discern and satisfie our selves concerning them? We can passe a judgement upon a Tree by the fruit, although the fruit be plucked off; it sufficeth to the knowledge of a man if we heare him speake: Whence Socrates spake thus to a young vertuous man, but one that held his peace; speake (said he) that I may heare thee. A Dog discovers himselfe by his barking, a Nightingale by her sweet chaunting notes; and we judge of all other things according to their actings. And why then cannot we distinguish this our Author from cheats by his Positions and Lawes, since it is the others whole designe to delude? they make gain of their tricks; that which would be iarksome to another, they take pleasure in, and make a sport of dangers and hazards.

Our Author is namelesse, but yet worthy of credit, unknown to the vulgar, but well known to his own Society. And some may ask the reason of his concealment. We know that the Antient Philosophers counted themselves happy in a private life; and why may not Moderns enjoy the same priviledge, since necessity may put these more upon it then them? The World is now more burdned with wickednesse and impieties: Indeed the whole Creation as it flowed from God was exceeding good, but mans fall hath brought a curse upon the Creatures. Polidorus had not been so credulous, could he have foreseen his Fate; by whose example others have got wisdome, they dare not entrust themselves with the rude multitude, but secretly do withdraw themselves; for commonly an handsome opportunity makes a Theife; and he that exposes his treasures upon an high hill to all mens eyes, invites Robbers. Men called Homines have both their name and nature ab humo, from the earth, which sometimes being parched with extreame heat opens; sometimes seemes to be drowned with floods; which depend upon the Sun, Winde, Showres, either of them either yeilding no influence at at all, […]or exceeding in their operations. Even so the minde of man is not alwayes in the same condition; sometimes it enlargeth it selfe in covetousnesse, sometimes Vice is more pleasing to it then Virtue, and plundering is prefer'd before honesty and Justice. But I would not be thought to include all men in this censure; for we intend onely those who having neith[…]r reason nor learning, do differ very little from the brute beasts.

Wherefore the Father of this Fraternity was not so much careful of concealing himself in respect of his own interest; but herein he wisely consulted the good and welfare of his successors and the whole Fraternity. Shall we esteeme him a wise man who is not wise for himselfe? so that Aristippus, Anaxarchus and many others do worthily beare their disgraces.

Every one by dangerous atcheivements and noble exploits can get renown; and some have grown famous by notorious and execrable villanies; As Herostratus who fired the great Temple of Diana: But this our Author and his Successors conceale themselves, very well knowing what a sting Honour and Popularity carries in the taile of it; not that they hate or scorne humane Society, but that they may as it were at a distance behold the enormities of men, being onely spectators and not actors. Democritus is reported to have put out his eyes that he might not see the vanity and emptinesse of the world in respect of goodnesse and vertue, and its fulnesse of deceit, luxury, and all vice: But our Author and his Successors have taken a very wise course to conceale themselves: no man that would exactly see an object, will fixe both his eyes upon it; neither will a wise man put himselfe into the hands of either Mercury or Mars, they being Patrons of Theifes and Robbers; neither will he entrust himselfe with Jupiter or Apollo, since that the one is armed with thunderbolts, the other with arrowes, by which the unfortunate Hyacinthus perished, and was Metamorphosed into a flower bearring his name.

CHAP. III. Concerning the general intent and effect of these Lawes with the particular Circumstances of Place, Time, Meanes, and the End.

WE have already at large discoursed of the maker and efficient cause of these Lawes; now we shall treat of their Effects and Circumstances.

That is properly termed an effect which in all points agrees with its cause; so that if our Author was an upright man, these Lawes which flow from him shall likewise be good, it being a very rare thing to see a vertuous off-spring degenerate from their Parents and Ancestors.

It is evident enough that these Lawes do answer their intention, by that order and firme knot of friendship which yet continues amongst that Honorable Society; for if Reason, Nature, and Truth, had not justified their proceedings, doubtlesse they had long since been ruined and come to nothing. Many indeed aime well, but yet hit not the marke; and we know that a sudden storme crosses the endeavour and desire of the Mariner in arriving at his safe Haven: even so he that sets himselfe to any noble exploit, shall finde blocks in his way; and if he goes thorow with it, God should have due thankes by whose providence and blessing he obtaines so happy an issue.

Hitherto these Brethren have not repented of their condition, neither will they ever, being servants to the King of Kings, all the fruits of their labours they dedicate to him. Religion with them is in greater esteeme then any thing in the World; as well in the Book of nature as the written word they read and study Gods Omnipotency, his Providence and his Mercy; they account it their duty to helpe and relieve the poor and oppressed; and surely such actions become Christians; so unworthy a thing it is that Heathens and Turkes should outstripe us in them!

It is not necessary that any should know their place of meeting, but they whom it properly concerns. We are sure that it is not in Vtopia, or amongst the Tartars, but by chance in the middle of Germany; for Europe seemes to resemble a Virgin, and Germany to be her belly; it is not decent that a Virgin should discover her selfe, lest she rather be accounted a Strumpet then a Virgin: let it suffice that we know her not to be barren; to have conceived, yea and brought forth this happy Fraternity: although hers is a Virgin-wombe, yet she have teem'd with many rare and unknown Arts and Sciences. We meane Germany which at present flowrisheth and aboundeth with Roses and Lilies, growing in Philosophical gardens where no rude hand can crop or spoile them.

The Hesperian Nymphs have their abode here; Aegle, Heretusa, and Hespretusa, with their golden boughes, lest they againe become a prey to Hercules, are here secured. Here are Geryons vast bulls in faire and safe pastures; neither Cacus, nor any malicious person can steale or persecute them. Who can deny that the Golden Fleece is here, or the princely Garden of Mars and Aeta who is feigned to be Son of Phoebus and Phaetons Brother? here are fed the sheep and oxen of the Sun called Pecudes, whence is derived the word Pecunia, Money the Queen of the World.

It would be to no purpose to speake of the meanes by which these things have been deduced from their first Author; since that the Brethren in their Book entituled their Fame and Confession, and in other writing have at large declared them. He brought them first from Arabia into Germany his native Country, and then designed to make up the Fraternity; and these made the first part of the Book called M. of which there is so much mention in their Fama; which was afterward translated out of Arabicke into Latine; out of which Book M. they learned many Mysteries, and in it as in a glasse they clearely saw the Anatomy and Idea of the Universe: And doubtlesse shortly they will let the Book M. come abroad into the World, that those who covet after knowledge may receive satisfaction; nay I confidently believe that happy day to be at hand; so may we judge of the Lion by his Paw; for as the […]bbings and flowings of the Sea (as Basilius Valentinus reports) doth carry much wealth to divers Kingdomes; so these secrets coming into publicke view, having much in them of the Worlds Harmony so much admired by Pythagoras, may yeild us no lesse profit and content.

Neither hath it been ever known that two have been so much alike as this to the M. yes this F. is the M. neither must we expect another M.

The end for which these Lawes were made was the common good and benefit which partly belongs to the Brethren themselves, and partly respects others, either in their mindes or bodies to the furnishing of that with knowledge, and to the remedying of the diseases of the other; for they being ambitious to profit and advantage others, have taken a course sutable to their intentions.

But if any shall object and say that they have not consulted their own safety, these things will confute; as also that they have endeavoured the good and welfare of others.

In this case the scales hang very even, inclining neither to the one nor other, and the first Unity is equivalent to the fifth, or second and third linked together; every one (as the Proverbe hath it) will christen his own childe first; and Rivers (as the Wiseman speakes) streame not out, unlesse the fountaine is full; he gives best, that gives so to one that he may give oftentimes.

But when were these Lawes first promulgated, you may learne out of the Fama by chance about the yeare 1413! If he was borne in the yeare 1378. and travelled at 16. yeares of age, he was out 6. yeares, and returned at the end of 8. but expected 5. yeares before he brought his businesse to any end, and gave his Lawes: But these things are rather conjectural then certaine, in regard that we want the History in which they are distinctly set down.

CHAP. IV. Of the First Law, and the excellency of Medicine above other Arts, to which the Brethren are devoted.

WE are now come to treat more particularly of each Law, and we will begin with the first, viz.

That whoever of them shall travel, must professe Medicine and cure gratis without any reward.

Necessity hath forced men to invent Arts for their help; curiosity hath set others on worke to satisfie Fancy, and luxury hath not been idle in seeking out meanes to please it selfe: Now amongst these Arts and Inventions, some are more noble and excellent, both in respect of themselves, as also in the estimation of men. Do not we count it a Divine and Majestical thing to govern? what more glorious then to wage War with successe? There are Merchants, Handicraftsmen, and Husbandmen, in a Common-wealth, and every one acts in his proper sphere. In any profound point in Divinity we consult the able Clergy; in a doubtful and subtile case we go to an able and honest Lawyer; in desperate sicknesse we seeke to an experienced and learned Physitian: But Medicine seems deservedly to have the preheminence; for a Physitian in sicknesse governes the Emperour, prescribes Rules and Directions which the Lawyer cannot do; for the Lawgiver being present, the Law hath no force, and may be changed and altered at his pleasure who first instituted them.

The Physitian likewise fights with the diseases of mans body, and hath sharpe battels with them, he overcomes to preserving or restoring health almost lost and decayed. Hence Aristotle places health amongst those things in which all men agree; for every one knowes that it is best, and desires to be well, and in the next place to be rich and wealthy.

Wherefore a Physitians employment is so far from being contemptible, that it is concerned in a mans cheifest outward good and happinesse, in maintaining health and curing diseases. God at first created man; Nature Gods handmaid conduceth to the generation of him from […]he seed of both Sexes; and it is the Physitians office to recover man diseased, and to restore him to his native health, so that this Art hath much in it of Divinity, having the same subject with the Creation and Generation, viz. Man who being created after the Image of God, was his by Creation, being begotten was Natures by Generation; nay Christ himselfe being incarnate did not disdain to be as well as the Physitian of the soule, so also to be the Physitian of the body. The Prophets amongst the Israelites practiced Physick, The Priests amongst the Aegyptians out of whose number the Kings were chosen. Lastly great Princes have studied this Art, not covetously for the reward, but that they might help the sicke. We have heard of some who having slaine many in a just War, yet to cleare themselves have freely given Physick, doing good to men to expiate the hurt they had formerly done.

Wherefore since the Profession of Physick is so high so noble and sacred, we need not admire that amongst other Arts and Sciences in which they excell, thes[…] Brethren of the Honourable Society should chuse and prefer this above the[…] all. I confidently believe that they knowing the most intimate secrets of Nature, can naturally produce very strange effects, which may as much amaze an ignorant Spectator as the Gorgons head; bu Medicine was dearer to them, as being of most profit and greatest value.

But some perhaps may exclaime agains[…] these Brethren, saying that they are not Physitians, but meere Empericks who intrude upon Physick: Such indeed should first look at home, and then abroad. I confesse that few of the Brethren have had their education, but yet they are great Schollars; not fresh or rawe in profound learning, but the greatest proficients. They compound that Medicine which they administer, it being as it were the marrow of the great World.

To speake yet more plainely, their Medicine is Prometheus his fire which by the assistance of Minerva he stole from the Sun, and conveyed it into man; although diseases and maladies were afterwards by the gods (as the Poets feigne) inflicted on men, yet the Balsome of Nature was more powerful then the distempers: This fire was spread over all the World conducing to the good both of body and mind, in freeing the one from infirmities, the other from greivous passions; for nothing doth more chear and make glad the heart of man then this Universal Medicine; precious stones wrought into subtile powder, and leafe-gold are the Ingredients of this powder commonly called Edel heriz pulver: Aeschilus doth attribute the invention of Pyromancy, the composition of Medicines, the first working upon Gold, Iron, and other mettals, to Prometheus; hence the Athenians erected an Altar common to him, Vulcan and Pallas, considering how much fire conduced to the finding out of the secrets of nature: But we must know that a fourfold fire is required to bring this Medicine to perfection, and if one of them is wanting, the whole labour is lost.