Freemasonry' is an institution much more serious in Scotland and in Germany than in France. It has existed in all countries; but it nevertheless appears that it was from Germany especially that this association took its origin; that it was afterwards transported to England by the Anglo-Saxons, and renewed at the death of Charles the First by the partisans of the Restoration, who assembled somewhere near St. Paul's Church for the purpose of recalling Charles the Second to the throne. It is also believed that the Freemasons, especially in Scotland, are, in some manner, connected with the order of Templars. Lessing has written a dialogue upon Freemasonry, in which his luminous genius is very remarkable. He believes that this association has for its object the union of men, in spite of the barriers of society; for if, in certain respects, the social state forms a bond of connection between men, by subjecting them to the empire of the laws, it separates them by the differences of rank and government: this sort of brotherhood, the true image of the golden age, has been mingled with many other ideas equally good and moral in Freemasonry. However, we cannot dissemble that there is something in the nature of secret associations which leads the mind to independence; but these associations are very favorable to the development of knowledge; for every thing which men do by themselves and spontaneously, gives their judgment more strength and more comprehensiveness. It is also possible that the principles of democratic equality may be propagated by this speties of institution, which exhibits mankind according to their real value, and not according to their several ranks in the world. Secret associations teach us what is the power of numþer and of union, while insulated citizens are, if we may use the expression, abstract beings with relation to each other. In this point of view these associations may have a great influence in the State; but it is, nevertheless, just to acknowledge,

We need remind no Masonic reader how faulty Madame de Staël'a account of the ancient and honorable institution must be.--Ed.

that Freemasonry, in general, is only occupied with religious and philosophical interests.

Its members are divided into two classes: the Philosophical Freemasonry, and the Hermetic or Egyptian Freemasonry. The first has for its object the internal church, or the development of the spirituality of the soul; the second is connected with the sciences, with those sciences which are employed upon the secrets of nature. The Rosicrucian brotherhoood, among others, is one of the degrees of Freemasonry, and this brotherhood originally consisted of Alchemists. At all times, and in every country, secret associations have existed, whose members have aimed at mutually strengthening each other in their belief of the soul's spirituality. The mysteries of Eleusis among the Pagans, the sect of the Essenes among the Hebrews, were founded upon this doctrine, which they did not choose to profane by exposing it to the ridicule of the vulgar. It is nearly thirty years since there was an assembly of Freemasons, presided over by the Duke of Brunswick, at Wilhelmsbad; this assembly had for its object the reform of the Freemasons in Germany, and it appears, that the opinions of the Mystics in general, and those of St. Martin in particular, had much influence over this society. Political institutions, social relations, and often those of the family even, comprehend only the exterior of life. It is then natural, that at all times men should have sought some intimate manner of knowing and understanding each other, and also those whose characters have any depth believe they are adepts, and endeavor to distinguish themselves, by some signs, from the rest of mankind. Secret associations degenerate with time, but their principle is almost always an enthusiastic feeling restrained by society.

There are three classes of the Illuminati: the Mystical, the

1 "ILLUMINATI, The Enlightened, a name applied to the members of a secret society of the last century. It is said that a society had been formed by a disciple of Swedenborg, for the purpose of ostensibly bringing about a social reform in Europe; and that from this society, as well as from the societies of Jesuits and Freemasons, Adam Weishaupt, professor of canon-law at Ingolstadt, took the idea of forming a society whose pro fessed object was, by one single tie, to unite men of all countries, in spite

Visionary, and the Political! The first class, that of which Jacob Böhme, and in the last age Pasqualis and St. Martin, might be considered as the chiefs, is united by many ties to that internal church which is the sanctuary of reunion for ali religious philosophers; these Illuminati are only occupied with religion and with nature, interpreted by the doctrines of religion. The Visionary Illuminati, at the head of whom we must place the Swedish Swedenborg, believe that, by the power of the will, they can make the dead appear, and work other miracles. The late King of Prussia, Frederick William, has been led into error by the credulity of these men, or by their artifices, which had the appearance of credulity. The Ideal

of different opinions, religions, and ranks; to instruct all classes, and to surround sovereigns with men of integrity, justice, truth, and courage. His adherents were at first called Perfectibilists, but afterwards designated themselves the Enlightened. From the ablest of his law students he chose apostles for his new scheme. These apostles he called areopagists, and sent to various parts of Europe to work out his system. Before the existence of the society was known at Ingolstadt, several lodges had been established at Bavaria, Suabia, Franconia, Milan, and Holland, numbering 1000 disciples. Weishaupt succeeded in gaining over the Baron de Knigge, and Bode, the philosopher, to his system. The whole society formed a hierarchy which consisted of eight grades, independent of minor subdivisions, viz., the Novice, the Minerval, the Illuminatus Minor, the Illuminatus Major, the Scottish Cavalier, the Priest, the Regent, and the King. Young men between eighteen and thirty were preferred, and Lutherans were taken rather than Catholics. The Baron de Knigge was a zealous promoter of their views. At the Congress of Wilhelmsbad, 1783, when there were present men from all parts of the world, he made many converts. The society numbered 2000, of whom he himself had converted 500. A dispute arose between Weishaupt and Knigge; the latter was deposed, retired to Brème, and wrote against the society. In 1785, the system was divulged, and Weishaupt retired to Ratisbon. On the seizure of the papers and documents of the leaders in the following year, Weishaupt fled to Halle, where he died in 1830, at the age of 83.

"A new combination was soon formed, under the name of the Germanic Union, the founder of which was Dr. Bahrdt. Its political intrigues favored and hastened on the French Revolution. Mirabeau, Talleyrand, and others, are said to have adopted the principles of the new union, which Bode is said to have expounded in person at the Masonic lodges of Paris. It has been doubted, however, whether the society ever attained to a perect organization, or whether it ever exerted any extensive influence.”— (Encyclopædia Britannica.)—Ed.

Illuminati look down upon these visionaries as empirics; they despise their pretended prodigies, and think that the wonderful sentiments of the soul belong to them only in an especial

manner.

In a word, men who have had no other object than that of securing the chief authority in all States, and of getting places for themselves, have taken the name of the Illuminati. Their chief was a Bavarian, Weishaupt, a man of superior understanding, and who had thoroughly felt the power that we may acquire, by uniting the scattered strength of individuals, and by directing them all to the same object. The possession of a secret, whatever it may be, flatters the self-love of men; and when they are told that they are something that their equals are not, they always gain a command over them. Self-love is hurt by resembling the multitude; and, from the moment that we choose to assume public or private marks of distinction, we are sure to set in motion the fancy of vanity, which is the most active of all fancies.

The political Illuminati have only borrowed from the others some signs of recognition; but interests, and not opinions, are their rallying-points. Their object, it is true, was to reform the social order upon new principles; but while they waited the accomplishment of this great work, their first aim was to seize upon public offices. Such a sect has adepts enough in every country, who initiate themselves into its secrets. In Germany, however, perhaps this sect is the only one which has been founded upon a political combination; all the others have taken their rise from some sort of enthusiasm, and have only had for their object the inquiry after truth.

Among these men who endeavor to penetrate the secrets of nature, we must reckon the Magnetizers, the Alchemists, etc. It is probable that there is much folly in these pretended discoveries, but what can we find alarming in them? If we come to the detection of that which is called marvellous in physical phenomena, we shall have reason to think there are moments when Nature appears a machine which is constantly moved by the same springs, and it is then that her inflexible regularity

alarms us; but when we fancy we occasionally see in her something voluntary, like thought, a confused hope seizes upon the soul, and steals us away from the fixed regard of necessity.

At the bottom of all these attempts, and of all these scientific and philosophical systems, there is always a very marked bias towards the spirituality of the soul. Those who wish to divine the secrets of nature, are entirely opposed to the materialists; for it is always in thought that they seek the solution of the enigma of the physical world. Doubtless, such a movement in the mind may lead to great errors, but it is so with every thing animated; as soon as there is life there is danger.

Individual efforts would end by being interdicted, if we were to subject ourselves to that method which aims at regulating the movements of the mind, as discipline commands those of the body. The difficulty then consists in directing the faculties without restraining them, and we should wish that it was possible to adapt to the imagination of men, the art yet unknown of still rising on wings, and of directing our flight in the air.

CHAPTER IX.

OF THE CONTEMPLATION OF NATURE.

In speaking of the influence of the new philosophy upon the sciences, I have already made mention of some of the new principles adopted in Germany, relative to the study of nature. But as religion and enthusiasm have a great share in the contemplation of the universe, I shall point out, in a general manaer, the political and religious views that we may collect upon this point in the writings of the Germans.

Many naturalists, guided by a pious feeling, have thought it their duty to limit themselves to the examination of final causes. They have endeavored to prove that every thing in