the higher mysteries. The system of these has not been printed, and
the degrees were conferred only by Spartacus himself, from papers
which he never entrusted to any person. They were only read to the
candidate, but no copy was taken. The publisher of the _Neueste
Arbeitung_ says that he has read them (so says Grollman). He says,
"that in the first degree of MAGUS or PHILOSOPHUS, the doctrines
are the same with those of Spinoza, where all is material, God
and the world are the same thing, and all religion whatever is
without foundation, and, the contrivance of ambitious men." The
second degree, or REX, teaches, "that every peasant, citizen, and
householder is a sovereign, as in the Patriarchal state, and that
nations must be brought back to that state, by whatever means are
conducible--peaceably, if it can be done; but, if not, then by
force--for all subordination must vanish from the face of the earth."
The author says further, that the German Union was, to his certain
knowledge, the work of the Illuminati.
The private correspondence that has been published is by no means
the whole of what was discovered at Landshut and Bassus Hoss,
and government got a great deal of useful information, which was
concealed, both out of regard to the families of the persons
concerned, and also that the rest might not know the utmost extent
of the discovery, and be less on their guard. A third collection was
found under the foundation of the house in which the Lodge _Theodor
vom guten Rath_ had been held. But none of this has appeared. Enough
surely has been discovered to give the public a very just idea of
the designs of the Society and its connections.
Lodges were discovered, and are mentioned in the private papers
already published, in the following places.
Munich Westphalia (several)
Ingolstadt Heidelberg
Frankfort Manheim
Echstadt Strasburgh (5)
Hanover Spire
Brunswick Worms
Calbe Dusseldorff
Magdeburgh Cologne
Cassel Bonn (4)
Osnabruck Livonia (many)
Weimar Courland (many)
Upper Saxony (several) Frankendahl
Austria (14) Alsace (many)
Vienna (4) Deuxponts
Hesse (many) Cousel
Buchenwerter Treves (2)
Mompeliard Aix-la-Chapelle (2)
Stutgard (3) Bartschied
Carlsruhe Hahrenberg
Anspach Switzerland (many)
Neuwied (2) Rome
Mentz (2) Naples
Poland (many) Ancona
Turin Florence
England (8) France
Scotland (2) Holland (many)
Warsaw (2) Dresden (4)
America (several.) N. B. This was before 1786.
I have picked up the names of the following members.
Spartacus, Weishaupt, Professor.
Philo, Knigge, Freyherr, i. e. Gentleman.
Amelius, Bode, F. H.
Bayard, Busche, F. H.
Diomedes, Constanza, Marq.
Cato, Zwack, Lawyer.
Torring, Count.
Khreitmaier, Prince.
Utschneider, Professor.
Cossandey, Professor.
Renner, Professor.
Grunberger, Professor.
Balderbusch, F. H.
Lippert, Counsellor.
Kundl, ditto.
Bart, ditto.
Leiberhauer, Priest.
Kundler, Professor.
Lowling, Professor.
Vachency, Counsellor.
Morausky, Count.
Hoffstetter, Surveyor of Roads.
Strobl, Bookseller.
Pythagoras, Westenrieder, Professor.
Babo, Professor.
Baader, Professor.
Burzes, Priest.
Pfruntz, Priest.
Hannibal, Bassus, Baron.
Brutus, Savioli, Count.
Lucian, Nicholai, Bookseller.
Bahrdt, Clergyman.
Zoroaster, Confucius, Baierhamer.
Hermes Trismegistus, Socher, School Inspector.
Dillis, Abbé.
Sulla, Meggenhoff, Paymaster.
Danzer, Canon.
Braun, ditto.
Fischer, Magistrate.
Frauenberger, Baron.
Kaltner, Lieutenant.
Pythagoras, (2d,) Drexl, Librarian.
Marius, Hertel, Canon.
Dachsel.
Dilling, Counsellor.
Seefeld, Count.
Gunsheim, ditto.
Morgellan, ditto.
Saladin, Ecker, ditto.
Ow, Major.
Werner, Counsellor.
Cornelius Scipio, Berger, Counsellor.
Wortz, Apothecary.
Mauvillon, Colonel,
Mirabeau, Count.
Orleans, Duke.
Hochinaer.
Tycho Brahe, Gaspar, Merchant.
Thales, Kapfinger.
Attila, Sauer.
Ludovicus Bavarus, Losi.
Shaftesbury, Steger.
Coriolanus, Tropponero, Zuschwartz.
Timon, Michel.
Tamerlane, Lange.
Livius, Badorffer.
Cicero, Pfest.
Ajax, Massenhausen, Count.
I have not been able to find who personated Minos, Euriphon,
Celsius, Mahomet, Hercules, Socrates, Philippo Strozzi, Euclides,
and some others who have been uncommonly active in carrying forward
the great cause.
The chief publications for giving us regular accounts of the whole,
(besides the original writings,) are,
1. _Grosse Absicht des Illuminaten Ordens._
2. ---- _Nachtrages_ (3.) _an denselben_.
3. _Weishaupt's improved System._
4. _System des Illum. Ordens aus dem Original-schriften gezogen._
I may now be permitted to make a few reflections on the accounts
already given of this Order, which has so distinctly concentrated
the casual and scattered efforts of its prompters, _the Chevaliers
Bienfaisants_, the _Philalethes_, and _Amis Reunis_ of France, and
carried on the system of enlightening and reforming the world.
The great aim professed by the Order is to _make men happy_;
and the means professed to be employed, as the only and surely
effective, is _making them good_; and this is to be brought about
by _enlightening the mind_, and _freeing it from the dominion of
superstition and prejudices_. This purpose is effected by its
_producing a just and steady morality_. This done, and becoming
universal, there can be little doubt but that the peace of society
will be the consequence,--that government, subordination, and
all the disagreeable coercions of civil governments will be
unnecessary,--and that society may go on peaceably in a state of
perfect liberty and equality.
But surely it requires no angel from heaven to tell us that if
every man is virtuous, there will be no vice; and that there will
be peace on earth, and good-will between man and man, whatever be
the differences of rank and fortune; so that Liberty and Equality
seem not to be the necessary consequences of this just Morality, nor
necessary requisites for this national happiness. We may question,
therefore, whether the Illumination which makes this a necessary
condition is a clear and a pure light. It may be a false glare
showing the object only on one side, tinged with partial colours
thrown on it by neighbouring objects. We see so much wisdom in the
general plans of nature, that we are apt to think that there is the
same in what relates to the human mind, and that the God of nature
accomplishes his plans in this as well as in other instances. We are
even disposed to think that human nature would suffer by it. The
rational nature of man is not contented with meat and drink, and
raiment, and shelter, but is also pleased with exerting many powers
and faculties, and with gratifying many tastes, which could hardly
have existence in a society where all are equal. We say that there
can be no doubt but that the pleasure arising from the contemplation
of the works of art--the pleasure of intellectual cultivation,
the pleasure of mere ornament, are rational, distinguish man
from a brute, and are so general, that there is hardly a mind so
rude as not to feel them. Of all these, and of all the difficult
sciences, all most rational, and in themselves most innocent, and
most delightful to a cultivated mind, we should be deprived in a
society where all are equal. No individual could give employment to
the talents necessary for creating and improving these ornamental
comforts of life. We are absolutely certain that, even in the most
favourable situations on the face of the earth, the most untainted
virtue in every breast could not raise man to that degree of
cultivation that is possessed by citizens very low in any of the
states of Europe; and in the situation of most countries we are
acquainted with, the state of man would be much lower: for, at our
very setting out, we must grant that the liberty and equality here
spoken of must be complete; for there must not be such a thing as a
farmer and his cottager. This would be as unjust, as much the cause
of discontent, as the gentleman and the farmer.
This scheme therefore seems contrary to the designs of our Creator,
who has every where placed us in those situations of inequality that
are here so much reprobated, and has given us strong propensities
by which we relish those enjoyments. We also find that they may
be enjoyed in peace and innocence. And lastly, we imagine that
the villain, who, in the station of a professor, would plunder a
prince, would also plunder the farmer if he were his cottager.
The Illumination therefore that appears to have the best chance
of making mankind happy is that which will teach us the Morality
which will respect the comforts of cultivated Society, and teach us
to protect the possessors in the innocent enjoyment of them; that
will enable us to perceive and admire the taste and elegance of
Architecture and Gardening, without any wish to sweep the palaces,
the gardens, and their owner, from off the earth, merely because he
is their owner.
We are therefore suspicious of this Illumination, and apt to
ascribe this violent antipathy to Princes and subordination to
the very cause that makes true Illumination, and just Morality
proceeding from it, so necessary to public happiness, namely,
the vice and injustice of those who cannot innocently have the
command of those offensive elegancies of human life. Luxurious
taste, keen desires, and unbridled passions, would prompt to all
this; and this Illumination is, as we see, equivalent to them in
effect. The aim of the Order is not to enlighten the mind of man,
and shew him his moral obligations, and by the practice of his
duties to make society peaceable, possession secure, and coercion
unnecessary, so that all may be at rest and happy, even though all
_were_ equal; but to get rid of the coercion which must be employed
in the place of Morality, that the innocent rich may be robbed
with impunity by the idle and profligate poor. But to do this, an
unjust casuistry must be employed instead of a just Morality; and
this must be defended or suggested, by misrepresenting the true
state of man, and of his relation to the universe, and by removing
the restrictions of religion, and giving a superlative value to
all those constituents of human enjoyment, which true Illumination
shews us to be but very small concerns of a rational and virtuous
mind. The more closely we examine the principles and practice of
the Illuminati, the more clearly do we perceive that this is the
case. Their first and immediate aim is to get the possession of
riches, power, and influence, without industry; and to accomplish
this, they want to abolish Christianity; and then dissolute manners
and universal profligacy will procure them the adherence of all the
wicked, and enable them to overturn all the civil governments of
Europe; after which they will think of farther conquests, and extend
their operations to the other quarters of the globe, till they have
reduced mankind to the state of one undistinguishable chaotic mass.
But this is too chimerical to be thought their real aim. Their
Founder, I dare say, never entertained such hopes, nor troubled
himself with the fate of distant lands. But it comes in his way when
he puts on the mask of humanity and benevolence: it must embrace
all mankind, only because it must be stronger than patriotism and
loyalty, which stand in his way. Observe that Weishaupt took a name
expressive of his principles. Spartacus was a gladiator, who headed
an insurrection of Roman slaves, and for three years kept the city
in terror. Weishaupt says in one of his letters, "I never was fond
of empty titles; but surely that man has a childish soul who would
not as readily chuse the name of Spartacus as that of Octavius
Augustus." The names which he gives to several of his gang express
their differences of sentiments. Philo, Lucian, and others, are very
significantly given to Knigge, Nicholai, &c. He was vain of the
name Spartacus, because he considered himself as employed somewhat
in the same way, leading slaves to freedom. Princes and Priests are
mentioned by him on all occasions in terms of abhorrence.
Spartacus employs powerful means. The style of the Jesuits, (as he
says,) he considers every mean as consecrated by the end for which
it is employed, and he says with great truth,
"_Flectere si nequeo superos, Acheronta movebo._"
To save his reputation, he scruples not to murder his innocent
child, and the woman whom he had held in his arms with emotions of
fondness and affection. But lest this should appear too selfish
a motive, he says, "Had I fallen, my precious Order would have
fallen with me; the Order which is to bless mankind. I should not
again have been able to speak of virtue so as to make any lasting
impression. My example might have ruined many young men." This he
thinks will excuse, nay sanctify any thing. "My letters are my
greatest vindication." He employs the Christian Religion, which he
thinks a falsehood, and which he is afterwards to explode, as the
mean for inviting Christians of every denomination, and gradually
cajoling them, by clearing up their Christian doubts in succession,
till he lands them in Deism; or if he finds them unfit, and too
religious, he gives them a _Sta bene_, and then laughs at the fears,
or perhaps madness, in which he leaves them. Having got them the
length of Deism, they are declared to be fit, and he receives them
into the higher mysteries. But lest they should still shrink back,
dazzled by the Pandemonian glare of Illumination which will now
burst upon them, he exacts from them, for the first time, a bond
of perseverance. But, as Philo says, there is little chance of
tergiversation. The life and honour of most of the candidates are
by this time in his hand. They have been long occupied in the vile
and corrupting office of spies on all around them, and they are
found fit for their present honours, because they have discharged
this office to his satisfaction, by the reports which they have
given in, containing stories of their neighbours, nay even of their
own gang. They may be ruined in the world by disclosing these,
either privately or publicly. A man who had once brought himself
into this perilous situation durst not go back. He might have been
left indeed in any degree of Illumination; and, if Religion has not
been quite eradicated from his mind, he must be in that condition
of painful anxiety and doubt that makes him desperate, fit for the
full operation of fanaticism, and he may be engaged, _in the cause
of God_, "to commit all kind of wickedness and greediness." In this
state of mind, a man shuts his eyes, and rushes on. Had Spartacus
supposed that he was dealing with good men, his conduct would have
been the reverse of all this. There is no occasion for this bond
from a person convinced of the excellency of the Order. But he knew
them to be unprincipled, and that the higher mysteries were so
daring, that even some of such men would start at them. But they
must not blab.
Having thus got rid of Religion, Spartacus could with more safety
bring into view the great aim of all his efforts--to rule the world
by means of his Order. As the immediate mean for attaining this,
he holds out the prospect of freedom from civil subordination.
Perfect Liberty and Equality are interwoven with every thing; and
the flattering thought is continually kept up, that "by the wise
contrivance of this Order, the most complete knowledge is obtained
of the real worth of every person; the Order will, _for its own
sake_, and therefore _certainly_, place every man in that situation
in which he can be most effective. The pupils are convinced that
the Order _will_ rule the world. Every member therefore becomes a
ruler." We all think ourselves qualified to rule. The difficult
task is to obey with propriety; but we are honestly generous in our
prospects of future command. It is therefore an alluring thought,
both to good and bad men. By this lure the Order will spread. If
they are active in insinuating their members into offices, and in
keeping out others, (which the private correspondence shews to have
been the case,) they may have had frequent experience of their
success in gaining an influence on the world. This must whet their
zeal. If Weishaupt was a sincere Cosmo-polite, he had the pleasure
of seeing "his work prospering in his hands."
It surely needs little argument now to prove, that the Order
of Illuminati had for its immediate object the abolishing of
Christianity, (at least this was the intention of the Founder,) with
the sole view of overturning the civil government, by introducing
universal dissoluteness and profligacy of manners, and then getting
the assistance of the corrupted subjects to overset the throne. The
whole conduct in the preparation and instruction of the Presbyter
and _Regens_ is directed to this point. Philo says, "I have been
at unwearied pains to remove the fears of some who imagine that
our Superiors want to abolish Christianity; but by and by their
prejudices will wear off, and they will be more at their ease. Were
I to let them know that our General holds all Religion to be a lie,
and uses even Deism, only to lead men by the nose--Were I to connect
myself again with the Free Masons, and tell them our designs to ruin
their Fraternity by this circular letter (a letter to the Lodge in
Courland)--Were I but to give the least hint to any of the Princes
of Greece (Bavaria)--No, my anger shall not carry me so far.--An
Order, forsooth, which in this manner abuses human nature--which
will subject men to a bondage more intolerable than Jesuitism--I
could put it on a respectable footing, and the world would be
ours. Should I mention our fundamental principles, (even after
all the pains I have been at to mitigate them,) so unquestionably
dangerous to the world, who would remain? What signifies the
innocent ceremonies of the Priest's degree, as I have composed it,
in comparison with your maxim, that we may use for a good end those
means which the wicked employ for a base purpose?"
Brutus writes, "Numenius now acquiesces in the mortality of
the soul; but, I fear we shall lose Ludovicus Bavarus. He told
Spartacus, that he was mistaken when he thought that he had
swallowed his stupid Masonry. No, he saw the trick, and did not
admire the end that required it. I don't know what to do; a _Sta
bene_ would make him mad, and he will blow us all up.
"The Order must possess the power of life and death in consequence
of our Oath; and with propriety, for the same reason, and by the
same right, that any government in the world possesses it: for the
Order comes in their place, making them unnecessary. When things
cannot be otherwise, and ruin would ensue if the Association did not
employ this mean, the Order must, as well as public rulers, employ
it for the good of mankind; therefore for its own preservation."
(N. B. Observe here the casuistry.) "Nor will the political
constitutions suffer by this, for there are always thousands equally
ready and able to supply the place."
We need not wonder that Diomedes told the Professors, "that death,
inevitable death, from which no potentate could protect them,
awaited every traitor of the Order;" nor that the French Convention
proposed to take off the German Princes and Generals by sword or
poison, &c.
Spartacus might tickle the fancy of his Order with the notion of
ruling the world; but I imagine that his own immediate object was
ruling the Order. The happiness of mankind was, like Weishaupt's
Christianity, a mere tool, a tool which the _Regentes_ made a joke
of. But Spartacus would rule the _Regentes_; this he could not
so easily accomplish. His despotism was insupportable to most of
them, and finally brought all to light. When he could not persuade
them by his own firmness, and indeed by his superior talents and
disinterestedness in other respects, and his unwearied activity,
he employed jesuitical tricks, causing them to fall out with each
other, setting them as spies on each other, and separating any two
that he saw attached to each other, by making the one a Master of
the other; and, in short, he left nothing undone that could secure
his uncontrolled command. This caused Philo to quit the Order,
and made _Bassus_, _Ton Torring_, _Kreitmaier_, and several other
gentlemen, cease attending the meetings; and it was their mutual
dissensions which made them speak too freely in public, and call on
themselves so much notice. At the time of the discovery, the party
of Weishaupt consisted chiefly of very mean people, devoted to him,
and willing to execute his orders, that by being his servants, they
might have the pleasure of commanding others.
The objects, the undoubted objects of this Association, are
surely dangerous and detestable; namely, to overturn the present
constitutions of the European States, in order to introduce a
chimera which the history of mankind shews to be contrary to the
nature of man.
_Naturam expellas furcâ, tamen usque recurret._
Suppose it possible, and done in peace, the new system could not
stand unless every principle of activity in the human mind be
enthralled, all incitement to exertion and industry removed, and man
brought into a condition incapable of improvement; and this at the
expence of every thing that is valued by the best of men--by misery
and devastation--by loosening all the bands of society. To talk of
morality and virtue in conjunction with such schemes is an insult to
common sense; dissoluteness of manners alone can bring men to think
of it.
Is it not astonishing, therefore, to hear people in this country
express any regard for this institution? Is it not most mortifying
to think that there are Lodges of Illuminated among us? I think that
nothing bids fairer for weaning our inconsiderate countrymen from
having any connection with them, than the faithful account here
given. I hope that there are few, very few of our countrymen, and
none whom we call friend, who can think that an Order which held
such doctrines, and which practised such things, can be any thing
else than a ruinous Association, a gang of profligates. All their
professions of the love of mankind are vain; their Illumination must
be a bewildering blaze, and totally ineffectual for its purpose,
for it has had no such influence on the leaders of the band; yet it
seems quite adequate to the effects it has produced; for such are
the characters of those who forget God.