Collected from Good Authorities by John Robison, A.M. Professor of
Natural Philosophy, and Secretary to the Royal Society of Edinburgh.
Fourth edition 1798. [out of copyright - reproduce at will]
Editors Note: Although this work contains 4 Chapters, I can find only
2. Those which I have found have been published here. If anyone can tell
me where I might find the others, I will publish them, and I would be
grateful.
Craig Portwood.
"[in] the Mason Lodges there the most ignorant of all the ignorant,
gaping for instruction from our deputies" [Weishaupt]
"No man is fit for our Order who is not a Brutus or a Catiline, and
is not ready to go every length. - Tell me how you like this?" [Weishaupt]
"If a writer publishes any thing that attracts notice, and is in
itself just, but does not accord with our plan, we must endeavour to win
him over, or decry him." [Weishaupt]
We cannot improve the world without improving women, who have such
a mighty infiuence on the men. But how shall we get hold of them? ...We
must begin with grown girls ... It may immediately be a very pretty
Society, under the management of Ptolemy's wife, but really under his
management. ['Minos']
'He employs the Christian Religion, which he thinks a falsehood,
and which he is afterwards to explode, as the mean for inviting Christians
of every denomination, and gradually cajoling them, by clearing up their
Christian doubts in succession, till he lands them in Deism;'
[Robison]
'such are the characters of those who forget God.' [Robison]
'the world has been darkened by cheats, who have misrepresented God
to mankind, have filled us with vain terrors, and have then quieted our
fears by fines, and sacrifices, and mortifications, and services,'
[Robison]
"All things work together for good to them that love God"
[Romans 8:28 KJV]
"have nothing to do with the fruitless deeds of darkness, but
rather expose them" [Ephesians 6:11]
Introduction
BEING AT a friend's house in the country during some
part of the summer 1795, I there saw a volume of a German periodical work,
called Religions Begebenheiten, i.e. Religious Occurrences;
in which there was an account of the various schisms in the Fraternity of
Free Masons, with frequent allusions to the origin and history of that
celebrated association. This account interested me a good deal, because,
in my early life, I had taken some part in the occupations (shall I call
them) of Free Masonry; and having chiefly frequented the Lodges on the
Continent, I had learned many doctrines, and seen many ceremonials, which
have no place in the simple system of Free Masonry which obtains in this
country.
I had also remarked, that the whole was much more the
object of reflection and thought than I could remember it to have been
among my acquaintances at home. There, I had seen a Mason Lodge considered
merely as a pretext for passing an hour or two in a fort of decent
conviviality, not altogether void of some rational occupation. I had
sometimes heard of differences of doctrines or of ceremonies, but in terms
which marked them as mere frivolities. But, on the Continent, I found them
matters of serious concern and debate.
Such too is the contagion of example, that I could not
hinder myself from thinking one opinion better founded, or one Ritual more
apposite and significant, than another; and I even felt something like an
anxiety for its being adopted, and a zeal for making it a general
practice. I had been initiated in a very splendid Lodge at Liege, of which
the Prince Bishop, his Trefonciers, and the chief Noblesse of the State,
were members. I visited the French Lodges at Valenciennes, at Brussels, at
Aix-la-Chapelle, at Berlin, and Koningsberg; and I picked up some printed
discourses delivered by the Brother-orators of the Lodges.
At St. Petersburgh I connected myself with the English
Lodge, and occasionally visited the German and Russian Lodges held there.
I found myself received with particular respect as a Scotch Mason, and as
an Eleve of the Lodge de ln Parfaite Intelligence at Liege.
I was importuned by persons of the first rank to pursue my masonic career
through many degrees unknown in this country.
But all the splendour and elegance that I saw could not
conceal a frivolity in every part. It appeared a baseless fabric, and I
could not think of engaging in an occupation which would consume much
time, cost me a good deal of money, and might perhaps excite in me some of
that fanaticism, or, at least, enthusiasm that I saw in others, and
perceived to be void of any rational support.
I therefore remained in the English Lodge, contented
with the rank of Scotch Master, which was in a manner forced on me in a
private Lodge of French Masons, but is not given in the English Lodge. My
masonic rank admitted me to a very elegant entertainment in the female
Loge de la Fidelite, where every ceremonial was composed in the
highest degree of elegance, and every thing conducted with the most
delicate respect for our fair sisters, and the old song of brotherly love
was chanted in the most refined strain of sentiment. I do not suppose that
the Parisian Free Masonry of forty-five degrees could give me more
entertainment.
I had profited so much by it, that I had the honour of
being appointed the Brother-orator. In this office I gave such
satisfaction, that a worthy Brother sent me at midnight a box, which he
committed to my care, as a person far advanced in masonic science,
zealously attached to the order, and therefore a fit depositary of
important writings. I learned next day that this gentleman had found it
convenient to leave the empire in a hurry, but taking with him the funds
of an establishment of which her Imperial Majesty had made him the
manager. I was desired to keep these writings till he should see me again.
I obeyed.
About ten years afterward I saw the gentleman on the
street in Edinburgh, conversing with a foreigner. As I passed by him, I
saluted him softly in the Russian language, but without stopping, or even
looking him in the face. He coloured, but made no return: I endeavoured in
vain to meet with him, intending to make a proper return for much civility
and kindness which I had received from him in his own country.
I now considered the box as accessible to myself, and
opened it. I found it to contain all the degrees of the Parfait
Macon Ecossois, with the Rituals, Catechisms, and Instructions,
and also four other degrees of Free Masonry, as cultivated in the Parisian
Lodges. I have kept them with all care, and mean to give them to some
respectable Lodge. But as I am bound by no engagement of any kind, I hold
myself as at liberty to make such use of them as may be serviceable to the
public, without enabling any uninitiated person to enter the Lodges of
these degrees.
This acquisition might have roused my former relish for
Masonry, had it been merely dormant; but, after so long separation from
the Loge de Ia Fidelite, the masonic spirit had evaporated.
Some curiosity, however, remained, and some wish to
trace this plastic mystery to the pit from which the clay had been dug;
which has been moulded into so many different shapes, "some to honor, and
some to dishonor." But my opportunities were now gone. I had given away
(when in Russia) my volumes of discourses, and some far-fetched and
gratuitous histories, and nothing remained but the pitiful work of
Anderson, and the Maconnerie Adonhiramique devoilee, which
are in every one's hands.
My curiosity was strongly roused by the accounts given
in the Religions Begebenheiten. There I saw quotations
without number; systems and schisms of which I had never heard; but what
particularly struck me, was a zeal and fanaticism about what I thought
trifles, which astonished me. Men of rank and fortune, and engaged in
serious and honorable public employments, not only frequenting the Lodges
of the cities where they resided, but journeying from one end of Germany
or France to the other, to visit new Lodges, or to learn new secrets or
new doctrines. I saw conventions held at Wismar, at Wisbad, at Kohlo; at
Brunswick, and at Willemsbad, consisting of some hundreds of persons of
respectable stations. I saw adventurers coming to a city, professing some
new secret, and in a few days forming new Lodges, and instructing in a
troublesome and expensive manner hundreds of brethren.
German Masonry appeared a very serious concern, and to
be implicated with other subjects with which I had never suspected it to
have any connection. I saw it much connected with many occurrences and
schisms in the Christian church; I saw that the Jesuits had several times
interfered in it; and that most of the exceptionable innovations and
dissentions had arisen about the time that the order of Loyola
was suppressed; so that it should seem, that these intriguing brethren had
attempted to maintain their influence by the help of Free Masonry.
I saw it much disturbed by the mystical whims of J.
Behmen and Swedenborg-by the fanatical and knavish doctrines of the modern
Rosycrucians-by Magicians-Magnetisers-Exorcists, &c. And I observed that
these different sects reprobated each other, as not only maintaining
erroneous opinions, but even inculcating opinions which were contrary to
the established religions of Germany, and contrary to the principles of
the civil establishments.
At the same time they charged each other with mistakes
and corruptions, both in doctrine and in practice; and particularly with
falsification of the first principles of Free Masonry, and with ignorance
of its origin and its history; and they supported these charges by
authorities from many different books which were unknown to me.
My curiosity was now greatly excited. I got from a much
respected friend many of the preceding volumes of the Religions
Begebenheiten, in hopes of much information from the patient
industry of German erudition. This opened a new and very interesting
scene; I was frequently sent back to England, from whence all agreed that
Free Masonry had been imported into Germany. I was frequently led into
France and into Italy.
There, and more remarkably in France, I found that the
Lodges had become the haunts of many projectors and fanatics, both in
science, in religion, and in politics, who had availed themselves of the
secrecy and the freedom of speech maintained in these meetings, to broach
their particular whims, or suspicious doctrines, which, if published to
the world in the usual manner, would have exposed the authors to ridicule,
or to censure.
These projectors had contrived to tag their peculiar
nostrums to the mummery of Masonry, and were even allowed to twist the
masonic emblems and ceremonies to their purpose; so that in their hands
Free Masonry became a thing totally unlike, and almost in direct
opposition to the system (if it may get such a name) imported from
England; and some Lodges had become schools of irreligion and
licentiousness.
No nation in modern times has so particularly turned its
attention to the cultivation of every thing that is refined or ornamental
as France, and it has long been the resort of all who hunt after
entertainment in its most refined form; the French have come to consider
themselves as the instructors of the world in every thing that ornaments
life, and feeling themselves received as such, they have formed their
manners accordingly-full of the most condescending complaisance to
all who acknowledge their superiority, lighted, in a high degree,
with this office, they have become zealous missionaries of refinement in
every department of human pursuit, and have reduced their apostolic
employment to a system, which they prosecute with ardour and delight.
This is not groundless declamation, but sober historical
truth. It was the professed aim (and it was a magnificent and wise aim) of
the great Colbert, to make the court of Louis XIV, the fountain of human
refinement' and Paris the Athens of Europe.
We need only look at the plunder of Italy by the French
army, to be convinced their low-born generals and statesmen have in this
respect the same notions with the Colberts and the Richlieus.
I know no subject in which this aim at universal
influence on the opinions of men, by holding themselves forth as the
models of excellence and elegance, is more clearly seen than in the care
that they have been pleased to take of Free Masonry. It seems indeed
peculiarly suited to the talents and taste of that vain and ardent people.
Baseless and frivolous, it admits of every form that Gallic refinement can
invent, to recommend it to the young, the gay, the luxurious; that class
of society which alone deserves their care, because, in one way or
another, it leads all other classes of society.
It has accordingly happened, that the homely Free
Masonry imported from England has been totally changed in every country of
Europe, either by the imposing ascendancy of French brethren, who are to
be found every where, ready to instruct the world; or by the importation
of the doctrines, and ceremonies, and ornaments of the Parisian Lodges.
Even England; the birth-place of Masonry, has experienced the French
innovations; and all the repeated injunctions, admonitions, and reproofs
of the old Lodges, cannot prevent those in different parts of the kingdom
from admitting the French novelties, full of tinsel and glitter, and
high-sounding titles.
Were this all, the harm would not be great. But long
before good opportunities had occurred for spreading the refinements on
the simple Free Masonry of England, the Lodges in France had become places
of very serious discussion, where opinions in morals, in religion, and in
politics, had been promulgated and maintained with a freedom and a
keenness, of which we in this favored land have no adequate notion,
because we are unacquainted with the restraints, which, in other
countries, are laid on ordinary conversation.
In consequence of this, the French innovations in Free
Masonry were quickly followed in all parts of Europe, by the admission of
similar discussions, although in direct opposition to a standing rule, and
a declaration made to every newly received Brother,
"that nothing touching the religion or government
shall ever be spoken of in the Lodge."
But the Lodges in other countries followed the example
of France, and have frequently become the rendezvous of innovators in
religion and politics, and other disturbers of the public peace. In short,
I have found that the covert of a Mason Lodge had been employed in every
country for venting and propagating sentiments in religion and politics,
that could not have circulated in public without exposing the author to
great danger. I found, that this impunity had gradually encouraged men of
licentious principles to become more bold, and to teach doctrines
subversive of all our notions of morality - of all our confidence in the
moral government of the universe - of all our hopes of improvement in a
future state of existence - and of all satisfaction and contentment with
our present life, so long as we live in a state of civil subordination.
I have been able to trace these attempts, made, through
a course of fifty years, under the specious pretext of enlightening the
world by the torch of philosophy, and of dispelling the clouds of civil
and religious superstition which keep the nations of Europe in darkness
and slavery. I have observed these doctrines gradually diffusing and
mixing with all the different systems of Free Masonry; till, at last, AN
ASSOCIATION HAS BEEN FORMED for the express purpose of ROOTING OUT ALL THE
RELIGIOUS ESTABLISHMENTS, AND OVERTURNING ALL THE EXISTING GOVERNMENTS OF
EUROPE.
I have seen this Association exerting itself zealously
and systematically, till it has become almost irresistible: And I have
seen that the most active leaders in the French Revolution were members of
this Association, and conducted their first movements according to its
principles, and by means of its instructions and assistance,
formerly requested and obtained: And, lastly, I have seen that
this Association still exists, still works in secret, and that not only
several appearances among ourselves show that its emissaries are
endeavoring to propagate their detestable doctrines among us, but that the
Association has Lodges in Britain corresponding with the mother Lodge at
Munich ever since 1784.
If all this were a matter of mere curiosity, and
susceptible of no good use, it would have been better to have kept it to
myself, than to disturb my neighbours with the knowledge of a state of
things which they cannot amend. But if it shall appear that the minds of
my countrymen are misled in the very same manner as were those of our
continental neighbours - if I can show that the reasonings which make a
very strong impression on some persons in this country are the same which
actually produced the dangerous association in Germany; and that they had
this unhappy influence solely because they were thought to be sincere, and
the expressions of the sentiments of the speakers - if I can show that
this was all a cheat, and that the Leaders of this Association disbelieved
every word that they uttered, and every doctrine that they
taught; and that their real intention was to abolish all religion,
overturn every government, and make the world a general plunder and a
wreck - if I can show, that the principles which the Founder and Leaders
of this Association held forth as the perfection of human virtue, and the
most powerful and efficacious for forming the minds of men, and making
them good and happy, had no influence on the Founder and Leaders
themselves, and that they were, almost without exception, the most
insignificant, worthless, and profligate of men; I cannot but think, that
such information will make my countrymen hesitate a little, and receive
with caution, and even distrust, addresses and instructions which flatter
our self-conceit, and which, by buoying us up with the gay prospect of
what is perhaps attainable by a change, may make us discontented with our
present condition, and forget that there never was a government on earth
where the people of a great and luxurious nation enjoyed so much freedom
and security in the possession of every thing that is dear and valuable.
When we see that these boasted principles had not that
effect on the leaders which they assert to be their native, certain, and
inevitable consequences, we will distrust the fine descriptions of the
happiness that should result from such a change. And when we see that the
methods which were practised by this Association for the express purpose
of breaking all the bands of society, were employed solely in order that
the leaders might rule the world with uncontrollable power, while all the
rest, even of the associated, will be degraded in their own estimation,
corrupted in their principles, and employed as mere tools of the ambition
of their unknown superiors; surely a free-born Briton will
not hesitate to reject at once; and without any farther examination, a
plan so big with mischief, so disgraceful to its underling adherents, and
so uncertain in its issue.
These hopes have induced me to lay before the public a
short abstract of the information which I think I have received. It will
be short, but I hope sufficient for establishing the fact, that this
detestable Association exists, and its emissaries are busy among
ourselves.
I was not contented with the quotations which I found in
the Religions Begebenheiten, but procured from abroad some
of the chief writings from which they are taken. This both gave me
confidence in the quotations from books which I could not procure, and
furnished me with more materials. Much, however, remains untold, richly
deserving the attention of all those who feel themselves
disposed to listen to the tales of a possible happiness that may be
enjoyed in a society where all the magistrates are wise and just, and all
the people are honest and kind.
I hope that I am honest and candid. I have been at all
pains to give the true sense of the authors. My knowledge of the German
language is but scanty, but I have had the assistance of friends whenever
I was in doubt. In compressing into one paragraph what I have collected
from many, I have, as much as I was able, stuck to the words of the
author, and have been anxious to give his precise meaning.
I doubt not but that I have sometimes failed, and will
receive correction with deference. I entreat the reader not to expect a
piece of good literary composition. I am very sensible that it is far from
it - it is written during bad health, when I am not at ease - and I wished
to conceal my name - but my motive is, without the smallest mixture of
another, to do some good in the only way I am able, and I think that what
I say will come with better grace, and be received with more confidence,
than any anonymous publication. Of these I am now most heartily sick. I
throw myseif on my country with a free heart, and I bow with deference to
its decision.
The Association of which I have been speaking, is the
Order of ILLUMINATI, founded in 1775, by Dr. Adam Weishaupt, professor of
Canon law in the university of Ingolstadt, and abolished in 1786 by the
Elector of Bavaria, but revived immediately after, under another name, and
in a different form, all over Germany.
It was again detected, and seemingly broken up; but it
had by this time taken so deep root that it still subsists without being
detected, and has spread into all the countries of Europe. It took its
first rise among the Free Masons, but is totally different from Free
Masonry. It was not, however, the mere protection gained by the secrecy of
the Lodges that gave occasion to it, but it arose naturally from the
corruptions that had gradually crept into that fraternity, the violence of
the party-spirit which pervaded it, and from the total uncertainty and
darkness that hangs over the whole of that mysterious Association. It is
necessary, therefore, to give some account of the innovations that have
been introduced into Free Masonry from the time that it made its
appearance on the continent of Europe as a mystical Society, possessing
secrets different from those of the mechanical employment whose name it
assumed, and thus affording entertainment and occupation to persons of all
ranks and professions.
It is by no means intended to give a history of Free
Masonry. This would lead to a very long discussion. The patient industry
of German erudition has been very seriously employed on this subject, and
many performances have been published, of which some account is given in
the different volumes of the Religions Begebenheiten,
particularly in those for 1779, 1785, and 1786. It is evident, from the
nature of the thing, that they cannot be very instructive to the public;
because the obligation of secrecy respecting the important matters which
are the very subjects of debate, prevents the author from giving that full
information that is required from an historian, and the writers have not,
in general, been persons qualified for the talk.
Scanty erudition, credulity, and enthusiasm; appear in
almost all their writings; and they have neither attempted to remove the
heap of rubbish with which Anderson has disgraced his Constitutions
of Free Masonry (the basis of masonic history) nor to avail
themselves of informations which history really affords to a sober
enquirer. Their Royal art must never forsooth appear in a state of infancy
or childhood, like all other human acquirements; and therefore, when they
cannot give proofs of its existence in a state of manhood, possessed of
all its mysterious treasures, they suppose what they do not see, and say
that they are concealed by the oath of secrecy. Of such instructions I can
make no use, even if I were disposed to write a history of the Fraternity.
I shall content myself with an account of such particulars as are admitted
by all the masonic parties, and which illustrate or confirm my general
proposition, making such use of the accounts of the higher degrees in my
possession as I can, without admitting the profane into their Lodges.
Being under no tie of secrecy with regard to these, I am with-held by
discretion alone from putting the public in possession of all their
mysteries.
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