The Golden Themis

authority to bind himself and others to certain rules, both as a Paterfamilias or master of the castle, and as the first author and founder of the Philosophical and Golden-Medical Order. If anyone were to attempt to set a law upon others not subject to him by any title or right—without their knowledge and against their will—he would undoubtedly present a vain effort, combined with prejudice toward others, thrusting his sickle into another's harvest, not without injury to those concerned.

But it is not presumed that any such thing was done here, since all who consented were of their own right, with no one resisting at all. Furthermore, the prescription of time, which has lasted for several human generations, if it gives a right to anyone who did not have it before, why should it not confirm it for one who already did? Therefore, there is no cause that would impede this private legislation of the said Author, neither by Divine law nor Civil law, much less by the law of nature, of nations, or by positive law, nor by custom, nor by written law.

But because the Author is unknown by name and does not wish to be known, this could stir up doubt in someone, which must be addressed. The said Author remains unknown because he died long ago in Christ, just as the brothers who are living now also remain unknown; yet they nevertheless observe his name and family in their memory and in their secret volumes, having a very grave reason why they do not divulge or publish them to the crowd. Furthermore, they hold a succession from him to themselves, and they have received the torch passed to them in the race from a known companion of said Fraternity or a legitimate member of the alliance. They see the Author's spirit in his books, his face in his portraits, his truth in the effects, his goodness in his deeds, and they have eyes in their hands so that they believe many things which they perceive, which are deemed incredible or impossible by others. What then shall we say of those who were chosen by the first author and added to the confederation from the beginning? Did they not know him? Indeed, they lived together most familiarly and rendered most grateful obedience in these and other matters. To the rest, however, who exist outside that fellowship, the knowledge of his name does not pertain, unless by chance they are more curious than they ought to be. For just as it does not reach us or our ears what happens within the walls of Ilium Troy, or who prescribes laws or statutes to a certain people in India not yet seen by us, nor is it fitting that we be anxious about it, so too must it be said of this Fraternity and its members who are unknown to the crowd. We observe a fire in a closed house by the smoke coming out. Why should it not be permitted and sufficient to observe the author of these laws, and his brother successors, even if we do not perceive them with our eyes, by the mind through these laws and the effects that follow from them? We judge the tree by its fruit, even when it is removed; we judge a man by his words—whence Socrates said to a youth who was endowed with good character but was silent, "Speak so that I may see you"—we judge a dog by its barking, a nightingale by its song, and so on for all other things. Why, therefore, should we not judge this Author by his positions, deeds, words, and writings, as distinct from deceivers, forgers, and fictions, for whom