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Physicien, mathématicien et philosophe écossais, John Robison publie en 1797 Preuves des conspirations contre toutes les religions et tous les gouvernements de l'Europe, ourdies dans les assemblées secrètes des illuminés et des francs-maçons :
John Robison« J'ai eu, écrit Robison, les moyens de suivre toutes les tentatives faites pendant cinquante ans, sous le prétexte spécieux d'éclairer le monde avec le flambeau de la philosophie et de dissiper les nuages dont la superstition religieuse et civile se servait pour retenir tout le peuple de l'Europe dans les ténèbres et l'esclavage. J'ai observé les progrès de ces doctrines se mêlant et se liant de plus en plus étroitement aux différents systèmes de la Maçonnerie ; enfin j'ai vu se former une association ayant pour but unique de détruire jusque dans leur fondement tous les établissements religieux et de renverser tous les gouvernements existant en Europe.
« J'ai vu cette association répandre ses systèmes avec un zèle si soutenu qu'elle est devenue presque irrésistible, et j'ai remarqué que les personnages qui ont le plus de part à la révolution française étaient membres de cette association ; que leurs plans ont été conçus d'après ses principes et exécutés avec son assistance.
« Je me suis convaincu qu'elle existe toujours, qu'elle travaille toujours sourdement, que toutes les apparences nous prouvent que non seulement ses émissaires s'efforcent de propager parmi nous ces doctrines abominables, mais même qu'il y a en Angleterre des loges qui depuis 1784 correspondent avec la mère loge.
C'est pour la démasquer, pour prouver que les meneurs étaient des fourbes qui prêchaient une morale et une doctrine dont ils connaissaient la fausseté et le danger, et que leur véritable intention était d'abolir toutes les religions, de renverser tous les gouvernements et de faire du monde entier une scène de pillage et de meurtre, que j'offre au public un extrait des informations que j'ai prises sur cette matière. »
Mathématicien écossais né en 1739, John Robison manifesta de bonne heure son goût pour les sciences, nous apprend la Biographie universelle ancienne et moderne (Tome 36). L'étude des mathématiques lui paraissant indispensable pour cultiver avec succès les sciences naturelles, il s'y livra avec ardeur. Sa famille le destinait à l'état ecclésiastique ; mais quelques circonstances particulières l'ayant détourné de cette carrière, il se présenta, en 1757, comme candidat pour obtenir la place de suppléant à une chaire de philosophie naturelle N'ayant pas été, en raison de son jeune âge, trouvé propre à remplir une pareille fonction, il s'embarqua et partit pour Québec en qualité d'instituteur de mathématiques du fils aîné de l'amiral Knowles. Le vaisseau qu'il montait était le Neptune, de 90 canons ; mais dans le cours du voyage M. Knowles ayant passé, en qualité de lieutenant, sur le Royal William, Robison l'y accompagna avec un grade à peu près équivalent à celui d'aspirant dans la marine française.
Il passa à bord de ce vaisseau trois années, qu'il disait avoir été les plus heureuses de sa vie, et il acquit de telles connaissances dans la science et l'art de la navigation qu'il se mit en état de traiter cette partie de l'Encyclopédie britannique. Il fit, dans la rivière Saint-Laurent, des observations sur les mouvements de l'aiguille magnétique, correspondant à l'apparition d'une aurore boréale ; il fut chargé, pendant le siège de Québec, de quelques opérations militaires, et fréquemment employé des opérations géodésiques et hydrographiques. Après la reddition de Québec il passa une année sur le Royal William dans la baie de Biscaie et sur les côtes d'Espagne et du Portugal.
Il fit un voyage plus utile pour les sciences et les arts pendant l'année 1762 : celui de la Jamaïque qui avait pour objet l'essai des montres marines – employées pour la détermination des longitudes – d'Harrison. A son retour en Angleterre, il apprit la mort malheureuse de Knowles, son élève chéri : le Peregrin, commandé par cet infortuné jeune homme, avait sombré, sans qu'aucun de ceux qui le montaient eût pu échapper. Dégoûté de la carrière maritime., Robison se détermina à reprendre celle de l'enseignement et bientôt, l'amiral sir Charles Knowles lui confia l'instruction de son fils cadet.
Robison reprit avec ardeur ses travaux scientifiques et fut nommé, en 1767, professeur à l'université de Glasgow, sur la recommandation du docteur Black, qui occupait cette place et qui se trouvait appelé à Edimbourg. En 1770, sir Charles Knowles l'emmena, en qualité de secrétaire, lorsqu'il partit pour Saint-Pétersbourg, où il était appelé pour coopérer aux plans d'amélioration de la marine russe. Les deux voyageurs furent, à leur passage à Liège, invités à dîner chez le prince-évêque. Robison vit avec surprise que tous les convives, et le prince lui-même, portaient les insignes de la franc-maçonnerie : il fut engagé à s'affilier à cet ordre, dont il obtint, pendant son séjour à Liège, les grades successifs, depuis celui d'apprenti jusqu'à celui de maître écossais. Après quelque séjour à Saint-Pétersbourg, il y fut nommé inspecteur général du corps des cadets de la marine, composé de plus de quatre cents élèves, instruits par des professeurs, au nombre d environ quarante. Dans le même temps, il présenta au collège de l'amirauté un plan pour adapter une machine à vapeur aux magnifiques docks de Cronstadt ; plan qui fut approuvé et exécuté après son départ de Russie, lequel eut lieu au bout de quatre ans d'exercice.
Divers genres de dégoûts, que lui suscitait sa position, lui persuadèrent d'accepter l'offre que lui firent les magistrats et le conseil de ville d'Edimbourg d'une chaire de professeur de philosophie naturelle dans l'université de cette ville. Il la remplit de manière à se faire beaucoup d'honneur par les services qu'il y rendit aux études jusqu'à sa mort, arrivée le 30 janvier 1805. Ce fut là qu'il eut pour élève le célèbre ingénieur Rennie, qu'il mit en rapport avec Watt. Robison passa les dix-huit dernières années de sa vie dans un état de maladie qui lui laissait peu de relâche ; cependant il continuait à s'occuper de ses travaux philosophiques. Indépendamment des articles de marine, il est reconnu pour être l'auteur des articles mathématiques et philosophiques les plus importants publiés dans la troisième édition de l'Encyclopédie britannique. Dans les dernières années du XVIIIe siècle, regardant la franc-maçonnerie comme une institution nuisible, John Robison se sépara des francs-maçons et publia, en 1797, son Proofs of a conspiracy against all the religions and governments of Europe, carried on, in the secret meetings of free-masoons, illuminati, and reading societies.
Enfin, un des derniers services que Robison ait rendus aux sciences est l'édition qu'il a donnée, en 1803, des Eléments de chimie de Black. En voici les dernières lignes de la préface, qui nous donnent une idée du caractère de Robison : « Quoique le nom du docteur Robison ne soit pas lié aux grandes découvertes de son siècle, le souvenir de ses talents et de ses vertus n'en sera pas moins précieux dans sa patrie. Pénétré de l'esprit de la philosophie qu'il enseignait, il fut un des plus ardents promoteurs du génie partout où il le rencontra. La noblesse, l'élévation de son âme, le mettait au-dessus de la jalousie, des petites rivalités ; épris de la science, ami zélé de la justice, jamais il ne déprécia ni ne s'attribua le travail d'autrui. A ces qualités du philosophe, Robison réunissait toutes celles qui font le charme de la vie privée et de la société. Son amitié fut toujours sincère et généreuse ; sa piété, vive et sans ostentation ; le caractère de son patriotisme, exalté, mais pur ; et, comme l'immortel Newton, dont il chérissait autant qu'il révérait la mémoire, il fut éminemment bon chrétien, bon citoyen et bon philosophe. »
Hugo Brémont
http://www.democratie-royale.org/article-revolution-dite-fran-aise-sa-veritable-nature-89792307.html
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Quark, l'étrangeté et de charme
Preuves d'une conspiration contre toutes les religions et les gouvernements de l'Europe
«La grande force de notre Ordre réside dans sa dissimulation; laissez jamais apparaître dans n'importe quel endroit en son propre nom, mais toujours couvert par un autre nom, et une autre occupation».
"De tous les moyens que je sais de conduire les hommes, la plupart efficaces est un mystère caché le penchant de l'esprit est irrésistible;». Adam Weishaupt (nom de code Spartacus)
Passer à l'index de texte de ce livre par John Robison
Du code des Mémoires Illuminati, Partie III, illustrant l'histoire du jacobinisme, par l'abbé Barreul. tr. par Robert Edward Clifford, 1798.
III. L'adepte est censé posséder qualités requises pour un général à la suite de ceux qu'il peut avoir manifesté avant qu'il ait été appelé au Conseil suprême. Comme il est de présider à l'Ordre tout entier, il faut (plus que tout le corps d'autre) d'être impressionné par les principes du fondateur, et d'être dépouillé de tous les préjugés religieux, politique ou nationale. Le grand objet de l'Ordre doit être plus particulièrement inculqué en lui, à savoir celui de l'enseignement tout l'univers de mettre de côté tous les gouvernements, les lois, et les autels, et il faut perpétuellement veiller aux intérêts grandiose de la nature humaine. Son zèle est d'être stimulé à la vue de tout homme qui est soumis à aucune autorité. Il est de rétablir les habitants de la terre dans leur égalité original et Liberté qu'il est constitué général de tous les Illuminés qui sont ou qui seront répartis à travers le monde pendant son règne, toutes les manoeuvres dans l'accomplissement de la grande révolution de l'Homme- Roi. http://www.sacred-texts.com/sro/mhj/mhj319.htm
Passez les fuites Illuminati contemporaine et la mise à jour
Preuves d'une conspiration contre toutes les religions et les gouvernements de l'Europe a dans les réunions secrètes des francs-maçons, Illuminati et les Sociétés de lecture.
John Robison, secrétaire de la Société royale d'Edimbourg et ami intime de James WattCollected de bonnes autorités par John Robison, AM Professeur de philosophie naturelle, et secrétaire de la Royal Society of Edinburgh. Quatrième édition de 1798. [Sur le droit d'auteur - reproduire à volonté]
Ceci est susceptible d'être aussi intéressant de francs-maçons comme à ceux des maçons non intrigué par ce qui pourrait aller derrière la porte de la loge. Certes, la tentative du XXIe siècle pour transformer tout le monde loin de la politique et le message de Jésus Christ de la paix a été puissamment réussi. Ce tube se penche sur les origines du XVIIIe siècle de ce projet ambitieux. L'idée était et est de rendre le gouvernement démocratique, par l'infiltration maçonnique, à ce point impraticable que d'être rejeté par le peuple. En échange nous obtenons un appareil d'Etat mondial dirigé par les banques privées, barons des médias mondiaux, la sécurité et les sociétés de télécommunications. (Voir notes biographiques Weishaupt)
Pas le moins en raison de la maçonniques sang serments, la franc-maçonnerie n'est absolument pas compatible avec le christianisme. Le plomb terne donnée par le maçon qui embrasse aujourd'hui l'Église d'Angleterre et de l'Opus Dei influencée église catholique devrait faire de nous, et eux, se tourner vers les premiers chapitres de l'Apocalypse, qui précisent comment établir les institutions ecclésiastiques sont s'égarer, avec le clergé incrédules font leur pire dans les échange d'un toit sur leur tête et conduisant le troupeau sur la falaise. Quel est l'endroit où l'homme fait de la religion entre en jeu.
Le désordre exaspérant l'église britannique et la démocratie sont en commence à faire sens, et davantage de lumière est faite sur Sa Majesté la reine Elizabeth II, «les pouvoirs à l'œuvre dans ce pays sur lequel nous n'avons aucune connaissance" [Paul Burrell]. Peut-être que vous n'avez pas vu le dernier ajout à la madame site Bilderberg? [TG]
Le livre complet - http://www.sacred-texts.com/sro/pc/index.htm
«La grande force de notre Ordre réside dans sa dissimulation; laissez jamais apparaître dans n'importe quel endroit en son propre nom, mais toujours couvert par un autre nom, et une autre profession
Aucun n'est meilleur que les trois degrés inférieurs de la franc-maçonnerie;.
Le public est habitués à elle, attend peu de lui, et prend donc peu d'attention à ce qu'il suivante, sous la forme d'une société savante ou littéraire est la mieux adaptée à notre but, et la franc-maçonnerie avait pas existé, cette couverture aurait été employée.; et il peut être beaucoup plus que d'une couverture, il peut être un moteur puissant dans nos mains. En établissant des sociétés de lecture et les bibliothèques de souscription, et de prendre cet argent sous notre direction, et en leur fournissant par nos travaux, nous pouvons nous tourner l'esprit du public, qui façon dont nous le ferons. " - Adam Weishaupt, fondateur des Illuminati dans les preuves John Robison d'un complot, 1793.
Preuves d'une conspiration par John Robison comme un document Word pour l'impression - 134 pages
Voir aussi - http://www.freemasonrywatch.org/illuminati.html
D'autres liens sur une apparente société moderne Illuminati secret
Ex-Illuminati John Todd Expliquant Les Illuminati avec quelques coups intéressants du Bohemian Grove. «Il nous a mis en garde contre leurs plans de domination du monde avant qu'il ne soit encadrée .......'
Partie 1 - http://www.youtube.com/watch?v=DerUFYMExS8
Partie 2 - http://www.youtube.com/watch?v=N9FOuCHSvAE
Open Your Mind - Illuminati (luciférien / satanique) Symbolisme - C'est autour de vous!
http://www.youtube.com/watch?v=9LEljS3ib84
http://www.lionlambministries.org/ - http://www.trance-formation.com/ - http://www.kaygriggstalks.com - http://www.reflectionsinthenight.com/
Et un autre livre bien référencé et éclairé traduit du français au XVIIIe siècle
Code de l'Illuminati par l'abbé Barreul, 1798. Chapitres: Observations préliminaires; Chapitre I. Spartacus Weishaupt-, fondateur des Illuminés; chapitre II. Code de la Illuminés; Chapitre III. Parmi les Insinuant frère, ou le recruteur, le chapitre IV. Premier Degré préparatoire: Novice; Degré Chapitre V. Deuxième préparatoire: Les Frères de Minerve; Chapitre VI. Troisième Degré préparatoire: le mineur Illuminé; Chapitre VII. Quatrième Degré préparatoire: L'Illuminé majeur, ou le novice Scotch; Chapitre VIII. Classe Intermédiaire: Le chevalier écossais; Chapitre IX. Les Mystères Mineurs; Le Epopte ou Prêtre de l'illuminisme; Chapitre X. Continuation du Discours sur l'Mystères Mineurs; chapitre XI. Le Régent, ou l'Illuminé prince; Chapitre XII. Classe des mystères du Grand; le Mage ou le Philosophe, et le roi Man; Chapitre XIII. Gouvernement de l'Ordre; Chapitre XIV. Sur les instructions du gouvernement et des politiques pour la Epoptes; Chapitre XV. Instructions pour le Régent ou Prince Illuminé, le gouvernement de l'Ordre; Chapitre XVI. Poursuite des instructions sur le gouvernement des Illuminés; Chapitre XVII. Instructions pour le provincial, le chapitre XVIII. Parmi les directeurs nationaux, de l'Aréopage, et de l'Assemblée générale de l'illuminisme.
Lire et télécharger du code des Illuminati sur le site Internet des textes sacrés - téléchargement sur le site Bilderberg.org
Présentation
Chapitre I - schismes dans la franc-maçonnerie
Chapitre II - Les Illuminati - [début] - [notes]
Chapitre III - L'Union allemande
Chapitre IV - La Révolution française
PostScript
Le système de diplômes des Illuminati
Pour voir la version complète SacretTexts.com
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Quark, Strangeness and Charm
Skip to index of text of this book by John Robison
III. The adept is supposed to possess qualities requisite for a General in consequence of those he may have evinced before he was called to the Supreme Council. As he is to preside over the whole Order, he must (more than any body else) be impressed with the principles of the founder, and be divested of all religious, political, or national prejudices. The grand object of the Order must be more particularly inculcated into him, namely, that of teaching the whole universe to set aside all government, laws, and altars; and he must perpetually attend to the grand interests of human nature. His zeal is to be stimulated at the sight of every man who is subjected to any authority. It is to reinstate the inhabitants of the earth in their original Equality and Liberty that he is constituted General of all the Illuminees that are or will be spread over the world during his reign, all labouring at the accomplishment of the grand revolution of the Man-King. http://www.sacred-texts.com/sro/mhj/mhj319.htm
Proofs of a Conspiracy Against all the Religions and Governments of Europe Carried on in the Secret Meetings of Free Masons, Illuminati and Reading Societies.
Collected from Good Authorities by John Robison, A.M. Professor of Natural Philosophy, and Secretary to the Royal Society of Edinburgh. Fourth edition 1798. [out of copyright - reproduce at will] This is likely to be as interesting to freemasons as to those non-masons intrigued by what might go on behind the lodge door. Certainly the twenty-first century attempt to turn everyone away from politics and Jesus Christ's message of peace has been mightily successful. This tract looks at the eighteenth century origins of this ambitious project. The idea was and is to make democratic government, through masonic infiltration, so unworkable as to be rejected by the people. In exchange we get a global state apparatus run by private banks, global media barons, security and telecommunications companies. (see Weishaupt biographical notes)Not least because of the masonic blood-oaths, freemasonry is absolutely NOT compatible with Christianity. The uninspiring lead given by today's mason-embracing Church of England and Opus Dei influenced Catholic church should make us, and them, turn to the opening chapters of Revelation which spell out how established church institutions are going astray, with unbelieving clergy doing their worst in exchange for a roof over their head and leading the flock over the cliff. Which is where the man-made religion comes in.The exasperating mess the British church and democracy are in begins to make sense, and further light is shed on Her Majesty Queen Elizabeth II's "powers at work in this country about which we have no knowledge"[Paul Burrell]. Maybe you haven't seen the latest addition to the Bilderberg website ma'am? [TG]
"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 better 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." - Adam Weishaupt, founder of the Illuminati in John Robison's Proofs of a Conspiracy, 1793.
Ex-Illuminati John Todd Explaining The Illuminati with some interesting shots from Bohemian Grove. 'He warned us against their plans for world domination before he was framed.......'
Part 1 - http://www.youtube.com/watch?v=DerUFYMExS8
Part 2 - http://www.youtube.com/watch?v=N9FOuCHSvAE
http://www.youtube.com/watch?v=9LEljS3ib84
http://www.lionlambministries.org/ - http://www.trance-formation.com/ - http://www.kaygriggstalks.com - http://www.reflectionsinthenight.com/
Code of the Illuminati by Abbé Barreul, 1798. Chapters: Preliminary Observations; Chapter I. Spartacus-Weishaupt, Founder of the Illuminees; Chapter II. Code of the Illuminees; Chapter III. Of the Brother Insinuator, or the Recruiter; Chapter IV. First Preparatory Degree: Novice; Chapter V. Second Preparatory Degree: The Brethren of Minerva; Chapter VI. Third Preparatory Degree: The Minor Illuminee; Chapter VII. Fourth Preparatory Degree: The Major Illuminee, or the Scotch Novice; Chapter VIII. Intermediate Class: The Scotch Knight; Chapter IX. The Lesser Mysteries; The Epopt or Priest of Illuminism; Chapter X. Continuation of the Discourse on the Lesser Mysteries; Chapter XI. The Regent, or the Prince Illuminee; Chapter XII. Class of Grand Mysteries; the Mage or the Philosopher, and the Man King; Chapter XIII. Government of the Order; Chapter XIV. Of the Government and Political Instructions for the Epopts; Chapter XV. Instructions for the Regent or Prince Illuminee, on the Government of the Order; Chapter XVI. Continuation of the Instructions on the Government of the Illuminees; Chapter XVII. Instructions for the Provincial; Chapter XVIII. Of the National Directors, of the Areopagites, and of the General of Illuminism.
Introduction
Chapter I - Schisms in Free Masonry
Chapter II - The Illuminati - [initiation] - [footnotes]
Chapter III - The German Union
Chapter IV - The French Revolution
Postscript
The Degree System of the Illuminati
Order! -
- From Chaos!
Introduction
BEING AT a friend's house in the country during some part of the summer 1795, I there saw a volume of a German periodical work, called Religions Begebenheiten, i.e. Religious Occurrences; in which there was an account of the various schisms in the Fraternity of Free Masons, with frequent allusions to the origin and history of that celebrated association. This account interested me a good deal, because, in my early life, I had taken some part in the occupations (shall I call them) of Free Masonry; and having chiefly frequented the Lodges on the Continent, I had learned many doctrines, and seen many ceremonials, which have no place in the simple system of Free Masonry which obtains in this country.
I had also remarked, that the whole was much more the object of reflection and thought than I could remember it to have been among my acquaintances at home. There, I had seen a Mason Lodge considered merely as a pretext for passing an hour or two in a fort of decent conviviality, not altogether void of some rational occupation. I had sometimes heard of differences of doctrines or of ceremonies, but in terms which marked them as mere frivolities. But, on the Continent, I found them matters of serious concern and debate.
Such too is the contagion of example, that I could not hinder myself from thinking one opinion better founded, or one Ritual more apposite and significant, than another; and I even felt something like an anxiety for its being adopted, and a zeal for making it a general practice. I had been initiated in a very splendid Lodge at Liege, of which the Prince Bishop, his Trefonciers, and the chief Noblesse of the State, were members. I visited the French Lodges at Valenciennes, at Brussels, at Aix-la-Chapelle, at Berlin, and Koningsberg; and I picked up some printed discourses delivered by the Brother-orators of the Lodges.
At St. Petersburgh I connected myself with the English Lodge, and occasionally visited the German and Russian Lodges held there. I found myself received with particular respect as a Scotch Mason, and as an Eleve of the Lodge de ln Parfaite Intelligence at Liege. I was importuned by persons of the first rank to pursue my masonic career through many degrees unknown in this country.
But all the splendour and elegance that I saw could not conceal a frivolity in every part. It appeared a baseless fabric, and I could not think of engaging in an occupation which would consume much time, cost me a good deal of money, and might perhaps excite in me some of that fanaticism, or, at least, enthusiasm that I saw in others, and perceived to be void of any rational support.
I therefore remained in the English Lodge, contented with the rank of Scotch Master, which was in a manner forced on me in a private Lodge of French Masons, but is not given in the English Lodge. My masonic rank admitted me to a very elegant entertainment in the female Loge de la Fidelite, where every ceremonial was composed in the highest degree of elegance, and every thing conducted with the most delicate respect for our fair sisters, and the old song of brotherly love was chanted in the most refined strain of sentiment. I do not suppose that the Parisian Free Masonry of forty-five degrees could give me more entertainment.
I had profited so much by it, that I had the honour of being appointed the Brother-orator. In this office I gave such satisfaction, that a worthy Brother sent me at midnight a box, which he committed to my care, as a person far advanced in masonic science, zealously attached to the order, and therefore a fit depositary of important writings. I learned next day that this gentleman had found it convenient to leave the empire in a hurry, but taking with him the funds of an establishment of which her Imperial Majesty had made him the manager. I was desired to keep these writings till he should see me again. I obeyed.
About ten years afterward I saw the gentleman on the street in Edinburgh, conversing with a foreigner. As I passed by him, I saluted him softly in the Russian language, but without stopping, or even looking him in the face. He coloured, but made no return: I endeavoured in vain to meet with him, intending to make a proper return for much civility and kindness which I had received from him in his own country.
I now considered the box as accessible to myself, and opened it. I found it to contain all the degrees of the Parfait Macon Ecossois, with the Rituals, Catechisms, and Instructions, and also four other degrees of Free Masonry, as cultivated in the Parisian Lodges. I have kept them with all care, and mean to give them to some respectable Lodge. But as I am bound by no engagement of any kind, I hold myself as at liberty to make such use of them as may be serviceable to the public, without enabling any uninitiated person to enter the Lodges of these degrees.
This acquisition might have roused my former relish for Masonry, had it been merely dormant; but, after so long separation from the Loge de Ia Fidelite, the masonic spirit had evaporated.
Some curiosity, however, remained, and some wish to trace this plastic mystery to the pit from which the clay had been dug; which has been moulded into so many different shapes, "some to honor, and some to dishonor." But my opportunities were now gone. I had given away (when in Russia) my volumes of discourses, and some far-fetched and gratuitous histories, and nothing remained but the pitiful work of Anderson, and the Maconnerie Adonhiramique devoilee, which are in every one's hands.
My curiosity was strongly roused by the accounts given in the Religions Begebenheiten. There I saw quotations without number; systems and schisms of which I had never heard; but what particularly struck me, was a zeal and fanaticism about what I thought trifles, which astonished me. Men of rank and fortune, and engaged in serious and honorable public employments, not only frequenting the Lodges of the cities where they resided, but journeying from one end of Germany or France to the other, to visit new Lodges, or to learn new secrets or new doctrines. I saw conventions held at Wismar, at Wisbad, at Kohlo; at Brunswick, and at Willemsbad, consisting of some hundreds of persons of respectable stations. I saw adventurers coming to a city, professing some new secret, and in a few days forming new Lodges, and instructing in a troublesome and expensive manner hundreds of brethren.
German Masonry appeared a very serious concern, and to be implicated with other subjects with which I had never suspected it to have any connection. I saw it much connected with many occurrences and schisms in the Christian church; I saw that the Jesuits had several times interfered in it; and that most of the exceptionable innovations and dissentions had arisen about the time that the order of Loyola was suppressed; so that it should seem, that these intriguing brethren had attempted to maintain their influence by the help of Free Masonry.
I saw it much disturbed by the mystical whims of J. Behmen and Swedenborg-by the fanatical and knavish doctrines of the modern Rosycrucians-by Magicians-Magnetisers-Exorcists, &c. And I observed that these different sects reprobated each other, as not only maintaining erroneous opinions, but even inculcating opinions which were contrary to the established religions of Germany, and contrary to the principles of the civil establishments.
At the same time they charged each other with mistakes and corruptions, both in doctrine and in practice; and particularly with falsification of the first principles of Free Masonry, and with ignorance of its origin and its history; and they supported these charges by authorities from many different books which were unknown to me.
My curiosity was now greatly excited. I got from a much respected friend many of the preceding volumes of the Religions Begebenheiten, in hopes of much information from the patient industry of German erudition. This opened a new and very interesting scene; I was frequently sent back to England, from whence all agreed that Free Masonry had been imported into Germany. I was frequently led into France and into Italy.
There, and more remarkably in France, I found that the Lodges had become the haunts of many projectors and fanatics, both in science, in religion, and in politics, who had availed themselves of the secrecy and the freedom of speech maintained in these meetings, to broach their particular whims, or suspicious doctrines, which, if published to the world in the usual manner, would have exposed the authors to ridicule, or to censure.
These projectors had contrived to tag their peculiar nostrums to the mummery of Masonry, and were even allowed to twist the masonic emblems and ceremonies to their purpose; so that in their hands Free Masonry became a thing totally unlike, and almost in direct opposition to the system (if it may get such a name) imported from England; and some Lodges had become schools of irreligion and licentiousness.
No nation in modern times has so particularly turned its attention to the cultivation of every thing that is refined or ornamental as France, and it has long been the resort of all who hunt after entertainment in its most refined form; the French have come to consider themselves as the instructors of the world in every thing that ornaments life, and feeling themselves received as such, they have formed their manners accordingly-full of the most condescending complaisance to all who acknowledge their superiority, lighted, in a high degree, with this office, they have become zealous missionaries of refinement in every department of human pursuit, and have reduced their apostolic employment to a system, which they prosecute with ardour and delight.
This is not groundless declamation, but sober historical truth. It was the professed aim (and it was a magnificent and wise aim) of the great Colbert, to make the court of Louis XIV, the fountain of human refinement' and Paris the Athens of Europe.
We need only look at the plunder of Italy by the French army, to be convinced their low-born generals and statesmen have in this respect the same notions with the Colberts and the Richlieus.
I know no subject in which this aim at universal influence on the opinions of men, by holding themselves forth as the models of excellence and elegance, is more clearly seen than in the care that they have been pleased to take of Free Masonry. It seems indeed peculiarly suited to the talents and taste of that vain and ardent people. Baseless and frivolous, it admits of every form that Gallic refinement can invent, to recommend it to the young, the gay, the luxurious; that class of society which alone deserves their care, because, in one way or another, it leads all other classes of society.
It has accordingly happened, that the homely Free Masonry imported from England has been totally changed in every country of Europe, either by the imposing ascendancy of French brethren, who are to be found every where, ready to instruct the world; or by the importation of the doctrines, and ceremonies, and ornaments of the Parisian Lodges. Even England; the birth-place of Masonry, has experienced the French innovations; and all the repeated injunctions, admonitions, and reproofs of the old Lodges, cannot prevent those in different parts of the kingdom from admitting the French novelties, full of tinsel and glitter, and high-sounding titles.
Were this all, the harm would not be great. But long before good opportunities had occurred for spreading the refinements on the simple Free Masonry of England, the Lodges in France had become places of very serious discussion, where opinions in morals, in religion, and in politics, had been promulgated and maintained with a freedom and a keenness, of which we in this favored land have no adequate notion, because we are unacquainted with the restraints, which, in other countries, are laid on ordinary conversation.
In consequence of this, the French innovations in Free Masonry were quickly followed in all parts of Europe, by the admission of similar discussions, although in direct opposition to a standing rule, and a declaration made to every newly received Brother,
"that nothing touching the religion or government shall ever be spoken of in the Lodge."
But the Lodges in other countries followed the example of France, and have frequently become the rendezvous of innovators in religion and politics, and other disturbers of the public peace. In short, I have found that the covert of a Mason Lodge had been employed in every country for venting and propagating sentiments in religion and politics, that could not have circulated in public without exposing the author to great danger. I found, that this impunity had gradually encouraged men of licentious principles to become more bold, and to teach doctrines subversive of all our notions of morality - of all our confidence in the moral government of the universe - of all our hopes of improvement in a future state of existence - and of all satisfaction and contentment with our present life, so long as we live in a state of civil subordination.
I have been able to trace these attempts, made, through a course of fifty years, under the specious pretext of enlightening the world by the torch of philosophy, and of dispelling the clouds of civil and religious superstition which keep the nations of Europe in darkness and slavery. I have observed these doctrines gradually diffusing and mixing with all the different systems of Free Masonry; till, at last, AN ASSOCIATION HAS BEEN FORMED for the express purpose of ROOTING OUT ALL THE RELIGIOUS ESTABLISHMENTS, AND OVERTURNING ALL THE EXISTING GOVERNMENTS OF EUROPE.
I have seen this Association exerting itself zealously and systematically, till it has become almost irresistible: And I have seen that the most active leaders in the French Revolution were members of this Association, and conducted their first movements according to its principles, and by means of its instructions and assistance, formerly requested and obtained: And, lastly, I have seen that this Association still exists, still works in secret, and that not only several appearances among ourselves show that its emissaries are endeavoring to propagate their detestable doctrines among us, but that the Association has Lodges in Britain corresponding with the mother Lodge at Munich ever since 1784.
If all this were a matter of mere curiosity, and susceptible of no good use, it would have been better to have kept it to myself, than to disturb my neighbours with the knowledge of a state of things which they cannot amend. But if it shall appear that the minds of my countrymen are misled in the very same manner as were those of our continental neighbours - if I can show that the reasonings which make a very strong impression on some persons in this country are the same which actually produced the dangerous association in Germany; and that they had this unhappy influence solely because they were thought to be sincere, and the expressions of the sentiments of the speakers - if I can show that this was all a cheat, and that the Leaders of this Association disbelieved every word that they uttered, and every doctrine that they taught; and that their real intention was to abolish all religion, overturn every government, and make the world a general plunder and a wreck - if I can show, that the principles which the Founder and Leaders of this Association held forth as the perfection of human virtue, and the most powerful and efficacious for forming the minds of men, and making them good and happy, had no influence on the Founder and Leaders themselves, and that they were, almost without exception, the most insignificant, worthless, and profligate of men; I cannot but think, that such information will make my countrymen hesitate a little, and receive with caution, and even distrust, addresses and instructions which flatter our self-conceit, and which, by buoying us up with the gay prospect of what is perhaps attainable by a change, may make us discontented with our present condition, and forget that there never was a government on earth where the people of a great and luxurious nation enjoyed so much freedom and security in the possession of every thing that is dear and valuable.
When we see that these boasted principles had not that effect on the leaders which they assert to be their native, certain, and inevitable consequences, we will distrust the fine descriptions of the happiness that should result from such a change. And when we see that the methods which were practised by this Association for the express purpose of breaking all the bands of society, were employed solely in order that the leaders might rule the world with uncontrollable power, while all the rest, even of the associated, will be degraded in their own estimation, corrupted in their principles, and employed as mere tools of the ambition of their unknown superiors; surely a free-born Briton will not hesitate to reject at once; and without any farther examination, a plan so big with mischief, so disgraceful to its underling adherents, and so uncertain in its issue.
These hopes have induced me to lay before the public a short abstract of the information which I think I have received. It will be short, but I hope sufficient for establishing the fact, that this detestable Association exists, and its emissaries are busy among ourselves.
I was not contented with the quotations which I found in the Religions Begebenheiten, but procured from abroad some of the chief writings from which they are taken. This both gave me confidence in the quotations from books which I could not procure, and furnished me with more materials. Much, however, remains untold, richly deserving the attention of all those who feel themselves disposed to listen to the tales of a possible happiness that may be enjoyed in a society where all the magistrates are wise and just, and all the people are honest and kind.
I hope that I am honest and candid. I have been at all pains to give the true sense of the authors. My knowledge of the German language is but scanty, but I have had the assistance of friends whenever I was in doubt. In compressing into one paragraph what I have collected from many, I have, as much as I was able, stuck to the words of the author, and have been anxious to give his precise meaning.
I doubt not but that I have sometimes failed, and will receive correction with deference. I entreat the reader not to expect a piece of good literary composition. I am very sensible that it is far from it - it is written during bad health, when I am not at ease - and I wished to conceal my name - but my motive is, without the smallest mixture of another, to do some good in the only way I am able, and I think that what I say will come with better grace, and be received with more confidence, than any anonymous publication. Of these I am now most heartily sick. I throw myseif on my country with a free heart, and I bow with deference to its decision.
The Association of which I have been speaking, is the Order of ILLUMINATI, founded in 1775, by Dr. Adam Weishaupt, professor of Canon law in the university of Ingolstadt, and abolished in 1786 by the Elector of Bavaria, but revived immediately after, under another name, and in a different form, all over Germany.
It was again detected, and seemingly broken up; but it had by this time taken so deep root that it still subsists without being detected, and has spread into all the countries of Europe. It took its first rise among the Free Masons, but is totally different from Free Masonry. It was not, however, the mere protection gained by the secrecy of the Lodges that gave occasion to it, but it arose naturally from the corruptions that had gradually crept into that fraternity, the violence of the party-spirit which pervaded it, and from the total uncertainty and darkness that hangs over the whole of that mysterious Association. It is necessary, therefore, to give some account of the innovations that have been introduced into Free Masonry from the time that it made its appearance on the continent of Europe as a mystical Society, possessing secrets different from those of the mechanical employment whose name it assumed, and thus affording entertainment and occupation to persons of all ranks and professions.
It is by no means intended to give a history of Free Masonry. This would lead to a very long discussion. The patient industry of German erudition has been very seriously employed on this subject, and many performances have been published, of which some account is given in the different volumes of the Religions Begebenheiten, particularly in those for 1779, 1785, and 1786. It is evident, from the nature of the thing, that they cannot be very instructive to the public; because the obligation of secrecy respecting the important matters which are the very subjects of debate, prevents the author from giving that full information that is required from an historian, and the writers have not, in general, been persons qualified for the talk.
Scanty erudition, credulity, and enthusiasm; appear in almost all their writings; and they have neither attempted to remove the heap of rubbish with which Anderson has disgraced his Constitutions of Free Masonry (the basis of masonic history) nor to avail themselves of informations which history really affords to a sober enquirer. Their Royal art must never forsooth appear in a state of infancy or childhood, like all other human acquirements; and therefore, when they cannot give proofs of its existence in a state of manhood, possessed of all its mysterious treasures, they suppose what they do not see, and say that they are concealed by the oath of secrecy. Of such instructions I can make no use, even if I were disposed to write a history of the Fraternity. I shall content myself with an account of such particulars as are admitted by all the masonic parties, and which illustrate or confirm my general proposition, making such use of the accounts of the higher degrees in my possession as I can, without admitting the profane into their Lodges. Being under no tie of secrecy with regard to these, I am with-held by discretion alone from putting the public in possession of all their mysteries.
CHAP. I
Schisms in Free Masonry.
"The Lodge de la Parfaite Intelligence at Liege, contained, in December 1770, the Prince Bishop, and the greatest part of his Chapter, and all the Office-bearers were dignitaries of the church; yet a discourse given by the Brother Orator was as poignant a satire on superstition and credulity, as if it had been written by Voltaire.""Oppressions of all kinds were at a height. The luxuries of life were enjoyed exclusively by the upper classes, and this in the highest degree of refinement; so that the desires of the rest were whetted to the utmost. Religion appeared in its worst form, and seemed calculated solely for procuring establishments for the younger sons of the insolent and useless noblesse. The morals of the higher orders of the clergy and of the laity were equally corrupted."
"The misconduct of administration, and the abuse of the public treasures, were every day growing more impudent and glaring, and exposed the government to continual criticism."
"When the Order of Knights Templars was abolished by Philip the Fair, and cruelly persecuted, some worthy persons escaped, and took refuge in the Highlands of Scotland, where they concealed themselves in caves."
"He showed them a map of the Masonic Empire arranged into provinces, each of which had distinguishing emblems."
"There is an excellent work printed at Bern by the author Heinzmann, a bookseller, called, Appeal to my Country, concerning a Combination of Writers, and Booksetlers, to rule the Literature of Germany, and form the public mind into a contempt for the religion and civil establishments of the Empire. It contains a historical account of the publications in every branch of literature for about thirty years."
"In a periodical work, published at. Neuwied, called Algemein Zeitung der Freymaurerey, we have the list of the Lodges in 1782, with the names of the Office-bearers. Four-fifths of these are clergymen, professors, persons having offices in the common-law courts, men of letters by trade, such as reviewers and journalists, and other pamphleteers;"
"The convention was accordingly held, and lasted a long while, the deputies consulting about the frivolities of Masonry, with all the seriousness of state-ambassadors."
THERE IS undoubtedly a dignity in the art of building, or in architecture, which no other art possesses, and this, whether we consider it in its rudest state, occupied in raising a hut, or as practised in a cultivated nation, in the erection of a magnificent and ornamented temple. As the arts in general improve in any nation, this must always maintain its pre-eminence; for it employs them all, and no man can be eminent as an architect who does not possess a considerable knowledge of almost every science and art already cultivated in his nation. His great works are undertakings of the most serious concern, connect him with the public, or with the rulers of the state, and attach to him the practitioners of other arts, who are wholly occupied in executing his orders: His works are the objects of public attention, and are not the transient spectacles of the day, but hand down to posterity his invention, his knowledge, and his taste. No wonder then that he thinks highly of his profession, and that the public should acquiesce in his pretensions, even when in some degree extravagant.
It is not at all surprising, therefore, that the incorporated architects in all cultivated nations should arrogate to themselves a pre-eminence over the similar associations of other tradesmen. We find traces of this in the remotest antiquity. The Dionysiacs of Asia Minor were undoubtedly an association of architects and engineers, who had the exclusive privilege of building temples, stadia, and theatres, under the mysterious tutelage of Bacchus, and distinguished from the uninitiated or profane inhabitants by the science which they possessed, and by many private signs and tokens, by which they recognised each other. This association came into Ionia from Syria, into which country it had come from Persia, along with that style of architecture that we call Grecian. We are also certain that there was a similar trading association, during the dark ages, in Christian Europe, which monopolised the building of great churches and castles, working under the patronage and protection of the Sovereigns and Princes of Europe, and possessing many privileges. Circumstances, which it would be tedious to enumerate and discuss, continued this association later in Britain than on the Continent.
But it is quite uncertain when and why persons who were not builders by profession first sought admission into this Fraternity. The first distinct and unequivocal instance that we have of this is the admission of Mr. Ashmole, the famous antiquary, in 1648, into a Lodge at Warrington, along with his father-in-law Colonel Mainwaring. It is not improbable that the covert of secrecy in those assemblies had made them courted by the Royalists, as occasions of meeting. Nay, the Ritual of the Master's degree seems to have been formed, or perhaps twisted from its original institution, so as to give an opportunity of founding the political principles of the candidate, and of the whole Brethren present. For it bears so easy an adaptation to the death of the King, to the overturning of the venerable constitution of the English government of three orders by a mean democracy, and its re-establishment by the efforts of the loyalists, that this would start into every person's mind during the ceremonial, and could hardly fail to show, by the countenances and behaviour of the Brethren, how they were affected. I recommend this hint to the consideration of the Brethren. I have met with many particular facts, which convince me that this use had been made of the meetings of Masons, and that at this time the Jesuits interfered considerably, insinuating themselves into the Lodges, and contributing to encrease that religious mysticism that is to be observed in all the ceremonies of the order. This society is well known to have put on every shape, and to have made use of every mean that could promote the power and influence of the order. And we know that at this time they were by no means without hopes of re-establishing the dominion of the Church of Rome in England: Their services were not scrupled at by the distressed Royalists, even such as were Protestants, while they were highly prized by the Sovereign. We also know that Charles II. was made a Mason, and frequented the Lodges. It is not unlikely, that besides the amusement of a vacant hour, which was always agreeable to him, he had pleasure in the meeting with his loyal friends, and in the occupations of the Lodge, which recalled to his mind their attachment and services. His brother and successor James II. was of a more serious and manly cast of mind, and had little pleasure in the frivolous ceremonies of Masonry. He did not frequent the Lodges. But, by this time, they were the resort of many persons who were not of the profession, or members of the trading corporation. This circumstance, in all probability, produced the denominations of FREE and ACCEPTED Masons. A person who has the privilege of working at any incorporated trade, is said to be a freeman of that trade. Others were accepted as Brethren, and admitted to a kind of honorary freedom, as is the case in many other trades and incorporations, without having (as far as we can learn for certain) a legal title to earn a livelihood by the exercise of it.
The Lodges being in this manner frequented by persons of various professions, and in various ranks of civil society, it cannot be supposed that the employment in those meetings related entirely to the ostensible profession of Masonry. We have no authentic information by which the public can form any opinion about it. It was not till some years after this period that the Lodges made open profession of the cultivation of general benevolence, and that the grand aim of the Fraternity was to enforce the exercise of all the social virtues. It is not unlikely that this was an after thought. The political purposes of the association being once obtained, the conversation and occupations of the members must take some particular turn, in order to be gen
Thus did the Fraternity conduct themselves, and thus were they considered by the public, when it was carried over from England to the continent; and here, it is to be particularly remarked, that all our Brethren abroad profess to have received the Mystery of Free Masonry from Britain. This is surely a puzzle in the history; and we must leave it to others to reconcile this with the repeated assertions in Anderson's book of Constitutions, "'That the Fraternity existed all over the world," and the numberless examples which he adduces of its exertions in other countries; nay, with his repeated assertions, "that it frequently was near perishing in Britain, and that our Princes were obliged to send to France and other countries, for leading men, to restore it to its former energy among us." We shall find by and by that this is not a point of mere historical curiosity, but that much hinges on it.
In the mean time, let us just remember, that the plain tale of Brotherly love had been polished up to protestations of universal benevolence, and had taken place of loyalty and attachment to the unfortunate Family of Stuart, which was now totally forgotten in the English Lodges. The Revolution had taken place, and King James, with many of his most zealous adherents, had taken refuge in France.
But they took Free Masonry with them to the continent, where it was immediately received by the French, and was cultivated with great zeal in a manner suited to the taste and habits of that highly polished people. The Lodges in France naturally became the rendezvous of the adherents to their banished King, and the means of carrying on a correspondence with their friends in England. At this time also the Jesuits took a more active hand in Free Masonry than ever. They insinuated themselves into the English Lodges, where they were caressed by the Catholics, who panted after the re-establishment of their faith, and tolerated by the Protestant royalists, who thought no concession too great a compensation for their services. At this time changes were made in some of the masonic symbols, particularly in the tracing of the Lodge, which bear evident marks of Jesuitical interference.
It was in the Lodges held at St. Germain's that the degree of Chevalier Maçon Ecoffois was added to the three SYMBOLICAL degrees of English Masonry. The constitution, as imported, appeared too coarse for the refined taste of our neighbours, and they must make Masonry more like the occupation of a gentleman. Therefore, the English degrees of Apprentice, Fellowcraft, and Master, were called symbolical, and the whole Fraternity was considered either as typical of something more elegant, or as a preparation for it. The degrees afterwards superadded to this leave us in doubt which of these views the French entertained of our Masonry. But at all events, this rank of Scotch Knight was called the first degree of the Maçon Parfait. There is a device belonging to this Lodge which deserves notice. A lion, wounded by an arrow, and escaped from the stake to which he had been bound, with the broken rope still about his neck, is represented lying at the mouth of a cave, and occupied with mathematical instruments which are lying near him. A broken crown lies at the foot of the stake. There can be little doubt but that this emblem alludes to the dethronement, the captivity, the escape, and the asylum of James II. and his hopes of re-establishment by the help of the loyal Brethren. This emblem is worn as the gorget of the Scotch Knight. It is not very certain, however when this degree was added, whether immediately after King James's Abdication, or about the time of the attempt to set his son on the British Throne. But it is certain, that in 1716, this and still higher degrees of Masonry were much in vogue in the Court of France. The refining genius of the French, and their love of show, made the humble denominations of the English Brethren disgusting; and their passion for military rank, the only character that connected them with the Court of an absolute monarch, made them adapt Free Masonry to the same scale of public estimation, and invent ranks of Maçons Chevaliers ornamented with titles, and ribbands, and stars. These were highly relished by that vain people; and the price of reception, which was very high, became a rich fund, that was generously applied to relieve the wants of the banished British and Irish adherents of the unfortunate Family who had taken refuge among them. Three new degrees of Novice, Eleve, and Chevalier, were soon added, and the Parfait Maçon had now seven receptions to go through, for each of which a handsome contribution was made. Afterwards, when the first beneficent purpose of this contribution ceased to exist, the finery that now glittered in all. the Lodges made a still more craving demand for reception-money, and ingenuity was set to work to invent new baits for the Parfait Macon. More degrees of chivalry were added, interspersed with degrees of Philosophe, Pellerin, Clairvoyant, &c. &c. till some Parisian Lodges had forty-five ranks of Masonry, having fifteen orders of chivalry. For a Knighthood, with a Ribband and a Star, was a bonne bouche, given at every third step. For a long while these degrees of chivalry proceeded on some faint analogies with several orders of chivalry which had been erected in Europe. All of these had some reference to some mystical doctrines of the Christian Church, and were, in fact, contrivances of the Church of Rome for securing and extending her influence on the laymen of rank and fortune, whom she retained in her service by these play-things. The Knights Templars of Jerusalem, and the Knights of the Desert, whose office it was to protect pilgrims, and to defend the holy city, afforded very apt models for Masonic mimicry, because the Temple of Solomon, and the Holy Sepulchre, always shared the same fate. Many contended doctrines of the theologians had also their Chevaliers to defend them.
In all this progressive mummery we see much of the hand of the Jesuits, and it would seem that it was encouraged by the church. But a thing happened which might easily have been foreseen. The Lodges had become familiar with this kind of invention; the professed object of many real Orders of Knighthood was often very whimsical, or very refined and far-fetched, and it required all the finesse of the clergy to give it some slight connection with religion or morality. The Masons, protected by their secrecy, ventured to go farther. The declamations in the Lodges by the Brother orator, must naturally resemble the compositions of the ancient sophists, and consist of wire-drawn dissertations on the social duties, where every thing is amplified and strained to hyperbole, in their far-fetched and fanciful explanations of the symbols of Masonry. Thus accustomed to allegory, to fiction, to finesse, and to a sort of innocent hypocrisy, by which they cajoled themselves into a notion that this child's-play had at bottom a serious and important meaning, the zealous champions of Free Masonry found no inclination to check this inventive spirit or circumscribe its flights. Under the protection of Masonic secrecy, they planned schemes of a different kind, and instead of more Orders of Chivalry directed against the enemies of their faith, they formed associations in opposition to the ridiculous and oppressive ceremonies and superstitions of the church. There can be no doubt, that in those hidden assemblies, a free communication of sentiment was highly relished and much indulged. It was soon suspected that such use was made of the covert of a Mason Lodge; and the church dreaded the consequences, and endeavoured to suppress the Lodges. But in vain. And when it was found, that even auricular confession, and the spiritual threatenings of the church, could not make the Brethren break their oath of secrecy; a full confidence in their security made these free-thinking Brethren bring forward, with all the eagerness of a missionary, such sentiments as they were afraid to hazard in ordinary society. This was long suspected; but the rigours of the church only served to knit the Brethren more firmly together, and provoked them to a more eager exercise of their bold criticisms. The Lodges became schools of scepticism and infidelity, and the spirit of conversion or proselytism grew every day stronger. Cardinal Dubois had before this time laboured with all his might to corrupt the minds of the courtiers, by patronising, directly and indirectly, all sceptics who were otherwise men of talents. He gave the young courtiers to understand that if he should obtain the reins of government, they should be entirely freed from the bigotry of Louis XIV, and the oppression of the church, and should have the free indulgence of their inclinations. His own plans were disappointed by his death; but the Regent Orleans was equally indulgent, and in a few years there was hardly a man in France who pretended to knowledge and reflection, who did not laugh at all religion. Amidst the almost infinite number of publications from the French presses, there is hardly a dozen to be found whose author attempts to vindicate religion from the charges of universal superstition and falsehood. And it must be acknowledged that little else was to be seen in the established religion of the kingdom. The people found nothing in Christianity but a never-ceasing round of insignificant and troublesome ceremonies, which consumed their time, and furnished a fund for supporting a set of lordly and oppressive dignitaries, who declared in the plainest manner their own disbelief of their religion; by their total disregard of common decency, by their continual residence at court, and by absolute neglect, and even the most haughty and oppressive treatment, of the only part of their order that took any concern about the religious sentiments of the nation, namely, the Cures or parish-priests: The monks appeared only as lazy drones; but the parish-priests instructed the people, visited the sick, reconciled the offender and the offended, and were the great mediators between the landlords and their vassals, an office which endeared them more to the people than all the other circumstances of their profession. And it is remarkable, that in all the licentious writings and bitter satyrical tales of the philosophic freethinkers, such as Voltaire, who never fails to have a taunting hit at the clergy, the Cure is generally an amiable personage, a charitable man, a friend to the poor and unfortunate, a peace-maker, and a man of piety and worth. Yet these men were kept in a state of the most slavish and cruel subjection by the higher orders of the clergy, and all hopes of advancement cut off. Rarely, hardly ever, does it happen, that a Cure becomes a Bishop. The Abbes step into every line of preferment. When such procedure is observed by a whole nation, what opinion can be formed but that the whole is a vile cheat? This however was the case in France, and therefore infidelity was almost universal. Nor was this overstrained freedom or licentiousness confined to religious opinions. It was perhaps more naturally directed to the restraints arising from civil subordination. The familiar name of Brother could not but tickle the fancy of those of inferior rank, when they found themselves set cheek by jowl with persons whom they cannot approach out of doors but with cautious respect; and while these men of rank have their pride lulled a little, and perhaps their hearts a little softened by the slang and sentimental declamation on the topic of Brotherly love and Utopian felicity, the others begin to fancy the happy days arrived, and the light of philanthropy beaming from the east and illuminating the Lodge. The Garret Pamphleteer enjoys his fancied authority as Senior Warden, and conducts with affectionate solemnity the young nobleman, who pants for the honour of Mastership, and he praises the trusty Brother who has guarded him in his perilous journeys round the room. What topic of declamation can be more agreeable than the equality of the worthy Brethren? and how naturally will the Brother Orator, in support of this favourite topic, slide into all the common-place pictures of human society, freed from all the anxieties attending civil distinction, and passing their days in happy simplicity and equality. From this state of the fancy, it is hardly a step to descant on the propriety, the expediency, and at last, the justice of this arrangement of civil society; and in doing this, one cannot avoid taking notice of the great obstructions to human felicity which we see in every quarter, proceeding from the abuses of those distinctions of rank and fortune which have arisen in the world: and as the mischiefs and horrors of superstition are topics of continual declamation to those who wish to throw off the restraints of religion; so the oppression of the rulers of this world, and the sufferings of talents and worth in inferior stations, will be no less greedily listened to by all whose notions of morality are not very pure, and who would be glad to have the enjoyments of the wealthy without the trouble of labouring for them. Free Masonry may be affirmed to have a natural tendency to foster such levelling wishes; and we cannot doubt but that great liberties are taken with those subjects in the Lodges, especially in countries where the distinctions of rank and fortune are strongly expressed and noticed.
But it is not a matter of mere probability that the Mason Lodges were the seminaries of these libertine instructions. We have distinct proof of it, even in some of the French degrees. In the degree called the Chevalier de Soleil, the whole instruction is aimed against the established religion of the kingdom. The professed object is the emancipation from error, and the discovery of truth. The inscription in the east is Sagesse; that in the north is Liberal, that in the south is Fermeté, and in the west it is Caution; terms which are very significant. The Tres Venerable is Adam; the Senior Warden is Truth; and all the Brethren are Children of Truth. The process of reception is very well contrived: the whole ritual is decent and circumspect, and nothing occurs which can alarm the most timid. Brother Truth is asked, What is the hour? He informs Father Adam, that among men it is the hour of darkness, but that it is mid-day in the Lodge. The candidate is asked, Why he has knocked at the door, and what is become of the eight companions (he is one of the Elûs)? He says, that the world is in darkness, and his companions and he have lost each other; that Hesperus, the star of Europe, is obscured by clouds of incense, offered up by superstition to despots, who have made themselves gods, and have retired into the inmost recesses of their palaces, that they may not be recognised to be men, while their priests are deceiving the people, and causing them to worship these divinities. This and many similar sentiments are evident allusions to the pernicious doctrine of the book called Origine du Despotisme Oriental, where the religion of all countries is considered as a mere engine of state; where it is declared that reason is the only light which nature has given to man; and that our anxiety about futurity has made us imagine endless torments in a future world; and that princes, taking advantage of our weakness, have taken the management of our hopes and fears, and directed them so as to suit their own purposes; emancipation from the fear of death is declared the greatest of all deliverances; questions are put to the candidate, tending to discover whether and how far he may be trusted, and what sacrifices he is willing to make in search after truth.
This shape given to the plastic mysteries of Masonry was much relished, and in a very short time this new path was completely explored, and a new series of degrees was added to the list, viz. the Novice, and the Elu de la Verité, and the Sublime Philosophe. In the progress through these degrees, the Brethren must forget that they have formerly been Chevaliers de l'Orient, Chevaliers de l' Aigle, when the symbols were all explained as typical of the life and immortality brought to light by the gospel. Indeed they are taught to class this among the other clouds which have been dispelled by the sun of reason. Even in the Chevalerie de 1' Aigle there is a two-fold explanation given of the symbols; by which a lively imagination may conceive the whole history and peculiar doctrines of the New Testament, as being typical of the final triumph of reason and philosophy over error. And perhaps this degree is the very first step in the plan of ILLUMINATION.
We are not to suppose that this was carried to extremity at once. But it is certain, that before 1743 it had become universal, and that the Lodges of Free Masons had become the places for making proselytes to every strange and obnoxious doctrine. Theurgy, Cosmogony, Cabala, and many whimsical and mythical doctrines which have been grafted on the distinguishing tenets and the pure morality of the Jews and Christians, were subjects of frequent discussion in the Lodges. The celebrated Chevalier Ramsay was a zealous apostle in this mission. Affectionately attached to the family of Stuart, and to his native country, he had co-operated heartily with those who endeavoured to employ Masonry in the service of the Pretender, and, availing himself of the pre-eminence given (at first perhaps as a courtly compliment) to Scotch Masonry, he laboured to show that it existed, and indeed arose, during the Crusades, and that there really was either an order of chivalry whose business it was to rebuild the Christian churches destroyed by the Saracens; or that a fraternity of Scotch Masons were thus employed in the east, under the protection of the Knights of St. John of Jerusalem. He found some facts which were thought sufficient grounds for such an opinion, such as the building of the college of these Knights in London, called the Temple, which was actually done by the public Fraternity of Masons who had been in the holy wars. It is chiefly to him that we are indebted for that rage for Masonic chivalry which distinguishes the French Free Masonry. Ramsay's singular religious opinions are well known, and his no less singular enthusiasm. His eminent learning, his elegant talents, his amiable character, and particularly his estimation at court, gave great influence to every thing he said on a subject which was merely a matter of fashion and amusement. Whoever has attended much to human affairs, knows the eagerness with which men propagate all singular opinions, and the delight which attends their favourable reception. None are more zealous than the apostles of infidelity and atheism. It is in human nature to catch with greediness any opportunity of doing what lies under general restraint. And if our apprehensions are not completely quieted, in a case where our wishes lead us strongly to some favourite but hazardous object, we are conscious of a kind of self-bullying. This naturally gets into our discourse, and in our eagerness to get the encouragement of joint adventurers, we enforce our tenets with an energy, and even a violence, that is very inconsistent with the subject in hand. If I am an Atheist, and my neighbour a Theist, there is surely nothing that should make me violent in my endeavours to rid him of his error. Yet how violent were the people of this party in France.
These facts and observations fully account for the zeal with which all this patch-work addition to the simple Free Masonry of England was prosecuted in France. It surprises us, Britons, who are accustomed to consider the whole as a matter of amusement for young men, who are glad of any pretext for indulging in conviviality. We generally consider a man advanced in life with less respect, if he shows any serious attachment to such things. But in France, the civil and religious restraints on conversation made these secret assemblies very precious; and they were much frequented by men of letters, who there found an opportunity of expressing in safety their dissatisfaction with those restraints, and with that inferiority of rank and condition to which they were subjected, and which appeared to themselves so inadequate to their own talents and merits. The Avocats de Parlement, the unbeneficed Abbés, the young men of no fortune, and the soi-disant philosophers, formed a numerous band, frequented the Lodges, and there discussed every topic of religion and politics. Specimens of this occupation appeared from time to time in Collections of Discourses delivered by the Frere Orateur. I once had in my possession two volumes of these discourses, which I now regret that I left in a Lodge on the continent, when my relish for Free Masonry had forsaken me. One of these is a discourse by Brother Robinet, delivered in the Loge des Chevaliers Bienfaisants de la Sainte Cité at Lyons, at a visitation by the Grand Master the Duc de Chartres, afterwards Orleans and Egalité. In this discourse we have the germ and substance of his noted work, the Systeme de la Nature, ou 1'Homme moral et physique. In another discourse, delivered by Brother Condorcet in the Loge des Philatethes at Strasbourg, we have the outlines of his posthumous work, Le Progrès de I'Esprit humain; and in another, delivered by Mirabeau in the Loge des Chevaliers Bienfaisants at Paris, we have a great deal of the levelling principles, and cosmopolitism,(a) which he thundered from the tribunes of the National Assembly. But the most remarkable performances of this kind are, the Archives Mystico-Hermetiques, and the Des Erreurs, et de la Verité. The first is considered as an account historical and dogmatical, of the procedure and system of the Loge des Chevaliers Bienfaisants at Lyons. This was the most zealous and systematical of all the cosmopolitical Lodges in France. It worked long under the patronage of its Grand Master the Duc de Chartres, afterwards Orleans, and at last Ph. Egalité. It sent out many affiliated Lodges, which were erected in various parts of the French dominions. The daughter Lodges at Paris, Strasbourg, Lille, Thoulouse, took the additional title of Philalethes. There arose some schisms, as may be expected, in an Association where every man is encouraged to broach and to propagate any the most singular opinion. These schisms were continued with some heat, but were in a great measure repaired in Lodges which took the name of Amis reunis de la Verité. One of this denomination at Paris became very eminent. The mother Lodge at Lyons extended its correspondence into Germany, and other foreign countries, and sent constitutions or systems, by which the Lodges conducted their operations.
I have not been able to trace the steps by which this Lodge acquired such an ascendency; but I see, that in 1769 and 1770, all the refined or philosophical Lodges in Alsace and Lorraine united, and in a convention at Lyons, formally put themselves under the patronage of this Lodge, cultivated a continual correspondence, and considered themselves as professing one Masonic Faith, sufficiently distinguishable from that of other Lodges. What this was we do not very distinctly know. We can only infer it from some historical circumstances. One of its favourite daughters, the Lodge Theodor von der guten Rath, at Munich, became so remarkable for discourses dangerous to church and state, that the Elector of Bavaria, after repeated admonitions during a course of five or six years, was obliged to suppress it in 1786. Another of its suffragan Lodges at Regensburgh became exceedingly obnoxious to the state, and occasioned several commotions and insurrections. Another, at Paris, gradually refined into the Jacobin club - And in the year 1791, the Lodges in Alsace and Lorraine, with those of Spire and Worms, invited Custine into Germany, and delivered Mentz into his hands.
When we reflect on these historical facts, we get some key to the better understanding of the two performances which I mentioned as descriptive of the opinions and occupations of this sect of Free Masons. The Archives Mystico-Hermetiques exhibit a very strange mixture of Mysticism, Theosophy, Cabalistic whim, real Science, Fanaticism, and Freethinking, both in religion and politics. They must not be considered as an account of any settled system, but rather as annals of the proceedings of the Lodge, and abstracts of the strange doctrines which made their successive appearance in the Lodge. But if an intelligent and cautious reader examine them attentively, he will see, that the book is the work of one hand, and that all the wonders and oddities are caricatured, so as to engross the general attention, while they also are twisted a little, so that in one way or another they accord with a general spirit of licentiousness in morals, religion, and politics. Although every thing is expressed decently, and with some caution and moderation, atheism, materialism, and discontent with civil subordination, pervade the whole. It is a work of great art. By keeping the ridicule and the danger of superstition and ignorance continually in view, the mind is captivated by the relief which free enquiry and communication of sentiment seems to secure, and we are put off our guard against the risk of delusion, to which we are exposed when our judgement is warped by our passions.
The other book, "Des Erreurs et de la Verité," came from the same school, and is a sort of holy scripture, or at least a Talmud among the Free Masons of France. It is intended only for the initiated, and is indeed a mystery to any other reader. But as it was intended for spreading the favourite opinions of some enthusiastic Brethren, every thing is said that does not directly betray the secrets of the Order. It contains a system of Theosophy that has often appeared in the writings of philosophers, both in ancient and modern times. "All the intelligence and moral sentiment that appears in the universe, either directly, as in the minds of men, or indirectly, as an inference from the marks of design that we see around us, some of which show us that men have acted, and many more that some other intelligence has acted, are considered as parts or portions of a general mass of intelligence which exists in the universe, in the same manner as matter exists in it. This intelligence has an inscrutable connection with the material part of the universe, perhaps resembling the connexion, equally unsearchable, that subsists between the mind and body of man; and it may be considered as the Sou1 of the World. It is this substance, the natural object of wonder and respect, that men have called God, and have made the object of religious worship. In doing so they have fallen into gross mistakes, and have created for themselves numberless unfounded hopes and fears, which have been the source of superstition and fanaticism, the most destructive plagues that have ever afflicted the human race. The Soul of Man is separated from the general mass of intelligence by some of the operations of nature, which we shall never understand, just as water is raised from the ground by evaporation, or taken up by the root of a plant. And as the water, after an unsearchable train of changes, in which it sometimes makes part of a flower, sometimes part of an animal, &c. is at last reunited, in its original form, to the great mass of waters, ready to run over the same circle again; so the Soul of Man, after performing its office, and exhibiting all that train of intellectual phenomena that we call human life, is at last swallowed up in the great ocean of intelligence." The author then breaks out
"Felix qui potuit rerum cognoscere causas,
Atque metus omnes et inexorabile fatum
Subjecit pedibus, strepitumque Acherontis avari."
[which translates roughly as: "Lucky is he who can know the reasons for things, who can throw beneath his feet all fears and unyielding destiny and the noisy roar of greedy Hell" - ta Nat. for the txln.]
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