Part 17

The general opinion was, that Mirabeau was the author of the letters themselves, and it was perfectly understood by every person, that the translation into French was a joint contrivance of Mirabeau and Nicholai. I was assured of this by the British Minister at that Court. There are some blunders in respect of names, which an inhabitant of the country could hardly be guilty of, but are very consistent with the self-conceit and precipitancy of this Frenchman.--There are several instances of the same kind in two pieces, which are known for certain to be his, viz. the _Chronique scandaleuse_ and the _Histoire secrette de la Cour de Berlin_. These letters were in every hand, and were mentioned in every conversation, even in the Prussian dominions--and in other places of the empire they were quoted, and praised, and commented on, although some of their contents were nothing short of rebellion.

Mirabeau had a large portion of that self-conceit which distinguishes his countrymen. He thought himself qualified not only for any high office in administration, but even for managing the whole affairs of the new King. He therefore endeavoured to obtain some post of honour. But he was disappointed, and, in revenge, did every thing in his power to make those in administration the objects of public ridicule and reproach. His licentious and profligate manners were such as excluded him from the society of the people of the first classes, whom it behoved to pay some attention to personal dignity. His opinions were in the highest degree corrupted, and he openly professed Atheism. This made him peculiarly obnoxious to the King, who was determined to correct the disturbances and disquiets which had arisen in the Prussian states from the indifference of his predecessor in those matters. Mirabeau therefore attached himself to a junto of writers and scribblers, who had united in order to disseminate licentious principles, both in respect of religion and of government. His wit and fancy were great, and he had not perhaps his equal for eloquent and biting satire. He was therefore caressed by those writers as a most valuable acquisition to their Society. He took all this deference as his just due; and was so confident in his powers, and so foolish, as to advise, and even to admonish, the King. Highly obnoxious by such conduct, he was excluded from any chance of preferment, and was exceedingly out of humour. In this state of mind he was in a fit frame for Illumination. Spartacus had been eyeing him for some time, and at last communicated this honour to him through the intermedium of Mauvillon, another Frenchman, Lieutenant-Colonel in the service of the Duke of Brunswick. This person had been most active during the formal existence of the Order, and had contributed much to its reception in the Protestant states--he remained long concealed. Indeed his Illumination was not known till the invasion of Holland by the French. Mauvillon then stepped forth, avowed his principles, and recommended the example of the French to the Germans. This encouragement brought even Philo again on the stage, notwithstanding his resentment against Spartacus, and his solemn declaration of having abjured all such societies.--These, and a thousand such facts, show that the seeds of licentious Cosmopolitism had taken deep root, and that cutting down the crop had by no means destroyed the baneful plant.--But this is not all--a new method of cultivation had been invented, and immediately adopted, and it was now growing over all Europe in another form.

I have already taken notice of the general perversion of the public mind which co-operated with the schisms of Free Masonry in procuring a listening ear to Spartacus and his associates. It will not be doubted but that the machinations of the Illuminati increased this, even among those who did not enter into the Order. It was easier to diminish the respect for civil establishments in Germany than in almost any other country. The frivolity of the ranks and court-offices in the different confederated petty states made it impossible to combine dignity with the habits of a scanty income.--It was still easier to expose to ridicule and reproach those numberless abuses which the folly and the vices of men had introduced into religion. The influence on the public mind which naturally attaches to the venerable office of a moral instructor, was prodigiously diminished by the continual disputes of the Catholics and Protestants, which were carried on with great heat in every little principality. The freedom of enquiry, which was supported by the state in Protestant Germany, was terribly abused, (for what will the folly of man not abuse?) and degenerated into a wanton licentiousness of thought, and a rage for speculation and scepticism on every subject whatever. The struggle, which was originally between the Catholics and the Protestants, had changed, during the gradual progress of luxury and immorality, into a contest between reason and superstition. And in this contest the denomination of superstition had been gradually extended to every doctrine which professed to be of divine revelation, and reason was declared to be, for certain, the only way in which the Deity can inform the human mind.

Some respectable Catholics had published works filled with liberal sentiments. These were represented as villainous machinations to inveigle Protestants. On the other hand, some Protestant divines had proposed to imitate this liberality by making concessions which might enable a good Catholic to live more at ease among the Protestants, and might even accelerate an union of faiths. This was hooted beyond measure, as Jesuitical, and big with danger. While the sceptical junto, headed by the editors of the _Deutsche Bibliothek_ and the _Berlin Monatschrift_, were recommending every performance that was hostile to the established faith of the country, Leuchtsenring was equally busy, finding Jesuits in every corner, and went about with all the inquietude of a madman, picking up anecdotes. Zimmerman, the respectable physician of Frederick King of Prussia, gives a diverting account of a visit which he had from Leuchtsenring at Hanover, all trembling with fears of Jesuits, and wishing to persuade him that his life was in danger from them. Nicholai was now on the hunt, and during this crusade Philo laid hands on him, being introduced to his acquaintance by Leuchtsenring, who was, by this time, cured of his zeal for Protestantism, and had become a disciple of Illuminatism. Philo had gained his good opinion by the violent attack which he had published on the Jesuits and Rosycrucians by the orders of Spartacus.--He had not far to go in gaining over Nicholai, who was at this time making a tour through the Lodges. The sparks of Illumination which he perceived in many of them pleased him exceedingly, and he very cheerfully received the precious secret from Philo.

This acquisition to the Order was made in January 1782. Spartacus was delighted with it, considered Nicholai as a most excellent champion, and gave him the name of _Lucian_, the great scoffer at all religion, as aptly expressing his character.

Nicholai, on his return to Berlin, published many volumes of his discoveries. One would imagine that not a Jesuit had escaped him. He mentions many strange schismatics, both in religion and in Masonry--But he never once mentions an _Illuminatus_.--When they were first checked, and before the discovery of the secret correspondence, he defended them, and strongly reprobated the proceedings of the Elector of Bavaria, calling it vile persecution.--Nay, after the discovery of the letters found in Zwack's house, he persisted in his defence, vindicated the possession of the abominable receipts, and highly extolled the character of Weishaupt.--But when the discovery of papers in the house of Batz informed the public that he himself had long been an _Illuminatus_, he was sadly put to it to reconcile his defence with any pretensions to religion[11].----Weishaupt saved him from disgrace, as he thought, by his publication of the system of Illuminatism--Nicholai then boldly said that he knew no more of the Order than was contained in that book, that is, only the two first degrees.

[11] He impudently pretended that the papers containing the system and doctrines of Illuminatism, came to him at Berlin, from an unknown hand. But no one believed him--it was inconsistent with what is said of him in the secret correspondence. He had said the same thing concerning the French translation of the Letters on the Constitution of the Prussian States. Fifty copies were found in his ware-house. He said that they had been sent from Strasburg, and that he had never sold one of them.--Supposing both these assertions to be true, it appears that Nicholai was considered as a very proper hand for dispersing such poison.

But before this, Nicholai had made to himself a most formidable enemy. The history of this contest is curious in itself, and gives us a very instructive picture of the machinations of that _conjuration des philosophes_, or gang of scribblers who were leagued against the peace of the world. The reader will therefore find it to our purpose. On the authority of a lady in Courland, a Countess von der Recke, Nicholai had accused Dr. Stark of Darmstadt (who made such a figure in Free Masonry) of Jesuitism, and of having even submitted to the _tonsure_. Stark was a most restless spirit--had gone through every mystery in Germany, Illuminatism excepted, and had ferreted out many of Nicholai's hidden transactions. He was also an unwearied book-maker, and dealt out these discoveries by degrees, keeping the eye of the public continually upon Nicholai. He had suspected his Illumination for some time past, and when the secret came out, by Spartacus' letter, where he boasts of his acquisition, calling Nicholai a most sturdy combatant, and saying that he was _contentissimus_, Stark left no stone unturned till he discovered that Nicholai had been initiated in all the horrid and most profligate mysteries of Illuminatism, and that Spartacus had at the very first entrusted him with his most darling secrets, and advised with him on many occasions[12].

[12] Of this we have complete proof in the private correspondence. Philo, speaking in one of his letters of the gradual change which was to be produced in the minds of their pupils from Christianity to Deism, says, "Nicholai informs me, that even the pious Zollikofer has now been convinced that it would be proper to set up a deistical church in Berlin." It is in vain that Nicholai says that his knowledge of the Order was only of what Weishaupt had published; for Philo says that that corrected system had not been introduced into it when he quitted it in 1784. But Nicholai deserves no credit--he is one of the most scandalous examples of the operation of the principles of Weishaupt. He procured admission into the Lodges of Free Masons and Rosycrucians, merely to act the dishonourable part of a spy, and he betrayed their secrets as far as he could. In the appendix to the 7th volume of his journey, he declaims against the Templar Masons, Rosycrucians, and Jesuits, for their blind submission to unknown superiors, for their superstitions, their priesthoods, and their base principles--and yet had been five years in a society in which all these were carried to the greatest height. He remains true to the Illuminati alone, because they had the same object in view with himself and his atheistical associates, His defence of Protestantism is all a cheat; and perhaps he may be considered as an enemy equally formidable with Weishaupt himself. This is the reason why he occupies so many of these pages.

This complete blasting of his moral character could not be patiently borne, and Nicholai was in his turn the bitter enemy of Stark, and, in the paroxysms of his anger, published every idle tale, although he was often obliged to contradict them in the next Review. In the course of this attack and defence, Dr. Stark discovered the revival of the Illuminati, or at least a society which carried on the same great work in a somewhat different way.

Dr. Stark had written a defence against one of Nicholai's accusations, and wished to have it printed at Leipzig. He therefore sent the manuscript to a friend, who resided there. This friend immediately proposed it to a most improper person, Mr. Pott, who had written an anonymous commentary on the King of Prussia's edict for the uniformity of religious worship in his dominions. This is one of the most shameless attacks on the established faith of the nation, and the authority and conduct of the Prince, that can be imagined. Stark's friend was ignorant of this, and spoke to Pott, as the partner of the great publisher Walther. They, without hesitation, undertook the publishing; but when six weeks had passed over, Stark's friend found that it was not begun. Some exceptionable passages, which treated with disrespect the religion of Reason, were given as the cause of delay; and he was told that the author had been written to about them, but had not yet returned an answer. This was afterwards found to be false. Then a passage in the preface was objected to, as treating roughly a lady in Courland, which Walther could not print, because he had connections with that court. The author must be entreated to change his expressions. After another delay, paper was wanting. The MS. was withdrawn. Walther now said that he would print it immediately, and again got it into his hands, promising to send the sheets as they came from the press. These not appearing for a long time, the agent made enquiry, and found that it was sent to Michaelis at Halle, to be printed there. The agent immediately went thither, and found that it was printing with great alterations, another title, and a guide or key, in which the work was perverted and turned into ridicule by a Dr. Bahrdt, who resided in that neighborhood. An action of recovery and damages was immediately commenced at Leipzig, and after much contest, an interdict was put on Michaelis's edition, and a proper edition was ordered immediately from Walther, with securitty that it should appear before Bahrdt's key. Yet when it was produced at the next fair, the booksellers had been already supplied with the spurious edition; and as this was accompanied by the key, it was much more saleable ware, and completely supplanted the other.

This is surely a strong instance of the machinations by which the Illuminati have attempted to destroy the Liberty of the Press, and the power they have to discourage or suppress any thing that is not agreeable to the taste of the literary junto. It was in the course of this transaction that Dr. Stark's agent found people talking in the coffee-houses of Leipzig and Halle of the advantages of public libraries, and of libraries by subscription, in every town, where persons could, at a small expence, see what was passing in the learned world. As he could not but acquiesce in these points, they who held this language began to talk of a general Association, which should act in concert over all Germany, and make a full communication of its numerous literary productions by forming societies for reading and instruction, which should be regularly supplied with every publication. Flying sheets and pamphlets were afterwards put into his hands, stating the great use of such an Association, and the effect which it would speedily produce by enlightening the nation. By and by he learned that such an Association did really exist, and that it was called the GERMAN UNION, for ROOTING OUT SUPERSTITION AND PREJUDICES, AND ADVANCING TRUE CHRISTIANITY. On enquiry, however, he found that this was to be a Secret Society, because it had to combat prejudices which were supported by the great of this world, and because its aim was to promote that general information which priests and despots dreaded above all things. This Association was accessible only through the reading societies, and oaths of secrecy and fidelity were required. In short, it appeared to be the old song of the Illuminati.

This discovery was immediately announced to the public, in an anonymous publication in defence of Dr. Stark. It is supposed to be his own performance. It discloses a scene of complicated villiany and folly, in which the Lady in Courland makes a very strange figure. She appears to be a wild fanatic, deeply engaged in magic and ghost-raising, and leagued with Nicholai, Gedicke, and Biester, against Dr. Stark. He is very completely cleared of the facts alledged against him; and his three male opponents appear void of all principle and enemies of all religion. Stark however would, in Britain, be a very singular character, considered as a clergyman. The frivolous secrets of Masonry have either engrossed his whole mind, or he has laboured in them as a lucrative trade, by which he took advantage of the folly of others. The contest between Stark and the Triumvirate at Berlin engaged the public attention much more than we should imagine that a thing of so private a nature would do. But the characters were very notorious; and it turned the attention of the public to those clandestine attacks which were made in every quarter on the civil and religious establishments. It was obvious to every person, that these reading societies had all on a sudden become very numerous; and the characters of those who patronised them only increased the suspicions which were now raised.

The first work that speaks expressly of the German Union, is a very sensible performance "_On the Right of Princes to direct the Religion of their Subjects_." The next is a curious work, a sort of narrative _Dialogue on the Characters of Nicholai, Gedicke, and Biester_. It is chiefly occupied with the contest with Dr. Stark, but in the 5th part, it treats particularly of the German Union.

About the same time appeared some farther account, in a book called _Archives of Fanaticism and Illuminatism_. But all these accounts are very vague and unsatisfactory. The fullest account is to be had in a work published at Leipzig by Goschen the bookseller. It is entitled, "_More Notes than Text, or the German Union of XXII, a new Secret Society for the Good of Mankind_," _Leipzig_ 1789. The publisher says that it was sent him by an unknown hand, and that he published it with all speed, on account of the many mischiefs which this Society, (of which he had before heard several reports,) might do to the world, and to the trade, if allowed to go on working in secret. From this work, therefore, we may form a notion of this redoubtable Society, and judge how far it is practicable to prevent such secret machinations against the peace and happiness of mankind.

There is another work, "_Further information concerning the German Union_ (Nahere Beleuchtung der Deutsche Union,) _also showing how, for a moderate price, one may become a Scotch Free Mason_." _Frankford and Leipzig_, 1789. The author says that he had all the papers in his hands; whereas the author of _More Notes than Text_ acknowledges the want of some. But very little additional light is thrown on the subject by this work, and the first is still the most instructive, and will chiefly be followed in the account which is now to be laid before the reader.

The book _More Notes than Text_ contains plans and letters, which the Twenty-two United Brethren have allowed to be given out, and of which the greatest part were printed, but were entrusted only to assured members.

No. I. is the first plan, printed on a single quarto page, and is addressed, _To all the Friends of Reason, of Truth, and of Virtue_. It is pretty well written, and states among other things, that "because a great number of persons are labouring, with united effort, to bring Reason under the yoke, and to prevent all instruction, it is therefore necessary that there be a combination which shall work in opposition to them so that mankind may not sink anew into irrecoverable barbarism, when Reason and Virtue shall have been completely subdued, overpowered by the restraints which are put on our opinions."----"For this noble purpose a company of twenty-two persons, public instructors, and men in private stations, have united themselves, according to a plan which they have had under consideration for more than a year and a half, and which, in their opinion, contains a method that is fair and irresistible by any human power, for promoting the enlightening and forming of mankind, and that will gradually remove all the obstacles which superstition supported by force has hitherto put in the way."

This address is intended for an enlisting advertisement, and, after a few insignificant remarks on the Association, a rix-dahler is required along with the subscription of acquiescence in the plan, as a compensation for the expences attending this mode of intimation and consent.

Whoever pays the rix-dahler, and declares his wish to join the Association, receives in a few days, No. II. which is a form of the Oath of secrecy, also printed on a single 4to page. Having subscribed this, and given a full designation of himself, he returns it agreeably to a certain address; and soon after, he gets No. III. printed on a 4to sheet. This number contains what is called the Second Plan, to which all the subsequent plans and circular letters refer. A copy therefore of this will give us a pretty full and just notion of the Order, and its mode of declaration. It is intitled,

_The Plan of the Twenty-Two_,

and begins with this declaration: "We have united, in order to accomplish the aim of the exalted Founder of Christianity, viz. the enlightening of mankind, and the dethronement of superstition and fanaticism, by means of a secret fraternization of all who love the work of God.

"Our first exertion, which has already been very extensive, consists in this, that, by means of confidential persons, we allow ourselves to be announced every where as a Society united for the above-mentioned purpose; and we invite and admit into brotherhood with ourselves every person who has a sense of the importance of this matter, and wishes to apply to us and see our plans.

"We labour first of all to draw into our Association all good and learned writers. This we imagine will be the easier obtained, as they must derive an evident advantage from it. Next to such men, we seek to gain the masters and secretaries of the Post-offices, in order to facilitate our correspondence.

"Besides these, we receive persons of every condition and station, excepting princes and their ministers. Their favourites, however, may be admitted, and may be useful by their influence in behalf of Truth and Virtue.

"When any person writes to us, we send him an oath, by which he must abjure all treachery or discovery of the Association, till circumstances shall make it proper for us to come forward and show ourselves to the world. When he subscribes the oath, he receives the plan, and if he finds this to be what satisfies his mind as a thing good and honourable, he becomes our friend only in so far as he endeavours to gain over his friends and acquaintances. Thus we learn who are really our zealous friends, and our numbers increase in a double proportion.