Themis Aurea, chapters 13–17

CHAP. XIII. Of the second Law of the Fraternity of the R. C. viz. That none of the Brethren shall be enjoyned one habit, but may suit themselves to the Custome and Mode of those Countries in which they are.

MAny perhaps may blame my prolixity upon the first Law; to whom I shall answer, that weighty businesses are not to be perfunctorily run over; transactions in the little World may onely deserve to be touched upon, but the affairs of the great World ought to have an answerable consideration; so that I must necessarily crave pardon for my brevity, because I could not wrap up the due commendations of such subjects in so narrow a compasse.

This second Law gives birth to the first; for without it the Brethren would have no opportunity of doing good, who by its benefit are secure and fear no danger: for as a Bird although it singeth not, is known by the colour of its feather; so every one accustoming himself to one Habit is thereby distinguished. We finde in History that many by their enemies have been discovered by their apparel, and the disguise hath oftentimes procured liberty. Otho being overcome and making his escape by Sea was taken by Pirates, who not knowing him because he had changed his cloaths, suffered him to ransom himself.

On the contrary King Richard coming back from the Holy Land, affairs being there illy managed and to the displeasure of many, especially the Duke of Austry, passing with his Navy by the Adriatick Sea was discryed and became a prey to the said Duke, who was forced to redeem himself, to pay a vast sum of money; and he was known and found out by his garments.

If danger attends Kings and great persons in such cases, much worse would be the condition of private men if they should have so sad a restraint upon them. Men in meane apparel do not feare the attempts of Robbers, neither do they suspect a poisoned glasse; whereas Potentates are a prey to the one, and very often are taken away by the other.

Besides a poor habit is sufficient to cover Learning, and a Cottage may become Wisdomes habitation; nay mens parts and abilities are censured by their outside, and that which is willingly concealed must not have a being; tis a Courtier who must onely be accounted a Schollar; but indeed the soul is cloath'd with the body, which to adde ornament to it needs no help of Taylours or Painters, it is grac'd with true Philosophy, and secret Arts are its glory.

Margaretha a Queen of France is said to have kissed the beautiful soul of Alanus a Philosopher when he was asleep thorow his body, the which action being much admired at; she answered that she then perceived not the deformity of his body, being ravished with the amiableness of his soul. Thus we see that a gallant spirit may dwell in an unhandsome house, and that a poor habit may be worne by the most excellent and profound Philosopher.

There are yet many reasons which may perswade to a decent cloathing, for by every vulgar eye the minde is judged of by the garment; but we in other Books have largely treated of this subject. Very many have instead of modest and comely apparrel run into excesse, as Poppea Wife to Nero, and Cleopatra Queen of Egypt to set forth their beauty; but this is not commendable, since Seneca's rule is to be observed which requires a due moderation.

Our Brethren change their Habit for a vertuous end, which as it is not gaudy, so it is not contemptible; they are alwayes civilly clad, and not affectedly, they are especially careful of the inside, that their hearts are reall and honest; neither would they impose on any by their actions.

There are many waies by which men may be deluded, as by a Fallacy, Equivocation or Amphiboly, but these do appertain to Logick: The Brethren are vigilant as well in respect of disgrace as damage; it is a very difficult matter to cheate and deceive them.

Whereas others take the liberty to cozen a cozener, and think it a piece of justice to repay in the same coyne; The Brethren are not so revengful, they count it an happinesse to have an opportunity of expressing their patience; yet although they are as innocent as Doves, they endeavour to be as wise as Serpents, for there may be an harmelesse subtilty. We may judge easily that they affect not vanity by the often change of their apparel, because they would not be known, but obscure their names and relation.

If the intentions are sincere not thereby to wrong any one but to do good, we may allow not onely of a disguise in cloaths, but a change of names; the sign doth not alter the thing signified, neither doth an Accident destroy the Substance. Names are notes by which one man is known and distinguished from another, cloaths are coverings as the one hides our nakednesse, so the other keeps from obscurity. The Ancient Philosophers and Aegyptian preists did wear a linnen white robe which distinguished them from others, as Pythagoras and his followers, to express both the cleanliness of body, and unspotted innocency of soul. Nature hath so befriended some birds that they change both voice and feathers in the Winter, and thereby being not known, are safe from other ravenous birds: In some Counteries Hares become white in the Winter, but in Summer keep their wonted colours. The Camelion by being like no every thing shee comes neer doth often escape, the Ants and many Insects have wings and can scarcely be known what they first were, so happy is that change which guides to safety.

Shall reason withstand the lawfull dictates of Nature? where necessity compells, custome forces, shall men run upon the one, and to their damage slight the other? The Brethren being in all points careful, will neither violate Natures Commands, nor contemn civill rights, though they alter their apparrell, their mind is unchangeable.

CHAP. XIV. The third Law enjoynes each Brother to appeare on a particular day, and at a certain place every yeer, that they may all meet together and consult about their affairs.

EVery Society hath Lawes and rules binding them to some Duties, so that the Governour or chief when he pleaseth and thinks it necessary may summon all to one place to consider what is most fit and convenient to be done on some immergent occasions, for if a company be separated, their minds and Councells are disjoyned, the one cannot be helpfull to the other either in example or advice: who knows not that most intimate familiarity, and the neerest friendship is broken off by absence, and want of visitation, so that they who were not long since highest in our thoughts are utterly forgotten, besides, wherein can a friend profit, who is distant from another, even Brethren become as it were unnaturall when thus separated: we confess that letters may supply this defect, yet writing doth not so much delight and enliven, as discourse, papers are mute, if any doubt arise they cannot frame a ready answer, but where a man appeares, he can resolve all Questions, satisfie all scruples.

Wherefore the Brethren of the R. C. thought it most expedient, if not altogether requisite to meet at least once in the yeare in a certain prefixed place: This Law as it is the third in order, so also in Dignity, by which the true Pythagorian assembly is obliged to appearance; neither is their meeting vaine and to gaze upon each other, for they do imitate the rule of Pythagoras, who enjoined his Schollers every day to examine themselves, where they had been, and what good memorable act they had performed: so the Brethren of the R. C. at their convention relate what rare cures they have done, what progress they have made in the Arts and Sciences, and observe how their practice agrees with their principles; and if any new knowledge confirmed by often experience comes to them, they write it in Books that it may safely come to the hands of their successors: Thus true and certain learning is encreased till at length it shall attaine to perfection.

This Schoole is not like to Aristotle, for there were frequent wrangling disputes, one opposing the other, and perhaps both the Truth, however they have no Questions free from debate, not contradicted by some of the same sect: for example

What is the soul of man? whether the First Act, or something else, whether [non-Latin script] or [non-Latin script] whether born, generated, or infused, given from heaven, and many Thousand such fobberies, and at length they rest in Opinion.

They have therefore framed a Methode to regulate disputes, and supply termes, whereby they more darken knowledge, and willingly shut their eyes: Let them discuss to weariness, the nature and original of Metalls, and whether there can be a transmutation, and who will be better informed and satisfied? Thus idle Disputation is a sport of Wit, and onely a recreation of Fancy, no solid and real Truth is to be found out by it.

A certain Philosopher hearing some dispute What Vertue is, made answer that as they could not come to an end of the Question, so neither to the use thereof: if any one professes hemselfe to have skill in Physicks, why then doth he not let the world see what he can doe? and laying aside vain bablings perfect the great work of natural tincture, but by chance he will utterly deny that there is any such thing to be found out, and hereby gets a cloak for his ignorance, for he will censure all which he knowes not.

But who will call him an horsman, who yet did never ride? who will call him a Smith, who never wrought in that Art? and why should we esteeme him a Philosopher, who hath never experienced his philosophy, but hath onely uttered some foolish and fantastical words.

But some may here object that one part of Philosophy is contemplative, to which Mathematicks and Metaphysicks doe relate, the other consists in Action, to which Ethicks and Politicks doe guide. Plato was displeased that Mathematicks were brought to sensible Subjects, as Arithmatick to Numbers, Musick to Sounds, Geometry to Measures, but we must acknowledge that he in this was envious to mankind, and in his passion prevailed over his reason: For what profiteth it any man by meer speculation to view the misteries of God and Nature? is it a more commendable thing to thinke well, then to be good? the same holds true in Physicks, for barely to contemplate of it is as unusefull, so absurd and ridiculous, how can you call that a true Cause, of which you never saw an effect? There hath been some ancient Philosophers who have searched after experimental knowledge, and studied more Nature th[…]n Art, more the thing, then the signification and Name, as the Magitians amongst the Persians, the Bracmanes amidst the Indians, and the Priests in Egypt: and now the Brethren of R. C. in Germany. Thus wee see plainly they meet for a good end, for each Court hath its appointed time in which justice may be duely executed, and no wrong[…] further heightned: The Brethren assemble to vindicate abused Nature, to settle Truth in her power, and chiefly that they may with one accord return thanks to God for revealing such mysteries to them: if any man is promoted to an high Office, and neglects or contemnes the Ceremonies and circumstances of admission, the Prince will immediately put him out as one sleighting his favours and scorning of Him: so since God hath been pleased to honour these Brethren with such rare endowments, and they should not appeare to shew their gratitude, He might justly take from them His Talent, and make them subjects of His wrath.

This Law hath a Limitation if they cannot appeare, they must either by others their Brethren, or by letters tell the cause of their absence, for infirmity, sickness, or any other extraordinary casualty may hinder their journey.

Wee cannot set down the places where they meet, neither the time, I have sometimes observed Olympick Houses not far from a river and a known City which wee think is called S. Spiritus, I meane Helican or Pernassus in which Pegasus opened a spring of everflowing water, wherein Diana wash'd her selfe, to whom Venus was handmaid, and Saturne Gentleman-usher: This will sufficiently instruct an Intellgent reader, but more confound the ignorant.

CHAP. XV. Concerning the fourth Law, that every Brother shall chuse a fit person for his Successour after his decease, that the Fraternity may be continued.

ALl things in the world have their vi[…]ssitudes & changes, what was to day is not to morrow, and this appears most of all in mankind, who are as sure once to die, as they at present do live, wherefore God out of his heavenly Providence granted Generati[…]n and propagation, that though Individualls do perish, yet the Species may still be preserved. And this is that innate principle which is the Cause of Multiplication, so that Plants, Annimals, Minerals, and man the noblest Creature shall to the end of the world be encreas'd. Many phiosophers have complained of the shortness of mans life, who though he be more excellent then others, yet he lives not their ages. The Eagle, the raven, the Lion and what not, dures longer then man, as though Nature was a stepmother to him, and the others were her true progeny.

Wherefore since that the Brethren, being Mortals, must certainly once cease to be, and undergoe the common Lot of their Nature; their wise Lawmaker did not rashly make this Law, that each Brother should chose to himselfe a fit person to be his Successour: in which choice they do not look to the obligations of friends, their natural relation neither to Sonnes or Brethren, but purely to Qualifications, as Learning, secrecy, Piety and other such like endowments.

Amongst the Egyptians the sonnes did not onely inherit their Fathers estate, but used the same trade and imployment, the Sonne of a potter, was a potter, a Smiths sonne was a Smith: But the Kings were chosen out from amongst the Priests, the Priests from amidst the Philosophers, and the Philosophers were alwaies Sonnes of Philosophers, but many times there hapned a great difference of parts between the Son and Father; outward Goods may be conveyed to posterity, and the Son may be his Fathers heire, but the gifts of mind, especially such as this Fraternity hath, is rarely by Generation communicated to the ofspring: He that shall be enduced either by entreaty, or hired with money to reveale ought to any one, but a truly vertuous man, doth injure the first Giver of such a Talent, the Lawgiver and the whole Fraternity, for perhaps enemies thereby would be able to further their designes, God would be dishonoured, and vertue banished.

The Philosophers would have mysteries revealed to none but those, whō God him self shall enlighten, that their understandings being refined, they may apprehend the deepest sayings & profoundest secrets: Others say, that we must not trust him with whom we have not eaten a Bushell of Salt; that is, him with whom they have not had much converse to the sure experience of his abilities and faith, for friendship is not to be compared to Horses that bear price according as they are young, but to wine and Gold which are bettered by Age: So the Brethren entertain no man to be a member of the Fraternity, but men of approved parts, and very vertuous.

There were certain rites and Ceremonies done at Athens in the honour of Prometheus, Vulcan, and Minerva after this manner: many were appointed to run into the City with lighted torches, and he whose light was out, gave place to the others, so that the victory was obtained by him who could come first at the goal with his flaming torch: The meaning was to express the propagation of secrets for the putting out of the torch is the death of a Predecessour, so that another living with his lighted torch succeeds him, by which meanes the rare mysteries of Chymistry come safe to after generations.

Chymistry indeed is a Science above all Sciences, the Minerva that sprang from Jupiters braine, an heavenly ray which doth display it selfe to the comforting of things below: This is the birth of the understanding, whose propagation is as necessary as that of the body: we may observe the antipathy of some bodies to others, and we may see as great difference in minds: mens dispositions are to be fully known, least a sword be put into a mad mans hand; for a good thing may be evilly used, as wholsome wine put into a stinking caske doth change both colour and taste: Armhomedes boasted that if he could fix his foot in a sure place, he could by his skill move the whole world, and what would not ill affected persons do if they were matters of such secrets? doubtless they would endeavour the accomplishment of all their wicked devices.

Some may aske why they have such an Election, and do not rather let their knowledge be buried with them (or if not so unworthy) why do they not print, that every one may have, read, and understand their mysteries, or else why do they not chuse more to augment the Fraternity? we shall answer to each of them to satisfie those thus do Question.

First, why do they select a few persons? and will not have their secrets perish? we answer, there is good reason for both. Augustus Caesar would not suffer the Eneads of Virgill to be burnt although he had designed it so by his will, least Romes glory should suffer thereby, and yet this Poet as Homer amongst the Grecians had instead of Truth produced fictions: And is there not a greater cause why Brethren of the R. C. should endeavour the keeping in memory such secrets? may this learning never be forgotten in which there are no Fables but true devine experiments.

We may woefully lament the loss of secrets which being writ have unhappily been burnt, not writ have been forgotten, therefore for prevention of both it is convenient that they should be entrusted in a few hands, and by those careful be transmitted to others. Before the flood, the Arts were engraven on two pillars least either fire or water should blot them out, and afterward (as some write) the Cabalystical Art was found out, and by word of mouth communicated, and the Rabbins have at this day rather a shadow then the substance of that Science.

The Heathens had their Colledges in which were admitted none but such as were of an unblam[…]able conversation and of choice parts; so that every one who was educated in a Scholastick way was not thought a fit person to be of their Societies, but they would picke of the most able and they were few, the which rule is observed by the Fraternity of the R. C. who admitted few and those upon good desert.

In the next place we come to the reason why they do not print and make their Knowledge publick? there are many things in Policy, more in Divinity, not a few in nature, which ought not to see the light, but are to be kept in private breasts, least thereby some have written of the secrets of the Commonwealth, no one yet durst reveale the mysteries of God.Alexander the great being in Egypt learned of Leon the priest, that the Gods there and those which were every where else worshipped as Jupiter, Dionysius, Mars and others were no Gods, and He by letter informed his mother, but commanded that the Letter should forthwith be consecrated to Vulcan, least the multitude adoring those Gods should run into confusion: so likewise in Nature if their mysteries were knowne, what would become of order? but indeed how can that be called a secret which is revealed to many: though many may be judged fit persons to receive the knowledge; yet few have such command over themselves as to keepe them, who will tie his tongue and deny himselfe the liberty he might otherwise enjoy? very few will let their words by long abiding there corrupt in there mouths, an ancient Philosopher being accused of a stinking breath, said, that it was caused by letting secrets putrifie in it.

Why all who are desirous of the Fraternity are not chosen, is not their fault, but the others lottery: in courts they are soonest promoted who are most pleasing to their Princes, and they who are known preferr'd before the strangers, although their parts be better deserving, but of this Law enough.

CHAP. XVI. The fift Law: that the letters R. C. shall be their seale, Character, and Cognizance.

THe Egyptians had two sorts of letters, the one holy called Hieroglyphicks, onely known to the Priests; the other prophane commonly known: The Holy were the images af Animal vegetables, or mathematical Figures engraven in marble, which yet are to be seene at Rome being yet brought whole thither in Augustus his raigne, for the impression being inward, it will endure long. The Proflune were made by lines, as the Greeke and Hebrew, the Priests used both the one to the Commonwealth, the other to the wise and learned. Hieroglyphicks were signes and Characters of deep knowledge which none might expound to others under oath and the pleasure of the Gods.

Junior Philosophers have employed all their paines and study to finde out the meaning of these Hieroglyphicks: the Phenix (properly belonging to Chymistry) was accounted a creature dedicated to the Sun, and this Embleme agrees to all the holy marks: so likewise the R. C. have diverse letters to discover their minds to their friends, and to conceale it from others.

Their Characters are R. C. which they use that they may not be without Name, and every one according to his capacity may put an Interpretation upon the letters, as soone as their first writing come forth; shortly after they were called Rosie Crucians, for R. may stand for Roses and C. for Cross, which appellation yet remaines, although the Brethren have declared that thereby they Symbolically meane the Name of their first Author. If one man could pierce into anothers breast and espie his thoughts, we should need neither words nor writings; but this being denied us, and onely granted to Angels, we must speake and write each to other. These Letters do contain the whole Fraternity, and so darkly, that you cannot by their Names know their families, by their families know their persons, by their persons learn their secrets.

Each order hath its Formalities and coat of Armes or Embleme, The Rhodians have the double cross, they of Burgundy the golden fleece; others a Garter, in honour of a woman who lost her garter in a dance, The Brethren have the letters R. C. and as some of the others are Hieroglyphicks and serve to cover mysteries; so the Brethren have a particular intention in this. I am no soothsayer, no prophet, yet under favour I have spoken to the purpose in my other books: for R. signifies Pegasus, C. Iulium if you look not to the letter but right interpretation; have a Key to open secrets, and attain the true knowledge thereof. D. wmml. zii. w. sgqq hka x, understand if thou canst, thou needst make no further search: Is not this a claw of the Rosy Lion, a drop of Hippocrene? and yet I have not been so unfaithful as publish their holy mysteries; for no man can picke any thing out of it, unless he is very skilfull both in words and things. Some out of proper names will make Anagrams, see what is included in R. C. the Rosy cross [non-Latin script] Ha, Ha, Eheu, in the same is contain'd a laughter and a complaint, sweetness and bitterness, joy and sorrow, for to live amidst Roses, and under a crosse are two contrary things. Man being about to be borne partly by change of places, partly by the navel string cut, is said most commonly to shed teares, and rarely doe rejoyce; so there whole life is but a continued sorrow, and have more of the Cross then Rose in it: But I rather take R. for the substantial part, C. for the Adjective which holds not good in that interpretation of the Rosy-Crosse.

The Caesars of Germany, Charles the Great C. his Successors were wont to use hand seals, and to set them to their subscriptions, it was meet that the Brethren should not be deficient in this, and therefore let Ingenious persons judge of this Anagram,

[Figure: Rosicrucian emblem]

For in this R. C. are Acrosticks, diligence will finde out the rest: But none I hope will bee so foolish as to thinke any vertue to lie in this Figure, as it suspected to be in the word Abracadabra, for we mean nothing less, but we have onely given in our verduit, and let others have the freedome as to have their opinions: But we matter not words; but look more after things, for things should be although they were unnamed, but words are without things vain and insignificant: When a certain King threatned the Laconians for their long letter, and desired a speedy answer, they sent back one, these letters O Y, by the one meaning that they would Not, by the other that they valued not his threats one jot; so that multitude of words are oftentimes to no purpose, and a few carrying weight in them may be sufficient.

Hence these Elements of the letters are not to be sleighted, R. Rabies madnesse and the middle, L. Luna the Moone doe express, for if the Sun be between them, they make an heart, which is the first thing in man, and if it is sincere may be an acceptable sacrifice to God.

CHAP. XVII. Concerning the sixt and Last Law, which is, that the Fraternity of the R. C. shall be concealed an hundred yeers.

WHen the common people take notice of the secret managing of puclick affaires, they because of their ignorance, suspect it to be a plot upon them, and openly censure it, as not fitting to see the Sun; for treacheries and wickednesse desires the night and darknesse to cover and conceal them, and therefore actions are bad because they are private.

Besides the rude multitude many graver heads have inconsiderately called apparent things good, and the other nought, saying, if they be vertuous, why should they not be known that they may be embraced by honest men?

as if all lawfull secrets because of their lawfulnesse were to be made publicke: would it not savour of folly if a Princes treasure because it was rightly gained should therefore be exposed to all men? surely such an opinion would onely become a thiefe and robber.

The Brethren are thought guilty of concealing themselves, for they might probably doe more good if they were knowne, because they should be sought after, and have opportunities put into their hands, and why will they keep close both their persons and place; but let us consider that they travel; and they, as all wise men else, acknowledge no particular Countrey, but the whole world to them is as their own native soile, now in travel diverse entertainments are to be found, much flattery, little sincerity, much falshood and deceit, no truth, honestly: He who is knowne by his Family, name, or office may be taken notice off to his disadvantage.

The Scripture calls men pilgrimes, who have no true countrey and home but heaven; so that men are strangers and travellours in their own land, in their inheritances, and why then may they not scarcely be known to live when they shall not abide long? Their actions are such as become those who hope to appeare and shine in Heaven though they are obscure below.

How great is their madness who spend their times in drunkennesse and gluttony, who are known by their vices; or imitate him who boasted that he never saw the rising or setting Sun, and had no God but his Belly: whatever is rare and brought from far Countreys that they desire to eate, as though the whole world in short time should be devoured by the filling their gutts more then their braines; perhaps, these may have Rational souls; but so clogd that they cannot soare aloft who drink not, eat not that they may live, but live to drink and eat.

The Lacedaemonians placed drunkards before a company of children, that they seeing the abominable naughtinesse and deformity, might shun and hate that vice, as Lycurgus commanded: but such beastly persons do very often draw in others who keep them company, and their sight is too too often dangerous and destructive.

Wherefore such vices should be covered as filthy, that others may not be provoked and stirred up to the like enormities; nay let such things not onely be conceal'd but buried, and things more profitable be used in their roome: But if all good and honest secrets were brought to light, I dare say, the Fraternity of the R. C. would not be the last as having no cause of fear upon them, but I doubt whether yet we shall see those happy daies.

There are many things bad which by custome have been in good esteeme, and the continuance of vice makes it be thought at length Vertue: The Brethren would give no occasion of suspition, for that which is not known, cannot be practised; without practise no custome; without custome no such mistake, although their being altog[…]ther honest need not be so censured or entertained.

Besides, perhaps the First Author by the Law that the Fraternity should be concealed an hundred years, would give the world time to lay aside their vanities, folly and madnesse, and by that time be fitted to receive such knowledge.

And truly every man that hath eyes may see a great and happy change in the world, that many rare inventions are discovered, many abuses in the Arts rectified; and that they shall shine to perfection, and what then should hinder but that the name of the Fraternity should be published in their Fama Confessione and other books?

Two hundred years are past since the first Law was made, viz. ab A. C. 1413. in A. C. 1613. about which time the Fama came forth: although there is no cleare manifestation of the discovery, yet it may sufficiently be gathered out of it, and afterwards the tombe of the first Author being opened, which was A. C. 1604. to which adde the years of the prophesie, after 120 years I will be known, for 106. ab A. C. 1378. doe make 1484. and afterwards 120 doe make 1604: Some having this fro[…] their Predecessours have certainly affirmed this Truth.