founded by the widow of the late Elector, viz. Utschneider,
Cossandey, Renner, and Grunberger, with two others, were summoned
before the Court of Enquiry, and questioned, on their allegiance,
respecting the Order of the Illuminati. They acknowledged that
they belonged to it, and when more closely examined, they related
several circumstances of its constitution and principles. Their
declarations were immediately published, and were very unfavourable.
The Order was said to abjure Christianity, and to refuse admission
into the higher degrees to all who adhered to any of the three
confessions. Sensual pleasures were restored to the rank they held
in the Epicurean philosophy. Self-murder was justified on Stoical
principles. In the Lodges death was declared an eternal sleep;
patriotism and loyalty were called narrow-minded prejudices, and
incompatible with universal benevolence; continual declamations
were made on liberty and equality as the unalienable rights of
man. The baneful influence of accumulated property was declared an
insurmountable obstacle to the happiness of any nation whose chief
laws were framed for its protection and increase. Nothing was so
frequently discoursed of as the propriety of employing, for a good
purpose, the means which the wicked employed for evil purposes;
and it was taught, that the preponderancy of good in the ultimate
result consecrated every mean employed; and that wisdom and virtue
consisted in properly determining this balance. This appeared
big with danger, because it seemed evident that nothing would be
scrupled at, if it could be made appear that the Order would derive
advantage from it, because the great object of the Order was held
as superior to every consideration. They concluded by saying that
the method of education made them all spies on each other and on
all around them. But all this was denied by the Illuminati. Some of
these tenets were said to be absolutely false; and the rest were
said to be mistakes. The apostate professors had acknowledged their
ignorance of many things. Two of them were only Minervals, another
was an Illuminatus of the lowest class, and the fourth was but one
step farther advanced. Pamphlets appeared on both sides, with very
little effect. The Elector called before him one of the superiors,
a young nobleman, who denied those injurious charges, and said that
they were ready to lay before his Highness their whole archives and
all constitutional papers.
Notwithstanding all this, the government had received such an
impression of the dangerous tendency of the Order, that the Elector
issued another edict, forbidding all hidden assemblies; and a third,
expressly abolishing the Order of Illuminati. It was followed by
a search after their papers. The Lodge Theodore was immediately
searched, but none were to be found. They said now that they burnt
them all, as of no use, since that Order was at an end.
It was now discovered, that Weishaupt was the head and founder of
the Order. He was deprived of his Professor's chair, and banished
from the Bavarian States; but with a pension of 800 florins, which
he refused. He went to Regensburgh, on the confines of Switzerland.
Two Italians, the Marquis Constanza and Marquis Savioli, were also
banished, with equal pensions, (about L. 40,) which they accepted.
One Zwack, a counsellor, holding some law-office, was also banished.
Others were imprisoned for some time. Weishaupt went afterwards into
the service of the D. of Saxe Gotha, a person of a romantic turn of
mind, and whom we shall again meet with. Zwack went into the service
of the Pr. de Salms, who soon after had so great a hand in the
disturbances in Holland.
By destroying the papers, all opportunity was lost for
authenticating the innocence and usefulness of the Order. After
much altercation and paper war, Weishaupt, now safe in Regensburg,
published an account of the Order, namely, the account which was
given to every _Novice_ in a discourse read at his reception.
To this were added the statutes and the rules of proceeding, as
far as the degree of _Illuminatus Minor_, included. This account
he affirmed to be conformable to the real practice of the Order.
But this publication did by no means satisfy the public mind. It
differed exceedingly from the accounts given by the four professors.
It made no mention of the higher degrees, which had been most blamed
by them. Besides, it was alleged, that it was all a fiction, written
in order to lull the suspicions which had been raised (and this was
found to be the case, except in respect of the very lowest degree).
The real constitution was brought to light by degrees, and shall
be laid before the reader, in the order in which it was gradually
discovered, that we may the better judge of things not fully known
by the conduct of the leaders during the detection. The first
account given by Weishaupt is correct, as far as I shall make use of
it, and shows clearly the methods that were taken to recommend the
Order to strangers.
* * * * *
The Order of ILLUMINATI appears as an accessory to Free Masonry. It
is in the Lodges of Free Masons that the Minervals are found, and
there they are prepared for Illumination. They must have previously
obtained the three English degrees. The founder says more. He says
that his doctrines are the only true Free Masonry. He was the chief
promoter of the _Eclectic System_. This he urged as the best method
for getting information of all the explanations which have been
given of the Masonic Mysteries. He was also a _Strict Observanz_,
and an adept Rosycrucian. The result of all his knowledge is worthy
of particular remark, and shall therefore be given at large.
"I declare," says he, "and I challenge all mankind to contradict
my declaration, that no man can give any account of the Order of
Free Masonry, of its origin, of its history, of its object, nor
any explanation of its mysteries and symbols, which does not leave
the mind in total uncertainty on all these points. Every man is
entitled, therefore, to give any explanation of the symbols, and
any system of the doctrines, that he can render palatable. Hence
have sprung up that variety of systems which for twenty years have
divided the Order. The simple tale of the English, and the fifty
degrees of the French, and the Knights of Baron Hunde, are equally
authentic, and have equally had the support of intelligent and
zealous Brethren. These systems are in fact but one. They have all
sprung from the Blue Lodge of Three degrees; take these for their
standard, and found on these all the improvements by which each
system is afterwards suited to the particular object which it keeps
in view. There is no man, nor system, in the world, which can show
by undoubted succession that it should stand at the head of the
Order. Our ignorance in this particular frets me. Do but consider
our short history of 120 years.--Who will show me the Mother Lodge?
Those of London we have discovered to be self-erected in 1716. Ask
for their archives. They tell you they were burnt. They have nothing
but the wretched sophistications of the Englishman Anderson, and the
Frenchman Desaguilliers. Where is the Lodge of York, which pretends
to the priority, with their King Bouden, and the archives that he
brought from the East? These too are all burnt. What is the Chapter
of Old Aberdeen, and its Holy Clericate? Did we not find it unknown,
and the Mason Lodges there the most ignorant of all the ignorant,
gaping for instruction from our deputies? Did we not find the same
thing at London? and have not their missionaries been among us,
prying into our mysteries, and eager to learn from us what is true
Free Masonry? It is in vain, therefore, to appeal to judges; they
are no where to be found; all claim for themselves the sceptre
of the Order; all indeed are on an equal footing. They obtained
followers, not from their authenticity, but from their conduciveness
to the end which they proposed, and from the importance of that
end. It is by this scale that we must measure the mad and wicked
explanations of the Rosycrucians, the Exorcists, and Cabalists.
These are rejected by all good Masons, because incompatible with
social happiness. Only such systems as promote this are retained.
But alas, they are all sadly deficient, because they leave us under
the dominion of political and religious prejudices; and they are as
inefficient as the sleepy dose of an ordinary sermon.
"But I have contrived an explanation which has every advantage; is
inviting to Christians of every communion; gradually frees them
from all religious prejudices; cultivates the social virtues; and
animates them by a great, a feasible, and _speedy_ prospect of
universal happiness, in a state of liberty and moral equality,
freed from the obstacles which subordination, rank, and riches,
continually throw in our way. My explanation is accurate, and
complete, my means are effectual, and irresistible. Our secret
Association works in a way that nothing can withstand, _and man
shall soon be free and happy_.
"This is the great object held out by this Association, and
the means of attaining it is Illumination, enlightening the
understanding by the sun of reason, which will dispel the clouds of
superstition and of prejudice. The proficients in this Order are
therefore justly named the Illuminated. And of all Illumination
which human reason can give, none is comparable to the discovery
of what we are, our nature, our obligations, what happiness we are
capable of, and what are the means of attaining it. In comparison
with this, the most brilliant sciences are but amusements for the
idle and luxurious. To fit man by Illumination for active virtue, to
engage him to it by the strongest motives, to render the attainment
of it easy and certain, by finding employment for every talent, and
by placing every talent in its proper sphere of action, so that all,
without feeling any extraordinary effort, and in conjunction with
and completion of ordinary business, shall urge forward, with united
powers, the general task. This indeed will be an employment, suited
to noble natures, grand in its views, and delightful in its exercise.
"And what is this general object? THE HAPPINESS OF THE HUMAN RACE.
Is it not distressing to a generous mind, after contemplating what
human nature is capable of, to see how little we enjoy? When we look
at this goodly world, and see that every man _may_ be happy, but
that the happiness of one depends on the conduct of another; when
we see the wicked so powerful and the good so weak; and that it is
in vain to strive singly and alone, against the general current of
vice and oppression: the wish naturally arises in the mind, that
it were possible to form a durable combination of the most worthy
persons, who should work together in removing the obstacles to human
happiness, become terrible to the wicked, and give their aid to
all the good without distinction, and should, by the most powerful
means, first fetter, and by fettering, lessen vice; means which at
the same time should promote virtue, by rendering the inclination to
rectitude hitherto so feeble, more powerful and engaging. Would not
such an association be a blessing to the world?
"But where are the proper persons, the good, the generous, and the
accomplished, to be found; and how, and by what strong motives, are
they to be induced to engage in a task so vast, so incessant, so
difficult, and so laborious? This Association must be gradual. There
_are_ some such persons to be found in every society. Such noble
minds will be engaged by the heart-warming object. The first task
of the Association must therefore be to form the young members. As
these multiply and advance, they become the apostles of beneficence,
and the work is now on foot, and advances with a speed encreasing
every day. The slightest observation shows that nothing will so much
contribute to increase the zeal of the members as secret union.
We see with what keenness and zeal the frivolous business of Free
Masonry is conducted, by persons knit together by the secrecy of
their union. It is needless to enquire into the causes of this zeal
which secrecy produces. It is an universal fact, confirmed by the
history of every age. Let this circumstance of our constitution
therefore be directed to this noble purpose, and then all the
objections urged against it by jealous tyranny and affrighted
superstition will vanish. The order will thus work silently, and
securely; and though the generous benefactors of the human race are
thus deprived of the applause of the world, they have the noble
pleasure of seeing their work prosper in their hands."
Such is the aim, and such are the hopes of the Order of the
Illuminated. Let us now see how these were to be accomplished. We
cannot judge with perfect certainty of this, because the account
given of the constitution of the Order by its founder includes only
the lowest degree, and even this is liable to great suspicion. The
accounts given by the four Professors, even of this part of the
Order, make a very different impression on the mind, although they
differ only in a few particulars.
The only ostensible members of the Order were the Minervals. They
were to be found only in the Lodges of Free Masons. A candidate for
admission must make his wish known to some Minerval; he reports
it to a Superior, who, by a channel to be explained presently,
intimates it to the Council. No notice is farther taken of it for
some time. The candidate is carefully observed in silence, and if
thought unfit for the Order, no notice is taken of his solicitation.
But if otherwise, the candidate receives privately an invitation
to a conference. Here he meets with a person unknown to him, and,
previous to all further conference, he is required to peruse and to
sign the following oath:
"I, N. N. hereby bind myself, by mine honour and good name,
forswearing all mental reservation, never to reveal, by hint,
word, writing, or in any manner whatever, even to my most trusted
friend, any thing that shall now be said or done to me respecting
my wished-for reception, and this whether my reception shall follow
or not, I being previously assured that it shall contain nothing
contrary to religion, the state, nor good manners. I promise, that
I shall make no intelligible extract from any papers which shall be
shewn me now or during my noviciate. All this I swear, as I am, and
as I hope to continue, a Man of Honour."
The urbanity of this protestation must agreeably impress the mind
of a person who recollects the dreadful imprecations which he made
at his reception into the different ranks of Free Masonry. The
candidate is then introduced to an _Illuminatus Dirigens_, whom
perhaps he knows, and is told that this person is to be his future
instructor. There is now presented to the candidate, what they call
a table, in which he writes his name, place of birth, age, rank,
place of residence, profession, and favourite studies. He is then
made to read several articles of this table. It contains, 1_st_, a
very concise account of the Order, its connection with Free Masonry,
and its great object, the promoting the happiness of mankind by
means of instruction and confirmation in virtuous principles. 2_d_,
Several questions relative to the Order. Among these are, "What
advantages he hopes to derive from being a member? What he most
particularly wishes to learn? What delicate questions relative to
the life, the prospects, the duties of man, as an individual, and
as a citizen, he wishes to have particularly discussed to him? In
what respects he thinks he can be of use to the Order? Who are his
ancestors, relations, friends, correspondents, or enemies? Whom he
thinks proper persons to be received into the Order, or whom he
thinks unfit for it, and the reasons for both opinions?" To each of
these questions he must give some answer in writing.
The Novice and his Mentor are known only to each other; perhaps
nothing more follows upon this; if otherwise, the Mentor appoints
another conference, and begins his instructions, by giving him in
detail certain portions of the constitution, and of the fundamental
rules of the Order. Of these the Novice must give a weekly account
in writing. He must also read, in the Mentor's house, a book
containing more of the instructions of the Order; but he must make
no extracts. Yet from this reading he must derive all his knowledge;
and he must give an account in writing of his progress. All
writings received from his Superiors must be returned with a stated
punctuality.--These writings consist chiefly of important and
delicate questions, suited, either to the particular inclination,
or to the peculiar taste which the candidate had discovered in
his subscriptions of the articles of the table, and in his former
rescripts, or to the direction which the Mentor wishes to give to
his thoughts.
Enlightening the understanding, and the rooting out of prejudices,
are pointed out to him as the principal tasks of his noviciate.
The knowledge of himself is considered as preparatory to all other
knowledge. To disclose to him, by means of the calm and unbiassed
observation of his instructor, what is his own character, his
most vulnerable side, either in respect of temper, passions, or
prepossessions, is therefore the most essential service that can be
done him. For this purpose there is required of him some account
of his own conduct on occasions where he doubted of its propriety;
some account of his friendships, of his differences of opinion, and
of his conduct on such occasions. From such relations the Superior
learns his manner of thinking and judging, and those propensities
which require his chief attention.
Having made the candidate acquainted with himself, he is apprised
that the Order is not a speculative, but an active association,
engaged in doing good to others. The knowledge of human character
is therefore of all others the most important. This is acquired
only by observation, assisted by the instructions of his teacher.
Characters in history are proposed to him for observation, and his
opinion is required. After this he is directed to look around him,
and to notice the conduct of other men; and part of his weekly
rescripts must consist of accounts of all interesting occurrences
in his neighbourhood, whether of a public or private nature.
Cossandey, one of the four Professors, gives a particular account
of the instructions relating to this kind of science. "The Novice
must be attentive to trifles: For in frivolous occurrences a man
is indolent, and makes no effort to act a part, so that his real
character is then acting alone. Nothing will have such influence
with the Superiors in promoting the advancement of a candidate as
very copious narrations of this kind, because the candidate, if
promoted, is to be employed in an active station, and it is from
this kind of information only that the Superiors can judge of his
fitness. These characteristic anecdotes are not for the instruction
of the Superiors, who are men of long experience, and familiar with
such occupation. But they inform the Order concerning the talents
and proficiency of the young member. Scientific instruction, being
connected by system, is soon communicated, and may in general be
very completely obtained from the books which are recommended to the
Novice, and acquired in the public seminaries of instruction. But
knowledge of character is more multifarious and more delicate. For
this there is no college, and it must therefore require longer time
for its attainment. Besides, this assiduous and long continued study
of men, enables the possessor of such knowledge to act with men, and
by his knowledge of their character, to influence their conduct.
For such reasons this study is continued, and these rescripts are
required, during the whole progress through the Order, and attention
to them is recommended as the only mean of advancement. Remarks
on Physiognomy in these narrations are accounted of considerable
value." So far Mr. Cossandey.
During all this trial, which may last one, two, or three years,
the Novice knows no person of the Order but his own instructor,
with whom he has frequent meetings, along with other Minervals. In
these conversations he learns the importance of the Order, and
the opportunities he will afterwards have of acquiring much hidden
science. The employment of his unknown Superiors naturally causes
him to entertain very high notions of their abilities and worth.
He is counselled to aim at a resemblance to them by getting rid by
degrees of all those prejudices or prepossessions which checked
his own former progress; and he is assisted in this endeavour
by an invitation to a correspondence with them. He may address
his Provincial Superior, by directing his letter _Soli_, or the
General by _Primo_, or the Superiors in general by _Quibus licet_.
In these letters he may mention whatever he thinks conducive to
the advancement of the Order; he may Inform the Superiors how his
instructor behaves to him; if assiduous or remiss, indulgent or
severe. The Superiors are enjoined by the strongest motives to
convey these letters wherever addressed. None but the General and
Council know the result of all this; and all are enjoined to keep
themselves and their proceedings unknown to all the world.
If three years of this Noviciate have elapsed without further
notice, the Minerval must look for no further advancement; he is
found unfit, and remains a Free Mason of the highest class. This is
called a _Sta bene_.
But should his Superiors judge more favourably of him, he is drawn
out of the general mass of Free Masons, and becomes _Illuminatus
Minor_. When called to a conference for this purpose, he is told in
the most serious manner, that "it is vain for him to hope to acquire
wisdom by mere systematic instruction; for such instruction the
Superiors have no leisure. Their duty is not to form speculators,
but active men, whom they must _immediately_ employ in the service
of the Order. He must therefore grow wise and able entirely by
the unfolding and exertion of his own talents. His Superiors have
already discovered what these are, and know what service he may be
capable of rendering the Order, provided he now heartily acquiesces
in being thus honourably employed. They will assist him in bringing
his talents into action, and will place him in the situations most
favourable for their exertion, so that he may be _assured_ of
success. Hitherto he has been a mere scholar, but his first step
farther carries him into action; he must therefore now consider
himself as an instrument in the hands of his Superiors, to be used
for the noblest purposes." The aim of the order is now more fully
told him. It is, in one sentence, "to make of the human race,
without any distinction of nation, condition, or profession, one
good and happy family." To this aim, demonstrably attainable, every
smaller consideration must give way. This may sometimes require
sacrifices which no man standing alone has fortitude to make; but
which become light, and a source of the purest enjoyment, when
supported and encouraged by the countenance and co-operation of the
united wise and good, such as are the Superiors of the Order. If the
candidate, warmed by the alluring picture of the possible happiness
of a virtuous Society, says that he is sensible of the propriety of
this procedure, and still wishes to be of the Order, he is required
to sign the following obligation.