In the general plan of the Government of the Illuminees it is said, that every Brother shall receive particular instructions according to the rank he holds in the Hierarchy of the Order: Yet I have never been able to discover those intended for the use of the National Directors. This part of the Code is not to be found either in the two volumes so often quoted of the Original Writings, or in that of Philo and Spartacus which has thrown so much light on the mysteries. It does not appear, that any of the German writers who have been the best informed on, and the most strenuous opponents of, Illuminism have ever been able to discover them. For some time I even entertained doubts whether the Superiors called National Directors, and those styled Inspectors, were not of the same degree in the Hierarchy of the Sect.—They were certainly distinct employments in the year 1782; for Weishaupt's letters at that period mention Germany as divided into three inspections, each Inspector having several Provincials subordinate to him. 1 But, on the other side, the general account which the Order puts into the hands of its Regents, and the last works of Philo printed in 1788, mention no intermediate office between the Provincials and the Nationals, which latter are sometimes described as National Superiors, at others as National Inspectors. Their correspondence and subordination is direct from the Supreme Council. 2 It is therefore evident, that in the last digest of the Code the two offices of National Inspector and Director were united. But in vain would the Sect conceal the instructions which it has appropriated to the functions of these National Superiors. The denomination alone testifies the importance which attaches to their office; and if the precise nature of their duties be wanting, it is easy to supply the deficiency, by what has already escaped the vigilance of the Sect in the foregoing parts of the Code.
Let the reader recall to his mind what has been said in the Chapter on the Epopts, of the systems which they were to form in order to seize on the empire of the Sciences and direct them all toward the accomplishment of the plots of the Sect. In the same degree we have seen them annually assembling in each province, and compiling from their partial attacks every means that their inventions could furnish, insensibly to enslave the public opinion, and to
eradicate from the minds of the people what the Sect is pleased to call religious prejudices. We have seen the class of Regents more particularly occupied in sapping the foundations of the throne, and in destroying that veneration in which nations held the persons and functions of their Sovereigns—Nay, there exists a particular law framed for the Epopts which has not yet been cited, and which must here be introduced. It is to be found in the Second Volume of the Original Writings, second Section, intitled—Articles agreed upon by the Areopagites in Ardameth 1151 (A.D. December 1781)—There under the article High Mysteries, I read, "If among our Epopts any speculative geniuses are to be found, they shall be admitted to the degree of Mage.—These adepts shall be employed in collecting and digesting all the grand philosophical systems, and will invent or compile for the people a system of religion which our Order means as soon as possible to give to the universe." 3
I do not forget that I am to treat of the National Directors; but am somewhat afraid that my readers may adduce this plan for giving a new religion to the whole universe, as invalidating their plot for the destruction of every religion. Let such readers, however, reflect on the religion which Weishaupt has himself laid down for his Mages. It is the rankest Spinosism, admitting of no God but the world itself; that is to say, absolute Atheism. Let them also remember, that one of the last secrets of the Grand Mysteries, is to reveal to the adepts that all religions are grounded on and are the invention of imposture. Nor is it by any means difficult to account for these two schemes of the Sect, the one for the creation of a new religion, the other for the destruction of all. These plans are to be successive in their operations. Sentiments of Religion are too deeply engraven in the minds of the people for Weishaupt to flatter himself with suddenly eradicating it, or at least without substituting some capricious and sophisticated faith, which in reality would no more constitute a religion than the Worship of Reason, of which the French Revolution has given us an impure essay. The religion, therefore, to be invented by the Mages of Illuminism is no more than a preparatory step that should destroy the religion of Christ throughout the universe. This advantage gained, it will remain no very difficult task to open the eyes of the whole world on the inanity and imposture of their own; and thus it will have served as a scaffolding which naturally disappears with the edifice that is to be pulled down. This religion to be invented may be considered as on a parallel with those new governments, those democracies, which are to amuse the people until the period shall come when their Illuminizing Equality and Liberty shall have taught them, that each one is essentially his own sovereign, that this sovereignty is an imprescriptible right inherent in each man, in direct opposition to democracy, and even to all property or social compact.