Chapter III: The European Order of the Illuminati (4)

[484] Robison, _op. cit._, p. 7. Robison also made use of several of the works which the disturbances occasioned by the Bavarian Illuminati called forth on the continent. Conspicuous among these were the documents of the order published by the Bavarian government. _Cf. ibid._, pp. 133, 185, 186, 205, _etc._ He also made use of Hoffman’s violently hostile sheet, the _Wiener Zeitschrift_. _Cf. ibid._, pp. 358, 393. Robison’s knowledge of the German language was, however, far from perfect, as he himself freely admitted (_Cf. ibid._, pp. 14, 499), so that his handling of his sources must be viewed as neither capable nor complete. The meagerness of his resources is perhaps best illustrated in his treatment of the conspiracy which he assumed underlay the French Revolution. Such “proofs” as he made use of in this connection amounted to little more than the political manifestoes of certain secret lodges and clubs, fugitive revolutionary documents which chanced to blow across his path, current historical conjecture and gossip, _etc._ The whole was pieced together in the spirit of one who ventured to hope that his “scattered facts” might be of some service to his generation. (_Cf. ibid._, pp. 493–496.)

[485] Robison, _op. cit._, pp. 10, 11, 15.

[486] An illustration of the carelessness with which Robison handled his dates is found on pages 15 and 133 (_cf._ p. 103) of the _Proofs of a Conspiracy, etc._, in the matter of the date of the founding of the Order of the Illuminati. Far more serious in its reflection on the author’s lack of accuracy and insight is such looseness and general unsoundness of treatment as permitted him to represent the Jesuits as frequenters of English and French Masonic lodges, while at the same time indicting the latter as fully committed to a free-thinking propaganda which sought nothing less than the eradication of _religion_, not to speak of its institutions. _Cf. ibid._, pp. 22 _et seq._ Robison’s superficial explanation of the anticlericalism of Weishaupt might be cited as another illustration of the blundering method pursued in the book. _Cf. ibid._, pp. 101, 103 _et seq._ His weak and practically pointless digression in order to find opportunity to comment on the educational projects of Basedow will serve to illustrate the discursive quality in his work. _Cf. ibid._, 85 _et seq._

[487] Robison’s exposition of the elements of uncontrolled curiosity and conjecture as elements in his purpose in writing the book is not without significance: “I must entreat that it be remembered that these sheets are not the work of an author determined to write a book. They were for the most part notes, which I took from books I had borrowed, that I might occasionally have recourse to them when occupied with Free Masonry, the first object of my curiosity. My curiosity was diverted to many other things as I went along, and when the Illuminati came in my way, I regretted the time I had thrown away on Free Masonry. (But, observing their connection, I thought that I perceived the progress of one and the same design. This made me eager to find out any remains of Weishaupt’s Association. I was not surprised when I saw marks of its interference in the French Revolution.) In hunting for clearer proofs I found out the German Union—and, in fine, the whole appeared to be one great and wicked project, fermenting and working over all Europe.” (_Ibid._, pp. 493 _et seq._) Encouraged by his friends, Robison “set about collecting my [his] scattered facts.” (_Ibid._, p. 494.)

[488] _Ibid._, pp. 28 _et seq._

[489] Robison does not wholly miss the true point in his survey of the backgrounds of the French Revolution. He points out numerous “cooperating causes” which served to make the Revolution inevitable. “Perhaps there never was a nation where all these cooperating causes had acquired greater strength than in France. Oppressions of all kinds were at a height. The luxuries of life were enjoyed exclusively by the upper classes, and this in the highest degree of refinement; so that the desires of the rest were whetted to the utmost. Even religion appeared in an unwelcome form, and seemed chiefly calculated for procuring establishments for the younger sons of insolent and useless nobility. For numbers of men of letters were excluded, by their birth, from all hopes of advancement to the higher stations in the church. These men frequently vented their discontents by secretly joining the laics in their bitter satires on such in the higher orders of the clergy, as had scandalously departed from the purity and simplicity of manners which Christianity enjoins. Such examples were not unfrequent, and none was spared in those bitter invectives.... The faith of the nation was shaken; and when, in a few instances, a worthy Curé uttered the small still voice of true religion, it was not heard amidst the general noise of satire and reproach. The misconduct of administration, and the abuse of the public treasures, were every day growing more impudent and glaring, and exposed the government to continual criticism.” (Robison, pp. 60 _et seq._ _Cf. ibid._, pp. 362 _et seq._) These “cooperating causes” receive little emphasis, however, in Robison’s zealous effort to trace the revolutionary spirit to its lair in the Masonic lodges of France.

[490] _Ibid._, pp. 40 _et seq._

[491] Robison, _op. cit._, pp. 43 _et seq._

[492] _Ibid._, p. 51. Robison’s account of this phase of the situation has little to commend it. Upon his own unsupported assertions many of the Revolutionary leaders, as, for example, Mirabeau, Sieyès, Despremenil, Bailly, Fauchet, Maury, Mounier, and Talleyrand, are brought into direct connection with one or another of the French Masonic systems. _Cf._ Robison, pp. 49 _et seq._ Similarly, it is maintained, it was among Masonic lodges that the ideas contained in such books as Robinet’s _La Nature, ou l’Homme moral et physique_, Condorcet’s _Le Progrès de l’Esprit humain_, Lequinio’s _Les préjugés vaincus par la raison_, and the book _Des Erreurs et de la Vérité_, were first disseminated. Indeed, some of these books are said to have sprung out of the very bosom of the lodges. _Cf. ibid._, pp. 43 _et seq._

[493] _Ibid._, pp. 67 _et seq._ Comparison with Forestier, pp. 141 _et seq._, will make clear the paucity of the data upon which Robison drew in attempting to write the earlier chapters of the history of German Freemasonry.

[494] Robison, _op. cit._, p. 64.

[495] Robison’s language is absurdly strong. “In half a year Free Masonry underwent a complete revolution all over Germany.” (_Ibid._, p. 70.)

[496] The sheer puerility of the treatment is indicated by the following: “A Mr. Rosa, a French commissary, brought from Paris a complete wagon-load of Masonic ornaments, which were all distributed before it had reached Berlin, and he was obliged to order another, to furnish the Lodges of that city. It became for a while the most profitable business to many French officers and commissaries dispersed over Germany, having little else to do.” (Robison, _op. cit._, pp. 69 _et seq._)

[497] _Ibid._, p. 73.

[498] _Ibid._, pp. 65 _et seq._

[499] _Ibid._, pp. 78, 79. Robison read into this situation a deliberate effort on the part of the leaders of French Freemasonry to extend the hegemony of the latter. He surmised that political uses and benefits were thus aimed at. _Cf. ibid._

[500] Robison’s term for the representatives of the _Aufklärung_. _Cf._ Robison, p. 81.

[501] _Ibid._, p. 80. This declension of faith and morals Robison, more wisely than he was aware, traced in part to the clash between the Roman Catholic and Protestant systems in Germany and the spirit of free inquiry which was thus promoted. See Robison, pp. 80 _et seqq._

[502] It is in this connection that Basedow is brought into relations with Robison’s devious exposition. _Cf. ibid._, pp. 85 _et seq._

[503] _Ibid._, pp. 82 _et seq._

[504] Robison, _op. cit._, pp. 92 _et seq._ “ ... Germany has experienced the same gradual progress, from Religion to Atheism, from decency to dissoluteness, and from loyalty to rebellion, which has had its course in France. And I must now add, that this progress has been effected in the same manner, and by the same means; and that one of the chief means of seduction has been the Lodges of the Free Masons. The French, along with their numerous chevaleries [_sic_], and stars, and ribands, had brought in the custom of haranguing in the Lodges, and as human nature has a considerable uniformity everywhere, the same topics became favorite subjects of declamation that had tickled the ear in France; there were the same corruptions of sentiments and manners among the luxurious or profligate, and the same incitements to the utterance of these sentiments, wherever it could be done with safety; and I may say, that the zealots in all these tracts of free-thinking were more serious, more grave, and fanatical. These are assertions _a priori_. I can produce proofs.” (_Ibid._, pp. 91 _et seq._) The “proofs” here referred to concern the Masonic career of Baron Knigge, whose antagonism to orthodox Christianity Robison distorts both as to its temper and its effect.

[505] _Ibid._, pp. 126 _et seq._

[506] _Ibid._, pp. 100 _et seq._

[507] _Ibid._, pp. 101 _et seq._ These connections Robison almost wholly misconceived. _Cf. supra_, pp. 150, 163 _et seq._

[508] Robison, _op. cit._, p. 103.

[509] _Ibid._, p. 105. The ulterior object of the order is later stated by Robison in the following manner: “Their first and immediate aim is to get possession of riches, power, and influence, without industry; and, to accomplish this, they want to abolish Christianity; and then dissolute manners and universal profligacy will procure them the adherence of all the wicked, and enable them to overturn all the civil governments of Europe; after which they will think of further conquests, and extend their operations to the other quarters of the globe, till they have reduced mankind to a state of one indistinguishable chaotic mass.” Robison, pp. 209 _et seq._

[510] _Ibid._, p. 126.

[511] _Ibid._, p. 212.

[512] Robison omitted nothing in his effort to fasten the stigma of moral obliquity upon the order. The published papers of the order were appealed to show that crimes of bribery, theft, and libertinism were not uncommon on the part of the leaders. See Robison, pp. 144 _et seq._ The unsavory documents of the order referred to on page 181 of this dissertation likewise received Robison’s zealous attention. _Cf. ibid._, pp. 138 _et seq._ Weishaupt’s personal immorality in his relations with his sister-in-law is made to do full duty as “a brilliant specimen of the ethics which illuminated” the leaders. _Cf. ibid._, pp. 164 _et seq._ (If a particular illustration of Robison’s bungling way of handling his German sources were needed, that might be found in the fact that our author identified the victim of Weishaupt’s lust as the sister-in-law of Zwack. _Cf. ibid._, p. 167.)

[513] To Robison’s mind this constituted the crowning infamy of the order. “There is nothing in the whole constitution of the Illuminati that strikes me with more horror than the proposals of Hercules and Minos to enlist women in this shocking warfare with all that ‘is good, and pure, and lovely, and of good report’.... Are not the accursed fruits of Illumination to be seen in the present humiliating condition of women in France? ... In their present state of national moderation (as they call it) and security, see Madame Tallien come into the public theatre, accompanied by other _beautiful_ women, (I was about to have misnamed them Ladies), laying aside all modesty, and presenting themselves to the public view, with bared limbs, _à la Sauvage_, as the alluring objects of desire.... Was not their abominable farce in the church of Notre Dame a bait of the same kind, in the true spirit of Weishaupt’s _Eroterion_?” (Robison, pp. 243, 251, 252.)

[514] Robison, _op. cit._, pp. 110–200.

[515] _Ibid._, pp. 201 _et seq._

[516] _Ibid._ Although offered to the public with every show of confidence, Robison’s list was largely chimerical. He had depended upon isolated references in the papers of the order, many of which he must have misread. Doubtless in numerous cases he took the _hopes_ of the ambitious leaders of the order as sober statements of fact. The importance of the reference to America will, of course, appear later.

[517] _Ibid._, p. 272.

[518] _Ibid._, p. 286.

[519] _Ibid._, p. 290.

[520] Robison, _op. cit._, pp. 315 _et seq._

[521] _Ibid._, p. 322.

[522] _Ibid._, p. 321.

[523] _Ibid._, p. 317. “All the Archives that were found were the plans and lists of the members, and a parcel of letters of correspondence. The correspondence and other business was managed by an old man in some inferior office or judicatory, who lived at bed and board in Bahrdt’s house for about six shillings a week, having a chest of papers and a writing-desk in the corner of the common room of the house.” (_Ibid._)

[524] _Ibid._, pp. 291, 296, 297.

[525] _Ibid._, p. 299. Bahrdt’s fantastical program called for the division of these societies into Provinces or Dioceses, each directed by its Diocesan, and subordinate to a central organization. _Cf. ibid._, p. 292

[526] _Ibid._, p. 294.

[527] Robison, _op, cit._, p. 297.

[528] _Ibid._, pp. 322 _et seq._ “ ... although I cannot consider the German Union as a formal revival of the Order under another name, I must hold those _United_, and the members of those Reading Societies, as _Illuminati_ and _Minervals_. I must even consider the Union as a part of Spartacus’s work.” (_Ibid._)

[529] _Ibid._, pp. 355 _et seq._ “Thus I think it clearly appears, that the suppression of the Illuminati in Bavaria and of the Union in Brandenburgh were insufficient.... The habit of plotting had formed itself into a regular system. Societies now acted everywhere in secret, in correspondence with similar societies in distant places. And thus a mode of cooperation was furnished to the discontented, the restless, and the unprincipled in all places, without even the trouble of formal initiations, and without any external appearances by which the existence and occupations of the members could be distinguished.” (_Ibid._)

[530] _Ibid._, p. 355. _Cf. ibid._, p. 286.

[531] _Ibid._, p. 358.

[532] Robison, _op. cit._, p. 371.

[533] _Ibid._, pp. 393 _et seq._

[534] _Ibid._, pp. 397 _et seq._

[535] _Ibid._, p. 374.

[536] _Ibid._, p. 398.

[537] The Grand Orient, according to Robison, represented the association of all the _improved_ Masonic lodges of France. Its Grand Master was the Duke of Orléans. _Cf. ibid._, p. 381.

[538] _Ibid._, pp. 400 _et seq._

[539] _Ibid._, p. 376.

[540] _Ibid._, pp. 376 _et seq._

[541] Robison, _op. cit._, p. 405.

[542] _Ibid._, p. 402. Robison regarded the famous Jacobin Club in Paris as “just one of those Lodges.” (Robison, p. 406. _Cf. ibid._, p. 402.) He allowed his statement to stand, however, without making any effort to substantiate it. Further, he held that the political committees in these “illuminated” lodges of France were in correspondence with similar committees in Germany, Holland, Austria, and Switzerland. _Cf. ibid._, pp. 406 _et seq._, 414 _et seq._, 420. The contradictory character of his “evidence” is perhaps best illustrated by the fact that he treats the Masonic lodges of Paris as trying to seduce the lodges of German Freemasons. _Cf. Ibid._, p. 418.

[543] _Ibid._, p. 402.

[544] _Ibid._, p. 405.

[545] The London edition of 1797–8 (4 vols.) was reprinted in five volumes at Hamburg, Augsburg and Braunschweig; and a new edition, revised and corrected by the author, was issued at Lyons in 1818. Barruel himself put forth an English translation at London in 1798; and this was reprinted at Hartford, Conn., New York, and Elizabeth-town, N. J., the following year. Continental allies of the ex-Jesuit must have been responsible for translations into Polish, Dutch and Portuguese, which enjoyed but one printing apiece, as well as for the three editions of the Spanish translation, and for two of the three Italian editions. During the anti-Masonic campaign of the swindler Leo Taxil (1887), the Italian translation was reprinted at Rome by the _Tipografia de Propaganda Fide_.

Abridgements and excerpts were also circulated in several languages, including English. In this connection the following titles may also be noted: _Application of Barruel’s Memoirs of Jacobinism to the Secret Societies of Ireland and Great Britain_, London, 1798; _The Anti-Christian and Antisocial Conspiracy. An extract from the French of Barruel, to which is prefixed “Jachin and Boaz,”_ Lancaster, (U. S.), 1812.

_Cf._ Sommervogel, C., _Bibliothèque de la Compagnie de Jésus_, i, Bruxelles, 1890, coll. 938–941; also Wolfstieg, _Bibliographie der Freimaurerischen Literatur_, vol. i, pp. 324, 325.

[546] Augustin Barruel (1741–1820) was a French controversialist and publicist, whose zeal was aroused in the defence of traditional ecclesiastical institutions and doctrines, in opposition to rationalistic tendencies manifest in the eighteenth century. Barruel entered the Society of Jesus in 1756 and was later driven from France when that order was suppressed by the French government in 1773. Permitted the next year to terminate his exile, he gave himself to literary pursuits. As might be expected, the turbulent condition of public affairs in France drew him into the currents of political discussion. His loyalty to the interests of the church would brook no silence. The civil oath demanded of ecclesiastics and the promulgation of the civil constitution in the earlier period of the Revolution specially roused his spirit, and led to the publication of a number of pamphlets from his pen. His ecclesiastical loyalties and political antagonisms were such that when the full fury of the revolutionary storm broke, Barruel became an _emigré_ and sought asylum in England. There he continued his literary employments, and published in 1794 his well-known _Histoire du clergé de France, pendant la révolution française_. In that same year he brought out an English translation at London. This work Barruel dedicated to the English people in grateful recognition of the hospitable treatment which they accorded the persecuted ecclesiastics of his own land. Later, and while still in England, he wrote his _Memoirs of Jacobinism_. The number of editions through which this work passed is in itself a gauge of its claim upon popular interest. After the fall of the Directory, and after he had given his pledge of fidelity to the new government, Barruel again was permitted to return to France. With a view to healing the schism in the French church which the Revolution had produced, he championed the cause of the government in a work entitled, _Du Pape et ses droits religieux_, 1803. As the Napoleonic regime drew towards its close, Barruel came to be regarded as an _emigré_ priest, and suffered arrest at the hands of the government. In August, 1816, Barruel was allowed to make his profession in the Society of Jesus. Shortly before this he wrote to its General: “Je m’étais toujours regardé comme lié par mes voeux, sans cesser d’être vraiment Jésuite, ce qui heureusement a fait pour moi une douce illusion dans laquelle je remercie Dieu de m’avoir laissé vivre jusqu’ au moment où vous vous prêtez avec tant de bonté à la demande que j’ai faite pour ma profession.” (_La Compagnie de Jésus en France, Histoire d’un siècle, 1814–1914_, Par Joseph Burnichon, S.J., Tome 1^{er}, Paris, 1914, pp. 74 _et seq._) The last years of Barruel’s life were spent in retirement. A list of his writings may be found in Quérard’s _La France Littéraire_, Tome Premier, pp. 196, 197, and a more elaborate one, in Sommervogel, _op. cit._ i, coll. 930–945.

[547] Barruel, _op. cit._, pp. i, vi.

[548] _Ibid._, pp. xiii _et seq._

[549] Barruel’s term was _Sophistes_.

[550] Barruel, _op. cit._, pp. xiv, xv.

[551] _Ibid._, p. 2.

[552] _Ibid._, p. 1.

[553] Barruel’s main reliance is the correspondence of Voltaire, as published in the edition of Kehl.

[554] Barruel, _op. cit._, vol. i, pp. 25 _et seq._

[555] _Ibid._, pp. 26, 27, 33.

[556] _Ibid._, pp. 54 _et seq._ Barruel represents the Encyclopedists as arguing that force could not be employed until there had first been a revolution in all religious ideas; hence _L’Encyclopédie_, with all its insinuating doubts, its artful cross-references, its veiled impiety, was planned to give the first great impulse in that direction. Thus the old forms of thought would perish “as it were, by inanition;” later, the laying of the axe to the altar would not be hazardous.

[557] _Ibid._, pp. 75 _et seq._

[558] _Ibid._, pp. 127 _et seq._

[559] _Ibid._, pp. 163 _et seq._ According to Barruel, the conspirators numbered among their adepts the following: Joseph II of Germany, Catherine II of Russia, Christian VII of Denmark, Gustave III of Sweden, Poniatowski, king of Poland, and the landgrave Frederick of Hesse-Cassel.

[560] _Ibid._, p. 154.

[561] Barruel, _op. cit._, p. 157.

[562] _Ibid._, pp. 321 _et seq._

[563] _Ibid._, vol. ii, pp. 9, 10, 13 _et seq._, 21.

[564] _Ibid._, pp. 52 _et seq._, 66, 76. Barruel labors hard to save himself from the cruel necessity of including Montesquieu in the list of conspirators. He finds it “painful to apply such a reproach to this celebrated writer.” (_Ibid._, p. 76.) With some cleverness he remarks: “He [Montesquieu] did not conspire by setting up his systems, but his systems formed conspirators.” (_Ibid._, p. 98.)

[565] _Ibid._, p. 101.

[566] Barruel, _op. cit._, pp. 130, 131, 157 _et seq._

[567] _Ibid._, pp. 159 _et seq._

[568] Barruel contended that the popular uprisings of the period in Geneva, Bohemia, Transylvania, and even among the negroes of St. Domingo, were all directly due to the conspiracy. _Cf._ Barruel, pp. 205 _et seq._, 255 _et seq._, 260 _et seq._, 271.

[569] Barruel’s estimate of Freemasonry was appreciably lower than that of Robison. Its mysteries were to be traced to Manes, and to the introduction of Manichaeism into Europe in the period of Frederich II (1221–1250). Condorcet was appealed to for proof in this connection. _Cf._ Barruel, pp. 399 _et seq._ The general idea that the Freemasons were responsible for the campaign against monarchy and the Catholic religion which, many believed, characterized the greater part of the eighteenth century, had already been made familiar to the French by the ecclesiastics Larudan and Lefranc. _Cf._ Forestier, pp. 684 _et seq._

[570] By the occult lodges Barruel meant those whose members had received the higher mysteries and degrees. _Cf._ Barruel, vol. ii, p. 293.

[571] _Ibid._, pp. 276, 277, 278, 279.

[572] _Ibid._, pp. 436 _et seq._

[573] _Ibid._, p. 436.

[574] _Ibid._, p. 438.

[575] _Ibid._, pp. 444 _et seq._

[576] _Ibid._, pp. 455 _et seq._

[577] _Ibid._, pp. 471 _et seq._ _Cf. ibid._, p. 437.

[578] “Under the name of ILLUMINES a band of Conspirators had coalesced with the Encyclopedists and Masons, far more dangerous in their tenets, more artful in their plots, and more extensive in their plans of devastation. They more silently prepared the explosions of the Revolutionary volcano, not merely swearing hatred to the Altar of Christ and the Throne of Kings, but swearing at once hatred to every God, to every Law, to every Government, to all society and social compact; and in order to destroy every plea and every foundation of social contract, they proscribed the terms MINE _and_ THINE, acknowledging neither Equality nor Liberty but in the _entire, absolute and universal overthrow of all_ PROPERTY _whatever_.” (Barruel. _op. cit._, p. 478. _Cf._ vol. iii, pp. 17, 22 _et seq._)

[579] Barruel attributed little or no success to the efforts which Weishaupt’s associates made to strip him of much of his despotic power. _Cf._ Barruel, ch. xviii.

[580] The discussion of the character of the order fills the entire third volume of the _Memoirs_. It is not too much to say that Barruel’s analysis of the organization is characterized by no little soundness of judgment as well as by literary skill. The documents upon which he draws are not only those published by the Bavarian government, but also the apologetic writings of Weishaupt and Knigge, as well as a considerable part of the polemical literature which developed after the suppression of the order. Yet it need scarcely be said, the author’s bias is nowhere obscured. On page after page he conveys the impression that he is dealing with the sum of all villainies. His judgment of Weishaupt was, of course, severe: “An odious phenomenon in nature, an Atheist void of remorse, a profound hypocrite, destitute of those superior talents which lead to the vindication of truth, he is possessed of all that energy and ardor in vice which generates conspirators for impiety and anarchy. Shunning, like the ill-boding owl, the genial rays of the sun, he wraps around him the mantle of darkness; and history shall record of him, as of the evil spirit, only the black deeds which he planned or executed.... Scarcely have the magistrates cast their eyes upon him when they find him at the head of a conspiracy which, when compared with those of the clubs of Voltaire and D’Alembert, or with the secret committees of D’Orléans [_sic_], make these latter appear like the faint imitations of puerility, and show the Sophister and the Brigand as mere novices in the arts of revolution.” (Barruel, _op. cit._, pp. 2, 3, 7.)

[581] _Ibid._, p. 293. _Cf. ibid._, p. 413: “Will not hell vomit forth its legions to applaud this last Spartacus, to contemplate in amazement this work of the Illuminizing Code? Will not Satan exclaim, ‘Here then are men as I wished them’”.

[582] _Ibid._, vol. iv, p. 379. _Cf. ibid._, p. 387: “ ... in this den of conspirators ... we find every thing in perfect union with the Occult Lodges, to which it only succeeds. Adepts, object, principles, all are the same; whether we turn our eyes towards the adepts of impiety, of rebellion, or of anarchy, they are now but one conspiring Sect, under the disastrous name of Jacobin. We have hitherto denominated some by the name of _Sophisters_, others by that of _Occult Masons_, and, lastly, we have described those men styled _Illuminées_. Their very names will now disappear; they will in future all be duly described by the name of Jacobin.”

[583] Barruel, _op. cit._, ch. ix.

[584] _Ibid._, ch. x.

[585] _Ibid._, p. 326.

[586] _Ibid._, ch. xi.

[587] _Ibid._, p. 370.

[588] _Ibid._, pp. 370 _et seq._

[589] _Ibid._, pp. 375 _et seq._

[590] _Ibid._, p. 376.

[591] _Ibid._, p. 377.

[592] _Ibid._, p. 379.

[593] Barruel, _op. cit., passim_.

[594] _Ibid._, pp. 468 _et seq._

[595] _Ibid._, pp. 472 _et seq._

[596] _Ibid._, pp. 476 _et seq._

[597] _Ibid._, pp. 482 _et seq._

[598] _Ibid._, pp. 493–551. Barruel found no difficulty in making the conspiracy broad enough in Prussia to take in Immanuel Kant. _Cf. ibid._, pp. 523 _et seq._ The _Professor of Königsberg_ and the _Professor of Ingolstadt_ developed systems which ultimately lead to the same end (!). _Cf. ibid._, p. 526.

[599] _Ibid._, pp. 493 _et seq._

[600] The reference is to the United Irishmen, an organization whose affairs got somewhat mixed with the discussion of the Illuminati in America. _Cf. infra_, pp. 271 _et seq._

[601] A foot-note connects the French minister, Adet, with the Illuminati campaign in North America. _Cf. ibid._, p. 494.

[602] Robison, _op. cit._, p. 535.

[603] _Ibid._, p. 537.

[604] _Ibid._, p. 538.

[605] Barruel, _op. cit._, vol. iii, p. xiv.

[606] Barruel, _op. cit._, vol. iii, p. xiv.

[607] _Ibid._, p. xv.

[608] _Ibid._, pp. xv, xvi.

[609] _Ibid._, p. xviii.