L’Esprit des Religions

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LEsprit des Religions 1

1 -LEsprit des Religions

[I, 1] The purpose of this work embraces all ages,

empires and all men. I will reveal the mysteries of freedom in

order to solve the problem of social happiness. I must show

the gentle enjoyment of goodness which the federative pact

of nations will provide.

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[I, 4] As there has never been a major revolution inthe empire without resort to religious principles, I have tried

to trace the source of such movements.

Listen. I will entrust to the Friends of Truth sweeter

hopes.

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I have confederates: did you never know this? That is

my glory and your shame. But everything is in disorder and

chaos in our empire and on the earth.

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[I, 5] The homeland is in danger.

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[I, 6] But today on all sides, eyes are open, and the

time of the execution is near. There is no time to lose to make

it safer....

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[I, 8]....[A]ll men have equal rights by nature....

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[I, 13] I am.... writing a New Testament, the testament

of a Friend of the Truth.


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-LEsprit des Religions


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[I, 16] I am constantly interrupted at every moment of

the day, stripped of most of my books....How dare I form a

company to compose a work of man whoneeds to change

the face of the universe!

[I, 17] My book has three parts....The first will be bet-

ter understood after reading the second, and thus will require

another reading....

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[I, 19] Stop being slaves.Regenerate the human

race....

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[I, 24] There are spirits, and spirit in everything, in

stone, in the flower....

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[I, 46] [T]he priests of the ancient Israelites wereDru-

ids....

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[I, 73] As there is no freedom without a sustainablehope in the freedom of all nations, we begin the confederation

of the Friends of Universal Truth.

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[I, 77] Let us walk together, friends and enemies,...

and rally to the word of truth.....: [Montesquieu explains the

ancient republics of Rome]:

The founders of these republics had made anequal division of the lands. That alone consti-

tuted a strong peoplethat is to say, a well reg-ulated society. That also secured a good army-each individualhaving an equal interest,


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and a very great interest, in defending his

country.****[Montesquieu continues, pointing out:] the kings

Agis and Cleomenes restoredthe agrarian laws1and

Lacedaemon resumed her ancient power, and became once

more formidable to all Greece. [Montesquieu concludes:]

It was the equal division of lands that ren-dered Rome capable of rising at once from heroriginal feebleness. This is plainly seen aftershe became corrupt.

So speaks Montesquieu, Grandeur et dcadence [I,

78] des Romains [Amsterdam 1734], chap. 3 [at 62, 64].2

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[They say] Properties are sacred, inviolable. [You]

priests hypocrites, thieves! It is precisely because properties

are inviolable and sacred that you have robbed the poor of

property.3

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1. [Editors note.] The first in France to advocate the agrarian law of anykind in a well-known book was Mirabeau in 1788. Technically Mablydid so earlier in his 1776 workDe la lgislation. Yet, Rose agrees thatthis could not have been well-known because of this books limited cir-culation until it was published in 1789. (R. B. Rose, The Red Scare ofthe 1790s: The French Revolution and the Agrarian Law, Past &PresentNo. 103 (May 1984) at 117, 118, 121.) However, Mirabeau inDe La Monarchie Prussienne (1788) Vol. IV at 13 a well-knownwork of that era actually first proposed this. He called for the equaldistribution of the population over the land and the most equal divi-sion of land as is possible. Arthur Young in 1792 wrote a text citingthis passage as standing for the proposition that a country is flourish-ing in proportion to the equal dispersion of the people over their terri-

tory, and criticizing Mirabeaus idea as implying at once theannihilation of towns and manufactures so as to move the people intothe farming countryside upon dividing the larger country estates. See,Arthur Young, in Travels During the Years 1787, 1788 & 1789...[in]the Kingdom of France (2d Ed.) (London: 1794) Vol. I at 413 and fn. *


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[I, 79] As we have seen the birth of thefraternal soci-

eties, including its imposing force whichdisturbs all maneu-vers, it becomes very ambitious themselves, and the great

proprietor [i.e., dispenser] of social equality.

[I, 80] The voice of the people is the voice of God, so

it is only from the center that one governs the states and

makes them happy, just and flourish.

In the Cult of the Law [see page 79]

[I, 81] [In the Cult of the Law, we shall hold] every

year, three days of festivities in the universal empire, and

over all the earth, after having paternal instructions....[I, 82] [T]he center will be all, and tyranny will have

zero part in it.

The Confederation of the Friends of Universal Truth,

is nothing else than this religion and universal brotherhood,

whichnecessarily destroy all sects.

Confederation (Religion) Universal

Friends of the Truth, read this whole chapter from

Helvtius. I did not know of it when I designed the plan to

analyze religions, and when I found the revelation of the Cult

of the Law,... and the need for a universal confederation of

all nations, for one people to be truly free! It is a fact that I

2. [Editors note.] Bonneville is accurately quoting. See the Englishtranslation of Montesquieus work entitledConsiderations on theCauses of the Grandeur and Decadence of the Romans (trans. JohnBaker) (N.Y.: 1882) at 62 and 64. As to the French original edition ofMontesquieu, theBrittanica explains: The Considerations sur lescauses de la grandeur et de la decadence des Romains appeared in1734 at Amsterdam, without the authors name. This, however, wasperfectly well known [to be that of Montesquieu, 1689-1755]. (Mon-tesquieu, The Encyclopaedia Britannica (11th ed.)(N.Y.: 1911) Vol.18 at 776.)

3. [Original text]: Les proprits sont sacres, inviolables; prtres hypo-crites, usurpateurs! Cest prcisment parce que les proprits sontinviolables et sacres, que tu nas pu ravir la proprit du pauvre.


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must make Friends of the Truth understand, because you will

see a conformity of results between Helvtius and me whichwere found by different roads and diverse evidence, which

gives one confidence that the truth is not foreign to those who

seek it. [Helvtius says:]

[I, 83]A Universal religion (confederation)can not be founded on eternal principles com-parable to proposals of Geometry or demonstra-tions of the most rigorous proof; but is drawnfrom the nature of man and things. Are suchprinciples these known principles arethey also suitable to all nations? Yes, without

doubt, although they might only vary only insome applications to different countries bychance....

But among the principles or Laws suitable toall societies, what is the first and most sacred?One that promises to each property in goods,his life and liberty.4

Is its owner unsure of his life and freedom?Such man is still in fear, without courage and[consequently] without industry.

[I, 86] You [priests] have preferred to commandthe superstitious and the slave. You are madeodious to good citizens, because you are theplague of nations, the instrument of theirunhappiness and their true morality. To ensurepeace of nations, this is not enough to havecivil tolerance. The ecclesiastic/priest,i.e., the

4. [Editors note.] Bonneville highlighted in italics the part about biens:Celle qui promet chacun la proprit es biens, de sa vie et de sa lib-ert. What did this signify? Bonneville was otherwise devoted to the

equal sharing of land. By the end of this book, he would talk about anew community of goods. See Footnote 48 on page 33. Did thisquote of Helvtius imply something different? Helvtius does not sayone has a right to ones own property in goods but rather one has aright to each property in goods an ambiguous expression.


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Templar [le templier] and the officer of the

law must have the same goal.5 A religion (fra-ternal association)6 deviates from the politicalgoal it proposes, when a man [who is] just[and] humane towards his fellows [and who is]distinguished by his talents and his virtues, isnot assured of the favor of heaven.

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The Temple of Truth.

[I, 88] The letter kills. It is the spirit that gives life. If

our most distinguished writers would think back to the ori-gins of primitive associations, they would no doubt think like

Helvtius thought, now that it was the destruction of most

religions within the empires which jettisoned a holy moral-

ity. Beforehand, on the contrary, they had the minds of legis-

lators.7

Three main principles organize the body, or material,

i.e., the temporal power or mobile.

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[I, 90] You will find yourselves constructing the Tem-ple of Truth.

We need a religion, says the wise among the people.

There is no law but one will, the instinct of nature. It is

always stronger than tyranny!

Therefore do not destroy religion. They are good

because they are all aimed to unite the temporal and spiritual

power, to serve together in the worship of the Cult of the

Law. It is not the vice of religion which has made slaves, or

has veiled the darkness of tyranny, misleading you.

****

Leave all obscure and unintelligible words, and all

churches really [become] Temples of Truth.


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5. [Editors note.] This is a key passage because Bonneville repetitiouslyrefers to the proposed new religious cult to replace all others as theCult of the Law. The new proposed religion would make indistinguish-able the Law and religious moral principles. Helvtius explains why:religion and the state can be at odds unless the law and the morality ofreligion are identical. Thus, the solution is to make the legislatorsbecome the new priests, dispensing the new morality as law.

This theory may also be derived from Bonnevilles favorite author Jean-Jacques Rousseau, particularly Rousseaus workThe Social Con-tract, & Discourses. In it Rousseau explains how in pre-Christiantimes, the law and gods domain were co-extensive and identical: If itis asked how in pagan times, where each State had its cult and its gods,there were no wars of religion, I answer that it was precisely becauseeach State, having its own cult as well as its own government,made nodistinction between its gods and its laws.Id. (London: Detton, 1920)at 113. Rousseau Jesus as a true troublemaker upsetting this peacefulpagan approach: It was in these circumstances that Jesus came to setup on earth a spiritual kingdom, which,by separating the theologicalfrom the political system, madethe State no longer one, and broughtabout the internal divisions which havenever ceased to trouble Chris-tian peoples. As the new idea of a kingdom of the other world couldnever have occurred to pagans, they always looked on the Christiansas really rebels, who, while feigning to submit, were only waiting forthe chance to make themselves independent and their masters, and tousurp by guile the authority they pretended in their weakness torespect. This was the cause of the persecutions.Id., at 115. Rousseau

extols a theocracy where the Law is worshipped: The second [form ofgovernment] is good in that it unites the divine cult with love of thelaws, and, making country the object of the citizens adoration, teachesthem that service done to the State is service done to its tutelary god. Itis a form of theocracy, in which there can be no pontiff save the prince,and no priests save the magistrates. To die for ones country thenbecomes martyrdom; violation of its laws, impiety; and to subject onewho is guilty to public execration is to condemn him to the anger of thegods: Sacer estod.Id., at 117-18. Rousseau then says it too canbecome bad if it promotes superstition or becomes tyrannical. Againstthis, Rousseau then extols the lessons of Jesus Gospel. But then hesays its perfection makes it weak, and not realistic because one non-Christian can easily take advantage of the Christian. Then once such anabuser takes power, it is solidified permanently.Id., at 119. Holding

nothing back Rousseau says: Christianity preaches only servitude anddependence. Its spirit is so favorable to tyranny that it always profitsby such a regime. True Christians aremade to be slaves, and theyknow it and do not much mind: this short life counts for too little intheir eyes.Id., at 120.


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[Do you] fear that the prejudices of a generation are

going to end as the fraternal society where the Cult of theLaw has begun to build a center, the Temple of the Truth[?].

Among all religious or federated systems, the so-

calledFreemasonry is the most general; [but] as nothing

should be secret among a free people, andtheir object is ful-

filled in France, they should open their temples!

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[I, 93,] They will say: Here is the germ ofworld revo-

lution [Part II begins here],

[II, 1] the principle of a healthy and insensible perfec-

tion, which should ensure the destiny of mankind.

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[II, 9] J.J. [Rousseau] you who talked so much of an

ideal world...you have a heart, a heart of love! Oh my dear

Rousseau, with songs of love you made speeches and

actresses!

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[II, 13] O my people! Have courage to work on this

GREAT WORK, as if to resurrect one day in the land whatwe need for ourselves even, to find impartial Laws, and

the virtues of freedom for all our children....

6. [Editors note.] These parentheticals appear to be Bonnevilles addi-tions, so he can provided his updated understanding of what this shouldmean.

7. [Editors note.] Bonneville will keep building this theme that the Dru-ids had a holy morality which was lost when most of the ancient reli-gions were repressed (in favor of Christianity). As a result, the Druidpriests who served as legislators lost their position.


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Education of Man

Oh! You who hold in your hands thedestinies of

nations, prepare men to come to a pure and honest education

which would give them the character of a fraternity/a brother-

hood, of charity and morals that tend to purity every day!

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[31] Suddenly says [Rousseau in the Contrat Social]

that the Christian religion of yours has becomeso badthat

it has lost themes that amuse at its shows.8

*****

These mechanisms must beruthlessly and without

pity overwhelmedby indignation....

[Pt II, 34] But we must not lose sight of the fact that

theDruids were chiefs, priests and the judges of the nation,

and they declared the worship of no other god than that of

nature. Their religion did not punish crimes other than those

directly aimed against society. But they punished bypublic

execution those who disturbed the peace of the citizens and

their safety.9 The penalty shall not be dispensed at their

whim, but Civil Laws, which protect the social body, force all

individuals to comply with the general will: then when vio-

lence against other men ceases, as Montesquieu himself says,

you have the triumph of freedom.10

****

8. [Editors note.] Bonneville footnotes a citation to Contrat social, book4, ch. 8, de la religion civile. This chapter can be found in theEnglish edition: Jean-Jacques Rousseau, The Social Contract, & Dis-courses (London: Detton, 1920) at 113-122. However, nothing compa-rable is spoken by Rousseau in the English edition of chapter eight.Perhaps a later censor deleted Rousseaus cut at Christianity whichBonneville is quoting.

9. [Editors note.] At this juncture, France did not yet have any system ofexecutions in public to strike terror. This mechanism of the terror wasin Frances future when Bonneville first recommended it.


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[II, 38] Almost all of theDruids were surprised in

their forests, and perished in the fires that enveloped them.Ambitious men arose who took the disputed scepter of iron

[of the Druids], and they dared to take a respected name to

help their robbery. False Druids engaged in the most atro-

cious cruelties.

I do not pretend to say that the oldDruids never com-

mitted an act of inhumanity, but the more you read Tacitus

and the observations of Montesquieu on the thinking ofour

fathers,11 the more we grow in a feeling of admiration for

them.

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[II, 41] The author of the Social Contract[i.e., Rous-

seau] argued that Christianity in Roman era did more harm

than good to the strong constitution of a free state.12

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[II, 40, google 42]13 The more I study the religion of

our fathers, the more I entered the veneration of it. I love the

religion of the Scandinavians. The religion of the Norse is

10.[Editors note.] Bonneville citesDe lesprit des loix, book 12, chapter6. Bonneville in the footnote then quotes: Our fathers imported fromGermany the most free government that has ever existed among men,and Bonneville cites as his source droits et des devoirs du citoyen byMably, letter 5.

11.[Editors note.] It is important to understand Bonnevilles later refer-ences to our fathers to understand that Bonneville here first refers tothe Druids as our fathers.

12.[Editors note.] Bonneville does a fair paraphrase. Rousseau wrote:no State has ever been founded without a religious basis, and to thelatter, that the law of Christianity at bottom does more harm by weak-ening than good by strengthening the constitution of the State. (Jean-Jacques Rousseau, The Social Contract, & Discourses (London: Det-ton, 1920) at 117.)

13.[Editors note.] The pagination in books.google is off from the truepagination. Thus, the books.google version ofLEsprithas page 40identified as page 42. Otherwise, the pagination is correct.


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wonderfully combined...and is particularly interesting

because from all the peoples of the north, they took the bestpart from many revolutions of Europe, and that they are the

main cause of the height of soul, this aversion to slavery, and

this empire of honor that characterize almost all European

nations. The main prerogative ofScandinavia (one of the

most accurate observations of the author of the Spirit of

Laws,) and who must make the nations who live on top of all

the peoples of the world, is that they werethe source of the

freedom of Europe, i.e., almost any one who is among men.

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[II, 44] The Edda [i.e. a collection of Norse poems],

expresses the will of the gods of the north, and have a great

resemblance with the allegories in the New Testament....I

admit that if the allegories in words stored in theEdda often

have a literal parallel with the parables of the New Testament,

there is stilla great sameness between the mysteries of Isis

and the mysteries of Jesus....

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[II, 46] He was.... a natural child of the temple ofIsis,

who ascended with Moses on the mountain of purification: hewas calledJesus, this child....

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[II, 47-48] You can ignore what these allegories

express.....[and] celebrate thesemysteries of Isis....I show

that in our churches sometimes...[one] finds in the mysteries

of Jesus,Egyptian allegories: to say nothing about the riddle

of the Sphinx, dear to theDruids and the Templars. Initiates

have known the great mystery of Nature! Our fathers adored

therefore the all-powerful in the miracles of Nature.

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[II, 48] How did the Europeans receive theirmysteries

of Isis...the God of the Egyptians? Were the Egyptiansreceived by our Druids?

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[II, 48] As we have said, the Germans were indige-

nous peoples, without any mixture of guests, pilgrims, or con-

querors. Then [Tacitus] mentions that a few of [II, 49] their

peoples rendered worship toIsis, within the emblem of a

ship.14 It would be an unnecessary endeavour for us to dis-

cover the cause and origin of this cult. [Tacitus] said that they

representedIsis upon a form of a ship, that they teach a reli-gion carried by a ship.15

Boulanger notes16 that the Romans had themselves,

as did theEgyptians, a celebration of the vessel, Navigium

Iside. The ship of the Scandinavians has its origin in the clois-

ters of our good city [bonne-ville]17 of Paris, formerly

Lutce, Mud City, located near a mountain where the Celts

maintained their worship toIsis in the form of a ship. We

know that in the small village of Issy near [II, 50] Paris, we

have today the use of a religious ship upon which is cele-

brated themysteries of Jesus in the presence of everyone, inthe same place where the ancient Druids celebrated thesecret

mysteries of Isis.

[II, 50] We should not be surprised that Tacitus had

ignored the cause and origin of the cult ofIsis in Scandinavia.

It is a mystery confined just toDruids, priests and kings. It is

the same secret of their respected initiates that Tacitus, the

eye of an eagle [i.e., the symbol of Rome], could not pene-

trate. It is true that ancient historians of the world were left

only the emblem of a ship as the only clear explanation of

what their figurative language can permit us to see.

14.[Editors note.] Apuleius...provides a good description of the ship riteof Isis. (Tacitus, Germania (trans./ed. J. B. Rives) (Oxford: OxfordUniversity Press, 2002) at 162.)


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[II, 53] Historians assure us that theDruids sacrificed

human victims. For me, I am convinced that theDruids never

sacrificed men for something other than the punishment of

major crimes, which we now call supplication, prayer, [or an]

holy act....Sallust and Tacitus used interchangeably the words

sacrifice andtorture (supplice), to expressan act of solemn

religion....Our fathers [i.e., the Druids] weresacrificial

priests who punished a violation of the law with an august

and salutary terror.18

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[II, 55] Every nation is entitled to claim the Supreme

Pontificate [i.e., supreme religious leader] attached primarily

to the sovereign of a free state.A nation cannot be free if it

protects within itself a monstrous body, whose head, covered

with a triple crown, belongs to another empire, and under

15.[Editors note.] Bonneville cites here Tacitus,Mores Germ. Bonnevilleis evidently referencing an oblique two sentences in Tacituss Germa-nia: Some of the Suevi [or Suebi] alsosacrifice to Isis. Of the occa-sion and origin of this foreign rite I have discovered nothing, but thatthe image, which is fashioned like a light galley, indicates an importedworship. (Tacitus, Germania, ch.8, in Cornelius Tacitus, The Agricolaand Germany of Tacitus (trans./ed. Alfred John Church & WilliamJackson) (London: MacMillan 1877) at 93.) Tacitus means the worshipof Isis was originally Egyptian, but it had been imported into Ger-many somehow. However, others say less charitably that if Tacitusmeans the emblem of a ship signifies Isis worship is imported, this is ameaningless deduction. In my view, since Tacitus remarks elsewherethat Isis worshippers had been expelled in 19 A.D. from Rome(Shelly Matthews, First Converts (Stanford University Press, 2001) at22), Tacitus likely was just affirming Isis worship was imported intoGermany.

Some also contend that Tacitus is guilty of a mistaken identity. Mostscholars agree that Tacitus...identified a native goddess as Isis becauseof the similar rituals involving ships. (Tacitus, Germania (trans./ed. J.B. Rives) (Oxford: Oxford University Press, 2002) at 162.) However,there is no way of now knowing whether such conjecture is valid.


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another heaven, and above its Laws. It will never be free

when its Laws contradict morality, and when it will be honor-able and advantageous to violate the Laws....

Let us examine carefully the character and religion of

the peoples of the north, which serves to inspire courageous

enthusiasm and an almost divine patience in face of work and

hazards. We will be amazed at the valuable wonders of which

they give us examples. War for them was a source of honor,

wealth, and a happy life in the other [II, 56] world. Born in

the environment of weapons, and trained from early child-

hood in military exercises, they were hardened in good times

to fatigue; they were educated to know no other virtues to

16.[Editors note.] Bonneville citesAntiquit dvoile par ses usages[Antiquity revealed by its customs][Amsterdam 1766], book 5, ch. I.The author, Nicholas Boulanger, was an engineer and French Encyclo-pedist. The preface was written by Diderot. The famous dHolbachused this book as a shield from attacks. It is described by Cushing as avery interesting and extraordinary book that [dHolbach] brought tolight.... (Max Pearson Cushing,Baron dHolbach; a Study of Eigh-teenth Century Radicalism in France (N.Y.: Ayer Publishing, 1971) at36.) This book was edited and released posthumously by dHolbach.

The primary thesis of Boulanger was to explain all ancient religion as astrategy to avoid terrors and fears a human strategy against thepains of nature, rather than as a possible repository of truth. (MichaelCyril William Hunter,Atheism from the Reformation to the Enlighten-ment(Oxford: Oxford University Press, 2003) at 298.)

The fact Bonneville is aware ofAntiquit dvoile is significant in light ofhis link to the Bavarian Illuminati. Boulangers book was apparentlyinfluential with Weishaupt, the Illuminati founder. John Robison inProofs of a Conspiracy (1798) at page 86 explains that in a passage heis reading of Weishaupt, it is reminiscent of Robisons own reading ofBoulangersAntiquit dvoile par ses usages. Robison explains:

I observe in other parts of his correspondence where he speaks of this,several singular phrases, which are to be found in two books,Antiquit

dvoile par ses usages, and [Boulangers] Origine du DespotismeOriental. These contain indeed much of the maxims inculcated in thereception discourse of the degreeIlluminatus Minor. Indeed, I havefound that Weishaupt is much less an inventor than he is generallythought.


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value, and no other crime than cowardice. The Druids

inflamed their courage, inspiring them to death, to whichthey gave the greatest contempt.

****

[II, 57] They believed that they would disappear from

the earth, and would return to the world in the most beautiful

shapes with the most valuable talents, until we became per-

fect and enjoy the best of all worlds.19

One of their leaders, who was imprisoned, and con-

demned to perish for following the Laws was asked what he

thought about death, a suffering death, and he said: I willsuffer with a good heart and I am very pleased. I only pray

they will cut off my head at the earliest possible moment.

****

[II, 58] After death, the brave alone are admitted into

Walhalla...[with] Odin; they enjoy happiness and drink beer

or their favorite liquor in the skull of their enemies or they are

served by eternally beautiful young girls.20

****

17.[Editors note.] PerhapsBonneville enjoyed the poetic meaning of hisname here, so we reveal the French word he used.

18.[Original text.] Nos pres avoient des prtres sacrificateurs qui impri-moient la violation des loix une terreur auguste et salutaire.

19.[Original text.] assez parfait pour entrer dans le meilleur desmondes.

20.[Footnote and Editors note.] Bonneville citesLes Fragments delEdda [1756] by [Paul-Henri] Mallet, Professor of Upsal[la Univer-sity], and [Mallet] The System of Runic Mythology.

Mallet in his translation of theEdda brought to light the old Scandinavianreligion. The third edition from 1787 is available through books.goo-gle.com. The 1809 edition ofThe System of Runic Mythology is like-wise available through books.google.com.


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[II, 61] [T]he symbol of power that works in nature

are therule and compass [i.e., the symbols of Freemasonry].The cross is essentially composed of a square and a compass.

Christians, educated by priests,do not even suspect that the

symbol of the cross has been honored by their fathers [i.e.,

Druids, and derivatively Egyptian Isis worshippers],a long

time before Jesus was crucified at Jerusalem. On an image

of the sacred stone covering the tomb of Odin, I recognized

the cross outlined by thesquare and the compass. Your

brother will say, [II, 62] Freemasons? [Yes] between the

square and the compass, that is to say, on the cross.

We actual freemasons do not doubt that their first two

signs, which they linked together, form one sign of the cross.

****

Who will dare deny that the French-Germans, our

ancestors, who did not have temples, rendered the Eternal

One a worship worthy of him?

French-Germans, our ancestors, to be always free,

sought not to be locked within the boundaries of cities.

****

[II, 65] Atheists.

What man is loosed to persecute one born blind who

does not understand the existence of color and light?....

This is true of atheists. A-theos. The atheist says the

sages of the ancient world [were] deprived of meaning which

is God.

Instead of persecuting the Atheist, [recognize] one

deprived of the sense of God (the Creator Spirit) strives to

develop in his heart, if possible,a meaning that it is missing.

He needs [instead] to see this God, the father of nature, whosepresence beautifies the universe.

****


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[II, 66] TheEgyptians, by theirHierophant the

name they gave their High Priest,... is the great doctor whoheals both moral and physics ailments; who saves, and puri-

fies.****

[II, 85] In a common cause with all, no good man,

whatever his country or the chance of birth, canremain silent

without committing a crime when it comes to defending the

rights of men. To abandon its [cause] is cowardice. It istrea-

son.

****

Thus, all nations and all individuals are interested in

training [others] and establishing acode of brotherhood.21

We all have the right to take part. Each citizen must

[II, 86] have the intellectual faculties and physical

courage to say: I have a plan in my heart prepared for grand

designs, an intelligence to follow a certain direction, andan

axe in my hands to enforce it.22 For it is not enough to

have wise men regarding the Laws. We mustabove all

ensure that they are carried out, executed by the invincible

power of all peoples together.

All individuals who form the republic of letters, arekey members of a free city. It would be shameful and vile not

to vote for the common thing, when you have the pleasure to

represent yourself; when you can compete by the appropriate

sacrifices from the estate to the public treasury.23 If the error

or the betrayal/treason is found in deliberative assemblies,

that is, the republic of letters where we expect the triumph of

21.[Original text.] un code fraternel.

22.[Footnote and Editors note.] Bonneville cites in a footnote as hissource Junius who was the pseudonym for the author of the EnglishclassicLetters of Junius (1769-1772). The original quote in English is:Heart to conceive, understanding to direct, the hand to execute. Bon-nevilles translation is evidently slanted to a more violent meaning.

Junius was apparently Sir Philip Francis.


18/34



patriotism and truth, it must reassure the timid or weak man

when such aresubjected to persecution as the many enemies

of the human race.24 In a republic of letters, one must form

at once a source of light and a body of resistance.

****

[II, 92]

Persecution and its consequences.

The enthusiasm of superstition is a kind of fever

devouring by means of a delirium. It is communicated to all

weak brains.DO NOT PERSECUTE. Persecution is reck-less, and often cruel, always cruel. Of course, if one could

not become passionate about a cause he believed in, he would

be among those people who are utterly without any energy.

However, the hapless victim who died of persecutors by the

hands of a party that oppresses gives rise by means of his

death to a crowd of vengeful persons a father, brother,

wife, their children [II, 93] and even wise men [against] tyr-

anny.

23.[Editors note.] This is a difficult passage to understand. The originaltext is: quand on peut concourir par ses propres sacrifices la massedun trsor public.

24. [Editors note and Original text.] The key language is worth noting:cest elle qui doit rassurer lhomme timide ou foible, en butte aux per-scutions des nombreux ennemis du genre humain.

The old saying be prepared to give as good as you get applies here. ForBonneville is suggesting removing deputies of the deliberative assem-blies as traitors if they vary from the spirit of patriotism and truth in arepublic of letters, and then one will strengthen the weak and timid bypersecuting the numerous enemies of the human race.

This principle was invoked upon legislative deputies who were at one

time in Bonnevilles camp, who were lumped among those derogato-rily referred to as the Girondins. They were seized from their seats andeventually executed. Whether Bonnevilles group was purging theirown members by means of public arrest and execution is beyond thescope of the editorial notes provided.


19/34


The death of Saladin, Sudan from Egypt.

In all the stories of our Europe,... both Christians and

Templars weep at the mention of the death of the great Sala-

din. He was indeed a prince of great generosity, and of real

courage. The last action of his life was a great example of

wisdom and resignation to the Laws of Nature. During his ill-

ness, which he realized was incurable, he would walk all the

streets where his burial train would [later] pass, with orders to

carry a banner of death, and cry aloud [when he died]: this is

all that remains of the Grand Saladin, the conqueror of

Asia!25 His will was yet another important lesson in toler-

ance and humanity. He bequeathed alms to the poor, Jew,Christian and Muslim, without distinction, wanting to prove

by this provision, said a philosopher, that he thought in death

that all men are brothers....26

****

[II, 104] [T]his error of believing that God went to

such and such a man separately [i.e., to inspire as aprophet],

was caused by miserable Europe. The theologians who knew

themysteries of ISIS, [of] the Egyptians, [of] the initiates,

who made sacrifices,called their high priest God, and he

was their doctor, and the greatest doctor among them. But the

25.[Editors note.] The implication Bonneville perhaps seeks is that deathis an eternal sleep, and upon death, all that remains is ash.

26.[Editors note.] The Wikipedia entry on Saladin speaks similarly: Sal-adin [1138-1193]...was a Kurdish Muslim who was Sultan of Egyptand Syria. He led the Islamic opposition to the Third Crusade. At theheight of his power, the Ayyubid dynasty he founded ruled over Egypt,Syria, Iraq, Hejaz, and Yemen. He led Muslim resistance to the Euro-pean Crusaders and eventually recaptured part of Palestine from theCrusader Kingdom of Jerusalem. As such, he is a notable figure inArab, Kurdish, and Muslim culture. Saladin was a strict practitioner of

Sunni Islam. He did not maim, kill or retaliate against those whom hedefeated, with the notable exception of certain events following theBattle of Hattin. Hisgenerally chivalrous behaviour was noted byChristian chroniclers, especially in the accounts of the siege of Kerakin Moab. http://en.wikipedia.org/wiki/Saladin (accessed 2/5/09).


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Eternal One, the Almighty, the Creator (who went under the

name of Hierophant among the Egyptians), did he everspeak? My belief is he did not do so. The God of nature

speaks to the heart of man, and he says, love your brother,

and you thus accomplish the law.

****

[II, 116] Towards the middle of the eleventh century,

the Saxons began a crusade against the countries of the North,

which killed thousands... by hypocrisy, pretending to believe

something was intelligible which cannot be understood. They

[i.e., the Northern nations] could not understand how one per-

son could be both a virgin and a mother, and how someone

could be both a son of man and a son of God, and how God

could have a son who existed from all eternity and still be his

father.27

....These Francs of the North28 could not believe this

weak male child was really without any priestly mystery. God

alone is uncreated and He brought forth the universe and its

darkness and light from the bottom of His will.

A crucified God appeared to them as blasphemy:

You insult the Godhead, said these priests to those who per-

secuted them, and who you pay and honor who degradehuman nature.....[II,117] You walk through the streets call-

ing God a piece of bread, speaking in a language that is the

enemy of your fathers [i.e., the Druids], words that do not

make any sense....The invisible body of God is without

beginning and end....A thing cannot be made again. This God

powerful, creator of the eternal nature wasted a man,

and put a man on a cross.

27.[Editors note and Original text.] The French says this more succinctly:Ils ne pouvoient comprendre quon lt la fois vierge et mre, fils delhomme et fils de Dieu, et un fils qui avoit exist de toute ternitcomme son pre.

28.[Editors note.] Bonneville is alluding to his belief that the Scandina-vian worshippers of Isis became the Francs later.


21/34


[II, 119]

Crass politics.

The usurpations of theclergy were largely caused by

the errors of blind people, whom subjected us without pityto

a servile superstition, and in the end employed [us][II, 120]

as their passive instruments to serve their insatiable ambi-

tion.

****

FN 1. The princes used the respect that the people had

for the clergy to maintain themselves. This was a despicablepolitical degradation of royalty. See Esprit de Lois [by Mon-

tesquieu].

****

A spiritual and temporal government, among all

human institutions, perhaps deserves the most attention of the

philosopher.

****

It seems that in almost all the peoples who are culti-

vated in the arts, the priests combine the two powers [i.e.,

spiritual and temporal government]. The Japanese had a theo-

cratic government....The Indians have as their sovereigns

Brachman wise-men. With the Celts, the [II, 124]Druids

governed all.

****

[II, 138] What are you asking now? A constitution. It

is made, and you do not know!

This fundamental constitution... if desired, it is made

and you will learn its terms, Friends of Truth....

****


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[II, 140] France! Land of free men! Finally you will

reestablish your ancient constitution!

****

[II, 144] All legitimate government, said Jean

Jacques [Rousseau] is republican, and thenthe monarchy

itself is a republic.29

****

[II, 154] Friends of the truth, it depends on you, a vow

only well pronounced to regain, of course, all the rights of the

weak. Andall hope of saving the worldfrom those who holdin their hands reins of government monarchs, princes, sen-

ators, etc. whatever name they are called depends on

their being forced to recognize in a single day, and at the

same time in all empires,the sovereignty of nations and uni-

versal brotherhood.30

29.[Editors note.] Rousseaus actual words about the meaning ofrepublicwere: By this word I do not mean an Aristocracy or a Democracy, butin general any government guided by the general will, which is the law.In order to be legitimate, the Government must not be confounded withthe Sovereign, but must be its minister. Then monarchy itself is arepublic. (Timothy OHagan,Rousseau (London: 1999) at 142.)OHagan points out that here Rousseau is taking pains to make surethat a democracy is not necessarily to be equated with a republic.OHagan pointed out this made the Social Contratsubversive of vir-tually all contemporary regimes, since it made all governments provi-sional, dependent on the peoples endorsement. (Id.) Critics pointedout that the only way that a republic can fit Rousseaus model is ifthere was democratic approval of the ruler, whether monarch or some-thing else. Hence, despite Rousseaus words, he was endorsing demo-cratic principles as the only support which legitimizes it.

30.[Original text.] Amis de la vrit, il dpend de vous, dun vu seule-ment bien prononc et bien entendu, de reconqurir tous les droits du

foible et toutes les esprances des sauveurs du monde; que ceux qui ontentre les mains les rnes des gouvernemens, monarques, princes, sna-teurs, etc., de quelque nom quon les appelle, soient forcs de recon-notre, dans un mme jour, et la fois dans tous les empires, lasouverainet des nations et la fraternit universelle.


23/34


****

[II, 156] [D]espite greedy tyranny, the science of cen-

turies and the perpetual efforts of the wise for harmony and

equality, we substitute daggers, hereditary lines, or the fatal

banner of a blind adoration.

Tell them that the wise among our forefathers had

formed an association of principles and research, in hope that

one day it would come true to create in the world a universal

spirit among the nations.

****

Then passed quickly the centuries, and this brings usto the persecution by Philippe-le-Bel.31

Lets agree with history [that] the sword of the tyrant-

exterminator destroyed the spirit of thecorps of Templars,

and that most of them rallied in the darkness of theancient

initiations; then we pass to the great days of justice where

ambitious monks, dispersed on the surface, also retired under

the veil of initiations, and pretended to caress their rivals

the Templars to stifle them, and they divided them.32

[II, 157]...Is this then the temple of nature and free-

dom? Is it the sun of the privileged, or does the sun rise and

shine equally for all men, whatever color they are, and youregard this as the real sun?

....Religion is brotherhood! All the thousands of cults,

emblems and allegories are only more or lesscopies of some

imperfect beautiful page of the former federal code of

human-kind; keep these emblems and traditions, not to wor-

ship blindly but rather as august trademarks....

31.[Editors note.] This was the French king who persecuted the Tem-plars.

32.[Editors note.] This apparently is a reference to the theory of Bodethat the Jesuits had infiltrated Freemasonry. Bonneville translatedBodes work into French, and included it with the 1788 edition of Bon-nevilles work on Templar Freemasonry, as discussed in the Preface.See Footnote 11 on page xii.


24/34



****

[II, 158] Youare or are not Templars, but at least

believe you are, [and now] come [forward], that you become

recognized for your courage to defend the weak. Help a free

people

****

[II, 159] We must hurry, first, to determine the univer-

sal object of a united universal association the freedom

of nations... to avoid finally war [and] the plague of bad gov-

ernments. [To this end], it will formthe supreme court of

nations, who will judge the cause33

of [II, 160] kings andleaders....The old and the new world we offer provide two

examples upon which we beginan universal compact of

brotherhoodamong men.

****

[II, 172] You, people, listen to this! The stupendous

view ofthe sovereignty of nations and universal brother-

hood....

****

[II, 174] [W]e hope to establish thesovereignty ofnations....All people want, on the same day, to leave the dark-

ness of slavery, and the tyrants will know finally that their

child prodigies have only one will upon the earth.

First, takeall means to bring the enslaved nations to

the Federative Word.

Behold! All is prepared!

****

33.[Original text.] ne pourra former letribunal suprme des nations, quijugera la cause...


25/34


[II, 177] Friends of Truth, the time has arrived where

we obscure men will carry our own case tothe Court of

Nations, but then this will be the cause of all of humanity.34

We have this consolation.If our name and our peo-

ple are unknown, at least our works are not.

Yes, we will remain in our darkness....

****

[II, 178] Citizens, The Tribune of the Friends of Truth

[i.e., theBouche de Ferperiodical of Bonneville] spoke about

themeans of implementation to establish imperceptibly

among all peoples the sovereignty of nations and universal

fraternity.35

[Because of] the deep feeling that this book has

caused in your hearts, we commit to share with you, right

now, what are the results of the most ancient work to imple-

ment this prodigious plan.

However, as this admission tends to reveal one of the

most ancientsecrets [imparted by] fraternal initiations, I, for

fear of failing to be cautious and disregarding a [more favor-

able moment [to impart it], and [for fear of] extinguishing the

torch of lightby making a too hasty race [to tell you the

secret], we can not tell you yet if you refuse to express the

wish of the free city by answeringyes orno on the followingthree questions.36

[II, 179]

34.[Original text.] Amis dela Vrit, le tems arrive o nous autres hom-mes obscurs, nous porterons notre propre cause au Tribunal desNations, mais alors ce sera la cause de lhumanit toute entire.

35.[Original text.] Citoyens, on a parl la Tribune des Amis de laVrit sur des moyens dexcution, pourtablir insensiblement, cheztous les peuples, la souverainet des nations et luniverselle Frater-nit.

36.[Ed.] Bonneville here replicates the methodology of the Bavarian Illu-minati of Weishaupt. The recruit would be told that they could notadvance more deeply into the Orders secrets unless they answeredcorrectly certain questions. This part of the book confirms the Espritwas used as a work-book in conjunction with initiations.


26/34



First Question.

Do you want all peoples also to be as free as you are?

Yes or no?

Second Question.

Do you think it is essential that afree people be

always armed, always able to tell his superiors, whoever they

are, what the Lord said to the Ocean: Behold, your farthest

boundaries?37

Yes or no?

Third Question

Do you want you who are the free city, the city of

truth to know the first and higher Will the Sovereignty

of Nations and the Universal Fraternity?

Yes or no?

[II, 180]

Extract of the Process of the Fifth Session [before 8,000

members of the Cercle Social]

The Federal Assembly welcomed the speech.... tofocus on thealtar of the federal universal brotherhood, which

had a firm seven to eight thousand men, which aims to

enlighten the enslaved nations. We are not here just to cry, to

stand on our feet [before].... theholy image of Rousseau

while all speak in the Temple of Truth.38

37.[Ed.] This is a difficult verse to decipher. The French is: Croyez-vousquil soit indispensable, qun peuple libre soit toujours arm, afin de

pouvoir toujours dire ses chefs, quels quils Soient, ce que lEternel adit lOcan: Voil tes bornes? The literal meaning ofbornes is a ter-minal/end. However, the allusion to the Bible is where God in effecttells the ocean: Here are your boundaries. Thus, Bonnevilles literaryallusion to the Bible means to convey boundaries by bornes.


27/34


FEDERATIVE SPEECH.

Tyrants will fade.....

****

After a long time, the problem ofthe sovereignty of

nations and the universal fraternity (thesame thing) will be

resolved....The way to move towardssocial perfection [is

delayed because of] the infancy of this new language, the

bandana covering our eyes, the shackles on [our] feet and

hands, and the Bastille that devours the liberators of the

world! The men of virtue are faithful, despite the severe pain

of ingratitude, and the imposture and egoism of slaves that isbrought against the new weapons...given toward the ruin of

the tyrants. Nothing has discouraged such men who are

maligned, crucified, burned, who have seen a great light into

the future at a great distance [II, 182] a free city, and who

proclaim with a loud voice thesovereignty of nations. The

Universal Religion of the Regenerated Human Race.

****

Neither masters nor disciples, you never have to

worry about monsters who are not spouses, fathers, nor citi-

zens, [and you] are responsible to write your future history.

The only truth, and truth for all men, is this, and this alone, orit should be, thatthis is our god/divinity, our point of rallying,

the object of the wishes of free men and common center

where they should aim together, and at the same time, alla

party who commands and who obeys!

****

[II, 184] [SATURDAY GET TOGETHERS OF

THEIR ASSOCIATION]

38.[Editors note.] This indicates the meeting hall had an altar within whatwas called the Temple of Truth. Above the altar was a painting ofRousseau.


28/34



Free people, this august festival [i.e., day of Saturnalis

/Saturday], destroyed in appearance by tyrants who eventu-ally feared prophetic sacrifices, has been retained by modern

wisemen, who have hidden it [i.e., Saturnalis] under the veils

of ancient initiations.

A social reunion is near where the least of initiated

free-brothers have flocked to join in a CERCLE [with] a

Sword in hand around the columns of the Universal Repub-

lic39 which outlines under transparent veils, if slaves have

eyes to see, all the elements of morality and politics.

Again, Friends of Truth, [this future] reunion of

former slaves of the people-king, and what you ought to teach

our genuine Free-brothers [francs-frres], who know all [is]

this celebration [which] is universally and secretly estab-

lished in all four parts of the world!

****

[II, 185] You have a heart of man, and you have voted

for thesalutaryabolition of the slavery of Negroes....

****

[II, 189] J.J. Rousseau is so full of his genius. His

power and rays of glory imprints [themselves] upon allaspects of the hearts which are committed to virtue.

Be faithful to the Laws of nature, which are slow to

arrive, [and you will see] the regeneration of the world. Give

to nature the word(parole), and his word, which in the begin-

ning created man, willrecreate these men and for them

another world. They will all be born equal in rights and with

an original equality, and there will finally be erased forever

the stain of a servile birth.

These are the principles enshrined in all the mysteries

of ancient and modern temples....

39.[Original text.] Une fte speciale est proche, o les moins, initis desfrancs-frres, accoururent se rallier en CERCLE et le GLAIVE ENMAIN, autour de ces colonnes de larpublique universelle....


29/34


Their driving, hidden, and fundamental force, you

will learn, is free and pure speech and the fiery image of truthwhich will inform all by its active heat while magnetizing by

means of its attractive power, to electrify... nations and the

world.

****

[II, 192]

Principles of a Friend of Truth

Fanaticism andrevenge, whatever the reason, simply

[II, 193]replaces one evil with another. However, the honestand incorruptible friend of truth, exhibits a nature that must

always serve as a model. He does not laugh at anyone, not

even for his vices. He draws from within his bossom nothing

other than blessings he wants his brothers and friends to

enjoy and fill them with.

****

[II, 195] The war of a generous people who struggle

forliberty and for universal brotherhood, which does not

fight for its own defense, such a war will give birth to more

[real] men than peace will ever vomit on earth its stock of

unformed degenerates!40

Let me have war, say I; it exceeds peace as faras day does night; its sprightly waking, audibleand full of vent.Peace is a very apoplexy,leth-argy, mulled, deaf, sleepy, insensible, a getterof more bastard children than wars adestroyer of men) (Shakespeare). Cor[iolanusAct IV Scene V]

40.[Original text.] La guerre dun peuple gnreux qui combat pour lalibert, pour la fraternit universelle, qui ne combat que pour sadfense, une pareille guerre enfanteroit plus dhommes, que la paix nevomit sur la terre de troncs informes et abtardis!


30/34



[II, 196]

Elections and the representative power of a sovereign people.

....Since the establishment of (O.'. M.) orients

Masonic or constitutional circles, few people have yet real-

ized that philosophers such asBacon, to mention only the

modern, havehidden the great and sublime thought among

general statements about the human race!41

.... Themysterious initiations, that is, secret signs and

silent associations [II, 197] who were slaves employed obscu-

rity in proportion to the degree that tyranny oppressed

them42....

41.[Ed.] Francis Bacon (1561-1626) was the first to propose a utopiabased on a universal republic of letters (i.e., the sciences) in a bookentitledNew Atlantis, published posthumously in 1627. TheNewAtlantis is a story of sailors who are lost at sea in the north. They landon an unknown island of Bensalem. They find a utopian civilization.Bacons intent is to extol a republic that uses the scientific method forprogress. The work is written as alchemists wrote in that era, whichleads people to believe that Bacons book contains a secret meaning,hidden in some form of metaphorical code. (New Atlantis (ForgottenBooks 2008), Publishers Preface at viii.) This helps explain Bon-nevilles reference to a hidden meaning within Bacons writing.

Condorcet, a member of the Cercle Social and one of its publishedauthors, in his last work Sketch of the Progress of the Human Race[Lesquisse dun tableau historique des progrs de lesprit humain](1793, published 1795) had at the very end a section entitledFrag-ment sur lAtlantide. It was intended as a tribute to Bacon. However,Condorcet differed from Bacon in that he desired a centralized andhierarchical New Atlantis based in merit and talent. (Michel Vovelle& Lydia G. Cochrane,Enlightenment Portraits (University of ChicagoPress, 1997) at 199.) Condorcet imagined that with science there couldbe an almost limitless extension of longevity through improvement ofthe environment, inheritance of acquired characteristics, and a com-prehensive program of scientific research supported by the govern-

ment. (Longevity,Dictionary of the History of Ideas.) Thus,Condorcet was the first to suggest ideas that form the basis of moderneugenic theory. It is no surprise therefore that [r]eactions to Con-dorcets proposals were universally chilly, if not downright negative.(Vovelle, supra, at 199.)


31/34


Now that the principle of national sovereignty is well

recognized, we must walk with great strides towards perfec-tion, and thefederation of mankind, without arriving at such

point, no section of nations can be ensured freedom.43

****

[II, 198] [A]ll sections of the nation must come

together to appoint oracles of the national will who must

deliberate carefully on this great question....

Some think we can establish a universal confedera-

tion, like the Roman church abuses. We will not likewise

repeat that, as we must form a confederation upon truth, andthat truth is God, and everything will center on that and tyr-

anny will not be anywhere.

....[W]hen [we] truly begin the first federative alliance

for freedom based upon the arts and engineering, then we can

sense the future communion of all nations forming a single

nation.44

****

[II, 203] [T]he name of the terrible/terrifying Bouche

de Fer[will] take action soon, I hope at least...This name will

be a sacred consolation....!

42.[Ed.] Bonneville utters an important truth. Once tyranny against politi-cal organization ceases, the need for secrecy slackens. However, to thedegree ones ideas remain socially unacceptable, one will still employsecrecy despite the absence of tyranny because of the fear of the demo-cratic power of the majority.

43.[Original text.] Aujourdhui que le principe de la souverainet nation-ale est bien reconnu, il faut marcher grands pas vers la perfection, etla fdration du genre humain, sans laquelle point de libert assurepour aucune section nationale.

44.[Original text.] cest alors que commencera vritablement unepremire alliance fdrative de la libert avec les arts et le gnie, cestalors qu'on pourra pressentirla communion future detoutes lesnations ne formant quune mme nation.


32/34



Buccina Jubileum.45 TheBouche de Feris the Jubi-

lee, the joy of nations; the institution of the Cercle Social was

announced by theBouche de Ferfor almost three years,46

and it was not easily comprehended that we are made for

equality and universal brotherhood symbolized by a Circle.

****

[II, 204]. Factiousness makes one a Jacobite, a Whig,

a Tory, a Jacobin, a Cordelier; factions are pacified when they

return to the social arts. A Cordelier becomes the friend of the

rights of men which he then will champion. The Jacobin

blushes at this name, and then by a series of inconsistencies,the club of the revolution became the Jacobin Club, and then

became the Society of Friends of the Constitution. When we

are more informed, and more inclusive,...and we establish

increasingly a primitive equality, then we will become a

Friend of Truth!

****

[II, 233]

Sorcerers.

...Three days are called for in the annals of the ancient

world dies sortium days of the spell, days of sharing

days, and days of the division of shares to each member of the

community.

The first who spoke seriously aboutdividing inherit-

ances, and found universal sharing as asocial art were those

initiates called Sorcerers.47

45.Bonneville cites the Holy Bible. These words can be found in the LatinVulgate version of the Bible, in Leviticus 25:3, 40, 50.

46.[Ed.] About 1789Bouche de Ferbegan announcing the Cercle Social.

47.Les premiers qui parlrent srieusement de diviser les hritages, etqui trouvrent dans ce partage universel lart social, furent ce que tesinitis appelloient entre eux les sortiers.


33/34


If we had told the oppressed peoples [II, 234] that the

real friends of equality and fraternity are the ones whodespoiled the inheritances and the land, working to establish,

by the division of successive spells or shares,the larger com-

munity of all goods and all the hopes of the earth, we would

not have dared to burn the Sorcerer.48

Magicians.

The magicians, or disciples of the Magi, did not care,

like Sorcerer [did]about the division of land, and never saw

the success of their operations in a successive world division

[of land] which could bring about community.

****

[II, 235] All ancient initiations, and even among the

modern, truehigh masonry the true universal confedera-

tion is composed ofmagic circles, where the amateurs

seek to look beyond the first test of an improved regime.

****

[II, 242]

[Diagram of Circle of France... King at top within the

tightest circle, then three concentric circles are below that in

wider circles as the level of administration broadens.]

[II, 251]

Eternal surveillance.

Lend an ear to the voice of the Tribune of the people.

No, this is not Mirabeau, who called you to arms, which has

fed you, you confederates. Ingrates! I am proud to believe

48.[Original text.] Si lon et dit aux peuples opprims et dpouilles deleur patrimoine, les terrien sont les vritables amis de l'galit, de lafraternit, qui travaillent tablir, parla division successive des sortsou partages, la grande communaut de tous les biens et de toutes lesesprances de la terre, on net pas os brler les sortiers.


34/34



that you recognize your support, your brother, and the indom-

itable friend of truth. [O]ut of my mouth [comes words] thatcauses the cowardly opponents who oppress you to fade

away....

Member of the Cercle Social, all Friends of Truth,

gather together through all the world, to lay the foundations

of an institution which will have all the advantages of the Tri-

bune at Rome without any of the inconveniences.

****

The voice of a free people is the voice of Godhimself.

[II, 255]

Appendices

APPENDICES DE LA SECONDE DITION DELESPRIT DES RELIGIONS; POUR SERVIR ALENTRETIEN, A LA PROPAGATION DESBONS PRINCIPES, ET A LA. CONFDRA-TION UNIVERSELLE DES AMIS DE LAVRIT, 14July (1792).

Paris

De lImprimerie du Cercle Social, rue duThtre-Franois, n. 4.

LAN 4. DE LA LIBERT.

[No pages thereafter - any appendix pages aremissing in books.google.com version.]

Documents

L’Esprit des Religions