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 in the 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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[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 who needs to change the face of the universe! [I, 17] My book has three parts....The first will be better 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 were Druids....

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[I, 73] As there is no freedom without a sustainable hope 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 an equal division of the lands. That alone constituted a strong peoplethat is to say, a well regulated society. That also secured a good armyeach individual having 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 restored the agrarian laws 1and Lacedaemon resumed her ancient power, and became once more formidable to all Greece. [Montesquieu concludes:]
It was the equal division of lands that rendered Rome capable of rising at once from her original feebleness. This is plainly seen after she 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 any kind in a well-known book was Mirabeau in 1788. Technically Mably did so earlier in his 1776 work De la lgislation. Yet, Rose agrees that this could not have been well-known because of this books limited circulation until it was published in 1789. (R. B. Rose, The Red Scare of the 1790s: The French Revolution and the Agrarian Law, Past & Present No. 103 (May 1984) at 117, 118, 121.) However, Mirabeau in De La Monarchie Prussienne (1788) Vol. IV at 13 a well-known work of that era actually first proposed this. He called for the equal distribution of the population over the land and the most equal division of land as is possible. Arthur Young in 1792 wrote a text citing this passage as standing for the proposition that a country is flourishing in proportion to the equal dispersion of the people over their territory, and criticizing Mirabeaus idea as implying at once the annihilation of towns and manufactures so as to move the people into the 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. * LEsprit des Religions 3

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[I, 79] As we have seen the birth of the fraternal societies, including its imposing force which disturbs all maneuvers, 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, which necessarily 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 English translation of Montesquieus work entitled Considerations on the Causes of the Grandeur and Decadence of the Romans (trans. John Baker) (N.Y.: 1882) at 62 and 64. As to the French original edition of Montesquieu, the Brittanica explains: The Considerations sur les causes de la grandeur et de la decadence des Romains appeared in 1734 at Amsterdam, without the authors name. This, however, was perfectly well known [to be that of Montesquieu, 1689-1755]. (Montesquieu, The Encyclopaedia Britannica (11th ed.)(N.Y.: 1911) Vol. 18 at 776.) 3. [Original text]: Les proprits sont sacres, inviolables; prtres hypocrites, usurpateurs! Cest prcisment parce que les proprits sont inviolables et sacres, que tu nas pu ravir la proprit du pauvre. LEsprit des Religions 4

must make Friends of the Truth understand, because you will see a conformity of results between Helvtius and me which were 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 comparable to proposals of Geometry or demonstrations of the most rigorous proof; but is drawn from the nature of man and things. Are such principles these known principles are they also suitable to all nations? Yes, without doubt, although they might only vary only in some applications to different countries by chance.... But among the principles or Laws suitable to all 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 command the superstitious and the slave. You are made odious to good citizens, because you are the plague of nations, the instrument of their unhappiness and their true morality. To ensure peace of nations, this is not enough to have civil 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 libert. What did this signify? Bonneville was otherwise devoted to the equal sharing of land. By the end of this book, he would talk about a new community of goods. See Footnote 48 on page 33. Did this quote of Helvtius imply something different? Helvtius does not say one has a right to ones own property in goods but rather one has a right to each property in goods an ambiguous expression. LEsprit des Religions 5

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Templar [le templier] and the officer of the law must have the same goal.5 A religion (fraternal association)6 deviates from the political goal it proposes, when a man [who is] just [and] humane towards his fellows [and who is] distinguished by his talents and his virtues, is not assured of the favor of heaven. **** 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 origins 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 morality. Beforehand, on the contrary, they had the minds of legislators.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 Temple 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.
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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 repetitiously refers to the proposed new religious cult to replace all others as the Cult of the Law. The new proposed religion would make indistinguishable the Law and religious moral principles. Helvtius explains why: religion and the state can be at odds unless the law and the morality of religion are identical. Thus, the solution is to make the legislators become the new priests, dispensing the new morality as law. This theory may also be derived from Bonnevilles favorite author Jean-Jacques Rousseau, particularly Rousseaus work The Social Contract, & Discourses. In it Rousseau explains how in pre-Christian times, the law and gods domain were co-extensive and identical: If it is 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 because each State, having its own cult as well as its own government, made no distinction between its gods and its laws. Id. (London: Detton, 1920) at 113. Rousseau Jesus as a true troublemaker upsetting this peaceful pagan approach: It was in these circumstances that Jesus came to set up on earth a spiritual kingdom, which, by separating the theological from the political system, made the State no longer one, and brought about the internal divisions which have never ceased to trouble Christian peoples. As the new idea of a kingdom of the other world could never have occurred to pagans, they always looked on the Christians as really rebels, who, while feigning to submit, were only waiting for the chance to make themselves independent and their masters, and to usurp by guile the authority they pretended in their weakness to respect. This was the cause of the persecutions. Id., at 115. Rousseau extols a theocracy where the Law is worshipped: The second [form of government] is good in that it unites the divine cult with love of the laws, and, making country the object of the citizens adoration, teaches them that service done to the State is service done to its tutelary god. It is 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 then becomes martyrdom; violation of its laws, impiety; and to subject one who is guilty to public execration is to condemn him to the anger of the gods: Sacer estod. Id., at 117-18. Rousseau then says it too can become bad if it promotes superstition or becomes tyrannical. Against this, Rousseau then extols the lessons of Jesus Gospel. But then he says its perfection makes it weak, and not realistic because one nonChristian can easily take advantage of the Christian. Then once such an abuser takes power, it is solidified permanently. Id., at 119. Holding nothing back Rousseau says: Christianity preaches only servitude and dependence. Its spirit is so favorable to tyranny that it always profits by such a regime. True Christians are made to be slaves, and they know it and do not much mind: this short life counts for too little in their eyes. Id., at 120. LEsprit des Religions 7

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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 the Law has begun to build a center, the Temple of the Truth[?]. Among all religious or federated systems, the socalled Freemasonry is the most general; [but] as nothing should be secret among a free people, and their object is fulfilled in France, they should open their temples!
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[I, 93,] They will say: Here is the germ of world revolution [Part II begins here], [II, 1] the principle of a healthy and insensible perfection, 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 what we 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 additions, so he can provided his updated understanding of what this should mean. 7. [Editors note.] Bonneville will keep building this theme that the Druids had a holy morality which was lost when most of the ancient religions were repressed (in favor of Christianity). As a result, the Druid priests who served as legislators lost their position. LEsprit des Religions 8

Education of Man

Oh! You who hold in your hands the destinies of nations, prepare men to come to a pure and honest education which would give them the character of a fraternity/a brotherhood, 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 become so bad that it has lost themes that amuse at its shows.8
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These mechanisms must be ruthlessly and without pity overwhelmed by indignation.... [Pt II, 34] But we must not lose sight of the fact that the Druids 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 by public 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 violence 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, book 4, ch. 8, de la religion civile. This chapter can be found in the English edition: Jean-Jacques Rousseau, The Social Contract, & Discourses (London: Detton, 1920) at 113-122. However, nothing comparable is spoken by Rousseau in the English edition of chapter eight. Perhaps a later censor deleted Rousseaus cut at Christianity which Bonneville is quoting. 9. [Editors note.] At this juncture, France did not yet have any system of executions in public to strike terror. This mechanism of the terror was in Frances future when Bonneville first recommended it. LEsprit des Religions 9

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[II, 38] Almost all of the Druids 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 atrocious cruelties. I do not pretend to say that the old Druids never committed an act of inhumanity, but the more you read Tacitus and the observations of Montesquieu on the thinking of our 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., Rousseau] 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 cites De lesprit des loix, book 12, chapter 6. Bonneville in the footnote then quotes: Our fathers imported from Germany the most free government that has ever existed among men, and Bonneville cites as his source droits et des devoirs du citoyen by Mably, letter 5. 11.[Editors note.] It is important to understand Bonnevilles later references to our fathers to understand that Bonneville here first refers to the 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 the latter, that the law of Christianity at bottom does more harm by weakening than good by strengthening the constitution of the State. (JeanJacques Rousseau, The Social Contract, & Discourses (London: Detton, 1920) at 117.) 13.[Editors note.] The pagination in books.google is off from the true pagination. Thus, the books.google version of LEsprit has page 40 identified as page 42. Otherwise, the pagination is correct. LEsprit des Religions 10

wonderfully combined...and is particularly interesting because from all the peoples of the north, they took the best part 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 of Scandinavia (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 were the 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 the Edda often have a literal parallel with the parables of the New Testament, there is still a great sameness between the mysteries of Isis and the mysteries of Jesus.... **** [II, 46] He was.... a natural child of the temple of Isis, who ascended with Moses on the mountain of purification: he was called Jesus, this child....
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[II, 47-48] You can ignore what these allegories express.....[and] celebrate these mysteries 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 the Druids 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 their mysteries of Isis...the God of the Egyptians? Were the Egyptians received by our Druids? **** [II, 48] As we have said, the Germans were indigenous peoples, without any mixture of guests, pilgrims, or conquerors. Then [Tacitus] mentions that a few of [II, 49] their peoples rendered worship to Isis, within the emblem of a ship.14 It would be an unnecessary endeavour for us to discover the cause and origin of this cult. [Tacitus] said that they represented Isis upon a form of a ship, that they teach a religion carried by a ship.15 Boulanger notes16 that the Romans had themselves, as did the Egyptians, a celebration of the vessel, Navigium Iside. The ship of the Scandinavians has its origin in the cloisters of our good city [bonne-ville]17 of Paris, formerly Lutce, Mud City, located near a mountain where the Celts maintained their worship to Isis 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 celebrated the mysteries of Jesus in the presence of everyone, in the same place where the ancient Druids celebrated the secret mysteries of Isis. [II, 50] We should not be surprised that Tacitus had ignored the cause and origin of the cult of Isis in Scandinavia. It is a mystery confined just to Druids, 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 penetrate. 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 rite of Isis. (Tacitus, Germania (trans./ed. J. B. Rives) (Oxford: Oxford University Press, 2002) at 162.) LEsprit des Religions 12

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[II, 53] Historians assure us that the Druids sacrificed human victims. For me, I am convinced that the Druids 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 and torture (supplice), to express an act of solemn religion....Our fathers [i.e., the Druids] were sacrificial 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. Bonneville is evidently referencing an oblique two sentences in Tacituss Germania: Some of the Suevi [or Suebi] also sacrifice to Isis. Of the occasion and origin of this foreign rite I have discovered nothing, but that the image, which is fashioned like a light galley, indicates an imported worship. (Tacitus, Germania, ch.8, in Cornelius Tacitus, The Agricola and Germany of Tacitus (trans./ed. Alfred John Church & William Jackson) (London: MacMillan 1877) at 93.) Tacitus means the worship of Isis was originally Egyptian, but it had been imported into Germany somehow. However, others say less charitably that if Tacitus means the emblem of a ship signifies Isis worship is imported, this is a meaningless deduction. In my view, since Tacitus remarks elsewhere that Isis worshippers had been expelled in 19 A.D. from Rome (Shelly Matthews, First Converts (Stanford University Press, 2001) at 22), Tacitus likely was just affirming Isis worship was imported into Germany. Some also contend that Tacitus is guilty of a mistaken identity. Most scholars agree that Tacitus...identified a native goddess as Isis because of 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. LEsprit des Religions 13

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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 honorable 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 childhood in military exercises, they were hardened in good times to fatigue; they were educated to know no other virtues to

16.[Editors note.] Bonneville cites Antiquit dvoile par ses usages [Antiquity revealed by its customs][Amsterdam 1766], book 5, ch. I. The author, Nicholas Boulanger, was an engineer and French Encyclopedist. The preface was written by Diderot. The famous dHolbach used this book as a shield from attacks. It is described by Cushing as a very interesting and extraordinary book that [dHolbach] brought to light.... (Max Pearson Cushing, Baron dHolbach; a Study of Eighteenth Century Radicalism in France (N.Y.: Ayer Publishing, 1971) at 36.) This book was edited and released posthumously by dHolbach. The primary thesis of Boulanger was to explain all ancient religion as a strategy to avoid terrors and fears a human strategy against the pains of nature, rather than as a possible repository of truth. (Michael Cyril William Hunter, Atheism from the Reformation to the Enlightenment (Oxford: Oxford University Press, 2003) at 298.) The fact Bonneville is aware of Antiquit dvoile is significant in light of his link to the Bavarian Illuminati. Boulangers book was apparently influential with Weishaupt, the Illuminati founder. John Robison in Proofs of a Conspiracy (1798) at page 86 explains that in a passage he is reading of Weishaupt, it is reminiscent of Robisons own reading of Boulangers Antiquit 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 Despotisme Oriental. These contain indeed much of the maxims inculcated in the reception discourse of the degree Illuminatus Minor. Indeed, I have found that Weishaupt is much less an inventor than he is generally thought. LEsprit des Religions 14

value, and no other crime than cowardice. The Druids inflamed their courage, inspiring them to death, to which they gave the greatest contempt.
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[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 perfect and enjoy the best of all worlds.19 One of their leaders, who was imprisoned, and condemned to perish for following the Laws was asked what he thought about death, a suffering death, and he said: I will suffer with a good heart and I am very pleased. I only pray they will cut off my head at the earliest possible moment.
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[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
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17.[Editors note.] Perhaps Bonneville enjoyed the poetic meaning of his name here, so we reveal the French word he used. 18.[Original text.] Nos pres avoient des prtres sacrificateurs qui imprimoient la violation des loix une terreur auguste et salutaire. 19.[Original text.] assez parfait pour entrer dans le meilleur des mondes. 20.[Footnote and Editors note.] Bonneville cites Les Fragments de lEdda [1756] by [Paul-Henri] Mallet, Professor of Upsal[la University], and [Mallet] The System of Runic Mythology. Mallet in his translation of the Edda brought to light the old Scandinavian religion. The third edition from 1787 is available through books.google.com. The 1809 edition of The System of Runic Mythology is likewise available through books.google.com. LEsprit des Religions 15

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[II, 61] [T]he symbol of power that works in nature are the rule 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 the square 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.
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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.
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[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, whose presence beautifies the universe.
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[II, 66] The Egyptians, by their Hierophant the name they gave their High Priest,... is the great doctor who heals both moral and physics ailments; who saves, and purifies.
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[II, 85] In a common cause with all, no good man, whatever his country or the chance of birth, can remain silent without committing a crime when it comes to defending the rights of men. To abandon its [cause] is cowardice. It is treason. **** Thus, all nations and all individuals are interested in training [others] and establishing a code 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, and an axe in my hands to enforce it.22 For it is not enough to have wise men regarding the Laws. We must above all ensure that they are carried out, executed by the invincible power of all peoples together. All individuals who form the republic of letters, are key 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 his source Junius who was the pseudonym for the author of the English classic Letters of Junius (1769-1772). The original quote in English is: Heart to conceive, understanding to direct, the hand to execute. Bonnevilles translation is evidently slanted to a more violent meaning. Junius was apparently Sir Philip Francis. LEsprit des Religions 17

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patriotism and truth, it must reassure the timid or weak man when such are subjected 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.
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[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 reckless, 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] tyranny.

23.[Editors note.] This is a difficult passage to understand. The original text is: quand on peut concourir par ses propres sacrifices la masse dun 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 perscutions des nombreux ennemis du genre humain. The old saying be prepared to give as good as you get applies here. For Bonneville is suggesting removing deputies of the deliberative assemblies as traitors if they vary from the spirit of patriotism and truth in a republic of letters, and then one will strengthen the weak and timid by persecuting 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 derogatorily referred to as the Girondins. They were seized from their seats and eventually executed. Whether Bonnevilles group was purging their own members by means of public arrest and execution is beyond the scope of the editorial notes provided. LEsprit des Religions 18

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 Saladin. 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 illness, 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 tolerance 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
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[II, 104] [T]his error of believing that God went to such and such a man separately [i.e., to inspire as a prophet], was caused by miserable Europe. The theologians who knew the mysteries 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 death is an eternal sleep, and upon death, all that remains is ash. 26.[Editors note.] The Wikipedia entry on Saladin speaks similarly: Saladin [1138-1193]...was a Kurdish Muslim who was Sultan of Egypt and Syria. He led the Islamic opposition to the Third Crusade. At the height of his power, the Ayyubid dynasty he founded ruled over Egypt, Syria, Iraq, Hejaz, and Yemen. He led Muslim resistance to the European Crusaders and eventually recaptured part of Palestine from the Crusader Kingdom of Jerusalem. As such, he is a notable figure in Arab, Kurdish, and Muslim culture. Saladin was a strict practitioner of Sunni Islam. He did not maim, kill or retaliate against those whom he defeated, with the notable exception of certain events following the Battle of Hattin. His generally chivalrous behaviour was noted by Christian chroniclers, especially in the accounts of the siege of Kerak in Moab. http://en.wikipedia.org/wiki/Saladin (accessed 2/5/09). LEsprit des Religions 19

-LEsprit des Religions

Eternal One, the Almighty, the Creator (who went under the name of Hierophant among the Egyptians), did he ever speak? 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 person 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 persecuted them, and who you pay and honor who degrade human nature.....[II,117] You walk through the streets calling 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 de lhomme et fils de Dieu, et un fils qui avoit exist de toute ternit comme son pre. 28.[Editors note.] Bonneville is alluding to his belief that the Scandinavian worshippers of Isis became the Francs later. LEsprit des Religions 20

[II, 119]
Crass politics.

The usurpations of the clergy were largely caused by the errors of blind people, whom subjected us without pity to a servile superstition, and in the end employed [us] [II, 120] as their passive instruments to serve their insatiable ambition.
****

FN 1. The princes used the respect that the people had for the clergy to maintain themselves. This was a despicable political degradation of royalty. See Esprit de Lois [by Montesquieu].
****

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 cultivated in the arts, the priests combine the two powers [i.e., spiritual and temporal government]. The Japanese had a theocratic 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 then the 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. And all hope of saving the world from those who hold in their hands reins of government monarchs, princes, senators, 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 universal brotherhood.30

29.[Editors note.] Rousseaus actual words about the meaning of republic were: By this word I do not mean an Aristocracy or a Democracy, but in general any government guided by the general will, which is the law. In order to be legitimate, the Government must not be confounded with the Sovereign, but must be its minister. Then monarchy itself is a republic. (Timothy OHagan, Rousseau (London: 1999) at 142.) OHagan points out that here Rousseau is taking pains to make sure that a democracy is not necessarily to be equated with a republic. OHagan pointed out this made the Social Contrat subversive of virtually all contemporary regimes, since it made all governments provisional, dependent on the peoples endorsement. (Id.) Critics pointed out that the only way that a republic can fit Rousseaus model is if there was democratic approval of the ruler, whether monarch or something else. Hence, despite Rousseaus words, he was endorsing democratic principles as the only support which legitimizes it. 30.[Original text.] Amis de la vrit, il dpend de vous, dun vu seulement bien prononc et bien entendu, de reconqurir tous les droits du foible et toutes les esprances des sauveurs du monde; que ceux qui ont entre les mains les rnes des gouvernemens, monarques, princes, snateurs, etc., de quelque nom quon les appelle, soient forcs de reconnotre, dans un mme jour, et la fois dans tous les empires, la souverainet des nations et la fraternit universelle. LEsprit des Religions 22

****

[II, 156] [D]espite greedy tyranny, the science of centuries 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 us to the persecution by Philippe-le-Bel.31 Lets agree with history [that] the sword of the tyrantexterminator destroyed the spirit of the corps of Templars, and that most of them rallied in the darkness of the ancient 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 freedom? Is it the sun of the privileged, or does the sun rise and shine equally for all men, whatever color they are, and you regard this as the real sun? ....Religion is brotherhood! All the thousands of cults, emblems and allegories are only more or less copies of some imperfect beautiful page of the former federal code of human-kind; keep these emblems and traditions, not to worship blindly but rather as august trademarks....
31.[Editors note.] This was the French king who persecuted the Templars. 32.[Editors note.] This apparently is a reference to the theory of Bode that the Jesuits had infiltrated Freemasonry. Bonneville translated Bodes work into French, and included it with the 1788 edition of Bonnevilles work on Templar Freemasonry, as discussed in the Preface. See Footnote 11 on page xii. LEsprit des Religions 23

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****

[II, 158] You are 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 universal object of a united universal association the freedom of nations... to avoid finally war [and] the plague of bad governments. [To this end], it will form the supreme court of nations, who will judge the cause33 of [II, 160] kings and leaders....The old and the new world we offer provide two examples upon which we begin an universal compact of brotherhood among men.
****

[II, 172] You, people, listen to this! The stupendous view of the sovereignty of nations and universal brotherhood....
****

[II, 174] [W]e hope to establish the sovereignty of nations....All people want, on the same day, to leave the darkness of slavery, and the tyrants will know finally that their child prodigies have only one will upon the earth. First, take all means to bring the enslaved nations to the Federative Word. Behold! All is prepared!
****

33.[Original text.] ne pourra former le tribunal suprme des nations, qui jugera la cause... LEsprit des Religions 24

[II, 177] Friends of Truth, the time has arrived where we obscure men will carry our own case to the Court of Nations, but then this will be the cause of all of humanity.34 We have this consolation. If our name and our people 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., the Bouche de Fer periodical of Bonneville] spoke about the means 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 implement this prodigious plan. However, as this admission tends to reveal one of the most ancient secrets [imparted by] fraternal initiations, I, for fear of failing to be cautious and disregarding a [more favorable moment [to impart it], and [for fear of] extinguishing the torch of light by 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 answering yes or no on the following three questions.36 [II, 179]
34.[Original text.] Amis dela Vrit, le tems arrive o nous autres hommes obscurs, nous porterons notre propre cause au Tribunal des Nations, mais alors ce sera la cause de lhumanit toute entire. 35.[Original text.] Citoyens, on a parl la Tribune des Amis de la Vrit sur des moyens dexcution, pour tablir insensiblement, chez tous les peuples, la souverainet des nations et luniverselle Fraternit. 36.[Ed.] Bonneville here replicates the methodology of the Bavarian Illuminati of Weishaupt. The recruit would be told that they could not advance more deeply into the Orders secrets unless they answered correctly certain questions. This part of the book confirms the Esprit was used as a work-book in conjunction with initiations. LEsprit des Religions 25

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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 a free 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.... to focus on the altar 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].... the holy 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-vous quil soit indispensable, qun peuple libre soit toujours arm, afin de pouvoir toujours dire ses chefs, quels quils Soient, ce que lEternel a dit lOcan: Voil tes bornes? The literal meaning of bornes is a terminal/end. However, the allusion to the Bible is where God in effect tells the ocean: Here are your boundaries. Thus, Bonnevilles literary allusion to the Bible means to convey boundaries by bornes. LEsprit des Religions 26

FEDERATIVE SPEECH.

Tyrants will fade.....

****

After a long time, the problem of the sovereignty of nations and the universal fraternity (the same thing) will be resolved....The way to move towards social 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 is brought 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 the sovereignty 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 citizens, [and you] are responsible to write your future history. The only truth, and truth for all men, is this, and this alone, or it should be, that this 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, all a 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 what was called the Temple of Truth. Above the altar was a painting of Rousseau. LEsprit des Religions 27

-LEsprit des Religions

Free people, this august festival [i.e., day of Saturnalis /Saturday], destroyed in appearance by tyrants who eventually 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 Republic39 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 established in all four parts of the world!
****

[II, 185] You have a heart of man, and you have voted for the salutary abolition 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 all aspects 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 beginning created man, will recreate 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 des francs-frres, accoururent se rallier en CERCLE et le GLAIVE EN MAIN, autour de ces colonnes de la rpublique universelle.... LEsprit des Religions 28

Their driving, hidden, and fundamental force, you will learn, is free and pure speech and the fiery image of truth which 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 and revenge, whatever the reason, simply [II, 193] replaces one evil with another. However, the honest and 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 for liberty 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 far as day does night; its sprightly waking, audible and full of vent. Peace is a very apoplexy, lethargy, mulled, deaf, sleepy, insensible, a getter of more bastard children than wars a destroyer of men) (Shakespeare). Cor[iolanus Act IV Scene V]

40.[Original text.] La guerre dun peuple gnreux qui combat pour la libert, pour la fraternit universelle, qui ne combat que pour sa dfense, une pareille guerre enfanteroit plus dhommes, que la paix ne vomit sur la terre de troncs informes et abtardis! LEsprit des Religions 29

-LEsprit des Religions

[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 realized that philosophers such as Bacon, to mention only the modern, have hidden the great and sublime thought among general statements about the human race!41 .... The mysterious initiations, that is, secret signs and silent associations [II, 197] who were slaves employed obscurity in proportion to the degree that tyranny oppressed them42....

41.[Ed.] Francis Bacon (1561-1626) was the first to propose a utopia based on a universal republic of letters (i.e., the sciences) in a book entitled New Atlantis, published posthumously in 1627. The New Atlantis is a story of sailors who are lost at sea in the north. They land on an unknown island of Bensalem. They find a utopian civilization. Bacons intent is to extol a republic that uses the scientific method for progress. The work is written as alchemists wrote in that era, which leads people to believe that Bacons book contains a secret meaning, hidden in some form of metaphorical code. (New Atlantis (Forgotten Books 2008), Publishers Preface at viii.) This helps explain Bonnevilles reference to a hidden meaning within Bacons writing. Condorcet, a member of the Cercle Social and one of its published authors, 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 entitled Fragment sur lAtlantide. It was intended as a tribute to Bacon. However, Condorcet differed from Bacon in that he desired a centralized and hierarchical New Atlantis based in merit and talent. (Michel Vovelle & Lydia G. Cochrane, Enlightenment Portraits (University of Chicago Press, 1997) at 199.) Condorcet imagined that with science there could be an almost limitless extension of longevity through improvement of the environment, inheritance of acquired characteristics, and a comprehensive program of scientific research supported by the government. (Longevity, Dictionary of the History of Ideas.) Thus, Condorcet was the first to suggest ideas that form the basis of modern eugenic theory. It is no surprise therefore that [r]eactions to Condorcets proposals were universally chilly, if not downright negative. (Vovelle, supra, at 199.) LEsprit des Religions 30

Now that the principle of national sovereignty is well recognized, we must walk with great strides towards perfection, and the federation 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 confederation, like the Roman church abuses. We will not likewise repeat that, as we must form a confederation upon truth, and that truth is God, and everything will center on that and tyranny 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 political organization ceases, the need for secrecy slackens. However, to the degree ones ideas remain socially unacceptable, one will still employ secrecy despite the absence of tyranny because of the fear of the democratic power of the majority. 43.[Original text.] Aujourdhui que le principe de la souverainet nationale est bien reconnu, il faut marcher grands pas vers la perfection, et la fdration du genre humain, sans laquelle point de libert assure pour aucune section nationale. 44.[Original text.] cest alors que commencera vritablement une premire alliance fdrative de la libert avec les arts et le gnie, cest alors qu'on pourra pressentir la communion future de toutes les nations ne formant quune mme nation. LEsprit des Religions 31

-LEsprit des Religions

Buccina Jubileum.45 The Bouche de Fer is the Jubilee, the joy of nations; the institution of the Cercle Social was announced by the Bouche de Fer for 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 about dividing inheritances, and found universal sharing as a social art were those initiates called Sorcerers.47
45.Bonneville cites the Holy Bible. These words can be found in the Latin Vulgate version of the Bible, in Leviticus 25:3, 40, 50. 46.[Ed.] About 1789 Bouche de Fer began announcing the Cercle Social. 47.Les premiers qui parlrent srieusement de diviser les hritages, et qui trouvrent dans ce partage universel lart social, furent ce que tes initis appelloient entre eux les sortiers. LEsprit des Religions 32

If we had told the oppressed peoples [II, 234] that the real friends of equality and fraternity are the ones who despoiled the inheritances and the land, working to establish, by the division of successive spells or shares, the larger community 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, true high masonry the true universal confederation is composed of magic 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 de leur patrimoine, les terrien sont les vritables amis de l'galit, de la fraternit, qui travaillent tablir, par la division successive des sorts ou partages, la grande communaut de tous les biens et de toutes les esprances de la terre, on net pas os brler les sortiers. LEsprit des Religions 33

-LEsprit des Religions

that you recognize your support, your brother, and the indomitable friend of truth. [O]ut of my mouth [comes words] that causes 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 Tribune at Rome without any of the inconveniences.
****

The voice of a free people is the voice of God himself.

[II, 255]
Appendices APPENDICES DE LA SECONDE DITION DE LESPRIT DES RELIGIONS; POUR SERVIR A LENTRETIEN, A LA PROPAGATION DES BONS PRINCIPES, ET A LA. CONFDRATION UNIVERSELLE DES AMIS DE LA VRIT, 14 July (1792). Paris De lImprimerie du Cercle Social, rue du Thtre-Franois, n. 4. LAN 4. DE LA LIBERT. [No pages thereafter - any appendix pages are missing in books.google.com version.]

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