Minos to Sebastian, 1782.

"The proposal of Hercules to establish a Minerval school for girls is excellent, but requires much circumspection. Philo and I have long conversed on this subject. We cannot improve the world without improving women, who have such a mighty influence on the men. But how shall we get hold of them? How will their relations, particularly their mothers, immersed in prejudices, consent that others shall influence their education? We must begin with grown girls. Hercules proposes the wife of Ptolemy Magus. I have no objection; and I have four step-daughters, fine girls. The oldest in particular is excellent. She is twenty-four, has read much, is above all prejudices, and in religion she thinks as I do. They have much acquaintance among the young ladies their relations. (N. B. We don't know the rank of Minos, but as he does not use the word Damen, but Frauenzimmer, it is probable that it is not high.) It may immediately be a very pretty Society, under the management of Ptolemy's wife, but really under his management. You must contrive pretty degrees, and dresses, and ornaments, and elegant and decent rituals. No man must be admitted. This will make them become more keen, and they will go much farther than if we were present, or than if they thought that we knew of their proceedings. Leave them to the scope of their own fancies, and they will soon invent mysteries which will put us to the blush, and create an enthusiasm which we can never equal. They will be our great apostles. Reflect on the respect, nay the awe and terror inspired by the female mystics of antiquity. (Think of the Daniads—think of the Theban Bacchantes.) Ptolemy's wife must direct them, and she will be instructed by Ptolemy, and my step daughters will consult with me. We must always be at hand to prevent the introduction of any improper question. We must prepare themes for their discussion—thus we shall confess them, and inspire them with our sentiments. No man however must come near them. This will fire their roving fancies, and we may expect rare mysteries. But I am doubtful whether this Association will be durable. Women are fickle and impatient. Nothing will please them but hurrying from degree to degree, through a heap of insignificant ceremonies, which will soon lose their novelty and influence. To rest seriously in one rank, and to be still and silent when they have found out that the whole is a cheat, (hear the words of an experienced Mason,) is a task of which they are incapable. They have not our motives to persevere for years, allowing themselves to be led about, and even then to hold their tongues when they find that they have been deceived. Nay there is a risk that they may take it into their heads to give things an opposite turn, and then, by voluptuous allurements, heightened by affected modesty and decency, which give them an irresistible empire over the best men, they may turn our Order upside down, and in their turn will lead the new one."

Such is the information which may be got from the private correspondence. It is needless to make more extracts of every kind of vice and trick. I have taken such as shew a little of the plan of the Order, as far as the degree of Illuminatus Minor, and the vile purposes which are concealed under all their specious declamation. A very minute account is given of the plan, the ritual, ceremonies, &c. and even the instructions and discourses, in a book called the Achte Illuminat, published at Edessa (Frankfurt) in 1787. Philo says, "that this is quite accurate, but that he does not know the author." I proceed to give an account of their higher degrees, as they are to be seen in the book called Neueste Arbeitung des Spartacus und Philo. And the authenticity of the accounts is attested by Grollman, a private gentleman of independent fortune, who read them, signed and sealed by Spartacus and the Areopagitæ.

The series of ranks and progress of the pupil were arranged as follows:

{ Preparation,
{ Novice,
Nursery,
{ Minerval,
{ Illumin. Minor.
{Apprentice,
{Symbolic{Fellow Craft,
{Master,
Masonry,
{Illum. Major, Scotch Novice
{Scotch{
{Illum. dirigens, Scotch Knight.
{Presbyter, Priest,
{Lesser{
{Prince, Regent,
Mysteries,
{Magus,
{Greater{
{Rex.

The reader must be almost sick of so much villany, and would be disgusted with the minute detail, in which the cant of the Order is ringing continually in his ears. I shall therefore only give such a short extract as may fix our notions of the object of the Order, and the morality of the means employed for attaining it. We need not go back to the lower degrees, and shall begin with the Illuminatus dirigens, or Scotch Knight.

After a short introduction, teaching us how the holy secret Chapter of Scotch Knights is assembled, we have, I. Fuller accounts and instructions relating to the whole. II. Instructions for the lower classes of Masonry. III. Instructions relating to Mason Lodges in general. IV. Account of a reception into this degree, with the bond which each subscribes before he can be admitted. V. Concerning the Solemn Chapter for reception. VI. Opening of the Chapter. VII. Ritual of Reception, and the Oath. VIII. Shutting of the Chapter. IX. Agapé, or Love-Feast. X. Ceremonies of the consecration of the Chapter. Appendix A, Explanation of the Symbols of Free Masonry. B, Catechism for the Scotch Knight. C, Secret Cypher.

In No I. it is said that the "chief study of the Scotch Knight is to work on all men in such a way as is most insinuating. II. He must endeavour to acquire the possession of considerable property. III. In all Mason Lodges we must try secretly to get the upper hand. The Masons do not know what Free-Masonry is, their high objects, nor their highest Superiors, and should be directed by those who will lead them along the right road. In preparing a candidate for the degree of Scotch Knighthood, we must bring him into dilemmas by ensnaring questions.—We must endeavour to get the disposal of the money of the Lodges of the Free Masons, or at least take care that it be applied to purposes favourable to our Order—but this must be done in a way that shall not be remarked. Above all, we must push forward with all our skill, the plan of Eclectic Masonry, and for this purpose follow up the circular letter already sent to all the Lodges with every thing that can increase their present embarrassment." In the bond of No IV. the candidate binds himself to "consider and treat the Illuminati as the Superiors of Free Masonry, and endeavour in all the Mason Lodges which he frequents, to have the Masonry of the Illuminated, and particularly the Scotch Novitiate, introduced into the Lodge." (This is not very different from the Masonry of the Chevalier de l'Aigle of the Rosaic Masonry, making the Master's degree a sort of commemoration of the passion, but without giving that character to Christianity which is peculiar to Illuminatism.) Jesus Christ is represented as the enemy of superstitious observances, and the assertor of the Empire of Reason and of Brotherly love, and his death and memory as dear to mankind. This evidently paves the way for Weishaupt's Christianity. The Scotch Knight also engages "to consider the Superiors of the Order as the unknown Superiors of Free Masonry, and to contribute all he can to their gradual union." In the Oath, No VII. the candidate says, "I will never more be a flatterer of the great, I will never be a lowly servant of princes; but I will strive with spirit, and with address, for virtue, wisdom, and liberty. I will powerfully oppose superstition, slander, and despotism; so that, like a true son of the Order, I may serve the world. I will never sacrifice the general good, and the happiness of the world, to my private interest. I will boldly defend my brother against slander, will follow out the traces of the pure and true Religion pointed out to me in my instructions, and in the doctrines of Masonry; and will faithfully report to my Superiors the progress I make therein."

When he gets the stroke which dubs him a Knight, the Preses says to him, "Now prove thyself, by thy ability, equal to Kings, and never from this time forward bow thy knee to one who is, like thyself but a man."