Code of the Illuminati: Part III of Memoirs Illustrating the History of Jacobinism, by A Barruel, tr. Robert Edward Clifford [1798], at sacred-texts.com
Code of the Illuminati: Part III of Memoirs Illustrating the History of Jacobinism, by A Barruel, tr. Robert Edward Clifford [1798], at sacred-texts.com
Enlighten nations; that is to say, efface from the minds of the people what we call religious and political prejudices; make yourself master of the public opinion; and, this empire once established, all the constitutions which govern the world will disappear.—Such are the grand means, such the hopes, on which Weishaupt has been observed in his mysteries to have grounded his hopes of success. We have seen even the sciences involved in the vortex of his conspiracies. They were to be swept into the common mass of ruin with religion, laws, Princes, nations, our towns and stationary habitations.—Vandalism and the era of barbarism were to be revived, and science was to be reduced to that of the nomade and savage clans equal and free. This gigantic mass of destruction could be the operation but of a general corruption and perversion of the public opinion, which is itself dependent on science, or at least upon the reputation of wisdom and knowledge which he possesses who pretends to instruct us. To prepare the attack, therefore, it was necessary to make the sciences serve under the banners of the Sect in the cause of their own annihilation, and through their means captivate the public opinion in favour of the Sect. Its errors once triumphant, and every thing dear and sacred to man vandalized and overthrown; sciences would of themselves shrink back and vanish from before the man savage and free. Such were the fruits of Weishaupt's meditations, such the spirit which dictated the laws given to his Epopts. This degree was to extend the conquests of the Sect over public opinion by science, or, in other words, to dispense its anti-religious and antisocial doctrines under the bewitching name of science. He entirely devoted his degree of Epopts to the sciences, and may be said to have forestalled them all, that he might usurp and dictate to the public opinion; or, rather, tainted them all, to make them subservient to his views; well assured that they would not survive the contagion. In his Minerval degree, it was the minds of the young adepts that he wished to pervert; but in his degree of Epopt, his means and views expand, and, under the same mask, he aims at nothing less than the perversion of the whole universe. He formed it into a secret academy, whose hidden ramifications, widely spreading throughout the globe, were, by means
of the disastrous laws he had combined, at one blow to annihilate all society and the empire of science.
The plan may appear inconceivable, and above the reach of the most disorganizing genius; but let the reader remember how clearly it has been proved in the mysteries, that Weishaupt and his followers were firmly resolved to bring back the human race to the days of the Huns and Vandals, and, by means of this Vandalism, to all the ignorance of the nomade and savage clans; and to reduce the standard of science to that of the Equality and Liberty of Sans-culotism. Let the reader now condescend to follow me in the exposition of the lessons which the Sect has appropriated to the instruction of its Epopts, and the organization of their academy.
"The illuminized Priests, or Epopts, are presided over by a Dean chosen by themselves. They are to be known to the inferior degrees only under the appellation of Epopt—their meetings are called Synods. All the Epopts within the circle of the same district compose a Synod; but each district shall contain no more than nine Epopts, exclusive of the Dean and Prefect of the Chapter. The higher superiors may attend these Synods."
"Of the nine Epopts, seven preside over the sciences distributed under as many heads in the following order:
"I. Physics.—Under this head are comprehended Dioptrics, Catoptrics, Hydraulics and Hydrostatics; Electricity, Magnetism, Attraction, &c."
"II. Medicine—comprising Anatomy, Chirurgery, Chymistry, &c."
"III. Mathematics.—Algebra; Architecture, civil and military; Navigation, Mechanics, Astronomy, &c."
"IV. Natural History.—Agriculture, Gardening, Economics, the Knowledge of Insects and Animals including Man, Mineralogy, Metallurgy, Geology, and the science of the earthly phenomena."
"V. Politics—which embraces the study of Man, a branch in which the Major Illuminées furnish the materials; Geography, History, Biography, Antiquity, Diplomatics; the political history of Orders, their design, their progress, and their mutual dissentions." This last article seems to have the divers Orders of Masonry in view. A nota bene is added in the original, with a particular injunction to attend to this article, which the dissentions of the Illuminees and Freemasons had probably rendered of great importance to the Sect.
"VI. The Arts.—Mechanics, Painting, Sculpture, Engraving, Music, Dancing, Eloquence, Poetry, Rhetoric, all the branches of Literature; the Trades."
"VII. The Occult Sciences.—The study of the Oriental tongues, and others little known, the secret methods of writing, the art of decyphering; the art of raising the seals of the letters of others, and that of preserving their own from similar practices; Petcshaften zu erbrechen, and für das erbrechen zu bewahren. The study of ancient and modern hieroglyphics; and, once more, of secret societies, Masonic systems, &c. &c."
Should the reader feel his indignation roused by the art of raising the seals and violating the secrecy of letters, and at seeing an adept named in each district to preside over this strange science, let him not forget that I am but the translator and transcriber of the code of the Sect. 1
The two remaining Epopts, who in the synod are named to preside over any particular science, are made secretaries to the Dean, and serve him as coadjutors. These functions once distributed, the Epopts are to renounce all other business political or domestic, and every care but that of perfecting themselves in the branch of science which they are to superintend, and of secretly forwarding the brethren of the inferior degrees in the sciences to which they had devoted themselves.
The grand object of this institution is to inspire the pupils with the greatest confidence in the Order, from an idea that it will furnish them with all the means and lights necessary for the prosecution of the study they have adopted. The Insinuators have held out the promise to them, and the Order has engaged to fulfil it. This idea of a scientific society, and of which they have the honour of being members, is to encourage in them a docility and veneration for their chiefs naturally due to men whose precepts appear to be emanations of light and of the most transcendent wisdom. The artifice in some sort answers to the promise.
Every Novice, on being admitted into the Minerval schools, was to begin by declaring to what art or science he meant to devote himself, unless indeed his pocket was to be assessed for the tax which his genius could not pay. This declaration is transmitted from the inferior lodges to the Provincial, who forwards it to the Dean; by whom notice of it is given to the Epopt who presides over that particular branch of science; and he inscribes his name on the list of those pupils whose labours fall under his inspection. In future, and by the same conveyance, all the essays, discourses, treatises, &c. which the Sect requires of the young Minerval are transmitted to the same Epopt. The first advantage accruing to the Order from this law is the pointing out to the inspecting Epopt those whom the code calls the best heads of the Order.
Should any doubts arise in the minds of the pupils, any difficulties to vanquish, or any questions to propose; they have been taught that the Order is the fountain of science, that they have but to apply to their superiors, and light will instantaneously shine upon them. They are ignorant as to who these superiors may be; but that will not hinder their doubts and questions from reaching the presiding Epopt: and he has divers means of solving them, and of never being taken unawares.
In the first place the Epopt must have prepared himself for certain questions, which he either has or ought to have foreseen. Many of them will have been already solved by his predecessors, by his brother Epopts of other districts or even nations. The Order is exceedingly careful in collecting all these answers, and putting them into such hands as may employ them according to the views of the Sect. Each Epopt is particularly enjoined to study those which relate to his branch; he is even to make an alphabetical
entry of them on his tablets, that he may always have them at hand whenever he wishes to turn to them. If, notwithstanding all these precautions, the Epopt should find himself unprepared or unable to solve the difficulty proposed, he will apply to the Dean, who will send the required solution or have recourse to the Provincial. But, lest the Superiors should find their occupations too often interrupted by such applications, it is expressly enjoined to the Epopt not to have recourse to them but in cases of absolute necessity, and not to make the acquisitions of their Superiors an encouragement to their own negligence.—It may so happen, that the Provincial is not able to give the required solution; he will then propose it to all the Epopts of his province. If that does not succeed, application is made to the National Inspector, and from him it is referred to the Areopagites and General. On such occasions all the learned men of the Order are consulted. Before this last appeal, it is ordained in the statutes, that the Epopt may propose the questions to the prophane; but in so doing he is on no account to discover that the Sect has recourse to, or stood in need of their information, nor what use it makes of it. This is particularly enjoined to the presiding Epopt in the following terms:—"As often as your own knowledge and that of your pupils shall not suffice, you may ask the advice of learned strangers, and turn their knowledge to the advantage of our Order, but without letting them perceive it:" (ohne dass sie es bemerken.) This precaution is the more to be insisted on, as one of the grand objects of the Epopts must be, "to attain such perfection in science, that Illuminism shall never be beholden to the prophane; but that the latter, on the contrary, shall perpetually stand in need of the lights of the Order." 2
That the Epopt may not recur too frequently to the superiors, or to the prophane, an artifice has been invented by which he may profit of all the acquisitions of the pupils of his district, while he makes them believe that the whole flows from the unknown superiors. This artifice consists in proposing such questions as he is not perfectly master of, to the different lodges, and then studying and combining the various answers that he receives. All the Epopts of the province do as much in their several districts. Each one selects those parts which he has judged worthy of notice in the productions of the lodges; these he inspects, and lays them before the provincial and annual assembly. There other Epopts are employed in compiling from these selections, and in preparing the required solutions of the proposed questions, or in commenting on such passages as may elucidate others that may hereafter arise. The same plan is followed in all the provinces, and the reports of the provinces will form a new collection to be digested under the inspection of the National Chief, or even of the Areopagites. This will be a new treasure for the secret library of the Epopts, and furnish them with new means of maintaining in the minds of their pupils the high idea they have conceived of the knowledge of their Superiors. 3 It will also furnish materials for the formation of a systematic Code or complete course of study for the use of the Sect. 4
Here we cannot but remark how much arts and sciences would be benefited and promoted by the labours of a society which, actuated by quite
other views, and despising that affectation of secrecy, should employ the same means and be animated with a similar zeal in the discussion of useful truths. But the united efforts of the Epopts are concentrated in their pursuit of science, only to debase it, by directing all its powers toward the overthrow of Religion and Governments, the triumph of their disorganizing systems, and always under the stale pretext of subjecting mankind to Nature alone. 5
Should the reader be curious to know to what uses the Epopt turns all the science which he is supposed to acquire daily, let him observe the questions which this presiding Illuminee either solves himself, or proposes for the solution of the adepts. Let his judgement on the questions and on their tendency, be guided by the expressions of the Code:
"The Epopt," says the Code, "must keep a list of a very great number of important questions proper for investigation, and which he may eventually propose to the young adepts.—In the branch of practical Philosophy, for example, he will propose for investigation the question, how far the principle is true, that all means are allowable, when employed for a laudable end? How far this maxim is to be limited to keep the proper medium between Jesuitical abuse, and the scrupulosity of prejudice? Questions of this nature shall be sent to the Dean, who shall transmit them to the Minerval schools for the investigation of the young adepts, and their dissertations will swarm with a multitude of ideas, new, bold, and useful, which will greatly enrich our Magazine." 6
We despise this infamous aspersion on the Jesuits. Let those pass sentence on them who have learned to judge them by their conduct and by their real doctrines, and not by calumnious assertions, or satires which, in spite of all the powers of genius and irony, have been justly condemned by various tribunals as replete with falsehood and misrepresentation. 7 Let those who have been educated by the Jesuits pronounce on these atrocious imputations of the Illuminees; I do not think myself bound to follow the example of the celebrated Hoffman, Professor at the University of Vienna, one of the most formidable adversaries of the Illuminizing Sect, by inserting a long justification of that persecuted Order. 8 But it is impossible not to observe, that the legislator of Illuminism has not the most distant idea of modifying or limiting this famous principle, the end sanctifies the means; his object is evidently to give rise to ideas, new, bold, and useful to the Sect; or, in other words, to dispose the young adepts hereafter to decide as he has already done, that nothing is criminal, not even robbery or theft, provided it be useful to the views and forward the grand object of Illuminism. He wishes by means of these questions to acquire an early insight into the minds of the adepts, and to distinguish those who will hereafter be the most worthy of his higher mysteries, by the greater or smaller disposition they show to stifle the cries of conscience and remorse in the perpetration of the crimes necessary for the future success of his plots. This is the sum total of the science to be carefully inculcated by the Epopts in the branch of practical Philosophy.
With respect to Religion, it is not even admitted among the sciences to be studied by the Epopts; the Code has, however, furnished them with a
means of traducing and blaspheming it.—That the Epopt may never be at a loss for questions of this nature to solve or propose, he will have them noted on a register in alphabetical order. "For example," says the Code, "at the Letter C in the register of secret sciences and hieroglyphics the word Cross is to be found, and under it is the following note—For the antiquity of this hieroglyphic, consult such a work, printed such a year, such a page, or else such a manuscript, signature M." 9 It is not necessary to be endowed with any extraordinary share of perspicacity to see that the whole object of these pretended secret sciences, or hieroglyphics, is merely to teach the young pupils to view the Cross in no other light than as an ancient hieroglyphic erected by ignorance and superstition into a symbol of the redemption of mankind. The illuminized explanation of this glorious symbol will, doubtless, long remain buried in the Occult Sciences of the Order. Meanwhile we may defy them to point out in the history of mankind any nation whatever revering the cross as the symbol of salvation anterior to the grand epoch when the Son of Man died on the cross to consummate the triumph of Christianity.
The Epopts have also their historians and annalists, and their duties are laid down in the Code. The following rules may be remarked:—Each province of Illuminism must have its historian, in imitation of the ancient annalists and chronologists. He is to keep a journal, in which, beside facts of public notoriety, he will particularly collect, and even give the preference to, anecdotes of secret history.—He will endeavour to redeem from oblivion all men of merit, however deep they may have sunk into obscurity—He will make them known to the Provincial, who will inform the Brethren of their situation—Each Provincial will have a Calendar of his own, in which (instead of saints) for each day of the year shall be inscribed the name of some man as an object of veneration or execration, according as he has merited or demented of the Sect.
My name may perhaps be inscribed under the black letter; but I anticipate the glory and consolation of seeing it by the side of that of Zimmerman and of Hoffman, who, like myself, are entitled to the sable wreath twined by Illuminism for its most strenuous opponents. But how different is that to which the Code declares that all the Brethren may aspire!—Probably, to be seated beside a Brother Mirabeau or a Marat.
The same laws ordain, that the Chronologist shall inform the Minerval Lodges of all memorable facts.—He will not fail to insert all mean and odious actions, nor to paint them in their proper colours. He will not pass unnoticed those of men occupying the first dignities, or enjoying the highest consideration. 10
Next to the laws of the historian follow those for the Epopt who superintends that branch of science relating to politics, and particularly to the knowledge of mankind. The reader has already seen what stress the Order lays upon this science, and how much they make it depend on the spirit of observation—Let no Brother pretend to the dignity of Epopt, nor to the honour of presiding over any branch of science, until he has answered the three following questions—What is the spirit of observation?—How is this
spirit to be acquired, and what constitutes a good observer?—What method is to be followed, in order to make just and exact observations?—When an Epopt has sufficiently distinguished himself by his answers on these heads, to be judged worthy of being chosen the chief of the observers or scrutators, he is entrusted with all those notes which the reader has seen the Sect so carefully collecting on the character, the passions, the talents, and history of the Brethren. When these notes contain the portrait or life of any adept more than commonly interesting, he will make him (without naming him) the object of various questions to be proposed to the Minerval Schools. He will ask, for example, What are the ideas which a man, with such and such passions or dispositions, will adopt or reject?—How on such data can such and such inclinations be encouraged or weakened?—What adept could be employed with most advantage in such a business?—What must such a man's ideas be on Religion and Governments?—Can he be looked upon as being superior to all prejudices, and ready to sacrifice his own personal interest to that of Truth?—Should he be deficient in confidence and attachment, what means should be employed to invigorate them, and what sort of man would be the fittest for such an undertaking?—Finally, what employment in the state, or in the Order, would he fill to the greatest advantage, or in which would he be the most useful?
The Scrutator in chief digests these answers into a proper statement, which he sends to the Dean. The Provincial receives it from the Dean, and is thus enabled to form his judgement, whether that particular adept be a moral, disinterested, beneficent man, and free from all prejudice; whether he can be useful to the Order, and in what way he can be best employed.—From the result of such observations, the scrutinizing Epopt will carefully select rules and general maxims on the knowledge of mankind. He will make a compilation of them, and transmit them to the Superiors. 11
"By means," says the Code, "of these and such like observations, the Order will be enabled to make discoveries of every kind, to form new systems, and to give on all subjects irrefragable proofs of its labours and its immense fund of science; and the public will give it credit for being in possession of all human knowledge. 12
Lest any of the prophane should partake of this honour, or that any one of the members should not direct these sciences toward the object of Illuminism, precautions are taken in the Code to assure the exclusive advantage of these labours to the Sect. "Particular parts of these sciences and discoveries may be printed by permission of the Superiors; but the law adds, not only these books shall not be communicated to any of the prophane, but as they will never be printed elsewhere than at the presses of the Sect, they will only be entrusted to the Brethren according to the rank they hold in the Order." 13
"That our worthy co-operators may not be divested of the glory of their labours, every new principle laid down, machine invented, or discovery made, shall for ever bear the name of its inventor, that his memory may be revered by future ages." 14
"On the same grounds it is strictly enjoined, that no member shall ever communicate to the prophane any discovery that he may have made in the Order—No book treating of these discoveries shall be printed without the permission of the Superiors; and hence arises the general regulation, that no Brother shall publish any of his productions without leave of the Provincial. He also is to decide whether the work is of a nature to be printed by the secret presses of the Order, and what particular Brethren may be allowed the perusal of it—Should it be necessary to dismiss any of the Brethren from the Order, the local Superior is to receive notice that he may have the necessary time to withdraw from him not only the manuscripts, but even the printed works of the Order." 15
The Illuminizing Legislator, in justification of all these precautions, alleges, in the first place, the undeniable right vested in the Order to all the labours of its Brethren; then the lure of secrecy, which stimulates curiosity and the thirst of science; finally, the advantage accruing to the sciences themselves, by being preserved among men who only impart them to others so prepared as to render them of the greatest possible utility—Beside, says he, every man has it in his power to make himself an Illuminee if he pleases, and to partake of their science; and who better able to render them useful to mankind, or to preserve them, than we are? After this justification, which the reader may appreciate, he returns to his Epopts, and tells them, that it is incumbent on them to direct and turn all the sciences toward the views of Illuminism. "The wants of every country are to be maturely considered, as well as those of your district; let them be the objects of deliberation in your Synods; and ask instructions of your Superiors." Then the Legislator makes a sudden transition, and expands his views far beyond his Lodges. The reader will scarcely suspect whither they tend. Let him read, and learn the grand object of the Epopts, what conquests they are to make for the Order, and whither they are to extend the systems of Illuminism. "You will," abruptly exclaims the legislator, "incessantly form new plans, and try every means, in your respective provinces, to seize upon the public education, the ecclesiastical government, the chairs of literature, and the pulpit." 16—This is one of the grand objects of the Sect; and we shall see the Code treating of it again in another part.
To enhance the merits of his plans, and to insinuate his adepts into the ecclesiastical seminaries, and even into the pulpit, under the shadow of his pretended science, "the Epopt must find means of acquiring the reputation of a man of transcendent learning; wherever he appears, whether walking or stopping, sitting or standing, let rays of light encircle his head, which shall enlighten all who approach him. Let every one think himself happy in hearing the pure truth from his lips. Let him on all occasions, combat prejudice; but with precaution, and according to the rules laid down, with dexterity and with all the respect due to the persons he is addressing." 17 Who could believe that these were lessons given to a modern Vandal by his disorganizing legislator, whose heart thirsts after the happy period when that encircling light of his Epopts shall
have Vandalized the whole universe, and nations shall have disappeared from off the face of the earth?
But the Epopt has yet to aim at another conquest, that of the empire over the literary world. "In the literary world certain writings generally take the lead for a time, according to the fashion, and inspire feeble minds with admiration. At one time the enthusiastic productions of Religion, at another the sentimental novels of wit, or perhaps philosophical reveries, pastorals, romances on chivalry, epic poems, or odes, will inundate the republic of letters. The Epopt will turn all his skill toward bringing into fashion the principles of our Order, the sole tendency of which is the happiness of mankind." Or, in other words, those baleful principles which, under the pretence of rendering human nature more happy and united in one family, aim at nothing less than destroying every Religion, every title to property, every town, every fixed residence, and every nation.
"Our principles must be made fashionable, that the young writers may diffuse them among the people, and serve the Order without intending it." 18
"In order to raise the public spirit, he must with the greatest ardour preach up the general interest of humanity, and inculcate the utmost indifference for all associations or secret unions which are only formed among the subjects of one particular nation. 19 Here the impious legislator blasphemously cites for an example Christ, and his pretended indifference for his family. Because Christ died for the redemption of all mankind, because his affection for the most holy of mothers never made him lose sight of that great work, is that a ground on which the illuminizing Epopt shall persuade his simple auditory, that to love all mankind is to dissolve the bonds of nations?
As a farther rule for acquiring this literary empire, "He will take care that the writings of the members of the Order shall be cried up, and that the trumpet of fame shall be sounded in their honour. He will also find means of hindering the reviewers from casting any suspicions on the writers of the Sect." 20
With respect to the Literati, and writers who, without belonging to the Order, show principles coinciding with ours, should they be what we call good, "class them among those who are to be enrolled. Let the Dean have a list of those men, and from time to time he will hand it about among the brethren." 21
Let us now take a cursory view of these laws, and of their gradual tendency to infect the whole literary world. In its Minerval academies the sect begins by forming its pupils; and the care with which its disorganizing principles are instilled into the young adept has already been displayed. Lest any of these principles should swerve from the grand object, the Epopts oversee all the schools of the same district; these latter have their provincial assemblies, where every thing is prepared, combined, and foreseen. At this assembly the Epopt attends, bringing with him his notes and observations on his particular district, and on those means which may there contribute to the advancement or disparagement of the Illuminizing principles and science. The minutes of these assemblies are sent to the National Inspector, who overlooks
the whole, and sees that the original spirit is every where preserved; and the Areopagites hold the same line of conduct with respect to all nations that he does within his particular one. Hence then the Minerval academies, the Epopts, the Provincials, the National Inspectors, in a word, the disorganizing whole, form but one and the same invisible academy, spreading its subterraneous ramifications, every where infusing the same principles, actuated by the same spirit, and subjected to the same laws: and these laws, this science, are but the machinations and the forebodings of universal impiety and disorganization.
But the union and universality of this conspiring academy is not sufficient for the Sect; it extends its views to the public schools and to the pulpit. The man of letters, the transcendent genius, all are to bend beneath its laws, and fashion is to aid its plots. From the child that spells, to the Doctor enveloped in mazy science, all are to be subjected to Illuminism; and science itself, so instrumental to the progress of the Sect, shall sink beneath the effort of bringing forth that Vandalism which is to annihilate the altar and the throne, all laws, individual property, and national society.
Let the reader compare the mysteries of the Sect with the code of its Epopts, and pronounce if such be not the real tendency of this Empire of Science. Horror impresses the mind, and indignation rises at such a sight.—But the monstrous legislator who has compiled them pretends that they are entitled to the admiration of the young adepts; and it is his Epopts who are to inspire them with this admiration. "You must," says he, "infuse so great a respect for the sublimity and sanctity of our Order, that a promise made by the adepts on the honour of Illuminism shall be more binding than the most sacred oath." 22 At length the Atheist has found an equivalent for the name of God. He seeks bonds to bind his followers, and he has broken those of conscience; he appeals to honour, and perverts it into a bond of villany. "He (says Weishaupt) who shall dare violate the oath he shall have sworn on the honour of my Society, shall be declared infamous. I care not what his rank may be, his infamy shall be proclaimed throughout the whole Order, and it shall be so without remission or hope of pardon. My intention is, that the Members should be informed of this, that they should deliberately reflect on the sacredness of this oath in my Order, I mean that the consequences of it should be clearly and warmly represented to them." 23
The Epopts charged with this mission are of a degree too much revered in the Order to compromise their dignity. They attend, at pleasure, the meetings of the inferior degrees, but they are never to occupy any office in them, excepting that of Prefect of the Scotch Knights. Their presence might overawe and intimidate the young adepts, and thus be detrimental to the observations they are ordered to make; for (so far from constraint), the Epopt is to endeavour to study them in their most unguarded moments. He is therefore never to intermix with them but as their equal. There is a particular law forbidding him to disclose the degree or the class to which he belongs, or even his costume. 24 Thus, hiding his superiority, and seated on the same benches beside the young adepts, he exercises his functions of Scrutator more
freely among them in their mutual intercourse, and he judges better of the talents of each. His lessons, coming apparently from an equal, will sink deeper into their minds; and, without betraying his authority, he will the better observe their progress and their failings.—Should any of these pupils have shown a zeal and fidelity beyond all doubt, he may take them into his confidence; he will point them out to the Dean, who may call them about his person and make them his Acolites. The Dean may even throw a great part of the weight of his correspondence on them, and carry them to the Synod of the Epopts, until they shall have shown themselves worthy of being initiated to all the mysteries reserved for this class. 25
Thus ends that part of the Code which is to be communicated to the Epopts. The following Chapters will delineate the laws and instructions which are to guide their conduct when admitted to the degree of Regent or Prince of Illuminism.
540:1 Instructions for this degree, Nos. 1, 2, 3, 4, 11.
540:2 Instructions for the degree, No. 2, 5, 6, 9.
540:3 Nos. 5 and 12.
540:4 No. 15.
540:5 Das der Order die bisherigen systeme entbehren, und eigene, auf die natur allein gegründete systeme seinen anhänger vorlegen könne.
540:6 Ibid. No. 7.
540:7 See Art. Pascal in the Historical Dictionary of Flexier Dureval, last Edition.
540:8 Vide Hoch wichtige erinnerungen—Von Leopold-alois—Hoffman. Sect. V. Page 279 to 307.
540:9 Ibid. No. 15.
540:10 Ibid. No. 18.
540:11 Ibid. No. 18.
540:12 Ibid. No. 20.
540:13 Ibid. No. 17.
540:14 Ibid. No. 23.
540:15 Ibid. No. 24.
540:16 Müssen stets neue plane entworfen und eingeführt werden: Wie man die hände in erziehungswesen, geistliche regierung, lehr, und predigt-stühle in der provinz bekomme. Ibid. No. 28.
540:17 Ibid. No. 2.
540:18 Damit junge schriftsteller dergleichen unter das volk ausbreiten, und uns, ohne dass sie es wissen, dienen.
540:19 Ibid. No. 3.
540:20 Ibid. No. 4.
540:21 Ibid. No. 5.
540:22 Ibid. No. 29.
540:23 Original Writings, Vol. II. Let. 8, to Cato.
540:24 Ibid. No. 31.
540:25 Ibid. No. 32.