by Moe | Sep 3, 2011 | Code of the Illuminati
Code of the Illuminati
Part III of
Memoirs Illustrating the History of Jacobinism
by Abbé Barreul
tr. by Robert Edward Clifford
[1798]
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This is the third part (of four) of Abbé Barreul’s massive polemic history of the French Revolution. This portion of this book is of interest because it contains extensive quotes from the actual literature of the Bavarian Illuminati. This is the most comprehensive work in English on the historical theory, structure and practice of the Bavarian Illuminati. It complements Robison’s Proofs of a Conspiracy, the other major contemporary account.
Founded in 1776, shortly before the American Revolution, the Bavarian Illuminati were a secret society with a revolutionary ideology, and a centralized structure. According to Abbé Barreul, they subverted the Masonic lodges of Europe, and were one of the key driving forces behind the French Revolution. New members were gradually initiated into the group’s radical ideas, which, according to Barreul, were atheist and anarchist in essence.
Barreul was very conservative, and his translator, Robert Edward Clifford, likewise. However, Barreul was a serious historian, even though he wrote from a decidedly non-neutral point of view. As a contemporary, he was able to view the primary source documents and interview participants. As such this book is today, in and of itself, a primary source.
Today, civil society in Europe and America has enshrined the ideas of ‘Liberty and Equality’ that Barreul thought would lead to the complete breakdown of civilization. The Bavarian Illuminati are considered by some to be the forerunners of the Communist and Fascist movements. However, as I have stated before, this is probably parallel evolution. The more paranoid believe that the Illuminati (or some equivalent, such as a cabal of reptilian shape-shifters) are still in business and manipulating, e.g., world leaders, the education system, and mass movements. But this is for the individual reader to decide… –J.B. Hare, May 11th, 2008.
Title Page 2
Part III. The Antisocial Conspiracy
Preliminary Observations
Chapter I. Spartacus-Weishaupt, Founder of the Illuminees
Chapter II. Code of the Illuminees
Chapter III. Of the Brother Insinuator, or the Recruiter
Chapter IV. First Preparatory Degree: Novice
Chapter V. Second Preparatory Degree: The Brethren of Minerva
Chapter VI. Third Preparatory Degree: The Minor Illuminee
Chapter VII. Fourth Preparatory Degree: The Major Illuminee, or the Scotch Novice
Chapter VIII. Intermediate Class: The Scotch Knight
Chapter IX. The Lesser Mysteries; The Epopt or Priest of Illuminism
Chapter X. Continuation of the Discourse on the Lesser Mysteries
Chapter XI. The Regent, or the Prince Illuminee
Chapter XII. Class of Grand Mysteries; the Mage or the Philosopher, and the Man King Part 1
Chapter XII. Class of Grand Mysteries; the Mage or the Philosopher, and the Man King Part 2
Chapter XIII. Government of the Order
Chapter XIV. Of the Government and Political Instructions for the Epopts
Chapter XV. Instructions for the Regent or Prince Illuminee, on the Government of the Order
Chapter XVI. Continuation of the Instructions on the Government of the Illuminees
Chapter XVII. Instructions for the Provincial
Chapter XVIII. Of the National Directors, of the Areopagites, and of the General of Illuminism
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 495
Eighth Part of the Code of Illuminees.
“When one of our Epopts has sufficiently distinguished himself to bear a part in the political government of our Order; that is to say, when he unites prudence with the liberty of thinking and of acting; when he knows how to temper boldness with precaution, resolution with complaisance; subtlety with good nature; loyalty with simplicity; singularity with method; transcendency of wit with gravity and dignity of manners; when he has learned opportunely to speak or to be silent, how to obey or to command; when he shall have gained the esteem and affection of his fellow-citizens, though feared by them at the same time; when his heart shall be entirely devoted to the interests of our Order, and the common welfare of the universe shall be uppermost in his mind; then, and only then, let the Superior of the province propose him to the National Inspector as worthy of being admitted to the degree of Regent.”
Such are the qualities required by the Sect for the admission of its adepts to the degree which in the Code is sometimes termed Regent, at others the Prince Illuminee. Such are the very words to be found in the preamble of the rules of this degree.
“Three things of the utmost consequence (says the Code) are to be observed. In the first place, the greatest reserve is necesssary with respect to this degree. Secondly, those who are admitted into it must be as much as possible free men and independent of all Princes: they must indeed have clearly manifested their hatred for the general constitution or the actual state of mankind; have shown how ardently they wish for a change in the government of the world; and how much the hints thrown out in the degree of Priest has inflamed their wishes for a better order of things.”
If all these requisites are to be found in the Candidate, then let the National Inspector once more examine, in his records, every thing relative to the conduct and character of the new adept, let him inspect the divers questions which have been put to him, and discover where he has shown his strong or his weak side. According to the result of this examination, let the Inspector propose some new questions on those articles on which the Candidate may have shown the greatest reserve. For example, some of the following: 1
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“I. Would you think a society objectionable, which should (till nature shall have ripened its grand revolutions) place itself in a situation, that would deprive Monarchs of the power of doing harm, though they should wish it; a society whose invisible means should prevent all governments from abusing their power? Would it be impossible, through the influence of such a society, to form a new state in each state, status in statu;” that is to say, would it be impossible to subject the rulers of every state to this Illuminizing Society, and to convert them into mere tools of the Order even in the government of their own dominions?
“II. Were it to be objected, that such a society would abuse its power, would not the following considerations do away such an objection?—Do not our present rulers daily abuse their power? And are not the people silent, notwithstanding such an abuse? Is this power as secure from abuse in the hands of Princes, as it would be in those of our adepts whom we train up with so much care? If then any government could be harmless, would it not be our’s, which would be entirely founded on morality, foresight, wisdom, liberty, and virtue?”
“III. Though this universal government, founded on morality, should prove chimerical, would it not be worth while to make an essay of it?”
“IV. Would not the most sceptical man find a sufficient guarantee against any abuse of power on the part of our Order, in the liberty of abandoning it at pleasure; in the happiness of having Superiors of tried merit, who, unknown to each other, could not possibly support each other in their treasonable combinations against the general welfare; Superiors, in short, who would be deterred from doing harm by the fear of the existing chiefs of empires?”
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 541
The prominent feature of all the instructions given by the Illuminizing Legislator to his Epopts is the consecration of their degree to the perversion of the public opinion, and to the attainment of the empire of sciences, that he may direct them all to the support of his disorganizing Equality and Liberty and to universal anarchy. This mission of perversion requires an assiduity to which not many men are equal; but adepts may be found, who, unable to distinguish themselves in such missions, may yet be endowed with a sufficient zeal and with the necessary talents for the superintendance and direction of the Brethren. There are others again whose disastrous successes are to be recompensed by the higher employments in the Order; and it is from these two classes of Epopts that the Order selects its Regents. It is also for their instruction that the Legislator descends into all the gubernatory minutiæ of his Illuminism.—His instructions are comprised under four different heads. I. General System of Government for the Order.—II. Instructions for the degree of Regent.—III. Instructions for the Prefects or Local Superiors.—IV. Instructions for the Provincial. 1
I have, it is true, been obliged to anticipate many parts of this Code when unfolding the artifices of the lower degrees; but as a confirmation of what has already been exposed, in order to bring the different objects within one point of view, and to show the dangers of his disastrous combinations, let us attend to the Legislator when treating of the whole collectively. What particularly endeared this degree of Regent to Weishaupt was, that part of his instruction which takes a general view, and which lays open the progressive plan to be observed in the government of the Brethren. The reader perusing the instructions in the same order in which Weishaupt has written them, will more easily conceive the cause of his predilection.
Instruction A. Plan of the General Government of the Order
“I. The most high and excellent Superiors of the illustrious Order of true Freemasonry do not immediately attend to the minutiæ of the edifice.—They
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must not, however, on that account be considered as contributing less to our happiness, by their counsels, their lessons, their plans, and the many and powerful resources with which they furnish us.
“II. These excellent and most gracious Superiors have established a class of Masons to whom they have entrusted the whole plan of our Order. This class is that of the Regents. . . . .
“III. In this plan our Regents hold the first dignities. Until admitted to this degree, no person can hold the office of Prefect or of Local Superior.
“IV. Every country has its national Superior, who holds an immediate correspondence with our Fathers, at the head of whom is a General who holds the helm of the Order.
“V. Under the National and his Assistants are the Provincials, who each govern their Circle or their Province.
“VI. Every Provincial is surrounded by his Counsellors.
“VII. Each Provincial also commands a certain number of Prefects, who may in like manner have their coadjutors in their districts. All these, as well as the Dean, belong to the class of Regents.
“VIII. All these offices are for life, excepting in cases of deposition or ejectment.
“IX. The Provincial is to be chosen by the Regents of his province and the National Superiors, and approved by the National.—[I do not understand how the Code distinguishes between the several National Superiors and the National in chief; unless it be, that it denotes in this place as Superiors those who are called a little higher up Assistants (Gehulfen) of this chief.]
“X. The whole success of Illuminism depending on the Regents, it is but just that their domestic wants should be provided for. They shall therefore be the first supplied from out of the funds of the Order.
“XI. The Regents of each Province form a particular body immediately under the Provincial, whom they are to obey. . . . . .
“XII. The offices of Illuminism not being considered in the light of dignities, nor of places of honour, but as mere employments freely accepted, the Regents must be always ready to labour for the good of the Order, each according to his situation and to his talents. Age is never to be set forth as a title. It may often happen, that the youngest is chosen Provincial, and the eldest only a Local Superior or Counsellor, should the one live in the center, while the other only inhabits the extremity of the Province; or, should the former, on account of his natural activity or his station in life, be more fitted for the place of Superior than the latter, though far more eloquent. In many cases, for example, a Regent is not to think it beneath his dignity to offer himself to discharge any of the lesser offices in the Minerval churches (lodges) in which he may be useful.
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
