obstacle, he strikes on this bye-table the stroke of Scotch Master,
and his signal is repeated by the Senior Warden. All are still and
silent. The Prefect lifts off the cloth.
_4th_, The Prefect asks, whether the Knights are in the disposition
to partake of the Love-Feast in earnest, peace, and contentment.
If none hesitates or offers to retire, he takes the plate with the
bread and says,
"J. of N. our Grand-Master, in the night in which he was betrayed
by his friends, persecuted for his love for truth, imprisoned, and
condemned to die, assembled his trusty Brethren, to celebrate his
last Love-Feast--which is signified to us in many ways. He took
bread (taking it) and broke it (breaking it) and blessed it, and
gave it to his disciples, &c.--This shall be the mark of our Holy
Union, &c. Let each of you examine his heart, whether love reigns in
it, and whether he, in full imitation of our Grand-Master, is ready
to lay down his life for his Brethren.
"Thanks be to our Grand-Master, who has appointed this feast as a
memorial of his kindness, for the uniting of the hearts of those who
love him.--Go in peace, and blessed be this new Association which we
have formed.--Blessed be ye who remain loyal and strive for the good
cause."
_5th_, The Prefect immediately closes the Chapter with the usual
ceremonies of the _Loge de Table_.
_6th_, It is to be observed, that no priest of the Order must be
present at this Love-Feast, and that even the Brother Servitor quits
the Lodge.
I must observe here, that Philo, the manufacturer of this ritual,
has done it very injudiciously; it has no resemblance whatever to
the Love-Feast of the primitive Christians, and is merely a copy
of a similar thing in one of the steps of French Masonry. Philo's
reading in church-history was probably very scanty, or he trusted
that the candidates would not be very nice in their examination of
it, and he imagined that it would do well enough, and "tickle such
as had a religious hankering." Spartacus disliked it exceedingly--it
did not accord with his serious conceptions, and he justly calls it
_Jouer la Religion_.
The discourse of reception is to be found also in the secret
correspondence (_Nachtrag_ II. _Abtheilung_, p. 44.). But it is
needless to insert it here. I have given the substance of this and
of all the Cosmo-political declamations already in the panegeric
introduction to the account of the process of education. And in
Spartacus's letter, and in Philo's, I have given an abstract of the
introduction to the explanation given in this degree of the symbols
of Free Masonry. With respect to the explanation itself, it is as
slovenly and wretched as can be imagined, and shews that Spartacus
trusted to much more operative principles in the human heart for the
reception of his nonsense than the dictates of unbiassed reason.
None but promising subjects were admitted thus far--such as would
not boggle; and their principles were already sufficiently apparent
to assure him that they would be contented with any thing that made
game of religion, and would be diverted by the seriousness which
a chance devotee might exhibit during these silly caricatures of
Christianity and Free Masonry. But there is considerable address
in the way that Spartacus prepares his pupils for having all this
mummery shewn in its true colours, and overturned.
"Examine, read, think on these symbols. There are many things
which one cannot find out without a guide, nor even learn without
instruction. They require study and zeal. Should you in any future
period think that you have conceived a clearer notion of them,
that you have found a paved road, declare your discoveries to your
Superiors; it is thus that you improve your mind; they expect this
of you; _they_ know the true path--but will not point it out--enough
if they assist you in every approach to it, and warn you when you
recede from it. They have even put things in your way to try your
powers of leading yourself through the difficult track of discovery.
In this process the weak head finds only child's play--the initiated
finds objects of thought which language cannot express, and the
thinking mind finds food for his faculties." By such forewarnings
as these Weishaupt leaves room for any deviation, for any sentiment
or opinion of the individual that he may afterwards choose to
encourage, and "to whisper in their ear (as he expresses it) many
things which he did not find it prudent to insert in a printed
compend."
But all the principles and aim of Spartacus and of his Order are
most distinctly seen in the third or Mystery Class. I proceed
therefore to give some account of it. By the Table it appears to
have two degrees, the Lesser and the Greater Mysteries, each of
which have two departments, one relating chiefly to Religion and the
other to Politics.
The Priest's degree contains, 1. an Introduction. 2. Further
Accounts of the Reception into this degree. 3. What is called
Instruction in the Third Chamber, which the candidate must read
over. 4. The Ritual of Reception. 5. Instruction for the First
Degree of the Priest's Class, called _Instructio in Scientificis_.
6. Account of the Consecration of a Dean, the Superior of this Lower
Order of Priests.
The Regent degree contains, 1. Directions to the Provincial
concerning the dispensation of this degree. 2. Ritual of Reception.
3. System of Direction for the whole Order. 4. Instruction for
the whole Regent degree. 5. Instruction for the Prefects or Local
Superiors. 6. Instruction for the Provincials.
The most remarkable thing in the Priest's degree is the
Instruction in the Third Chamber. It is to be found in the
private correspondence (_Nachtrage Original Schriften_ 1787, 2d.
_Abtheilung_, page 44.). There it has the title _Discourse to the
Illuminati Dirigentes_, or Scotch Knights. In the critical history,
which is annexed to the _Neueste Arbeitung_, there is an account
given of the reason for this denomination; and notice is taken of
some differences between the instructions here contained and that
discourse.
This instruction begins with sore complaints of the low condition
of the human race; and the causes are deduced from religion and
state-government. "Men originally led a patriarchal life, in which
every father of a family was the sole lord of his house and his
property, while he himself possessed general freedom and equality.
But they suffered themselves to be oppressed--gave themselves up
to civil societies, and formed states. Even by this they fell; and
this is the fall of man, by which they were thrust into unspeakable
misery. To get out of this state, to be freed and born again, there
is no other mean than the use of pure Reason, by which a general
morality may be established, which will put man in a condition
to govern himself, regain his original worth, and dispense with
all political supports, and particularly with rulers. This can be
done in no other way but by secret associations, which will by
degrees, and in silence, possess themselves of the government of
the States, and make use of those means for this purpose, which the
wicked use for attaining their base ends. Princes and Priests are
in particular, and _kal' exochen_ the wicked, whose hands we must
tie up by means of these associations, if we cannot root them out
altogether.
"Kings are parents. The paternal power ceases with the incapacity
of the child; and the father injures his child, if he pretends to
retain his right beyond this period. When a nation comes of age,
their state of wardship is at an end."
Here follows a long declamation against patriotism, as a
narrow-minded principle when compared with true Cosmo-politism.
Nobles are represented as "a race of men that serve not the nation
but the Prince, whom a hint from the Sovereign stirs up against the
nation, who are retained servants and ministers of despotism, and
the mean for oppressing national liberty. Kings are accused of a
tacit convention, under the flattering appellation of the balance of
power, to keep nations in subjection.
"The means to regain Reason her rights--to raise liberty from
its ashes--to restore to man his original rights--to produce the
previous revolution in the mind of man--to obtain an eternal
victory over oppressors--and to work the redemption of mankind, are
secret schools of wisdom. When the worthy have strengthened their
association by numbers, they are secure, and then they begin to
become powerful, and terrible to the wicked, of whom many will, for
safety, amend themselves--many will come over to our party, and we
shall bind the hands of the rest, and finally conquer them. Whoever
spreads general Illumination, augments mutual security; Illumination
and security make princes unnecessary; Illumination performs this by
creating an effective Morality, and Morality makes a nation of full
age fit to govern itself; and since it is not impossible to produce
a just Morality, it is possible to regain freedom for the world.
"We must therefore strengthen our band, and establish a legion,
which shall restore the rights of man, original liberty and
independence.
"Jesus Christ"--but I am sick of all this. The following questions
are put to the candidate:
1. "Are our civil conditions in the world the destinations that
seem to be the end of our nature, or the purposes for which man was
placed on this earth, or are they not? Do states, civil obligations,
popular religion, fulfil the intentions of men who established them?
Do secret associations promote instruction and true human happiness,
or are they the children of necessity, of the multifarious wants, of
unnatural conditions, or the inventions of vain and cunning men?"
2. "What civil association, what science do you think to the
purpose, and what are not?"
3. "Has there ever been any other in the world, is there no other
more simple condition, and what do you think of it?"
4. "Does it appear possible, after having gone through all the
nonentities of our civil constitutions, to recover for once our
first simplicity, and get back to this honourable uniformity?"
5. "How can one begin this noble attempt; by means of open support,
by forcible revolution, or by what other way?"
6. "Does Christianity give us any hint to this purpose? Does it not
recognise such a blessed condition as once the lot of man, and as
still recoverable?"
7. "But is this holy religion the religion that is now professed by
any sect on earth, or is it a better?"
8. "Can we learn this religion--can the world, as it is, bear the
light? Do you think that it would be of service, before numerous
obstacles are removed, if we taught men this purified religion,
sublime philosophy, and the art of governing themselves? Or would
not this hurt, by rousing the interested passions of men habituated
to prejudices, who would oppose this as wicked?"
9. "May it not be more advisable to do away these corruptions by
little and little, in silence, and for this purpose to propagate
these salutary and heart-consoling doctrines in secret?"
10. "Do we not perceive traces of such a secret doctrine in the
ancient schools of philosophy, in the doctrines and instructions
of the Bible, which Christ, the Redeemer and Deliverer of the
human race, gave to his trusty disciples?--Do you not observe an
education, proceeding by steps of this kind, handed down to us from
his time till the present?"
In the ceremonial of Reception, crowns and sceptres are represented
as tokens of human degradation. "The plan of operation, by which our
higher degrees act, must work powerfully on the world, and must give
another turn to all our present constitutions."
Many other questions are put to the pupil during his preparation,
and his answers are given in writing. Some of these rescripts are
to be found in the secret correspondence. Thus, "How far is the
position true, that all those means may be used for a good purpose
which the wicked have employed for a bad?" And along with this
question there is an injunction to take counsel from the opinions
and conduct of the learned and worthy out of the society. In one of
the answers, the example of a great philosopher and Cosmopolite is
adduced, who betrayed a private correspondence entrusted to him, for
the service of freedom: the case was Doctor Franklin's. In another,
the power of the Order was extended to the putting the individual to
death; and the reason given was, that "this power was allowed to
all Sovereignties, for the good of the State, and therefore belonged
to the Order, which was to govern the world."----"N. B. We must
acquire the direction of education--of church-management--of the
professorial chair, and of the pulpit. We must bring our opinions
into fashion by every art--spread them among the people by the help
of young writers. We must preach the warmest concern for humanity,
and _make people indifferent to all other relations_. We must take
care that our writers be well puffed, and that the Reviewers do not
depreciate them; therefore we must endeavour by every mean to gain
over the Reviewers and Journalists; and we must also try to gain the
booksellers, who in time will see that it is their interest to side
with us."
I conclude this account of the degree of Presbyter with remarking,
that there were two copies of it employed occasionally. In one of
them all the most offensive things in respect of church and state
were left out. The same thing was done in the degree of _Chevalier
du Soleil_ of the French Masonry. I have seen three different forms.
In the Regent degree, the proceedings and instructions are conducted
in the same manner. Here, it is said, "We must as much as possible
select for this degree persons who are free, independent of all
princes; particularly such as have frequently declared themselves
discontented with the usual institutions, and their wishes to see a
better government established."
Catching questions are put to the candidate for this degree; such as,
1. "Would the society be objectionable which should (till the
greater revolution of nature should be ripe) put monarchs and rulers
out of the condition to do harm; which should in silence prevent the
abuse of power, by surrounding the great with its members, and thus
not only prevent their doing mischief, but even make them do good?"
2. "Is not the objection unjust, That such a Society may abuse its
power? Do not our rulers frequently abuse their power, though we are
silent? This power is not so secure as in the hands of our Members,
whom we train up with so much care, and place about princes after
mature deliberation and choice. If any government can be harmless
which is erected by man, surely it must be ours, which is founded on
morality, foresight, talents, liberty, and virtue," &c.
The candidate is presented for reception in the character of
a slave; and it is demanded of him what has brought him into
this most miserable of all conditions. He answers--Society--the
State--Submissiveness--False Religion. A skeleton is pointed out to
him, at the feet of which are laid a Crown and a Sword. He is asked,
whether that is the skeleton of a King, a Nobleman, or a Beggar? As
he cannot decide, the President of the meeting says to him, "the
character of being a Man is the only one that is of importance."
In a long declamation on the hackneyed topics, we have here and
there some thoughts which have not yet come before us.
"We must allow the underlings to imagine, (but without telling them
the truth,) that we direct all the Free Mason Lodges, and even all
other Orders, and that the greatest monarchs are under our guidance,
which indeed is here and there the case.
"There is no way of influencing men so powerfully as by means of
the women. These should therefore be our chief study; we should
insinuate ourselves into their good opinion, give them hints of
emancipation from the tyranny of public opinion, and of standing
up for themselves; it will be an immense relief to their enslaved
minds to be freed from any one bond of restraint, and it will fire
them the more, and cause them to work for us with zeal, without
knowing that they do so; for they will only be indulging their own
desire of personal admiration.
"We must win the common people in every corner. This will be
obtained chiefly by means of the schools, and by open, hearty
behaviour, show, condescension, popularity, and toleration of their
prejudices, which we shall at leisure root out and dispel.
"If a writer publishes any thing that attracts notice, and is in
itself just, but does not accord with our plan, we must endeavour to
win him over, or decry him.
"A chief object of our care must be to keep down that slavish
veneration for princes which so much disgraces all nations. Even
in the _soi-disant_ free England, the silly Monarch says, We are
graciously pleased, and the more simple people say, Amen. These men,
commonly very weak heads, are only the farther corrupted by this
servile flattery. But let us at once give an example of our spirit
by our behaviour with Princes; we must avoid all familiarity--never
entrust ourselves to them--behave with precision, but with civility,
as to other men--speak of them on an equal footing--this will in
time teach them that they are by nature men, if they have sense
and spirit, and that only by convention they are Lords. We must
assiduously collect anecdotes, and the honourable and mean actions,
both of the least and the greatest; and when their names occur
in any records which are read in our meetings, let them ever be
accompanied by these marks of their real worth.
"The great strength of our Order lies in its concealment; let it
never appear in any place in its own name, but always covered by
another name, and another occupation. _None is fitter than the
three lower degrees of Free Masonry; the public is accustomed to
it; expects little from it, and therefore takes little notice of
it._ Next to this the form of a learned or literary society is best
suited to our purpose, and had Free Masonry not existed, this cover
would have been employed; and it may be much more than a cover, _it
may be a powerful engine in our hands_. _By establishing reading
societies, and subscription libraries, and taking these under our
direction, and supplying them through our labours, we may turn the
public mind which way we will._
"In like manner we must try to obtain an influence in the military
academies, (this may be of mighty consequence,) the printing-houses,
booksellers shops, chapters, and in short in all offices which have
any effect, either in forming, or in managing, or even in directing
the mind of man: painting and engraving are highly worth our
care[8]."
[8] (They were strongly suspected of having published some
scandalous caricatures, and some very immoral prints.) They scrupled
at no mean, however base, for corrupting the nation. Mirabeau had
done the same thing at Berlin. By political caricatures and filthy
prints, they corrupt even such as cannot read.
"Could our Prefect" (observe it is to the _Illuminati Regentes_ he
is speaking, whose officers are _Prefecti_) "fill the judicatories
of a state with our worthy members, he does all that man can do
for the Order. It is better than to gain the Prince himself.
Princes should never get beyond the Scotch knighthood. They either
never prosecute any thing, or they twist every thing to their own
advantage.
"A Literary Society is the most proper form for the introduction of
our Order into any state where we are yet strangers." (Mark this!)
"The power of the Order must surely be turned to the advantage of
its Members. All must be assisted. They must be preferred to all
persons otherwise of equal merit. Money, services, honour, goods,
and blood, must be expended for the fully proved Brethren, and the
unfortunate must be relieved by the funds of the Society."
As evidence that this was not only their instructions, but also
their assiduous practice, take the following report from the
overseer of Greece (Bavaria).
_In Cato's hand-writing._
"The number (about 600) of Members relates to Bavaria alone.
"In Munich there is a well-constituted meeting of _Illuminati
Majores_, a meeting of excellent _Illuminati Minores_, a respectable
Grand Lodge, and two Minerval Assemblies. There is a Minerval
Assembly at Freyssing, at Landsberg, at Burghausen, at Strasburg, at
Ingolstadt, and at last at Regensburg[9].
[9] In this small _turbulent_ city there were eleven secret
societies of Masons, Rosycrucians, Clair-voyants, &c.
"At Munich we have bought a house, and by clever measures have
brought things so far, that the citizens take no notice of it, and
even speak of us with esteem. We can openly go to the house every
day, and carry on the business of the Lodge. This is a great deal
for this city. In the house is a good museum of natural history, and
apparatus for experiments: also a library which daily increases. The
garden is well occupied by botanic specimens, and the whole has the
appearance of a society of zealous naturalists.
"We get all the literary journals. We take care, by well-timed
pieces, to make the citizens and the Princes a little more noticed
for certain little slips. We oppose the monks with all our might,
and with great success.
"The Lodge is constituted entirely according to our system, and has
broken off entirely from Berlin, and we have nearly finished our
transactions with the Lodges of Poland, and shall have them under
our direction.
"By the activity of our Brethren, the Jesuits have been kept out of
all the professorial chairs at Ingolstadt, and our friends prevail.
"The widow Duchess has set up her academy entirely according to our
plan, and we have all the Professors in the Order. Five of them are
excellent, and the pupils will be prepared for us.
"We have got Pylades put at the head of the Fisc, and he has the
church-money at his disposal. By properly using this money, we have
been enabled to put our brother ----'s household in good order;
which he had destroyed by going to the Jews. We have supported more
Brethren under similar misfortunes.
"Our Ghostly Brethren have been very fortunate this last year,
for we have procured for them several good benefices, parishes,
tutorships, &c.
"Through our means Arminius and Cortes have gotten Professorships,
and many of our younger Brethren have obtained Bursaries by our help.
"We have been very successful against the Jesuits, and brought
things to such a bearing, that their revenues, such as the Mission,
the Golden Alms, the Exercises, and the Conversion Box, are now
under the management of our friends. So are also their concerns in
the university and the German school foundations. The application of
all will be determined presently, and we have six members and four
friends in the Court. This has cost our senate some nights want of
sleep.
"Two of our best youths have got journies from the Court, and they
will go to Vienna, where they will do us great service.
"All the German Schools, and the Benevolent Society, are at last
under our direction.
"We have got several zealous members in the courts of justice, and
we are able to afford them pay, and other good additions.
"Lately, we have got possession of the Bartholomew Institution for
young clergymen, having secured all its supporters. Through this we
shall be able to supply Bavaria with fit priests.
"By a letter from Philo we learn, that one of the highest dignities
in the church was obtained for a zealous Illuminatus, in opposition
even to the authority and right of the Bishop of Spire, who is
represented as a bigoted and tyrannical priest."