the border made round the stilts under a pier, in certain old bridges, being the same with starling; consisting of a strong framing of timber filled with stones, chalk, &c. to preserve the foundations of the piers from injury.

JILLIFREE is a town on the northern bank of the river Gambia, opposite to James's island, where the English had formerly a small fort. The kingdom of Barra, in which it is situated, produces great plenty of the necessaries of life; but the chief trade of the inhabitants is in salt, which they carry up the river in canoes; and, in return, bring down Indian corn, cotton cloths, elephants teeth, small quantities of gold dust, &c. "The number of canoes and people constantly employed in this trade, make the king of Barra (says Mr Park) more formidable to Europeans than any other chieftain on the river, and have encouraged him to establish those exorbitant duties, which traders of all nations are obliged to pay at entry, amounting nearly to L. 20 on every vessel, great and small. These duties, or customs, Illuminati, are generally collected in person by the alkaed or governor of Jillifree, who is attended by a numerous train of noisy and troublesome dependants, who, by their frequent intercourse with the English, have acquired a flattering of our language, and beg for everything which they fancy with such earnestness, that traders, in order to get quit of them, are frequently obliged to grant their requests. Lat. 13° 16'. Long. 16° 10' east from Greenwich.

ILLUMINATI is the name which was assumed by Object of a secret society or order, founded, on the first of May 1776, by Dr Adam Weishaupt professor of canon law, in the university of Ingolstadt. The real object of this order was, by clandestine arts, to overturn every government and every religion; to bring the sciences of civil life into contempt; and to reduce mankind to that imaginary state of Nature when they lived independent of each other on the spontaneous productions of the earth. Its avowed object, however, was very different. It professed to diffuse from secret societies, as from so many centres, the light of science over the world; to propagate the purest principles of virtue; and to re-instate mankind in the happiness which they enjoyed during the golden age fabled by the poets. Such an object was well adapted to make a deep impression on the ingenious minds of youth; and to young men alone Weishaupt at first addressed himself.

It will naturally occur to the reader, that the means of attaining this glorious object should have been made as public as possible; and that the veil of secrecy thrown over the proceedings of the order was calculated to excite suspicion, and to keep even young men of virtue and sagacity at a distance. In any other country than Germany this secrecy might perhaps have had this effect; but various circumstances conspired there to make it operate with a powerful attraction.

Ever since free-masonry had acquired such reputation throughout Europe, a multitude of petty secret societies had been formed in the universities of Germany, each having its lodge, its master, its mysteries, all modelled on those founded by masons coming from England and Scotland (a). Before the foundation of Weishaupt's order, these lodges, we believe, were in general harmless; or if they were productive of any evil, it was only by giving the youth of the universities a taste for secrecy and mysticism. Of this Weishaupt availed himself; and as soon as he had conceived the outlines of his plan, and digested part of his system, he initiated two of his own pupils, to whom he gave the names of Ajax and Tiberius, assuming that of Spartacus to himself. These two disciples soon rising with their master in impetuosity (for it will be seen by and bye that he was most impious), he judged them worthy of being admitted to his mysteries, and conferred on them the high-

(a) Such, we are sorry to say, is the case still. In a letter, dated the 10th of May 1799, which we received from a gentleman of learning and honour then residing in Upper Saxony, is the following account of the university of Jena: "This university contains from two to three thousand students, who are almost all republicans, and go about the country in republican uniforms. They are all formed into clubs or secret societies; and the quarrel of one member of a club is taken up by all. The consequence is, that the number of duels among the different clubs is inconceivable. The weapon is generally the sabre, and the duel often ends in the death of one of the combatants." Yet gentlemen of Great Britain send their sons to Germany to be educated! est degree which he had as yet invented. He called them Arcopogites, denominated this monstrous association, THE ORDER OF ILLUMINATI, or ILLUMINEES, and installed himself GENERAL of the order.

When public report spread the news in Germany of this new order having been founded in the university of Ingolstadt by Weishaupt, it was generally supposed to be one of those little college-lodges which could not interest the adepts after they had finished their studies. Many even thought that Weishaupt, who was at that time a sworn enemy to the Jesuits, had founded this lodge with no other view than to form a party for himself against these fathers, who after the suppression of their order had been continued in their offices of public teachers at the university of Ingolstadt; and this opinion the Illuminees were at pains to propagate. His character, too, was at this time such as to remove every suspicion from the public mind. A seeming affability in his duty, and a great show of zeal and erudition in expounding the laws, easily misled people to believe that his whole time and talents were engrossed with the study of them; and if we are to credit his own account, Ingolstadt had never witnessed a professor so well calculated to add lustre to its university.

This seems, indeed, to have been the general opinion as well as his own; for, some time after the foundation of his order, he applied himself with such diligence and apparent candour to the duties of his office, that he was chosen what Abbé Barruel's translator calls superior of the university. This new dignity only added to his hypocrisy, and furnished him with fresh means of carrying on his dark designs. He converted his house into one of those boarding houses where young men, perpetually under the eye of their masters, are supposed to be better preserved than anywhere else from the dangers which threaten them at that age. He solicited fathers and mothers to entrust their children to his care; and, counterbalancing in secret the lessons which he was obliged to give in public, he sent home his pupils well disposed to continue the same career of seduction which he himself carried on at Ingolstadt. Atrociously impious, we see him (says M. Barruel), in the first year of his Illuminism, aping the God of Christianity, and ordering Ajax, in the following terms, to propagate the doctrines of his new gospel: "Did not Christ send his apostles to preach his gospel to the universe? You that are my Peter, why should you remain idle at home? Go then and preach."

These preachers had yet received no particular designation; for when his first adepts were initiated, he was far from having completed the code of his order. He knew that years and experience were necessary to perfect that gradual system of initiations and trials which, according to the plan he had conceived, his novices were to undergo; but he could not endure the idea of sacrificing years to mere theoretic projects; and he flattered himself with the hopes of supplying the deficiencies of his incomplete code by provisional regulations and private instructions, and of acquiring associates who would receive his new gospel implicitly, and cooperate with him in all his views.

At length, however, the code was completed, and again subdivided into lesser degrees, proportionate to the Illuminati progress of the adepts.

The first class is that of PREPARATION. It contains four degrees, viz. those of Novice, of Minor, of Minor Illuminatus, or Illuminatus Minor, and of Major Illuminatus, or Illuminatus Major. To this class belong likewise some intermediary degrees, borrowed from freemasonry, as means of propagation. Of the masonic degrees, the code of the Illuminati admits the first three without any alteration; but it adopts more particularly to the views of the sect the degree of Scotch Knight, and styles it the degree of Directing Illuminatus, or Illuminatus dirigenus.

The second class is that of the MYSTERIES, which are subdivided into the lesser and greater mysteries. The lesser comprehend the priesthood, and administration of the sect, or the degrees of priests, and of regents or princes.

In the greater mysteries are comprehended the two degrees of Magus or philosopher, and of the Man-king. The chief of the latter compose the council and degree of Arcopogites.

"In all these classes, and in every degree (says the Abbé Barruel), there is an office of the utmost consequence, and which is common to all the brethren. It is that which is occupied by him who is known in the code by the appellation of Recruiter, or Brother Infirmitarius. This (continues our author) is not a term of my invention: it is really to be found in the code, and is the denomination of that Illuminatus whose employment is to entice members into the sect."

As the whole strength of the order depended upon the vigilant and successful exercise of this office, some brethren were carefully instructed for it, who might afterwards visit the different towns, provinces, and kingdoms, in order to propagate the doctrines of Illuminism. Weishaupt proposed to select as his apostles either weak men, who would implicitly obey his orders, or men of abilities, who would improve the office by artifices of their own. It was, however, a duty which every brother was obliged to exercise once or twice in his life, under the penalty of being forever condemned to the lower degrees.

To stimulate the ardour of the brother infirmiator, he was appointed superior over every novice whom he should convert. To assist his judgment, he was instructed in three important points concerning the description of men whom he ought to select for conversion, the means which he ought to employ for enticing them to enter the order, and the arts which he ought to study to form their character.

To enable the recruiter to determine whom he ought to pry into for conversion, he was to infirmiate himself into the character of all companies; he was to pry into the character of all men whom he should meet with, whether friends, relations, strangers, or enemies; he was to write down all his remarks regularly every day; to point out their strong and weak sides, their passions and prejudices, their intimacies, their interests, and their fortune. This journal was to be transmitted twice every month to the superiors; by which means the order would learn who were friendly or hostile to their views, and who were the individuals to whom they ought to direct their arts of seduction (a).

(a) As a specimen of the journals kept by the infirmiators, and of the characters which the Illuminees selected for The persons to be excluded were all such as would expose the order to suspicion or reproach. All indirect talkers, all who were proved violent, and difficult to be managed, all addicted to drunkenness, and all Pagans, Jews, and Jesuits, were to be rejected. As the patronage of princes would tend much to enrich and strengthen the society, it was agreed to admit them to the inferior degrees, but they were never to be initiated into the grand mysteries; they were never to rise beyond the degree of Scotch knight.

The persons to be selected were young men of all stations, from eighteen to thirty; but particularly those whose education was not completed, and consequently whose habits were not formed. "Seek me out (says Weihaupt in his directions to the infinator) the dexterous and dashing youths. We must have adepts who are intriguing, full of resource, bold and enterprising; they must also be flexible and tractable, obedient, docile, and sociable." In another place he says, "Above all things pay attention to the figure, and select the well made men and handsome young fellows. They are generally of engaging manners and nice feelings. When properly formed, they are the best adapted for negotiations; for first appearances prepossess in their favour. It is true, they have not the depth that men of more gloomy countenances often have. They are not the persons to be entrusted with a revolt, or the care of stirring up the people; but it is for that very reason we must know how to choose our agents. I am particularly fond of those men whose very soul is painted in their eyes, whose foreheads are high, and whose countenances are open. Above all, examine well the eyes, for they are the very mirrors of the heart and soul. Observe the look, the gait, the voice. Every external appearance leads us to distinguish those who are fit for our school."

Though young men were preferred, yet persons of all ages were to be admitted if their character accorded with the principles of the order. The infinator was desired to seek out those who were distinguished by their power, riches, or learning. "Spare no pains (says Weihaupt), spare nothing in the acquisition of such adepts. If heaven refuse its succour, conjure hell.

Persons were to be singled out from those professions which give men influence over others, or put them in the most favourable situation for disseminating any peculiar opinions. With this view, fellow-masters, and superintendents of ecclesiastic seminaries, were to be sought after with much care. Booksellers, post-masters, and the secretaries of post-offices were also to be selected. Those professions which accustomed men to speak and argue, as that of counsellors and attorneys, and even physicians, were also to be courted. "They are worth having (says Weihaupt), but they are sometimes real devils, so difficult are they to be led; they are, however, worth having when they can be gained over."

Every exertion was to be made to gain the officers of a prince, whether presiding over provinces or attending him in his councils. "He that has done this, has done more than if he had engaged the prince himself."

There was also another description of men of whom Weihaupt very wisely judged that they would be admirably fitted for the diffusion of his doctrines. These were the disappointed and dissatisfied. "Select those in particular (says he) who have met with misfortunes, not from accidents, but from some injustice; that is to say, in other words, the discontented; for such men are to be called into the bosom of Illuminism as into their proper asylum.

When the infinator has made choice of his victim, he is required to draw from his diary a view of his character, opinions, principles, and connections. This he is to transmit to the superiors for their examination, and that they may compare it with the data which they have already received, perhaps from different infinators. When the choice of the infinator is approved, the superiors determine which of the infinators will be best qualified to perform the task of seducing their candidate.

Two different methods were recommended; one of which was to be employed in enticing men who were somewhat advanced in life or distinguished by science; the other was to be used in seducing young men whose character was not formed.

Francis Xaverius Zwack was son of Philip Zwack, commissary of the Chambre des Comptes, and was born at Ratibon; at the time of his initiation (29th May 1776) he was twenty years of age, and had finished his college education.

"He was then about five feet high; his person emaciated with debauchery; his constitution bordering on melancholy; his eyes of a dirty grey, weak and languishing; his complexion pale and fallow; his health weak, and much hurt by frequent disorders; his nose long, crooked and hooked; his hair light brown; gait precipitate; his eyes always cast towards the ground; under the nose, and on each side of the mouth, a mole.

"His heart tender and philanthropic in an extraordinary degree; but stoic when in a melancholy mood; otherwise a true friend, circumspect, reserved, extremely secret; often speaking advantageously of himself; envious of other people's perfections; voluptuous; endeavouring to improve himself; little calculated for numerous assemblies; choleric and violent, but easily appeased; willingly giving his private opinions when one has the precaution to praise him, though contradicting him; a lover of novelties. On religion and conscience widely differing from the received ideas; and thinking precisely as he ought, to become a good member of the order.

"His predominant passions are, pride, love of glory, probity; he is easily provoked; has an extraordinary propensity for mysteries; a perpetual cult of speaking of himself and of his own perfections; he is also a perfect master in the arts of dissimulation; a proper person to be received into the order, as applying himself particularly to the study of the human heart." Such is the character of the beloved disciple of Weihaupt, the incomparable Cato, and a leader of the feet of the illuminists! With men of knowledge, who had already imbibed the principles of modern philosophy (for no true philosophers were to be attempted), the inquisitor was to assume the character of a philosopher well acquainted with the mysteries of ancient times. He was to descant upon the importance of the secret doctrines transmitted by tradition, to quote the gymnosophists of India, the priests of Isis in Egypt, and those of Eleusis, with the Pythagorean school in Greece. He was to learn by heart certain passages from Isocrates, Cicero, and Seneca, that he might have them ready upon all occasions. He was to throw out hints, that these secret doctrines explained the difficult questions concerning the origin and order of the universe, the Providence of God, the nature of the soul, its immortality and future destination; he was to inspire them with the belief that the knowledge of these things would render life more agreeable and pain more supportable, and would enlarge their ideas of the majesty of God: he was then to declare that he had been initiated into these mysteries. If the candidate expressed any curiosity to be made acquainted with them, the inquisitor was first to ascertain his opinions upon some leading points, by proposing to him to write a dissertation upon certain questions. Should the answers not please the inquisitor, he was to relinquish his prey; but should they be satisfactory, the candidate was to be admitted to the first degree.

When the selected victim was young, and had not imbibed any of those opinions which corresponded with the principles of the sect, a different method was to be followed. "Let your first care (says the legislator to his inquisitors) be to gain the affection, the confidence, and the esteem of those whom you are to entice into the order. Let your whole conduct be such, that they shall furnish something more in you than you wish to shew; hint, that you belong to some secret and powerful society; excite by degrees, and not at once, a wish in your candidate to belong to a similar society. Certain arguments and certain books, which the inquisitor must have, will greatly contribute to raise such a wish; such, for example, are those which treat of the union and strength of associations."

Every inquisitor must be provided with books of this sort. But that their success might not depend solely upon books, Weihaupt gave to his disciples a specimen of the artifices which they might employ. The inquisitor might begin by observing, that a child in the cradle, abandoned to itself, is entirely helpless; and that it is by the affluence of others that it acquires strength; and that princes owe their greatness and their power to the union of their subjects. Then the inquisitor might touch on the importance of knowing mankind, and the arts of governing them; that one man of parts might easily lead hundreds, even thousands, if he but knew his advantages. He was next to dwell upon the defects of civil society; to mention how little relief a man can obtain even from his best friends; and how very necessary it is for individuals to support one another in these days; to add, that men would triumph even over heaven were they but united. He was to adduce as examples, the influence of the freemasons and of the Jesuits. He was to assert, that all the great events which take place in the world depend upon hidden causes, which these societies powerfully influence. He was to awake in the breast of his pupil the desire of reigning in secret; of preparing in his closet a new constitution for the world; and of governing those who think they govern others.

After these, or other artifices of the same kind, have been employed, if the candidate be inspired with an ardour to be initiated, and give satisfactory answers to the questions proposed to him, he is immediately admitted a novice. But should he reject all means of seduction, let him take heed to himself; "for the vengeance of secret societies is not a common vengeance; it is the hidden fire of wrath. It is irreconcilable; and scarcely ever does it cease the pursuit of its victims until it has seen them immolated."

The period of the novitiate varied, according to the age of the new convert to illuminism. At first it continued three years for those under eighteen years of age, two years for those between eighteen and twenty-four, and one year for those who were near thirty; but it was afterwards shortened.

The novice was not acquainted with any of the order except his inquisitor, under whose direction he remained during his novitiate. The first lessons which he was taught respected the inviolable nature of secrecy which every illuminee was obliged to observe. He was told that silence and secrecy were the very soul of the order; that ingenuousness was a virtue only with respect to his superiors; and that distrust and reserve were fundamental principles. He was enjoined never to speak of any circumstance relating to the order, concerning his own admission, or the degree which he had received, not even before brethren, without the strongest necessity; and was required to sign a declaration to this purpose.

The novice was next taught the dictionary of the order, its geography, calendar, and cypher. To prevent the possibility of discovery, every illuminee received a new name, which was characteristic of his dispositions, or of the services which were expected of him. Thus, Weihaupt, as we have observed, was called Spartacus, because he pretended to wage war against those oppressors who had reduced mankind to slavery; and Zwack, as we have seen, was named Cato, because he had written a dissertation in favour of suicide, and had once determined to commit that crime.

According to the new geography of the order, Bavaria was called Achaea; Munich was called Athens; Vienna was named Rome; Wurzburg was denominated Carthage; and Ingolstadt, the fountain of the order, was called Ephesus, and by the profound adepts Eleusis. The novice had also to learn the Persian calendar, which the order had adopted. Their era began A.D. 630. The months received new names: May was called Adarabascht; June, Chardad; July, Thirweb; August, Merdedehb; and so on. The cypher consisted of numbers which corresponded to the letters of the alphabet, in this order a, b, c, d, answering to the numbers 12, 11, 10, 9.

The novice had next to study the statutes of the illuminees, which he was assured contained nothing injurious to the state, to religion, or to good morals. He was next directed to apply himself to acquire the morality of the order; which he was to do, not by reading the gospels, but by perusing Epictetus, Seneca, and Antoninus, and by studying the works of the modern philanths Weiland, Meiners, and Helvetius, &c. The study of man was also recommended as the most interesting The great object of the infinuator was to entangle the novice, and to bind him indissolubly to the order. With this view he required the novice to draw a faithful picture of himself, under the pretence that he would thus know himself better. He desired him to write down his name, his age, his country, his residence, and his employment; to give a list of the books in his library; to state his revenue; to enumerate his friends and enemies, and the cause of his enmities. He was also to give a similar account of his father and mother, his brothers and sisters, and to be very careful in pointing out their passions and prejudices, their strong and weak sides.

In the mean time, the infinuator was occupied in drawing up a new statement of every thing he had been able to discover of the character and conduct of the novice. This statement was transmitted to the superiors, and compared with the former. If the novice was approved, he was then admitted to the second degree, upon his answering, in a satisfactory manner, twenty-four grand questions, which might enable the order to judge of his principles and the credit to which he was entitled, and would fix him down by stronger ties to the authority of the superiors. The detestable principles of the illuminati now begin to appear, as will be evident from the following questions which we have selected:

Have you seriously reflected on the importance of the step you take, in binding yourself by engagements that are unknown to you? Should you ever discover in the order any thing wicked or unjust to be done, what part would you take? Do you, moreover, grant the power of life and death to our order or society? Are you disposed, upon all occasions, to give the preference to men of our order over all other men? Do you subject society itself to a blind obedience, without any restriction whatever?

The novice having thus surrendered his conscience, his will, and his life, to the devotion of the conspirators, and thus subscribed, with his own hand, and confirmed by his oath, a resolution to become the most abject slave, was now deemed qualified to ascend to the second degree, called Minerval.

In the dead hour of midnight he was conducted to a retired apartment, where two of the order were waiting to receive him. The superior, or his delegate, appeared standing in a severe and threatening posture; he held a glimmering lamp in his hand, and a naked sword lay before him. The novice was asked, whether he still persisted in his intention of adhering to the order? Upon answering in the affirmative, he was ordered into a dark room, there to meditate in silence on his resolution. On his return, he was strictly and repeatedly questioned if he was determined to give implicit obedience to all the laws of the order? The infinuator became security for his pupil, and then requested for him the protection of the order, which the superior granted with great solemnity, professing that nothing would be found there hurtful to religion, to morals, or to the State. Having thus said, the superior takes up the naked sword, and pointing it at the heart of the novice, threatens him with the fatal consequences of betraying the secrets of the order. The novice again takes an oath, by which he binds himself, in the most unlimited manner, to serve the order with his life, honour, and estate, and to observe an inviolable obedience and fidelity to all his superiors. He is then admitted a Minerval, and henceforth is allowed to attend the academy of the feet.

The Minerval academy was composed of 10, 12, or Minerval 15 Minervals, and placed under the direction of a major Illuminece. It met twice every month in an inner apartment, separated from the other rooms of the mansion by an antechamber; the door of which was to be shut with care during the meetings, and strongly secured by bolts. At the commencement of every meeting, the president read and commented upon some select passages of the Bible, Seneca, Epictetus, Marcus Aurelius, or Confucius; evidently with a view of diminishing the reverence for the sacred writings, by thus placing them on a level with the heathen moralists. Then each brother was asked what books he had read since last meeting, what observations he had made, and what services he had performed for promoting the success of the order?

To each Minerval academy a library belonged. This library was formed by the contributions of the brethren, by presents of books, and by another method very extraordinary. All Illumineces acting as librarians, or keepers of archives, were admonished to steal such books or manuscripts as might be useful to the order. At one time, sending a list of the books which he wished to be embezzled from the library of the Carmelite Weihaupt says, "All these would be of much greater use if they were in our hands. What do those rascals do with all these books?"

Every brother at his admission was required to declare to what art or science he meant chiefly to apply; and it was expected, that he should afterwards every year give an account of the discoveries or improvements which he had made. All the other brethren who were occupied in the same studies, were desired to give him every possible assistance. Thus a kind of academy was formed, to which those who could not serve it by their talents, might give pecuniary contributions. That this academy might have the appearance of a literary society, prizes were annually distributed; the best discourse was published, and the profits sent to the coffers of the order.

Every month the president was to take a review of the faults which he had observed in his pupils, and examine them concerning those which they might have been conscious of in themselves; and it would be an unpardonable neglect, say the statutes, should any pupil pretend, that during the space of a whole month he had remarked nothing reprehensible.

It is impossible to read these rules without admiring them. Were men but half as anxious, attentive, and careful, to render themselves good citizens and good men, as these men were to render themselves successful conspirators, what a blest world should we see!

The Minerval was rigorously scrutinized, whether degree of misfortune was ready to submit to every torture, or even to come near Illumini, and demonstrate how necessary secret societies are for the attainment of a better order of things."

Having passed with applause through the stages of probation already described, the minor illumininee is promoted to the rank of major illumininee, or Scotch novice. As major illumininee, he is encompassed with more rigid chains; and as Scotch novice, he is dispatched as a missionary into masonic lodges, to convert the brethren to illuminism.

The candidate for this degree is strictly examined, in order to discover what opinions he now entertains concerning the object of the society; the motives that prompted him to join it; whether he is disposed still to cooperate with the rest of the brethren in accomplishing the grand object; and whether he be a member of any other society; and what are the duties which it requires.

The fertile genius of Weishaupt is not exhausted; he has still in reserve artifices more profound, and bonds more powerful; his resources keep pace with the progress of his schemes. He now lays a snare for his pupils, from which he hopes none can escape, and therefore he flatters himself they are his for ever. He demands of every candidate for higher degrees, to write, for higher as a proof of confidence, a minute and faithful account of his whole life, without any reserve or dissimulation. Refuse or dissimulation would indeed be vain; for the most secret circumstances of his life are already well known to the adepts, by means of innumerable spies, who, by the appointment of the superiors, have, unknown to him, been watching and scrutinizing all his actions and words, his temper, passions, and opinions.

Now is presented to the candidate the code of the brother scrutator, called by the order the noce te ipsum (know thyself). This is a catechism, containing from a thousand to fifteen hundred questions, concerning his person, his health, his education, his opinions, his inclinations, his habits, his passions, his prejudices, and even his weaknesses. Questions are also proposed respecting his acquaintances, his relations, friends, and enemies. The candidate is required to enumerate his favorite colours, to describe his language, the nature of his conversation, his gait and gestures. Nothing, in short, is omitted that can tend to distinguish his character as an individual, or as a member of society. Upon many qualities in his character, thirty, forty, or sometimes near a hundred questions are proposed. The following specimen will enable the reader to judge what astonishing care Weishaupt employed to discriminate characters.

Is his gait slow, quick, or firm? Are his steps long, short, dragging, lazy, or skipping? Is his language regular, disorderly, or interrupted? In speaking, does he agitate his hands, his head, or his body with vivacity? Does he close upon the person he is speaking to? Does he hold him by the arm, clothes, or button-hole? Is he a great talker, or is he taciturn? If so, why? Is it through prudence, ignorance, respect, or sloth? &c. Concerning his education, he is questioned to whom does he owe it? Has he always been under the eyes of his parents? How has he been brought up? Has he any esteem for his masters? Has he travelled, and in what countries?

By these questions his temper and dispositions might be accurately known. His leading passions would be discovered. When he finds himself with different parties, which does he adopt: the strongest or the weakest; the wisest or the most stupid? Or does he form a third? Is he constant and firm in spite of all obstacles? How is he to be gained by praise, by flattery, or low courtship; by women, money, or the entreaties of his friends? Does he love satire; and on what does he exercise that talent? On religion, hypocrisy, intolerance, government, ministers, monks? &c.

All these questions are to be answered and illustrated by facts. It is necessary to observe, that the secretaries also give in written answers to all these questions. When the candidate has thus given a minute history of his life, and revealed all his secrets, his foibles, his errors, his vices, and his crimes, Weishaupt triumphantly exclaims, "Now I hold him; I defy him to hurt us; if he should wish to betray us, we have also his secrets."

The adept is next introduced into a dark apartment, where he solemnly swears to keep secret whatever he may learn from the order. He then delivers up the history of his life, sealed, when it is read to the lodge, and compared with the character drawn of him by the brother secretaries. A corner of the veil is now lifted up, still, however, with extreme caution. Nothing appears palpable but the purest principles and most generous designs. At the same time many things are darkly suggested, which are incompatible with purity and generosity; for while the utmost care is employed to deceive the understanding, nothing is neglected that can tend secretly to corrupt the heart. A number of questions are asked; the evident intention of which is to make the adept discontented with the present moral government of the world, and to excite the desire of attempting a great revolution. After answering these questions, the secretary opens the code of the lodge; and having informed the young illuminee that the object of the order is to diffuse the pure truth, and to make virtue triumph, he proceeds to show that this is to be accomplished by freeing men from their prejudices, and enlightening their understandings. "To attain this," (continues the secretary), "we must trace the origin of all sciences, we must reward oppressed talents, we must undertake the education of youth; and, forming an indissoluble league among the most powerful geniuses, we must boldly, though with prudence, combat superstition, incredulity, and folly; and at length form our people to true, just, and uniform principles on all subjects." The secretary adds, that in attempting to divest vice of its power, that the virtuous may be rewarded even in this world, the order is counteracted by princes and priests, and the political confusions of nations; that, however, it was not intended to excite revolutions and oppose force by force, but merely to bind the hands of the protectors of disorder, and to govern without appearing to command; that the powers of the earth must be encompassed with a legion of indefatigable men, all directing their labours towards the improvement of human nature. Were there but a certain number of such men in every country, each might form two others. "Let these (says he) only be united, and nothing will be impossible to our order."

All this is very specious; it is well contrived to fascinate the imagination of the young, and the heart of the generous and benevolent, while, under all this pre-illumination, tended regard to virtue and to the happiness of mankind, is concealed a most formidable conspiracy against the peace of the world.

After this address is delivered, the major illuminee is presented with the codes of the illuminator and secretary; for he must now inspect the pupils of the illuminators, and must exercise the office of secretary while presiding over the Minerval academies.

The next degree, which is that of Scotch knight, is both intermediate and stationary. It is stationary for those who are not sufficiently imbued with the principles of the order, and intermediate for those who have imbibed the true spirit of illumination. The Scotch knights were appointed the directors of all the preparatory degrees, and to watch over the interests of the order within their district. They were to study plans for increasing the revenues of the order, and to endeavour to promote to public offices of confidence, of power and wealth, as many of the adepts as possible; and to strive to acquire an absolute sway in the masonic lodges. They were to procure the management of the masonic funds; and while they were to persuade the brethren that these were expended according to their own orders, they were to employ them for promoting the views of the order. Thus one office of the Scotch knights was to embezzle the money that was entrusted to them, in order to diffuse truth, and to make virtue triumph.

After passing with applause through this long and tedious probation, the adept is introduced to the clasps of the mysteries. He is not yet, however, made acquainted with the whole secrets of the society; he must still submit to new trials; his curiosity must be farther excited, his imagination must be kept longer upon the stretch, and his principles of depravity be rendered more violent and inveterate before the veil be entirely withdrawn, which will discover to him Weishaupt and his infernal crew, plotting the destruction of the laws, sciences, and religion of mankind. The degree of epopt or priest, to which the adept was next raised, opened to view, however, so great a part of the mysteries, that the reader will be fully prepared to expect the secrets which remain to be unfolded in the other degrees.

Before being admitted to the degree of epopt, the preparatory adept was required to give a written answer to ten preliminary questions. The insinuations against the established order of the world, which had formerly been lightly mentioned, increase now to an indirect proposal to attempt a complete revolution. The candidate is asked, whether he thinks the world has arrived at that happy state which was intended by nature? Whether civil associations and religion attain the ends for which they were designed? Whether the sciences are conducive to real happiness? or whether they are not merely the offspring of the unnatural state in which men live, and the crude inventions of crazy brains? It is then proposed as a question, whether there did not in ancient times exist an order of things more simple and happy? What are the best means for restoring mankind to that state of felicity? Should it be by public measures, by violent revolutions, or by any means that would ensure success? Would it not be proper, with this view, to preach to mankind a religion more per- feet, and a philosophy more elevated? And, in the meantime, is it not advisable to disseminate the truth in secret societies?

Should the answers given to these questions accord with the sentiments of the order, on the day fixed for the initiation, the candidate is blindfolded, and, along with his introducer, is put into a carriage, the windows of which are darkened. After many windings and turnings, which it would be impossible for the adept to trace back, he is conducted to the porch of the temple of the mysteries. His guide strips him of the masonic insignia which he wore as a knight, removes the bandage from his eyes, and presents him with a drawn sword; and then having strictly enjoined him not to advance a step till he is called, leaves him to his meditations. At length he hears a voice exclaiming, "Come, enter, unhappy fugitive; the fathers wait for you; enter, and shut the door after you." He advances into the temple, where he sees a throne with a rich canopy rising above it, and before it, lying upon a table, a crown, a sceptre, a sword, some pieces of gold, and precious jewels, interlaid with chains. At the foot of the table, on a scarlet cushion, lie a white robe, a girdle, and the simple ornaments of the sacerdotal order. The candidate is required to make his choice of the attributes of royalty, or of the white robe. If he choose the white robe, which he knows it is expected he should do, the hierophant, or instructor, thus addresses him: "Health and happiness to your great and noble soul. Such was the choice we expected from you. But stop; it is not permitted you to invest yourself with that robe until you have heard to what we now destine you." The candidate is then ordered to sit down; the book of the mysteries is opened, and the whole brethren listen in silence to the voice of the hierophant.

The exordium is long and pompous; much artifice is concealed in it, and much eloquence displayed. It expatiates on the sublime and generous views of the society; evidently with the desire of lulling asleep the suspicion of the candidate, of exciting him to admiration, and of inspiring him with enthusiasm. The hierophant then proceeds to unveil the mysteries. He launches out into a splendid description of the original state of mankind; when health was their ordinary state, when meat, and drink, and shelter, were their only wants. At that period (says he) men enjoyed the most ineffable blessings, equality and liberty; they enjoyed them to their utmost extent; but when the wandering life ceased, and property started into existence; when arts and sciences began to flourish; when a distinction of ranks and civil associations were established, liberty was ruined in its foundation, and equality disappeared. The world then ceased to be a great family, to be a single empire; the great bond of nature was rent asunder. Wants now increased, and the weak imprudently submitted to the will or the strong, that they might be protected. As the submission of one person to another arises from wants, it ceases when the wants no longer exist. Thus the power of a father is at an end when the child has acquired his strength. Every man, having attained to years of discretion, may govern himself; when a whole nation, therefore, is arrived at that period, there can exist no farther plea for keeping it in wardship.

Such a state as that of civil society, is then represented as incompatible with the practice of virtue. With the division of the globe, and of its states, benevolence (says the hierophant) was restrained within certain limits, beyond which it could no longer be extended. Patriotism was deemed a virtue; and he was styled a patriot who, partial towards his countrymen, and unjust to others, was blind to the merits of strangers, and believed the very vices of his own country to be perfections. We really beheld (continues he) patriotism generating localism, the confined spirit of families, and even egoism. Diminish, reject that love of country, and mankind will once more learn to know and love each other as men. Partiality being cast aside, a union of hearts will once more appear, which will expand itself over the globe.

These unphilosophical declamations, enthusiastically pronounced, at length make the profelyte exclaim, in union with his master, "Are such then the consequences of the institution of states, and of civil society? O folly! Oh people! that you did not foresee the fate that awaited you; that you should yourselves have conceded your depots in degrading human nature to ferocity, and even to the condition of the brute!"

Having wrought up the profelyte to this pitch of frenzy, and enumerated all the evils which, according to Weihaupt, arise from political association, the hierophant comes to reveal the means by which the grievances of the human race may be redressed. "Providence (he says) has transmitted the means to us of secretly meditating, and at length operating, the salvation of human kind. These means are the secret schools of philosophy. These schools have been in all ages the archives of nature, and of the rights of man. These schools shall one day retrieve the fall of human nature, and princes and nations shall disappear from the face of the earth; and that without any violence. Human nature shall form one great family, and the earth shall become the habitation of the man of reason. Reason shall be the only book of laws, the sole code of man. This is one of our grand mysteries. Attend to the demonstration of it; and learn how it has been transmitted down to us."

This pretended demonstration makes part of the same sophistical harangue; and consists in panegyrics on the dignity of human nature; in a bafled morality; and in a scandalous perversion of the Christian scriptures, with a blasphemous account of the ministry of the Saviour of the world.

"What strange blindness (continues the hierophant) can have induced men to imagine, that human nature was always to be governed as it has hitherto been? Where is the being, who has condemned men, the best, the wisest, and the most enlightened men, to perpetual slavery? Why should human nature be bereft of its most perfect attribute, that of governing itself? Why are those persons to be always led who are capable of conducting themselves? Is it then impossible for mankind, or at least the greater part of them, to come to majority? Are we then fallen so low as not even to feel our chains, as to hug them, and not cherish the flattering hope of being able to break them, and recover our liberty? No; let us own that it is not impossible to attain universal independence."

The principal means which Weihaupt offers to his adepts adapts for the conquest of this land of promise, is to diminish the wants of the people; and accordingly the code denounces eternal war with every species of commerce. Hence the hierophant proceeds to inform the candidate, that he who wishes to subject nations to his yoke, need but to create wants, which he alone can satisfy. "Confer (says he) upon the mercantile tribe some rank or some authority in the government; and you will have created perhaps the most formidable, the most despotic of all powers. He, on the contrary, who wishes to render mankind free, teaches them how to refrain from the acquisition of things which they cannot afford; he enlightens them, he infuses into them bold and inflexible manners. If you cannot diffuse, at the same instant, this degree of light among all men, at least begin by enlightening yourself, and by rendering yourself better. The mode of diffusing universal light is, not to proclaim it at once to the whole world, but to begin with yourself; then turn to your next neighbour: you two can enlighten a third and a fourth; let these in the same manner extend and multiply the number of the children of light, until numbers and force shall throw power into your hands. You will soon acquire sufficient force to bind the hands of your opponents, to subjugate them, and to stifle wickedness in the embryo;" i.e., you will soon be able to stifle every principle of law, of government, of civil or political society, whose very institution, in the eyes of an illuminee, is the germ of all the vices and misfortunes of human nature.

The hierophant, continuing to insist on the necessity of enlightening the people to operate the grand revolution, seems to be apprehensive that the candidate may not yet clearly conceive the real plan of this revolution, which is in future to be the sole object of all his instructions. Let your instructions and lights be universally diffused; so shall you render mutual security universal; and security and instruction will enable us to live without prince or government. The instruction which is to accomplish this great end, is instruction in morality, and morality alone; for "true morality is nothing else than the art of teaching men to shake off their cowardice, to attain the age of manhood; and thus to need neither princes nor governments. The morality which is to perform this miracle, is not a morality of vain subtleties. It is not that morality which, degrading man, renders him careless of the goods of this world, forbids him the enjoyment of the innocent pleasures of life, and inspires him with the hatred of his neighbour. Above all, it must not be that morality which, adding to the miseries of the miserable, throws them into a state of pitiability and despair, by the threats of hell and the fear of devils. It must be a divine doctrine, such as Jesus taught to his disciples, and of which he gave the real interpretation in his secret conferences."

The impious hierophant then proceeds, with matchless blasphemy, to represent the Redeemer of mankind as teaching, like the Grecian sophists, an exoteric and an esoteric doctrine. He describes him as the grand master of the illuminees; and affirms, that the object of his secret, which is lost to the world in general, has been preserved in their mysteries. It was "to reinstate mankind in their original equality and liberty, and to prepare the means. This explains in what sense Christ was the Saviour and Redeemer of the illuminees."

The doctrine of original sin, of the fall of man, and of his regeneration, can now be understood. The state of pure nature, of fallen or corrupt nature, and the state of grace, will no longer be a problem. Mankind, in quitting their state of original liberty, fell from the state of nature, and lost their dignity. In their civil society, under their governments, they no longer live in the state of pure nature, but in that of fallen and corrupt nature. If the moderating of their passions, and the diminution of their wants, reinstate them in their primitive dignity, that will really constitute their redemption and their state of grace. It is to this point that morality, and the most perfect of all morality, that of Jesus, leads mankind. When at length this doctrine shall prevail throughout the world, the reign of the good and of the elect shall be established."

This language (as M. Barruel observes) is surely not enigmatic; and the proflyte who has heard it without shuddering, may flatter himself with being worthy of this Antichristian priesthood. He is led back to the porch, where he is invested with a white tunic and broad scarlet belt of silk. The sleeves of the tunic, which are wide, are tied in the middle and at the extremities with ribbons likewise of scarlet; and the candidate is recalled into the temple of mysteries. He is met by one of the brethren, who does not permit him to advance till he has declared "whether he perfectly understands the discourse which has been read to him; whether he has any doubts concerning the doctrines taught in it; whether his heart is penetrated with the sanctity of the principles of the order; whether he is sensible of the call, feels the strength of mind, the fervent will, and all the disinterestedness requisite to labour at the grand undertaking; whether he is ready to make a sacrifice of his will, and to suffer himself to be led by the most excellent superiors of the order."

The rites of the preceding degree were in impious imitation to the sacrament of the Lord's supper; those of the priest-prefect are an atrocious mimicry of sacerdotal ordination; at which, as every one knows, the Lord's supper is likewise celebrated. A curtain is drawn, and an altar appears with a crucifix upon it. On the altar is a bible; and the ritual of the order lies on a reading desk, with a censer and a phial full of oil beside it. The dean, or president, who acts the part of a bishop, blesses the candidate, cuts hair from the crown of his head, anoints him, clothes him in the vestments of the priesthood, and pronounces prayers after the fashion of the order. He presents him with a cap, saying, "Cover thyself with this cap; it is more precious than the royal diadem." The mock communion is then distributed; and it consists of milk and honey, which the dean gives to the proflyte, saying, "This is that which nature gives to man. Reflect how happy he would still have been, if the desire of superfluities had not, by depriving him of a taste for such simple food, multiplied his wants, and poisoned the balm of life."

The ceremonies are terminated by delivering to the epopt that part of the code which relates to his new degree.

Among the instructions which it contains, the following are more particularly worthy of notice. The epopt says the code, "will take care that the writings..." Illuminati.ings of the members of the order shall be cried up, and that the trumpet of fame shall be founded in their honour. He will also find means of binding the reviewers from casting any suspicions on the writers of the feet." He is likewise instructed to bribe the common people into the interests of the order, and to corrupt their minds, by getting possession of schools and other seminaries of learning. But "if it be necessary for us to be matters of the ordinary schools (says the impious legislator), of how much more importance will it be to gain over the Ecclesiastic seminaries and their superiors! With them we gain over the chief part of the country; we acquire the support of the greatest enemies to innovation; and the grand point of all is, that through the clergy we become masters of the middle and lower classes of the people."

From the degree of epopt or priest are chosen the regents or prince-illuminers. On making this choice, says the code, three things of the utmost consequence are to be observed. "1st, The greatest reserve is necessary with respect to this degree: 2ndly, Those who are admitted into it, must be as much as possible free men, and independent of princes: 3rdly, They must have clearly manifested their hatred of the general constitution, or the actual state of mankind; and have shown how evidently they wish for a change in the government of the world." If these requisites be found in an epopt who aspires to the degree of regent, five preliminary questions are put to him; of which the obvious meaning is to discover, whether he deems it lawful and proper to teach subjects to throw off the authority of their sovereigns, or, in other words, to destroy every king, minister, law, magistrate, and public authority on earth.

When these questions are answered to the satisfaction of his examiner, he is informed, "that as, in future, he is to be entrusted with papers belonging to the order of far greater importance than any which he has yet had in his possession, it is necessary that the order should have farther securities. He is, therefore, commanded to make his will, and insert a clause with respect to any private papers which he may leave, in case of sudden death. He is to get a formal or juridical receipt for that part of his will from his family, or from the public magistrate; and he is to take their promises in writing, that they are to fulfil his intentions." This precaution being taken, and the day fixed for his inauguration, he is admitted into an ante-chamber hung with black, where he sees a skeleton, elevated two steps, with a crown and sword lying at its feet. Having given up the written dispositions, &c., reflecting his papers, his hands are loaded with chains as if he were a slave, and he is left to his meditations. A dialogue then takes place between his introducer and the provincial, who is seated on a throne in a fa-

(c) This will naturally surprise our readers; but it could not surprise him to whom it was addressed; for when candidate for the priesthood, he had been asked, "Do the sciences which men cultivate furnish them with real lights? Are they conducive to real happiness? Are they not, on the contrary, the offspring of numberless wants, and of the unnatural state in which men live? Are they not the crude inventions of crazy brains?" There were, however, to be academies for the cultivation of such sciences as suited the designs of the order. Each academy was to consist of nine epopts, of whom seven were to preside respectively over so many departments of science, whilst the other two were to officiate as secretaries. One of the departments included the occult sciences, to which belonged the art of raising the seals of the letters of all who belonged not to the order, and of securing their own letters against similar practices!! The very acme of profaneness, and treasonable conspiracy. He has been initiated in mysteries which burlesque Christianity and its Divine Author, and at the same time vow vengeance against all government, all law, and all science: yet Weihaupt, in a letter to Cato Zwack, his incomparable man, says, that he has composed four degrees above that of regent, or prince-illuminance; with respect even to the lowest of which, his degree of priest will be found no more than child's play. "The ritual of these degrees, (says he,) I never suffer to go out of my hands. It is of too serious an import; it is the key of the ancient and modern, the religious and political, history of the universe."

This caution of the chief conspirator has deprived us of the power to give so particular an account of these degrees as we have done of the preceding; but the Abbé Barruel assures us that they were reduced to two, viz. that of Magus, and that of the Man-king; and that these two constituted the greater mysteries. When the adept was admitted to the degree of magus, he was illuminated only in philosophy and religion; when to that of man-king, new lights were given him respecting property, and every species of political association. The Abbé quotes a passage from the Critical History of all the degrees of illumination, written by a man of honour, who had passed through them all, which will give the reader a sufficient idea of the object of these last degrees.

"With respect to the two degrees of magus and of man-king (says this writer), there is no reception, that is to say, there are no ceremonies of initiation. Even the elect are not permitted to transcribe these degrees; they only hear them read, and that is the reason why I do not publish them with this work. The first is that of Magus, called also philosopher. It contains the fundamental principles of Spinozism. Here every thing is material; God and the world are but one and the same thing: all religions are inconsistent, chimerical, and the invention of ambitious men."

That this is the doctrine of Spinoza, and that Spinoza was an atheist, is most certain; but though nothing can be essentially worse than atheism, we are strongly inclined to suspect that, at the initiation of the Magus, expressions must have been used more shocking at least to the ear than the philosophic jargon of the apostate Jew. It is long since the philosophy of Spinoza was in Germany recommended from the press (see Spinoza, Encyclopaedia); it is but very lately that a professor in the university of Jena published a book, in which he teaches that there is no God, and that we absurdly give that title to the relations of Nature (n); and something approaching to near to atheism had been communicated to the adept when he was admitted to the priesthood, that we are persuaded Weihaupt must have alluded to language at least different from that in which Spinoza taught his dark doctrines, and that language, accompanied perhaps with impious and audacious gestures, when he said that, compared with his higher mysteries, his degree of priest was but child's play.

What gives some degree of probability to this conjecture, if it be nothing more, is the following fact related by Illuminatus, the Abbé Barruel. During the French revolution (says that able and well informed writer), a comedian appeared, dressed in the sacrificial robes of the illuminates and personally defying Almighty God. "No! (said the impious wretch) thou dost not exist. If thou hast power over the thunderbolts, grasp them; aim them at the man who dares set thee at defiance in the face of thy altars. But no! I blaspheme thee, and I shall live. No! thou dost not exist." It will be seen by and bye, that the chiefs of the revolution, and even numbers of their tools, were illuminated; and it is improbable that this blasphemer, who was arrayed in the insignia of the epoptes, made use of the language and gestures of the higher mysteries? Whether it be or not, M. Barruel has proved, even from the writings of Weihaupt himself, that the magi were at least atheists of the school of Spinoza.

"The second degree of the grand mysteries, called the Man-king, teaches (according to the author of the Critical History), that every inhabitant of the country or town, every father of a family, is sovereign, as men formerly were in the times of the patriarchal life, to which mankind is once more to be carried back; that in consequence all authority and all magistracy must be destroyed."

This may appear to be nothing more than what the adept has been already taught in the lesser mysteries; and it is in fact nothing more than that to which he must have seen these mysteries tending; but the reader understands not the language of the illuminates, if he supposes that, by the patriarchal state, they mean such a state as that of the patriarchs of the Old Testament. Not their patriarchal state is the fancied savage state of the atheistical philosophers of Greece and Rome, when mankind had neither property nor fixed habitation. This is evident from one of the discourses of the hierophant; in which he tells the adept, that it would have been happy for man "had he known how to preserve himself in the primitive state in which Nature had placed him!" But soon the unhappy germ developed itself in his heart, and self and happiness disappeared. As families multiplied, the necessary means of subsistence began to fail. The Nomade or roving life ceased; property began; men chose fixed habitations; agriculture brought them together; liberty was ruined in its foundations, and equality disappeared."

To restore that liberty and equality, therefore, which is the ultimate object of the order, and constitutes the Man-king, all property must be abolished, every house burnt, as well the cottage of the peasant as the palace of the prince; and mankind must once more inhabit woods and caverns without clothes and without fire, and fall out occasionally to encounter their fellow-brutes, and to search for food among the wild herbs of the desert. According to Mochus the Phenician, and the Greek philosophers of this hopeful school, this was the original state of man*; and to this state it was the object of Weihaupt and his adepts to reduce man again.

Hence we hear them lavishing the most rapturous encoragement on the

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(d) We learned this from the letter already quoted in note (a.) (e) He does not say where this appearance was made; but the circumstances related lead us to suppose that it was in a church. The last secret communicated to the most favoured adepts was the novelty of the order. Hitherto their zeal had been inflamed, and their respect demanded to an institution pretended to be of the highest antiquity. The honour of instituting the mysteries had been successively attributed to the children of the Patriarchs, to ancient philosophers, even to Christ himself; and to the founders of the masonic lodges (see Masonry in this Suppl.). But now the time is come when the adept, initiated in the higher mysteries, is supposed to be sufficiently enthusiastic in his admiration of the order, to be entrusted with the history of its origin. Here then they inform him, that this secret society, which has so artfully led him from mystery to mystery; which has with such persevering industry rooted from his heart every principle of religion, all love of his country, and affection for his family; all pretensions to property, to the exclusive right to riches, or to the fruits of the earth—this society, which has taken so much pains to demonstrate the tyranny and despotism of all laws human and divine, and of every government, whether monarchical, aristocratical, or republican; which has declared him free, and taught him that he has no foreign on earth or in heaven; no rights to reflect in others, but those of perfect equality, of savage liberty, and of the most absolute independence—that this society is not the offspring of an ignorant and superstitious antiquity, but of modern philosophy; in one word, that the true father of Illumination is no other than Adam Weishaupt, known in the society by the name of Spartacus! This important secret, however, remained a mystery even to the greater part of the magi and the monarchs, being revealed only to the grand council of aruspices, and to a few other adepts of distinguished merit.

So zealously was the order bent upon propagating its execrable principles through the whole world, that some of the chiefs had planned an order of female adepts, in subordination to the dignity of the men. "It will be of great service," says Cato Zwack, "it will procure us both information and money, and will suit charmingly the taste of some of our trusty members who are lovers of the sex." An allegory of the Imperial chamber at Wetzlar, of the name of Disturb, but known among the Illuminates by that of Minos, expressed even his despair of ever bringing men to the grand object of the order without the support of female adepts; and he makes an offer of his own wife and his four daughters-in-law to be first initiated. This order was to be subdivided into two classes, each forming a separate society, and having different secrets. The first was to be composed of virtuous women; the second of the wild, the giddy, and the voluptuous. The brethren were to conduct the first, by promoting the reading of good books; and to train the second to the arts of secretly gratifying their passions. The wife of an adept named Ptolemy Magus was to preside over one of the classes; which (says Minos) will become, under her management and his, a very pretty society. "You must contrive pretty degrees, and dresses, and ornaments, and elegant and decent rituals. No man must be admitted. This will make them more keen, and they will go much farther than if we were present, or than if they thought that we knew of their proceedings. Leave them to the scope of their own fancies, and they will soon invent mysteries which will put us to the blush, and mysteries which we can never equal. They will be our great apostles. Reflect on the respect, nay, the awe and terror, inspired by the female mysteries of antiquity. Ptolemy's wife must direct them, and she will be instructed by Ptolemy; and my step-daughters will consult with me. We must always be at hand to prevent the introduction of any improper question. We must prepare themes for their discussion: thus we shall confute them, and inspire them with our sentiments. No man, however, must come near them. This will fire their roving fancies, and we may expect rare mysteries!"

But notwithstanding all the plans and zeal of this profligate wretch and others of the fraternity, it does not appear that the General Spartacus ever consented to the establishment of the filthierhood. He supplied, however, the want of such an institution, by secret instructions to the regents, on the means of making the influence of women over men subservient to the order, without entrusting them with any of the secrets. "The fair sex (says he) having the greatest part of the world at their disposal, no study is more worthy the adept than the art of flattery, in order to gain them. They are all more or less led by vanity, curiosity, pleasure, or the love of novelty. It is on that side, therefore, they are to be attacked, and by that to be rendered subservient to the order." That Weishaupt's sagacity had not on this occasion forsaken him, is very evident; since it has been proved that the German fair, who were the correspondents of the Illuminates, welcomed the French invaders of their native country. Nay, so lately as Dr Roblett winter, our correspondent in Saxony heard several of the French might invade and conquer England; for them, said they, tea and coffee would be cheaper!

It is not enough for the founder of a sect of conspirators to have fixed the precise object of his plots. His accomplices must form but one body, animated by one spirit; its members must be moved by the same laws, under the inspection and government of the same chiefs. A full account of the government of Weishaupt's order will be found in the valuable work of Abbé Baruel; our limits permit us to give only such a general view of it as may put our readers on their guard against the secret machinations of these execrable villains, whose lodges are now recruiting, under different denominations, in every country in Europe.

Wherever Illumination has gained a footing, as the means of subordination, there is a general division of command as well as of locality. The candidates and novices are each under the direction of his own instructor, who introduces him into the Mineralogical lodges; each Mineralogical lodge has a superior from among the preparatory class, under the inspection of the intermediary class. So many lodges constitute The higher degrees (says Weishaupt in one of his instructions to the regents) must always be hidden from the lower. The simple illuminance, therefore, corresponds with his immediate superior, knowing perhaps no other member of the order; the latter, with his dean; and thus gradually ascending to the national superiors, who alone are acquainted with the residence of the areopagites, as they again are with the name and residence of the general. Any member, however, of the inferior degrees, may occasionally correspond with his unknown superiors, by addressing his letters Quibus licet; and in these letters he may mention whatever he thinks conducive to the advancement of the order. If he be a novice, he may in these letters inform his superiors how his instructor behaves to him, or may draw the character of any person whatever. When the letter of any adept contains secrets, or complaints which he chooses to conceal from his immediate superior, he directs it Soli or Primo; and then it can be opened only by the provincial, the national superior, the areopagites, or the general, according to the rank of the writer, which is by some contrivance unknown to M. Barruel, indicated on the outside of the letter. The provincial opens the letters of the minor and major illuminences which are directed Soli; the Quibus licet of the epopts; and the Primos of the novices; but he cannot open either the Primo of the mineral, the Soli of the Scotch knight, or the Quibus licet of the regent. He can only form a conjecture as to the persons who open his own letters, and those which he is not permitted to open himself.

When it is considered, that by one of Weishaupt's statutes, the provincial has in each chapter or district a confidential epopt, who is his secret censor or spy; that these spies are to infuse themselves into all companies, and collect anecdotes of secret history; that the historian of the province is to insert these anecdotes into a journal kept for that purpose; and that the provincials are obliged to forward the contents of these journals to the high superiors of the order—some notion may be formed of the influence of the general and areopagites in every country into which illuminism has found its way. "The means of acquiring an ascendancy over men (says Weishaupt) are incalculable. Illuminati! Who could enumerate them all? They must vary with the disposition of the times. At one period, it is a taste for the marvellous that is to be wrought upon. At another, the lure of secret societies is to be held out. For this reason, it is very proper to make your inferiors believe, without telling them the real state of the case, that all other secret societies, particularly that of Freemasonry, are secretly directed by us." Or else, and it is really the fact in some states, that potent monarchs are governed by our order. When any thing remarkable or important comes to pass, hint that it originated with our order. Should any person by his merit acquire a great reputation, let it be generally understood that he is one of us.

"If our order cannot establish itself in any particular place, with all the forms and regular progress of our degrees, some other form must be assumed. Always have the object in view; that is the essential point. No matter what the cloak be, provided you succeed; a cloak, however, is always necessary, for in secrecy our strength lies. The inferior lodges of Freemasonry are the most convenient cloaks for our grand object; because the world is already familiarized with the idea, that nothing of importance or worthy of their attention can spring from masonry." No artifice, however, is to be left untried. "You may attend large and commercial towns during the times of fairs in different characters; as a merchant, an officer, an abbe. Everywhere you will perceive an extraordinary man, having important business on your hands; but all this must be done with a great deal of art and caution, lest you should have the appearance of an adventurer. You may write your orders with a chemical preparation of ink, which disappears after a certain time. Never lose sight of the military schools, of the academies, printing press, libraries, cathedral chapters, or any public establishments that can influence education or government. Let our regents perpetually attend to the various means, and form plans, for making us masters of all these establishments. When an author sets forth principles true in themselves, but which do not as yet suit our general plan of education for the world, or principles, the publication of which is premature; every effort must be made to gain over the author; but should all our attempts fail, and we should prove unable to entice him into the order, let him be discredited by every possible means."

Of their methods of discrediting authors, one has come to our knowledge, which must be interesting to some of our readers. Dr Robison's work, entitled Proofs of a Conspiracy, &c., which first unminked these hypocrites in this country, found its way into Germany, and was translated into the German language, and exposed to sale at the Leipzig fairs. The illuminati, under the disguise of merchants and abbés, attended, and bought up the whole impression, which they committed to the flames. A second edition was published, and it shared the same fate (r). This was a more compendious way of answering the learned author.

(r) This information was communicated to us by a gentleman of character, who was at Leipzig when the two impressions of the book were thus disposed of. The Abbé Barruel's work has no doubt been answered in the same way, though we cannot say so upon the same authority. When these arts of disseminating the disorganizing and impious principles of the order are duly considered, and when it is remembered that its emissaries dare not disobey a single injunction of the high superiors, without exposing themselves to poison, or to the daggers of a thousand unseen assassins, no man can be surprised to learn that the illuminists contributed greatly to the French revolution. The philosophers of France had indeed prepared the public mind for embracing readily the doctrines of illuminism; and so early as 1782, Philo and Spartacus had formed the plan of illuminizing that nation; but they were afraid of the vivacity and caprice of the people, and extended not their attempts, at that time, beyond Strasbourg. Already, however, there existed some adepts in the very heart of the kingdom; and the Marquis de Mirabeau, when ambassador at the court of Berlin, was initiated at Brunswick by a disciple of Philo Kaigge's. On his return to France he began to introduce the new mysteries among his masonic brethren.

The state of free masonry was at that time peculiarly adapted to the views of the conspirators. The French had engravened on the old and innocent British masonry a number of degrees, gradually rising above each other, to the very mysteries of illuminism itself (See Masonry, in this Suppl.). These were called the philosophical degrees, and comprehended the knights of the sun, the higher Rosicrucians, and the knights Kulefs. At the head of all these societies, whether antient or modern, were three lodges at Paris, remarkable for the authority which they exercised over the rest of the order, and Phillip of Orleans was the grand-master. So early as the year 1787, France contained 282 towns, in which were to be found regular lodges, under the direction of that execrable wretch. He increased their number by introducing to the masonic mysteries the lowest of the rabble, as well as those French guards whom he destined to the subsequent attack of the battle, and to the storming of the palace of his near relation and royal master. In every country town and village lodges were opened for assembling the workmen and peasantry, in hopes of heating their imaginations with the sophicated ideas of equality and liberty, and the rights of man; and it was then that Mirabeau invited a deputation from the order of Weishaupt, which very quickly diffused the light of illuminism through the whole kingdom. Instead of Spartacus-Weishaupt, Cato-Zwack, and Philo-Knigge, we find wielding the firebrands of revolution in the capital of France, Philip of Orleans, Mirabeau, Sieyès, and Condorcet. The day of general insurrection was fixed by these miscreants for the 14th of July 1789. At the same hour, and in all parts of France, the cries of equality and liberty resounded from the lodges. The Jacobin clubs were formed; and hence sprung the revolution, with all its horrors of atheism, murder, and massacre!

In support of this account of the illuminists we have not loaded our margin with authorities; because our detail has been taken wholly from the valuable works of Abbé Barruel and Dr. Robison, to which we refer our readers for much curious information that our limits do not permit us to give. We cannot, however, conclude the article, without making some remarks on that spurious principle by which the conspirators have deluded numbers, who abhor their impieties, and who would not go all their length even in rebellion; we mean the maxim, that "it is our duty to love all men with an equal degree of affection, and that any partial regard for our country, or our children, is unjust."

That this maxim is false, every Christian knows, because he is enjoined to "do good indeed unto all men, but more especially to them who are of the household of faith;" because he is told, that "if man provide not for his own, and especially for those of his own house," he hath denied the faith, and is worse than an infidel; because his divine master, immediately after resolving all duty into the love of God and man, delivers a parable, to shew that we neither can nor ought to love all men equally; and because the same Divine Person had one disciple whom he loved more than the rest. But we wish those philosophers who talk perpetually of the mechanism of the human mind, and at the same time affect to have no partial fondness for any individual, but to love all with the same degree of rational affection, to consider well whether such philanthropy be consistent with what they call (very improperly indeed) mechanism. If this mechanism be (as one of them says it is) nothing more than attraction and repulsion, we know that it cannot extend with equal force over the whole world; because the force of attraction and repulsion varies with the distance. If by this absurd phrase, they mean a set of instinctive propensities, or feelings, we know that among savages, who are more governed by instinct than civilized men, philanthropy is a feeling or propensity of a very limited range. If they believe all our passions to originate in self-love, then it is certain that our philanthropy must be progressive; embracing first, and with strongest ardour, our relations, our friends, and our neighbours; then extending gradually through the society to which we belong; then grasping our country; and last of all the whole human race. Perhaps they may say that reason teaches us to love all men equally, because such equal love would contribute most to the sum of human happiness. This some of them indeed have actually said; but it is what no man of reflection can possibly believe. Would the sum of human happiness be increased, were a man to pay no greater attention to the education of his own children than to the education of the children of strangers? were he to do nothing more for his aged and helpless parents than for any other old person whatever? or, were he to neglect the poor in his neighbourhood, that he might relieve those at the distance of 1000 miles? These questions are too absurd to merit a serious answer.

When a man, therefore, boasts of his universal benevolence, declaring himself ready, without fee or reward, to sacrifice every thing dear to him for the benefit of strangers whom he never saw; and when he condemns, in the cant phrase of faction, that narrow policy which does not consider the whole human race as one great family—we may safely conclude him to be either a confutate hypocrite, who loves none but himself, or a philosophical fanatic, who is at once a stranger If this conclusion require any farther proof, we have it in the conduct of Weishaupt and his acolytes. In the handwriting of Cato, his incomparable man, was found the description of a strong box, which, if forced open, would blow up and destroy its contents; several receipts for procuring abortion; a composition which blinds or kills when spat upon in the face; tea for procuring abortion; Herba que habent qualitatem delateream; a method for filling a bed chamber with poisonous vapors; how to take off impositions of fees, so as to use them afterwards as fees; a receipt ad excitandum furorum uterum; and a dissertation on suicide. Would genuine philanthropists have occasion for such receipts as these? No! the order which used them was founded in the most consummate villainy, and by the most detestable hypocrite. The incestuous Weishaupt seduced the widow of his brother, and solicited poison and the dagger to murder the woman whom he had fondly pressed in his arms. "Execrable hypocrite" (says M. Barruel), he implored, he conjured both art and friendship, to destroy the innocent victim, the child, whose birth must betray the morals of his father. The scandal from which he shrinks, is not that of his crime; it is the scandal which, publishing the depravity of his heart, would deprive him of that authority by which, under the cloak of virtue, he plunged youth into vice and error. I am on the eve, (says he) of losing that reputation which gave me so great authority over our peoples.

My sister-in-law is with child. I will hazard a desperate blow, for I neither can nor will lose my honour."

Such is the benevolence of those who, banishing from their minds all partial affection for their children and their country, profess themselves to be members of one great family, the family of the world!