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Proofs of Illuminism: Contents
Proofs of Illuminism
Chapter 4
Occult Masonry*
posted: March 2022
Original published book at archive.org
To aid better comprehension of these texts
modern English has replaced the Old English spelling
and paragraphs have been broken into sections or sentence lines.
Otherwise, the text remains as it was when published in 1802.
(page 64 thru 80)
* (notation on the chapter title)
The authorities on which Dr. Robison chiefly relies,
to support his narrative (besides the original writings) are,
1. Grosse Absicht des Illuminaten Ordens.
2. Nachtrages (3) denselben.
3. Weishaupt's improved system.
4. System des Illum. Ordens aus dem Original Schristen gezogen. Rob. p. 162.
Rev. Dr. J. Erskine, in a letter to a correspondent in New England, dated June 13, 1801, adds his testimony to the authenticity of the books, and most alarming facts to which Dr. Robison refers; and adds,
"I am willing you should make what use of my letter you may think proper." [Manuscript Letter.]
By Occult Masonry is here to be understood
those Lodges of Free Masons,
which, leaving their original simple institutions,
introduced subjects and practices which had no connection with Masonry,
and of which the lodges which remained pure, had no knowledge.
(my emphasis)
To exhibit a brief view of what may be collected of importance
respecting these adulterated Lodges,
from Robison's Proofs and Barruel's Memoirs,
is the design of this chapter.
Such a view is a necessary introduction to the history of Illuminism,
and its connection with the Masonic orders.
Dr. Robison observes, that in the early part of his life
he commenced an acquaintance with Masonry,
which he considered as affording a pretext
for spending an hour or two in decent conviviality.
That, though he had been successful in his masonic career,
and attained some distinguished degrees,
yet he was induced to suspend his intercourse with the lodges,
viewing Masonry as an unprofitable amusement,
and in a degree inconsistent with the more serious duties of life.
That while in this state of indifference respecting Free Masonry,
his attention was awakened, and his curiousity excited
by some new circumstances,
particularly by what he met with in a German work,
called "Religions Begebenheiten, i.e. Religious Occurrences,"
a periodical work, published by Professor Koester of Giessen,
which convinced him that Masonry was applied to purposes
of which he had been wholly ignorant.
That he found the lodges the haunts
of many projectors in religion and politics,
in direct opposition to that established rule in Masonry,
"That nothing of religion or politics shall ever be introduced into the lodges," and that pursuing the subject,
he found associations rising out of these abuses,
destructive of religion and society.
In this work he professes the benevolent design
of teaching mankind the danger
resulting from these combinations;
and lest the freedom with which he exposes these perverted lodges,
should be considered as inconsistent with his masonic engagements,
he vindicates himself by observing,
that he has not divulged the secrets of original Masonry,
and that he is under no obligations to conceal its abuses,
and new invented degrees. *
* Introduction to Robison's Proofs,
Dr. Robison, in a letter to a correspondent in America, dated Sept. 23, 1800,
writes, that since the publication of his book, he has
"greatly increased the body of his evidence,
by means of many German publications;"
but that his ill health and official duties,
prevent his arranging and publishing this evidence.
Abbe Barruel introduces the subject of Masonry
by bearing a most honorable testimony of many lodges,
in England in particular,
whose members he considers as ignorant
of the real object of the institution,
which he pronounces to be radically evil.
In support of this idea he attempts to prove,
that the words "liberty and equality,"
which are common to all lodges,
imply, not simply that "Masonic Fraternity"
of which they are usually considered as expressive,
but what they have been explained to intend in France,
during the late revolution.
A "liberty" or freedom from all religious and moral obligation;
an equality subversive of all social order and subordination.
It cannot be expected that his observations on this subject
should be introduced here,
as they have no very intimate connection
with the object of our present inquiry;
but they who wish to become more fully acquainted
with his laborious review and explanation of masonic mysteries,
may recur to the ninth and succeeding chapters
in the second volume of his Memoirs.
He was himself a Mason;
and at the same time not subject to the customary bonds of secrecy.
To explain what is so unusual, he relates,
That at the time of his admission,
Masonry had become so frequent in France,
that the secret was less guarded;
that upon a masonic occasion,
where all the company, except himself, were Masons,
and generally his acquaintance and intimate friends,
he was urged to join them,
and, in a manner, forced with them into the lodge;
but, still refusing the proposed oath with great resolution,
his firmness, it was said, proved him a Mason,
and he was accordingly received with great applauses,
and at that time advanced to the degree of Master.
This gave him peculiar advantages for treating this subject,
and he appears not to have made a dishonorable use of the privilege. *
* Barruel's Memoirs, Vol. II. p. 152, 155.
Whatever doubts may be entertained of his general theory,
his investigation affords indubitable proofs
of the accommodating nature of masonic mysteries,
and their pliancy to all the purposes of cabal and intrigue.
Robison's Proofs forcibly impress the same idea.
In England the lodge afforded a retreat to the adherents of the Stuarts,
and was a covert for their meetings.
In France it was made subservient to the views of the British Pretender.
In the lodge of the Macon Parfait is the following device:
"A lion wounded by an arrow,
and escaped from the stake to which he had been bound,
with the broken rope still about his neck,
is represented lying at the mouth of a cave,
and occupied with mathematical instruments,
which are lying near him.
A broken crown lies at the foot of the stake."
There can be little doubt but that this emblem alludes
to the dethronement, the captivity, the escape, and asylum of James II,
and his hopes of restoration by the help of the loyal brethren.
Great use was also made of Masonry by the Church of Rome,
for securing and extending her influence on the laymen of rank and fortune.
* Robison's Proofs, p. 28, 31.
But this prominent feature of Masonry,
its accommodating nature,
will more readily be perceived
when we come to notice its easy coalescence
with the designs of the Illuminees.
The abuses of Masonry, which we are now tracing,
and which came to their full growth in the Illuminated lodges,
appear to have originated in a natural spirit of inquiry,
struggling with the restraints
which the French government formerly imposed
on a free discussion of religion and politics.
Under the covert of a lodge,
they found themselves liberated from a painful restraint,
and experienced the pleasure of communicating sentiments in safety,
which, in another place, would have exposed them to danger.
We need not be told that even innocent indulgencies
are liable to degenerate into the most pernicious habits.
This truth was forcibly exemplified in the French lodges.
A channel being once opened
by which the heart could give vent to its feelings,
the small stream soon became a torrent,
affording a passage to every absurd, sceptical, and disorganizing idea,
and which, in its final progress,
not only demolished the superstructures
which superstition and despotism had raised,
but threatened to undermine the foundations of religion and society.
The pliant forms of Masonry were easily wrought
into a compliance with the new views of the Masons.
New explanations were given, and new degrees invented, which,
while they gave pleasure by the air of mystery attending them,
served as a veil to conceal from the young adept,
a full view of the object towards which he was led.
The veil was gradually removed,
as his exercised organs were strengthened
to endure the discovery.
We find a striking instance
of the new explanations given to ancient symbols,
in the degrees of "Chevaliers de l'Orient, and
Chevaliers de l'Aigle,"
which were once explained as typical
of the life and immortality brought to light by the gospel;
but a more modern explanation represents
the whole history and peculiar doctrines of the gospel,
as being typical of the final triumph
of reason and philosophy over error.
To meet the new views of the Masons,
a new series of degrees was added to the list, viz.
the Novice, the Elu' de la Verite,
and the Sublime Philosophe.
A lively imagination would be gratified
by tracing these curious allegories;
but the reader must be satisfied with one as a sample;
that of the Chevalier de Soleil,
which was an early addition to the masonic degrees.
I have the rather chosen this instance,
as here Robison and Barruel appear not to harmonize in their relation.
This apparent disagreement, however,
vanishes upon a closer inspection,
which will shew us that they describe
different parts of the same degree.
Robison confines himself to the introductory formula,
in which we are to observe,
that the Tres Venerable is Adam;
the Senior Warden is Truth;
and all the Brethren are Children of Truth.
In the process of reception, brother Truth is asked,
"What is the hour?"
He informs father Adam, that
"among men it is the hour of darkness,
but that it is midday in the lodge."
The candidate is asked,
"Why he has knocked at the door,
and what is become of the eight companions?"
He says, that
"the world is in darkness,
and his companions and he have lost each other;
that Hesperus, the star of Europe,
is obscured by clouds of incense,
offered up by superstition to despots
who have made themselves gods,
and have retired into the inmost recesses of their palaces,
that they may not be recognized to be men,
while their priests are deceiving the people
and causing them to worship these divinities." *
* Robison's Proofs, p. 33, 35.
Barruel's account of this degree,
contains an explanation of the implements
which the newly received brother finds in the lodge,
and the instructions there given him.
A part of these instructions,
which succeed the foregoing introductory explanations,
follow.
"By the "Bible" you are to understand,
that you are to acknowledge no other law than that of Adam,
the law that the Almighty engraved on his heart,
and that is what is called the "law of nature."
The "campass" recals to your mind,
that God is the central point of every thing,
from which every thing is equally distant,
and to which every thing is equally near.
By the square we learn,
that God has made "every thing equal";
and by the "Cubic Stone",
that "all your actions are equal
with respect to the sovereign good."
(my inclusion for clarity of the subject)
The most essential part of this discourse
is that which brother Veritas (or Truth)
gives of the degree of the Elect.
Among others is the following passage:
"If you ask me what are the necessary qualities
to enable a Mason to arrive at the center of real perfection,
I answer,
that to attain it, he mast have crushed the head
of the serpent of worldly ignorance,
and have cast off those prejudices of youth
concerning the mysteries
of the predominant religion of his native country.
__ 'All religious worship being only invented
in hopes of acquiring power, and to gain precedency among men;
and by a sloth which covets, under the false pretence of piety,
its neighbor's riches.'__
This my dear brother,
is what you have to combat ;
such is the monster you have to crush
under the emblem of the serpent.
'It is a faithful representation
of that which the ignorant vulgar adore,
under the name of religion.'"
Such doctrines need no comment.
With these new degrees and explanations,
the French lodges appear to have undergone
some new modifications
with respect to their connection and correspondence with each other.
The "Bienfaisants" (beneficents), at Lyons, rose into high reputation.
This lodge seems to have taken the lead
in the disorganizing sentiments of the day, and
was acknowledged as a parent lodge
by several foreign societies.
But the most distinguished,
was the "Grand Orient", at Paris.
This may be considered, rather as a "Masonic Parliament",
composed of delegates from all the principal lodges,
and in which masonic concerns were ultimately determined.
In 1782 this society had under its direction 266 improved lodges;
the whole united under the Duke of Orleans as Grand Master,
at least apparently,
but really guided by the most profound adepts,
who made use of his interest and influence to promote their views,
and then resigned him to that destruction,
which was pronounced just, by the unanimous vote of mankind. *
* Barruel's Memoirs, Vol. II. p. 239;
and Robison's Proofs, p. 37, 48.
While the lodges in France were passing this metamorphosis,
those in Germany retained their original, simple constitutions,
which they first received from England, in 1716.
It is remarkable that the Germans had been long accustomed
to the "word", the "sign", and the "gripe"
of the Masons; (identifiers)
and there are extant, and in force, borough laws,
enjoining the masters of Masons
to give employment to journeymen
who had the proper word and sign.
But the first German lodge,
was established at Cologne,
in the year abovementioned.
The Germans, always fond of the marvelous,
had attributed strange powers to Masonry,
and been seeking, with their characteristic patience,
the power of transmuting metals, of raising ghosts,
and other wonderful secrets which they imagined
were concealed in masonic mysteries.
This disposition had rendered them the dupes
of Hunde, Johnson, Stark, and other adventurers
who found their advantages in German credulity.
But about the year 1757, an entire revolution took place.
Some French officers, then residing at Berlin,
undertook to communicate to the Germans
their refinements in Masonry.
They could not resist the enchantment of the ribbands and stars
with which the French had decorated the order.
A Mr. Rosa, a French commissary,
brought from Paris a complete waggon load of masonic ornaments,
which were all distributed before it had reached Berlin,
and he was obliged to order another
to furnish the lodges of that city.
The masonic spirit was revived throughout Germany:
All were eager to hear and learn.
New degrees were invented,
and Masonry underwent a general revolution.
All proclaiming the excellencies of Masonry;
while not one could tell in what its excellency consisted;
their zeal but served to increase their confusion and disorder.
Those who believed that masonic mysteries
concealed the wonderful powers of magic and alchemy,
engaged, with fresh zeal, in chase of the airy phantom;
and fresh adventurers appeared,
who, in their turn, raised and disappointed
the hopes of their admirers.
Happy would it have been,
had no worse consequences ensued
than the waste of their time and money
in the pursuit of these fooleries;
but these French instructors,
together with their new forms and degrees,
had communicated new notions respecting government and religion,
and introduced the custom of haranguing on these subjects in the lodges.
A close connection was formed
between the French and some of the German lodges,
and the former were not unwilling
to communicate their new discoveries.
Philosophically illuminated,
the German adepts began to discern,
-- that religion was the slavery of the free born mind;
-- that reason was the only safe guide,
and the only deity whom mankind ought to worship;
-- that the establishment of government was the original sin;
-- and emancipation from all legal restraint,
the true regeneration taught by Jesus Christ;
and which can be effected only
by the wonderful power of those two words, "liberty" and "equality." *
* Robison's Proof, p. 63, 75.
The reader, who has not been acquainted
with the history of modern philosophy,
will hardly believe, perhaps,
that this is a serious statement of facts,
or find it easy to conceive that such absurdities
were ever dignified with the title of philosophy.
But these sentiments are all to be found in the code of the Illuminees;
and to possess the mind with these sentiments,
is the grand design of that system of policy expressed by Illuminism;
the history of which will be given in the succeeding chapters.
It is proper to observe here, that at this time,
Baron Knigge, resided in the neighborhood of Franckfort,
who from his youth had been an enthusiast in Masonry,
and a believer in its cabalistic powers.
Despairing, at length, of ever finding the Philosopher's Stone,
in pursuit of which his father had spent his fortune,
and he his time,
his enthusiasm was now diverted into another channel.
The sceptical discourses delivered in the lodges,
assisted him to discover that Masonry was pure natural religion,
and that the whole duty of man was comprised in Cosmopolitism,
or sacrificing all private interests
for the promotion of universal happiness.
Inflamed with these romantic ideas,
he labored to propagate them through the lodges.
The authority assumed by the lodges of Berlin,
had disgusted many of their brethren,
and produced divisions, which were further increased
by a variety of adventurers,
each of which had his adherents.
The Baron, found these circumstances a bar to his success,
for the removal of which he projected
a general congress
from all the masonic societies in Europe and America.
The deranged situation of masonic concerns
seemed to render such a meeting expedient;
and by the assistance of the lodges of Franckfort and Wetzlar
it was obtained, and held at Willemsbad, in 1780.
Here deputies, assembled from the four quarters of the globe,
were busied for six months,
debating about the mysteries of Masonry
with all the seriousness of state ambassadors.
While Knigge was laboring to possess the deputies with his sentiments,
he was met by another Mason, the Marquis of Constanza,
who convinced him that his new ideas respecting Masonry
had been reduced to a regular system,
and were now rapidly spreading in several masonic societies.
Transported with this discovery,
he eagerly united himself to the Illuminees,
which was the sect to which the Marquis introduced him,
and joined his efforts with those of his new instructor
to gain over deputies,
and to give a direction to the proceedings of the convention
favorable to the designs of the Illuminees.
In these attempts they were not without success.
Numbers entered fully into their views,
and the general result of the congress was agreeable to their wishes.
It was decreed, that any Mason of the three first degrees
should be admitted to every lodge of whatever description;
which opened all the lodges to the agents of Illuminism.
It was also decreed,
that every lodge should have the liberty of declaring
to which grand lodge it would be subject.
The plan of union was termed Eclectic,
which was also favorable to the new order,
as it was in lodges of that denomination
that it began its existence. *
* I lately met with the following remark, in a letter from Professor Ebeling,
which I beg leave to introduce for the satisfaction of those
who may be disposed to doubt the above representation of Germanic Masonry.
"Masonry (he writes) was much in vogue in Germany
from the year 1740 to 1760, but made no noise;
but in later years the Masonry of Germany was strangely corrupted;
divisions arose, of which Robison speaks pretty exact as far as I know."
* Robison's Proofs, p. 76, 83. Barruel's Memoirs, Vol. IV. p. 101, 104.
We shall now proceed to take a view of that memorable society,
in which all the Anti-Christian, and Anti-Social opinions of the day
were reduced to a regular system,
and propagated with a zeal worthy of a better cause.
(my inclusion for clarity of the subject)