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NB: Superscripted endnotes are my own, while parenthesized footnotes (when

encountered) are from the original editors of the collection, c. 1786/87. – Terry
Melanson

VII
Reform of the Statutes of the 1st class
1. All statutes, constitutions and previous privileges, whatever name they have
received, are subject to change as circumstances warrant and, in so much as
[p. 27] they fundamentally oppose these present ordinances, are hereby
overruled.

2. Notwithstanding, as in the past, the goal that the Order proposes for the
future remains the same: to render unto man the importance of the
perfection of reason and his moral character; to develop social and humane
sentiments, to oppose the wicked designs in the world, to assist against the
injustice suffered by the unfortunate and the oppressed, to encourage men
of merit, and in general to facilitate the means of knowing and science.
Assurance is here given, in a sacred and faithful manner that this is the sole
goal — not just supposed — of the Order (1).
 On the contrary, the Order offers nothing more, therefore candidates will
increase in due time; this will prove to be more beneficial, as they realize
that, in opposition to the practice of other societies, we possess more than
what we had promised.

A member who is thrust upon entering the Order with the hope of gaining
greater power and wealth would not be welcomed.

(1) Fistula dulce canit volucrem dum decipit Auceps [“The shepherd’s pipe sings
sweetly to the bird, while the fowler ensnares it”; or “The bird-catcher plays
sweetly on the pipe when he beguiles the winged creature”]
[p. 28] To achieve such a goal of understanding and confidence between all
members, and in accordance with these views, only accepting those external
conditions for the betterment of the Order, all members must:

3. Have respect for the Order, refrain from hatred and jealousy toward other
members; they must regard one another, for their own good, as beloved dear
friends, like colleagues with the same grand objective that cannot be
achieved otherwise.

4. The Order therefore demands sacrifice of liberty, not generally, but only in
view of the grand objective. They have always known that the higher [order
of the] superiors dedicate themselves toward this goal, because superiors
see further and more profoundly into the system, and for no other reason
than they are superior.

5. Each newly proposed member offers to those who have received him, a
Revers de Silentio.1

6. The Order cannot use them as they are; they must first become such that
they follow the necessary objective intended for them. Therefore, a review
and proof of fidelity, silence, [p. 29] dedication, ingenuity, and instructional
development.

7. Hence the time the candidates must pass in this grade: young people from
15 to 18 have three years of examination, those 18 to 24, two years, those 24
to 30 a year.

8. However, depending upon the diligence, maturity, zeal and industriousness

of the candidate, his [examination] time is sometimes cut short.

9. During this time the candidate’s work is to examine himself and others, to
make careful and methodical notes, and in general to think and observe
more fully than just reading.

10. Extensive notes, comments, and character drawing; conversations with

people who speak the language of the passions are collected: all of this, as
well as submission to superiors, is the surest path to promotion.

11. Upon initiation, the candidate changes his name to something foreign which
he makes his own, under which he reads and writes everything that occurs.2

12. [p. 30] Between observation and physiognomic remarks, the rules
established for judging the character of man offer a great benefit.

13. Also, for the members with whom we have strong relationships, we
maintain a special register, where, under the heading of each person, we
record on one side the good that has been done, and on the other the wrong.

14. We recommend above all, without detachment, the observation of objects.3

15. Among the first demonstrations of ability is the duty that every candidate
must address and resolve – to submit until the end of his probationary
period.
16. The security of the Order, the lure of all that is secret, and the examination
of candidates requires that during the time of probation nothing
unnecessary is revealed to lower members; for if the Order is unfortunate
enough to harbor a chatterbox, he alone cannot betray us.

17. Encourage the prudent candidate not to speak anything of the Order, even
to a presumed member. [p. 31]

18. Whoever receives a candidate is also his superior. Everyone is entitled to

receive [insinuate or initiate]. But those wishing to reach a higher class,
shall, under the direction of his immediate superiors, have received at least
one, and in certain circumstances, two candidates. It may even come to pass
that during the years of his novitiate, a man can establish a small empire,
which could be large and powerful in its pettiness.

19. Therefore, all steps must be reported to the superior, and no one can do
anything without first having applied for and received authorization.

20. For each potential initiate, the superior keeps a special register in which he
records the words and deeds relevant to the character of the candidate; and
the smallest of them in particular, which [for the candidate] will be assumed
hadn’t even been noticed.

Like all the judgments that we utter, as well as all actions, we have
discovered that taking notes does not fail.

21. These notes are the foundation of further information and should therefore
be made with great care; they will simply be descriptive, not interpretative.
We will draw upon all relations, reports, letters, etc., and when someone [p.
32] should be [further] initiated, it is from the notes that the recipient’s
character must be presented to the immediate supervisor.

22. For the security of the superiors, it was resolved that no subordinate would
have in his hand a single line about his superiors if it is a question of the
affairs of the Order. The letters of the superiors must also be returned with a
response.

23. However, everyone can excerpt from letters which he has received.

24. Those who are absent write to their superiors every 15 days, postage paid.
Those present visit with their supervisor at least once a week, and if the
superior has time, he can spend the days amongst his men, read with them,
take notes or engage in enlightening conversation.

25. To ensure that all members are animated with the same spirit with one
reason and one will, certain books are prescribed for them to read, through
which they can be molded.

In the present, for Germany, we recommend:

1. The philosopher Seneca [the Younger]; [p. 33]

2. Epictetus;

3. The Mediations of Marcus Aurelius;

4. The biographies of Plutarch;

5. His works on morals as well as his other writings;

6. The following works of Wieland: Agathon, the Golden Mirror, and the
Secret Contributions;4

7. Tobias Knaut;5

8. Hirschfeld: On the Great of Man and Heroic Virtues;6

9. [Alexander] Pope: Essay on Man;

 10. The Moral theory of [Adam] Smith;7

11. [Johann Bernhard] Basedow: Practical philosophy for all conditions;8

12. The philosophic writings of [Christoph] Meiners;

13. Abbt’s Of Merits;9

14. The Essays of Montaigne;

15. Helvetius’ On Mind;10

16. The Characters of La Bruyère;11

17. All the writings of [Jean Baptiste Morvan de] Bellegarde, as well;

18. Le Noble’s World Training;12

[p. 34] In general no book is excluded that can be used for training the
heart, but we particularly recommend fables and those that are rich in
portraits or in moral and political maxims.

26. We appeal to the good heart of all, to the arts and sciences and to those who
possess them; the most agreeable to the Order, outside of morality, are
chemistry and trading. The languages, especially French and Greek, are
highly valued, at least for comprehension of books; Italian and English also
have their value. Besides, those who want to travel must comprehend at
least one language.

27. That which concerns the Arcane, as we have said before, it is for all classes.

28. The superiors are our guides; they lead us through error, darkness, and
impassable roads. Hence the duty, even gratitude, of submission and
obedience: in addition, no one will refuse to obey those that work toward his
perfection.

29. Not always acting like fathers, the superiors should measure their own
power. Therefore, the Order intends to protect its members against all
oppressors, and aspirants, etc., by the following [p. 35] prescriptions: at the
end of each month, the subordinate returns to his superiors one or more
sealed folios, with the inscription: Quibuslicet, or: Soli,13 in which he
mentions:

1. How his superior behaves with him, if he’s harsh or kind, is a good
administrator or negligent;

2. What are his grievances against the Order;

3. What directives the superior has given during the month, and if he has
remunerated the Order;

Even if there are no complaints, the envelope must be submitted, and, so

that the subordinate can prepare it more easily at the beginning of each
month, he properly arranges his pages, and as soon as something happens,
writes it down, and closes the fold at the end of the month. This requirement
applies to all classes, and no one is exempt. If one is negligent, the
subordinate as well as the superior who failed to forward the envelope in
time, is liable to a fine proportionate to his means. If envelopes are
presented [p. 36] the last day of the month, the candidate is exonerated, as it
is each superior who is liable.

30. Each candidate must declare, at the time of his reception, whether he has
the means, or not, to provide the Order with a cash contribution. In the
latter case, we assume there is no one poorer than himself, especially since
intelligence reports were previously gathered on his position [in life]. In the
first case, each superior, before reception, charge his candidate a
proportionate contribution which, for the candidates of modest means, will
remain at their convenience; for those of a middle class a ducat; and for
 those who live in comfort a carolin. This is the proposal that is made, before
a copy of the statutes with the reverse exposed, to include the handwritten
signature of the candidate who has paid the sum heard the same day; he will
contribute an amount equal the second year, likewise for those who are
engaged for three years. The contribution is presented by superiors to those
above them; and if it is not presented within a specified time, we confront
the immediate supervisor at his home. [p. 37]

31. To this end, the Order directs all superiors to return their debts the 31st of
January up until the next year, 1779, but not to put pressure on anyone
[below them] except that they should provide a written explanation that is
satisfactory. Nevertheless, it is the disregard of members, who expect real
help from the Order, which has provoked the above-said ordinance. We find
this requirement even more moderate than other Orders: it is 100 gulden
they must pay, irrespective of advantage, at the beginning of each year.

32. If someone withdraws from the Society during his probationary period, all
that he has paid-in will be returned; this is why the superiors keep precise
records.

33. Until the final hour, it is possible for candidates to withdraw, always
however on condition of silence.

34. The present statutes shall be communicated orally to the person who has
not yet received anyone [into the Order], and in writing to others. Exception
is made for absentees. All new ordinances will soon be included in the copy
you have in your hands. [p. 38]

N.B. This must be copied before anything else, and a copy of the first copy will
be sent to me so that it can be communicated to my Commandos; and
everything in the future will be received in the same manner. I think everyone
should make a copy in his own handwriting, in order to save printing costs.
And then I swap their copy in exchange for those at Erzerum, so that these
copies are in Erzerum and those of Erzerum are in Athens. Should I only have
but one copy, I would still send it along.

VIII
Fundamental Principal
The purpose of the Society is to interest man in the endeavor for the
improvement and perfection of his moral character, to develop human and
social feelings, to oppose the evil designs in the world, and to provide assistance
against the injustice of the oppressors of virtue, to consider encouraging men of
merit, [39] and finally, above all, to reward with special consideration, honor
and glory, both outside the Society and in its midst, men of merit, who, either by
talent or by their wealth or their credit, are useful to the Order.

The Society therefore ensures each and everyone, to whom the present statutes
shall be communicated, that this is indeed the only – not just assumed – goal of
the Order. On the contrary, the Society proposes nothing more. Hence it is all
the better that candidates become still more numerous, and they can conclude
from this that, unlike other societies, we possess and fulfill more than had been
promised.

A member who is enticed to enter the Order with the expectation of attaining
greater power and wealth would not be welcomed.

But as for achieving the goal of helping one another, consisting of good moral or
natural philosophy, it is necessary to have a good understanding of the
unbreakable trust among all members, and more or less accepting external
conditions for the betterment of the Society and pursuant to its views, all
members must therefore: [p. 40]

1. Respect the Society, refrain from hatred and jealousy toward colleagues,
regard them as your dearest and best friends, protect their hearts from
indignant selfishness, and consider in common the good of all.
 2. Their imagination and their constant effort should cultivate so as to win for
the greater good, not only the heart of the Brethren, but even that of their
enemies.

3. They should not be less vigilant to provide evidence intended to be useful to

their Order.

4. They must become accustomed to absolute caution and discretion with

respect to everyone.

5. Regarding the affairs of the Order, total submission is required.

6. All members must work toward the greatest perfection, both internally and
externally.

7. They must become accustomed to manners, kindest and friendliness.

8. They must learn the art of concealment, and to observe and to probe others.
[p. 41]

9. Each member must also choose, as a principal occupation, a science and a

particular art. However, as we cannot demand this of everyone, because
some haven’t the inclination, the time, or the opportunity, in this case the
Order has commanded that everyone, within a fortnight, declare to his
insinuator how he might be useful to the Order, either through the sciences
or pecuniary tribute. In the first case, he must write a dissertation. In the
second, a financial statement; and in place of the person making the cash
contribution, another [candidate] must promptly write a memoir dedicated
to the latter.

10. If the insinuation [or reception] of a candidate does not occur, his
possessions and contributions are returned, and all the rest.

11. Should a member become an adept in Arcana, [the knowledge gained

thereof] must be imparted to the Order, and cannot be made use of without
the permission of the informant before he dies; but, in the latter case, it
should be noted that the profit from said secret will be donated to his
children or to his friends if they are poor. [p. 42]

12. If a candidate in this grade [Novice] has close to nothing – unaware that he
has been subjected to observation by other members – the payment before
the degree is only one ducat. A special bond is formed with those who want
to give more. But in every case, the contribution should be given in a sealed
envelope to the person who has insinuated the candidate.

13. If payment is not made, no higher degree is conferred.

14. Silence is the highest rule. Therefore it is not permitted to talk about one’s
initiation even among supposed Brothers of the Order; for:

1. if he is not a Brother, then the Society is betrayed;

2. and if he’s really a Brother, it will be unclear if he’s a superior, a

subordinate, or an equal.

15. That the Society should remain secret to every extent possible, for the
following reasons:

1. It will not be hampered in its plans, or have its operations opposed by

those who are not motivated by noble sentiments, or those who are not
content, etc.

2. So the whole Society cannot be betrayed all at once; [p. 43]

3. The allure of the Society would disappear;

4. Conspiracies and coups [could be] conjured by those with the ambition
to dominate;
 5. The superiors who remain hidden can better observe the subordinates.

16. If a candidate wants to leave this grade, he is free at any moment, under the
condition of silence [imposito tamen silentio].

17. In this degree, it is prohibited to insinuate another, but we can submit to

him those that have received suitable members.

Spartacus Approves

(The last two words were in the handwriting of Spartacus: Weishaupt)

1 Revers de Silentio = “Pledge of Silence”

2 Referring of course to the initiate’s pseudonym or nom de guerre; and, by
implication, this seems to suggest that the aliases were for the most part chosen
rather than being assigned.
3 This is a kind of sensualist pedagogy that gained acceptance during the
Enlightenment; a “metaphysic of the eye,” as Jean Paul Richter had described it:
“knowledge appertaining to the nearly imperceptible border line between
experiencing and abstracting” (Dieter Jedan, Johann Heinrich Pestalozzi and the
Pestalozzian method of language teaching, Peter Lang Publishing, 1981, p. 48);
Pestalozzi called it Anschauung: “an intuitive assimilation and manipulation of
impressions received from the external world, that orbis sensualium of Comenius”
(William J. Glover, “Objects, Models, and Exemplary Works: Educating Sentiment
in Colonial India,” in The Journal of Asian Studies, v. 64, no. 3, August 2005, p. 65;
see also, Perfectibilists, op.cit., p. 380).
4 That is, Geschichte des Agathon [History of Agathon] (1766–67; 2 vol.), Der
goldene Spiegel oder die Könige von Scheschian, eine wahre Geschichte [The
Golden Mirror and The Kings of Scheschian, A True Story] (1772) and Beiträge zur
geheimen Geschichte des menschlichen Verstandes und Herzens [Contributions to
the Secret History of the Human Mind and Heart] (1770).
5 Johann Karl Wezel (1747-1819): Lebensgeschichte Tobias Knauts, des Weisen,
sonst der Stammler genannt [Life Story of Tobias Knaut the Wise, also known as
the Stutterer] (1773-6).
6 Christian Cay Lorenz Hirschfeld (1742-1792): Versuch über den grossen Mann?
[Essay on what constitutes the Great Man] (1768-9), and Betrachtungen über die
heroischen Tugenden [Reflections on the Heroic Virtues] (1770).
7 The Theory of Moral Sentiments (1759); in later correspondences, as we’ll see,
Smith’s The Wealth of Nations (1776) would be recommended.
8 Practische Philosophie für alle Stände [Practical Philosophy for all Ranks] (1758).
9 Thomas Abbt (1738-1766): Vom Verdienste [Of Merits] (1765).
10 Claude Adrien Helvétius (1715-1771): De l’esprit (1758).
11 Jean de La Bruyère (1645-1696): Les “Caractères” de Thèophraste, traduits du
grec, avec les caractères ou les mœurs de ce siècle [The Characters, or the Manners
of the Age, with The Characters of Theophrastus] (1688). Generally regarded as one
of the masterpieces of French literature, Petri Liukkonen describes the book as
“misanthropic,” with “the same disillusioned view of human nature [as] Baltasar
Gracián … [It] aimed to reveal what people really are behind their social masks”
(Jean de La Bruyère: http://www.kirjasto.sci.fi/bruyere.htm). Gracián, as we’ll see
later, would be recommended to Illuminati initiates as well. Peggy Pawlowski goes
so far as to write that it was La Bruyère who provided the impetus for Weishaupt’s
interest in studying the knowledge of man (Der Beitrag Johann Adam Weishaupts
zur Pädagogik des Illuminatismus, doctoral dissertation, p. 122).
12 Eustache LeNoble (1643-1711): L’école du monde ou instruction d’un père à un
fils, touchant la manière dont il faut vivre dans le monde [World Training or
Instruction of a Father to a Son, Concerning the Way in Which We Must Live In the
World] (1762).
13 A Quibus licet letter could be opened by the candidate’s immediate superior, while
those marked Soli were for the eyes of the Provincials in the Order; an even higher
designation was a Primo letter, addressed to the Areopagites of the Order or the
General (Weishaupt) himself.
Tags: Bavarian Illuminati Einige Originalschriften des Illuminatenordens Illuminaten Illuminatenorden

Illuminati Original Writings Terry Melanson

Terry Melanson
Webmaster/editor of Conspiracy Archive; author of Perfectibilists: the 18th Century Bavarian Order of the
Illuminati.

DECEMBER 1, 2013 JUNE 15, 2014

NOVEMBER 27, 2013