l’esprit des religions
TRANSCRIPT
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[I, 1] The purpose of this work embraces all ages,
empires and all men. I will reveal the mysteries of freedom in
order to solve the problem of social happiness. I must show
the gentle enjoyment of goodness which the federative pact
of nations will provide.
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[I, 4] As there has never been a major revolution inthe empire without resort to religious principles, I have tried
to trace the source of such movements.
Listen. I will entrust to the Friends of Truth sweeter
hopes.
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I have confederates: did you never know this? That is
my glory and your shame. But everything is in disorder and
chaos in our empire and on the earth.
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[I, 5] The homeland is in danger.
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[I, 6] But today on all sides, eyes are open, and the
time of the execution is near. There is no time to lose to make
it safer....
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[I, 8]....[A]ll men have equal rights by nature....
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[I, 13] I am.... writing a New Testament, the testament
of a Friend of the Truth.
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[I, 16] I am constantly interrupted at every moment of
the day, stripped of most of my books....How dare I form a
company to compose a work of man whoneeds to change
the face of the universe!
[I, 17] My book has three parts....The first will be bet-
ter understood after reading the second, and thus will require
another reading....
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[I, 19] Stop being slaves.Regenerate the human
race....
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[I, 24] There are spirits, and spirit in everything, in
stone, in the flower....
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[I, 46] [T]he priests of the ancient Israelites wereDru-
ids....
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[I, 73] As there is no freedom without a sustainablehope in the freedom of all nations, we begin the confederation
of the Friends of Universal Truth.
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[I, 77] Let us walk together, friends and enemies,...
and rally to the word of truth.....: [Montesquieu explains the
ancient republics of Rome]:
The founders of these republics had made anequal division of the lands. That alone consti-
tuted a strong peoplethat is to say, a well reg-ulated society. That also secured a good army-each individualhaving an equal interest,
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and a very great interest, in defending his
country.****[Montesquieu continues, pointing out:] the kings
Agis and Cleomenes restoredthe agrarian laws1and
Lacedaemon resumed her ancient power, and became once
more formidable to all Greece. [Montesquieu concludes:]
It was the equal division of lands that ren-dered Rome capable of rising at once from heroriginal feebleness. This is plainly seen aftershe became corrupt.
So speaks Montesquieu, Grandeur et dcadence [I,
78] des Romains [Amsterdam 1734], chap. 3 [at 62, 64].2
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[They say] Properties are sacred, inviolable. [You]
priests hypocrites, thieves! It is precisely because properties
are inviolable and sacred that you have robbed the poor of
property.3
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1. [Editors note.] The first in France to advocate the agrarian law of anykind in a well-known book was Mirabeau in 1788. Technically Mablydid so earlier in his 1776 workDe la lgislation. Yet, Rose agrees thatthis could not have been well-known because of this books limited cir-culation until it was published in 1789. (R. B. Rose, The Red Scare ofthe 1790s: The French Revolution and the Agrarian Law, Past &PresentNo. 103 (May 1984) at 117, 118, 121.) However, Mirabeau inDe La Monarchie Prussienne (1788) Vol. IV at 13 a well-knownwork of that era actually first proposed this. He called for the equaldistribution of the population over the land and the most equal divi-sion of land as is possible. Arthur Young in 1792 wrote a text citingthis passage as standing for the proposition that a country is flourish-ing in proportion to the equal dispersion of the people over their terri-
tory, and criticizing Mirabeaus idea as implying at once theannihilation of towns and manufactures so as to move the people intothe farming countryside upon dividing the larger country estates. See,Arthur Young, in Travels During the Years 1787, 1788 & 1789...[in]the Kingdom of France (2d Ed.) (London: 1794) Vol. I at 413 and fn. *
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[I, 79] As we have seen the birth of thefraternal soci-
eties, including its imposing force whichdisturbs all maneu-vers, it becomes very ambitious themselves, and the great
proprietor [i.e., dispenser] of social equality.
[I, 80] The voice of the people is the voice of God, so
it is only from the center that one governs the states and
makes them happy, just and flourish.
In the Cult of the Law [see page 79]
[I, 81] [In the Cult of the Law, we shall hold] every
year, three days of festivities in the universal empire, and
over all the earth, after having paternal instructions....[I, 82] [T]he center will be all, and tyranny will have
zero part in it.
The Confederation of the Friends of Universal Truth,
is nothing else than this religion and universal brotherhood,
whichnecessarily destroy all sects.
Confederation (Religion) Universal
Friends of the Truth, read this whole chapter from
Helvtius. I did not know of it when I designed the plan to
analyze religions, and when I found the revelation of the Cult
of the Law,... and the need for a universal confederation of
all nations, for one people to be truly free! It is a fact that I
2. [Editors note.] Bonneville is accurately quoting. See the Englishtranslation of Montesquieus work entitledConsiderations on theCauses of the Grandeur and Decadence of the Romans (trans. JohnBaker) (N.Y.: 1882) at 62 and 64. As to the French original edition ofMontesquieu, theBrittanica explains: The Considerations sur lescauses de la grandeur et de la decadence des Romains appeared in1734 at Amsterdam, without the authors name. This, however, wasperfectly well known [to be that of Montesquieu, 1689-1755]. (Mon-tesquieu, The Encyclopaedia Britannica (11th ed.)(N.Y.: 1911) Vol.18 at 776.)
3. [Original text]: Les proprits sont sacres, inviolables; prtres hypo-crites, usurpateurs! Cest prcisment parce que les proprits sontinviolables et sacres, que tu nas pu ravir la proprit du pauvre.
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must make Friends of the Truth understand, because you will
see a conformity of results between Helvtius and me whichwere found by different roads and diverse evidence, which
gives one confidence that the truth is not foreign to those who
seek it. [Helvtius says:]
[I, 83]A Universal religion (confederation)can not be founded on eternal principles com-parable to proposals of Geometry or demonstra-tions of the most rigorous proof; but is drawnfrom the nature of man and things. Are suchprinciples these known principles arethey also suitable to all nations? Yes, without
doubt, although they might only vary only insome applications to different countries bychance....
But among the principles or Laws suitable toall societies, what is the first and most sacred?One that promises to each property in goods,his life and liberty.4
Is its owner unsure of his life and freedom?Such man is still in fear, without courage and[consequently] without industry.
[I, 86] You [priests] have preferred to commandthe superstitious and the slave. You are madeodious to good citizens, because you are theplague of nations, the instrument of theirunhappiness and their true morality. To ensurepeace of nations, this is not enough to havecivil tolerance. The ecclesiastic/priest,i.e., the
4. [Editors note.] Bonneville highlighted in italics the part about biens:Celle qui promet chacun la proprit es biens, de sa vie et de sa lib-ert. What did this signify? Bonneville was otherwise devoted to the
equal sharing of land. By the end of this book, he would talk about anew community of goods. See Footnote 48 on page 33. Did thisquote of Helvtius imply something different? Helvtius does not sayone has a right to ones own property in goods but rather one has aright to each property in goods an ambiguous expression.
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Templar [le templier] and the officer of the
law must have the same goal.5 A religion (fra-ternal association)6 deviates from the politicalgoal it proposes, when a man [who is] just[and] humane towards his fellows [and who is]distinguished by his talents and his virtues, isnot assured of the favor of heaven.
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The Temple of Truth.
[I, 88] The letter kills. It is the spirit that gives life. If
our most distinguished writers would think back to the ori-gins of primitive associations, they would no doubt think like
Helvtius thought, now that it was the destruction of most
religions within the empires which jettisoned a holy moral-
ity. Beforehand, on the contrary, they had the minds of legis-
lators.7
Three main principles organize the body, or material,
i.e., the temporal power or mobile.
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[I, 90] You will find yourselves constructing the Tem-ple of Truth.
We need a religion, says the wise among the people.
There is no law but one will, the instinct of nature. It is
always stronger than tyranny!
Therefore do not destroy religion. They are good
because they are all aimed to unite the temporal and spiritual
power, to serve together in the worship of the Cult of the
Law. It is not the vice of religion which has made slaves, or
has veiled the darkness of tyranny, misleading you.
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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 repetitiouslyrefers to the proposed new religious cult to replace all others as theCult of the Law. The new proposed religion would make indistinguish-able the Law and religious moral principles. Helvtius explains why:religion and the state can be at odds unless the law and the morality ofreligion are identical. Thus, the solution is to make the legislatorsbecome the new priests, dispensing the new morality as law.
This theory may also be derived from Bonnevilles favorite author Jean-Jacques Rousseau, particularly Rousseaus workThe Social Con-tract, & Discourses. In it Rousseau explains how in pre-Christiantimes, the law and gods domain were co-extensive and identical: If itis asked how in pagan times, where each State had its cult and its gods,there were no wars of religion, I answer that it was precisely becauseeach State, having its own cult as well as its own government,made nodistinction between its gods and its laws.Id. (London: Detton, 1920)at 113. Rousseau Jesus as a true troublemaker upsetting this peacefulpagan approach: It was in these circumstances that Jesus came to setup on earth a spiritual kingdom, which,by separating the theologicalfrom the political system, madethe State no longer one, and broughtabout the internal divisions which havenever ceased to trouble Chris-tian peoples. As the new idea of a kingdom of the other world couldnever have occurred to pagans, they always looked on the Christiansas really rebels, who, while feigning to submit, were only waiting forthe chance to make themselves independent and their masters, and tousurp by guile the authority they pretended in their weakness torespect. This was the cause of the persecutions.Id., at 115. Rousseau
extols a theocracy where the Law is worshipped: The second [form ofgovernment] is good in that it unites the divine cult with love of thelaws, and, making country the object of the citizens adoration, teachesthem that service done to the State is service done to its tutelary god. Itis a form of theocracy, in which there can be no pontiff save the prince,and no priests save the magistrates. To die for ones country thenbecomes martyrdom; violation of its laws, impiety; and to subject onewho is guilty to public execration is to condemn him to the anger of thegods: Sacer estod.Id., at 117-18. Rousseau then says it too canbecome bad if it promotes superstition or becomes tyrannical. Againstthis, Rousseau then extols the lessons of Jesus Gospel. But then hesays its perfection makes it weak, and not realistic because one non-Christian can easily take advantage of the Christian. Then once such anabuser takes power, it is solidified permanently.Id., at 119. Holding
nothing back Rousseau says: Christianity preaches only servitude anddependence. Its spirit is so favorable to tyranny that it always profitsby such a regime. True Christians aremade to be slaves, and theyknow it and do not much mind: this short life counts for too little intheir eyes.Id., at 120.
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[Do you] fear that the prejudices of a generation are
going to end as the fraternal society where the Cult of theLaw has begun to build a center, the Temple of the Truth[?].
Among all religious or federated systems, the so-
calledFreemasonry is the most general; [but] as nothing
should be secret among a free people, andtheir object is ful-
filled in France, they should open their temples!
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[I, 93,] They will say: Here is the germ ofworld revo-
lution [Part II begins here],
[II, 1] the principle of a healthy and insensible perfec-
tion, which should ensure the destiny of mankind.
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[II, 9] J.J. [Rousseau] you who talked so much of an
ideal world...you have a heart, a heart of love! Oh my dear
Rousseau, with songs of love you made speeches and
actresses!
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[II, 13] O my people! Have courage to work on this
GREAT WORK, as if to resurrect one day in the land whatwe need for ourselves even, to find impartial Laws, and
the virtues of freedom for all our children....
6. [Editors note.] These parentheticals appear to be Bonnevilles addi-tions, so he can provided his updated understanding of what this shouldmean.
7. [Editors note.] Bonneville will keep building this theme that the Dru-ids had a holy morality which was lost when most of the ancient reli-gions were repressed (in favor of Christianity). As a result, the Druidpriests who served as legislators lost their position.
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Education of Man
Oh! You who hold in your hands thedestinies of
nations, prepare men to come to a pure and honest education
which would give them the character of a fraternity/a brother-
hood, of charity and morals that tend to purity every day!
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[31] Suddenly says [Rousseau in the Contrat Social]
that the Christian religion of yours has becomeso badthat
it has lost themes that amuse at its shows.8
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These mechanisms must beruthlessly and without
pity overwhelmedby indignation....
[Pt II, 34] But we must not lose sight of the fact that
theDruids were chiefs, priests and the judges of the nation,
and they declared the worship of no other god than that of
nature. Their religion did not punish crimes other than those
directly aimed against society. But they punished bypublic
execution those who disturbed the peace of the citizens and
their safety.9 The penalty shall not be dispensed at their
whim, but Civil Laws, which protect the social body, force all
individuals to comply with the general will: then when vio-
lence against other men ceases, as Montesquieu himself says,
you have the triumph of freedom.10
****
8. [Editors note.] Bonneville footnotes a citation to Contrat social, book4, ch. 8, de la religion civile. This chapter can be found in theEnglish edition: Jean-Jacques Rousseau, The Social Contract, & Dis-courses (London: Detton, 1920) at 113-122. However, nothing compa-rable is spoken by Rousseau in the English edition of chapter eight.Perhaps a later censor deleted Rousseaus cut at Christianity whichBonneville is quoting.
9. [Editors note.] At this juncture, France did not yet have any system ofexecutions in public to strike terror. This mechanism of the terror wasin Frances future when Bonneville first recommended it.
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[II, 38] Almost all of theDruids were surprised in
their forests, and perished in the fires that enveloped them.Ambitious men arose who took the disputed scepter of iron
[of the Druids], and they dared to take a respected name to
help their robbery. False Druids engaged in the most atro-
cious cruelties.
I do not pretend to say that the oldDruids never com-
mitted an act of inhumanity, but the more you read Tacitus
and the observations of Montesquieu on the thinking ofour
fathers,11 the more we grow in a feeling of admiration for
them.
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[II, 41] The author of the Social Contract[i.e., Rous-
seau] argued that Christianity in Roman era did more harm
than good to the strong constitution of a free state.12
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[II, 40, google 42]13 The more I study the religion of
our fathers, the more I entered the veneration of it. I love the
religion of the Scandinavians. The religion of the Norse is
10.[Editors note.] Bonneville citesDe lesprit des loix, book 12, chapter6. Bonneville in the footnote then quotes: Our fathers imported fromGermany the most free government that has ever existed among men,and Bonneville cites as his source droits et des devoirs du citoyen byMably, letter 5.
11.[Editors note.] It is important to understand Bonnevilles later refer-ences to our fathers to understand that Bonneville here first refers tothe Druids as our fathers.
12.[Editors note.] Bonneville does a fair paraphrase. Rousseau wrote:no State has ever been founded without a religious basis, and to thelatter, that the law of Christianity at bottom does more harm by weak-ening than good by strengthening the constitution of the State. (Jean-Jacques Rousseau, The Social Contract, & Discourses (London: Det-ton, 1920) at 117.)
13.[Editors note.] The pagination in books.google is off from the truepagination. Thus, the books.google version ofLEsprithas page 40identified as page 42. Otherwise, the pagination is correct.
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wonderfully combined...and is particularly interesting
because from all the peoples of the north, they took the bestpart from many revolutions of Europe, and that they are the
main cause of the height of soul, this aversion to slavery, and
this empire of honor that characterize almost all European
nations. The main prerogative ofScandinavia (one of the
most accurate observations of the author of the Spirit of
Laws,) and who must make the nations who live on top of all
the peoples of the world, is that they werethe source of the
freedom of Europe, i.e., almost any one who is among men.
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[II, 44] The Edda [i.e. a collection of Norse poems],
expresses the will of the gods of the north, and have a great
resemblance with the allegories in the New Testament....I
admit that if the allegories in words stored in theEdda often
have a literal parallel with the parables of the New Testament,
there is stilla great sameness between the mysteries of Isis
and the mysteries of Jesus....
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[II, 46] He was.... a natural child of the temple ofIsis,
who ascended with Moses on the mountain of purification: hewas calledJesus, this child....
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[II, 47-48] You can ignore what these allegories
express.....[and] celebrate thesemysteries of Isis....I show
that in our churches sometimes...[one] finds in the mysteries
of Jesus,Egyptian allegories: to say nothing about the riddle
of the Sphinx, dear to theDruids and the Templars. Initiates
have known the great mystery of Nature! Our fathers adored
therefore the all-powerful in the miracles of Nature.
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[II, 48] How did the Europeans receive theirmysteries
of Isis...the God of the Egyptians? Were the Egyptiansreceived by our Druids?
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[II, 48] As we have said, the Germans were indige-
nous peoples, without any mixture of guests, pilgrims, or con-
querors. Then [Tacitus] mentions that a few of [II, 49] their
peoples rendered worship toIsis, within the emblem of a
ship.14 It would be an unnecessary endeavour for us to dis-
cover the cause and origin of this cult. [Tacitus] said that they
representedIsis upon a form of a ship, that they teach a reli-gion carried by a ship.15
Boulanger notes16 that the Romans had themselves,
as did theEgyptians, a celebration of the vessel, Navigium
Iside. The ship of the Scandinavians has its origin in the clois-
ters of our good city [bonne-ville]17 of Paris, formerly
Lutce, Mud City, located near a mountain where the Celts
maintained their worship toIsis in the form of a ship. We
know that in the small village of Issy near [II, 50] Paris, we
have today the use of a religious ship upon which is cele-
brated themysteries of Jesus in the presence of everyone, inthe same place where the ancient Druids celebrated thesecret
mysteries of Isis.
[II, 50] We should not be surprised that Tacitus had
ignored the cause and origin of the cult ofIsis in Scandinavia.
It is a mystery confined just toDruids, priests and kings. It is
the same secret of their respected initiates that Tacitus, the
eye of an eagle [i.e., the symbol of Rome], could not pene-
trate. It is true that ancient historians of the world were left
only the emblem of a ship as the only clear explanation of
what their figurative language can permit us to see.
14.[Editors note.] Apuleius...provides a good description of the ship riteof Isis. (Tacitus, Germania (trans./ed. J. B. Rives) (Oxford: OxfordUniversity Press, 2002) at 162.)
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****
[II, 53] Historians assure us that theDruids sacrificed
human victims. For me, I am convinced that theDruids never
sacrificed men for something other than the punishment of
major crimes, which we now call supplication, prayer, [or an]
holy act....Sallust and Tacitus used interchangeably the words
sacrifice andtorture (supplice), to expressan act of solemn
religion....Our fathers [i.e., the Druids] weresacrificial
priests who punished a violation of the law with an august
and salutary terror.18
****
[II, 55] Every nation is entitled to claim the Supreme
Pontificate [i.e., supreme religious leader] attached primarily
to the sovereign of a free state.A nation cannot be free if it
protects within itself a monstrous body, whose head, covered
with a triple crown, belongs to another empire, and under
15.[Editors note.] Bonneville cites here Tacitus,Mores Germ. Bonnevilleis evidently referencing an oblique two sentences in Tacituss Germa-nia: Some of the Suevi [or Suebi] alsosacrifice to Isis. Of the occa-sion and origin of this foreign rite I have discovered nothing, but thatthe image, which is fashioned like a light galley, indicates an importedworship. (Tacitus, Germania, ch.8, in Cornelius Tacitus, The Agricolaand Germany of Tacitus (trans./ed. Alfred John Church & WilliamJackson) (London: MacMillan 1877) at 93.) Tacitus means the worshipof Isis was originally Egyptian, but it had been imported into Ger-many somehow. However, others say less charitably that if Tacitusmeans the emblem of a ship signifies Isis worship is imported, this is ameaningless deduction. In my view, since Tacitus remarks elsewherethat Isis worshippers had been expelled in 19 A.D. from Rome(Shelly Matthews, First Converts (Stanford University Press, 2001) at22), Tacitus likely was just affirming Isis worship was imported intoGermany.
Some also contend that Tacitus is guilty of a mistaken identity. Mostscholars agree that Tacitus...identified a native goddess as Isis becauseof the similar rituals involving ships. (Tacitus, Germania (trans./ed. J.B. Rives) (Oxford: Oxford University Press, 2002) at 162.) However,there is no way of now knowing whether such conjecture is valid.
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another heaven, and above its Laws. It will never be free
when its Laws contradict morality, and when it will be honor-able and advantageous to violate the Laws....
Let us examine carefully the character and religion of
the peoples of the north, which serves to inspire courageous
enthusiasm and an almost divine patience in face of work and
hazards. We will be amazed at the valuable wonders of which
they give us examples. War for them was a source of honor,
wealth, and a happy life in the other [II, 56] world. Born in
the environment of weapons, and trained from early child-
hood in military exercises, they were hardened in good times
to fatigue; they were educated to know no other virtues to
16.[Editors note.] Bonneville citesAntiquit dvoile par ses usages[Antiquity revealed by its customs][Amsterdam 1766], book 5, ch. I.The author, Nicholas Boulanger, was an engineer and French Encyclo-pedist. The preface was written by Diderot. The famous dHolbachused this book as a shield from attacks. It is described by Cushing as avery interesting and extraordinary book that [dHolbach] brought tolight.... (Max Pearson Cushing,Baron dHolbach; a Study of Eigh-teenth Century Radicalism in France (N.Y.: Ayer Publishing, 1971) at36.) This book was edited and released posthumously by dHolbach.
The primary thesis of Boulanger was to explain all ancient religion as astrategy to avoid terrors and fears a human strategy against thepains of nature, rather than as a possible repository of truth. (MichaelCyril William Hunter,Atheism from the Reformation to the Enlighten-ment(Oxford: Oxford University Press, 2003) at 298.)
The fact Bonneville is aware ofAntiquit dvoile is significant in light ofhis link to the Bavarian Illuminati. Boulangers book was apparentlyinfluential with Weishaupt, the Illuminati founder. John Robison inProofs of a Conspiracy (1798) at page 86 explains that in a passage heis reading of Weishaupt, it is reminiscent of Robisons own reading ofBoulangersAntiquit dvoile par ses usages. Robison explains:
I observe in other parts of his correspondence where he speaks of this,several singular phrases, which are to be found in two books,Antiquit
dvoile par ses usages, and [Boulangers] Origine du DespotismeOriental. These contain indeed much of the maxims inculcated in thereception discourse of the degreeIlluminatus Minor. Indeed, I havefound that Weishaupt is much less an inventor than he is generallythought.
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value, and no other crime than cowardice. The Druids
inflamed their courage, inspiring them to death, to whichthey gave the greatest contempt.
****
[II, 57] They believed that they would disappear from
the earth, and would return to the world in the most beautiful
shapes with the most valuable talents, until we became per-
fect and enjoy the best of all worlds.19
One of their leaders, who was imprisoned, and con-
demned to perish for following the Laws was asked what he
thought about death, a suffering death, and he said: I willsuffer with a good heart and I am very pleased. I only pray
they will cut off my head at the earliest possible moment.
****
[II, 58] After death, the brave alone are admitted into
Walhalla...[with] Odin; they enjoy happiness and drink beer
or their favorite liquor in the skull of their enemies or they are
served by eternally beautiful young girls.20
****
17.[Editors note.] PerhapsBonneville enjoyed the poetic meaning of hisname here, so we reveal the French word he used.
18.[Original text.] Nos pres avoient des prtres sacrificateurs qui impri-moient la violation des loix une terreur auguste et salutaire.
19.[Original text.] assez parfait pour entrer dans le meilleur desmondes.
20.[Footnote and Editors note.] Bonneville citesLes Fragments delEdda [1756] by [Paul-Henri] Mallet, Professor of Upsal[la Univer-sity], and [Mallet] The System of Runic Mythology.
Mallet in his translation of theEdda brought to light the old Scandinavianreligion. The third edition from 1787 is available through books.goo-gle.com. The 1809 edition ofThe System of Runic Mythology is like-wise available through books.google.com.
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[II, 61] [T]he symbol of power that works in nature
are therule and compass [i.e., the symbols of Freemasonry].The cross is essentially composed of a square and a compass.
Christians, educated by priests,do not even suspect that the
symbol of the cross has been honored by their fathers [i.e.,
Druids, and derivatively Egyptian Isis worshippers],a long
time before Jesus was crucified at Jerusalem. On an image
of the sacred stone covering the tomb of Odin, I recognized
the cross outlined by thesquare and the compass. Your
brother will say, [II, 62] Freemasons? [Yes] between the
square and the compass, that is to say, on the cross.
We actual freemasons do not doubt that their first two
signs, which they linked together, form one sign of the cross.
****
Who will dare deny that the French-Germans, our
ancestors, who did not have temples, rendered the Eternal
One a worship worthy of him?
French-Germans, our ancestors, to be always free,
sought not to be locked within the boundaries of cities.
****
[II, 65] Atheists.
What man is loosed to persecute one born blind who
does not understand the existence of color and light?....
This is true of atheists. A-theos. The atheist says the
sages of the ancient world [were] deprived of meaning which
is God.
Instead of persecuting the Atheist, [recognize] one
deprived of the sense of God (the Creator Spirit) strives to
develop in his heart, if possible,a meaning that it is missing.
He needs [instead] to see this God, the father of nature, whosepresence beautifies the universe.
****
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[II, 66] TheEgyptians, by theirHierophant the
name they gave their High Priest,... is the great doctor whoheals both moral and physics ailments; who saves, and puri-
fies.****
[II, 85] In a common cause with all, no good man,
whatever his country or the chance of birth, canremain silent
without committing a crime when it comes to defending the
rights of men. To abandon its [cause] is cowardice. It istrea-
son.
****
Thus, all nations and all individuals are interested in
training [others] and establishing acode of brotherhood.21
We all have the right to take part. Each citizen must
[II, 86] have the intellectual faculties and physical
courage to say: I have a plan in my heart prepared for grand
designs, an intelligence to follow a certain direction, andan
axe in my hands to enforce it.22 For it is not enough to
have wise men regarding the Laws. We mustabove all
ensure that they are carried out, executed by the invincible
power of all peoples together.
All individuals who form the republic of letters, arekey members of a free city. It would be shameful and vile not
to vote for the common thing, when you have the pleasure to
represent yourself; when you can compete by the appropriate
sacrifices from the estate to the public treasury.23 If the error
or the betrayal/treason is found in deliberative assemblies,
that is, the republic of letters where we expect the triumph of
21.[Original text.] un code fraternel.
22.[Footnote and Editors note.] Bonneville cites in a footnote as hissource Junius who was the pseudonym for the author of the EnglishclassicLetters of Junius (1769-1772). The original quote in English is:Heart to conceive, understanding to direct, the hand to execute. Bon-nevilles translation is evidently slanted to a more violent meaning.
Junius was apparently Sir Philip Francis.
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patriotism and truth, it must reassure the timid or weak man
when such aresubjected to persecution as the many enemies
of the human race.24 In a republic of letters, one must form
at once a source of light and a body of resistance.
****
[II, 92]
Persecution and its consequences.
The enthusiasm of superstition is a kind of fever
devouring by means of a delirium. It is communicated to all
weak brains.DO NOT PERSECUTE. Persecution is reck-less, and often cruel, always cruel. Of course, if one could
not become passionate about a cause he believed in, he would
be among those people who are utterly without any energy.
However, the hapless victim who died of persecutors by the
hands of a party that oppresses gives rise by means of his
death to a crowd of vengeful persons a father, brother,
wife, their children [II, 93] and even wise men [against] tyr-
anny.
23.[Editors note.] This is a difficult passage to understand. The originaltext is: quand on peut concourir par ses propres sacrifices la massedun trsor public.
24. [Editors note and Original text.] The key language is worth noting:cest elle qui doit rassurer lhomme timide ou foible, en butte aux per-scutions des nombreux ennemis du genre humain.
The old saying be prepared to give as good as you get applies here. ForBonneville is suggesting removing deputies of the deliberative assem-blies as traitors if they vary from the spirit of patriotism and truth in arepublic of letters, and then one will strengthen the weak and timid bypersecuting the numerous enemies of the human race.
This principle was invoked upon legislative deputies who were at one
time in Bonnevilles camp, who were lumped among those derogato-rily referred to as the Girondins. They were seized from their seats andeventually executed. Whether Bonnevilles group was purging theirown members by means of public arrest and execution is beyond thescope of the editorial notes provided.
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The death of Saladin, Sudan from Egypt.
In all the stories of our Europe,... both Christians and
Templars weep at the mention of the death of the great Sala-
din. He was indeed a prince of great generosity, and of real
courage. The last action of his life was a great example of
wisdom and resignation to the Laws of Nature. During his ill-
ness, which he realized was incurable, he would walk all the
streets where his burial train would [later] pass, with orders to
carry a banner of death, and cry aloud [when he died]: this is
all that remains of the Grand Saladin, the conqueror of
Asia!25 His will was yet another important lesson in toler-
ance and humanity. He bequeathed alms to the poor, Jew,Christian and Muslim, without distinction, wanting to prove
by this provision, said a philosopher, that he thought in death
that all men are brothers....26
****
[II, 104] [T]his error of believing that God went to
such and such a man separately [i.e., to inspire as aprophet],
was caused by miserable Europe. The theologians who knew
themysteries of ISIS, [of] the Egyptians, [of] the initiates,
who made sacrifices,called their high priest God, and he
was their doctor, and the greatest doctor among them. But the
25.[Editors note.] The implication Bonneville perhaps seeks is that deathis an eternal sleep, and upon death, all that remains is ash.
26.[Editors note.] The Wikipedia entry on Saladin speaks similarly: Sal-adin [1138-1193]...was a Kurdish Muslim who was Sultan of Egyptand Syria. He led the Islamic opposition to the Third Crusade. At theheight of his power, the Ayyubid dynasty he founded ruled over Egypt,Syria, Iraq, Hejaz, and Yemen. He led Muslim resistance to the Euro-pean Crusaders and eventually recaptured part of Palestine from theCrusader Kingdom of Jerusalem. As such, he is a notable figure inArab, Kurdish, and Muslim culture. Saladin was a strict practitioner of
Sunni Islam. He did not maim, kill or retaliate against those whom hedefeated, with the notable exception of certain events following theBattle of Hattin. Hisgenerally chivalrous behaviour was noted byChristian chroniclers, especially in the accounts of the siege of Kerakin Moab. http://en.wikipedia.org/wiki/Saladin (accessed 2/5/09).
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Eternal One, the Almighty, the Creator (who went under the
name of Hierophant among the Egyptians), did he everspeak? My belief is he did not do so. The God of nature
speaks to the heart of man, and he says, love your brother,
and you thus accomplish the law.
****
[II, 116] Towards the middle of the eleventh century,
the Saxons began a crusade against the countries of the North,
which killed thousands... by hypocrisy, pretending to believe
something was intelligible which cannot be understood. They
[i.e., the Northern nations] could not understand how one per-
son could be both a virgin and a mother, and how someone
could be both a son of man and a son of God, and how God
could have a son who existed from all eternity and still be his
father.27
....These Francs of the North28 could not believe this
weak male child was really without any priestly mystery. God
alone is uncreated and He brought forth the universe and its
darkness and light from the bottom of His will.
A crucified God appeared to them as blasphemy:
You insult the Godhead, said these priests to those who per-
secuted them, and who you pay and honor who degradehuman nature.....[II,117] You walk through the streets call-
ing God a piece of bread, speaking in a language that is the
enemy of your fathers [i.e., the Druids], words that do not
make any sense....The invisible body of God is without
beginning and end....A thing cannot be made again. This God
powerful, creator of the eternal nature wasted a man,
and put a man on a cross.
27.[Editors note and Original text.] The French says this more succinctly:Ils ne pouvoient comprendre quon lt la fois vierge et mre, fils delhomme et fils de Dieu, et un fils qui avoit exist de toute ternitcomme son pre.
28.[Editors note.] Bonneville is alluding to his belief that the Scandina-vian worshippers of Isis became the Francs later.
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[II, 119]
Crass politics.
The usurpations of theclergy were largely caused by
the errors of blind people, whom subjected us without pityto
a servile superstition, and in the end employed [us][II, 120]
as their passive instruments to serve their insatiable ambi-
tion.
****
FN 1. The princes used the respect that the people had
for the clergy to maintain themselves. This was a despicablepolitical degradation of royalty. See Esprit de Lois [by Mon-
tesquieu].
****
A spiritual and temporal government, among all
human institutions, perhaps deserves the most attention of the
philosopher.
****
It seems that in almost all the peoples who are culti-
vated in the arts, the priests combine the two powers [i.e.,
spiritual and temporal government]. The Japanese had a theo-
cratic government....The Indians have as their sovereigns
Brachman wise-men. With the Celts, the [II, 124]Druids
governed all.
****
[II, 138] What are you asking now? A constitution. It
is made, and you do not know!
This fundamental constitution... if desired, it is made
and you will learn its terms, Friends of Truth....
****
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[II, 140] France! Land of free men! Finally you will
reestablish your ancient constitution!
****
[II, 144] All legitimate government, said Jean
Jacques [Rousseau] is republican, and thenthe monarchy
itself is a republic.29
****
[II, 154] Friends of the truth, it depends on you, a vow
only well pronounced to regain, of course, all the rights of the
weak. Andall hope of saving the worldfrom those who holdin their hands reins of government monarchs, princes, sen-
ators, etc. whatever name they are called depends on
their being forced to recognize in a single day, and at the
same time in all empires,the sovereignty of nations and uni-
versal brotherhood.30
29.[Editors note.] Rousseaus actual words about the meaning ofrepublicwere: By this word I do not mean an Aristocracy or a Democracy, butin general any government guided by the general will, which is the law.In order to be legitimate, the Government must not be confounded withthe Sovereign, but must be its minister. Then monarchy itself is arepublic. (Timothy OHagan,Rousseau (London: 1999) at 142.)OHagan points out that here Rousseau is taking pains to make surethat a democracy is not necessarily to be equated with a republic.OHagan pointed out this made the Social Contratsubversive of vir-tually all contemporary regimes, since it made all governments provi-sional, dependent on the peoples endorsement. (Id.) Critics pointedout that the only way that a republic can fit Rousseaus model is ifthere was democratic approval of the ruler, whether monarch or some-thing else. Hence, despite Rousseaus words, he was endorsing demo-cratic principles as the only support which legitimizes it.
30.[Original text.] Amis de la vrit, il dpend de vous, dun vu seule-ment bien prononc et bien entendu, de reconqurir tous les droits du
foible et toutes les esprances des sauveurs du monde; que ceux qui ontentre les mains les rnes des gouvernemens, monarques, princes, sna-teurs, etc., de quelque nom quon les appelle, soient forcs de recon-notre, dans un mme jour, et la fois dans tous les empires, lasouverainet des nations et la fraternit universelle.
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****
[II, 156] [D]espite greedy tyranny, the science of cen-
turies and the perpetual efforts of the wise for harmony and
equality, we substitute daggers, hereditary lines, or the fatal
banner of a blind adoration.
Tell them that the wise among our forefathers had
formed an association of principles and research, in hope that
one day it would come true to create in the world a universal
spirit among the nations.
****
Then passed quickly the centuries, and this brings usto the persecution by Philippe-le-Bel.31
Lets agree with history [that] the sword of the tyrant-
exterminator destroyed the spirit of thecorps of Templars,
and that most of them rallied in the darkness of theancient
initiations; then we pass to the great days of justice where
ambitious monks, dispersed on the surface, also retired under
the veil of initiations, and pretended to caress their rivals
the Templars to stifle them, and they divided them.32
[II, 157]...Is this then the temple of nature and free-
dom? Is it the sun of the privileged, or does the sun rise and
shine equally for all men, whatever color they are, and youregard this as the real sun?
....Religion is brotherhood! All the thousands of cults,
emblems and allegories are only more or lesscopies of some
imperfect beautiful page of the former federal code of
human-kind; keep these emblems and traditions, not to wor-
ship blindly but rather as august trademarks....
31.[Editors note.] This was the French king who persecuted the Tem-plars.
32.[Editors note.] This apparently is a reference to the theory of Bodethat the Jesuits had infiltrated Freemasonry. Bonneville translatedBodes work into French, and included it with the 1788 edition of Bon-nevilles work on Templar Freemasonry, as discussed in the Preface.See Footnote 11 on page xii.
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****
[II, 158] Youare or are not Templars, but at least
believe you are, [and now] come [forward], that you become
recognized for your courage to defend the weak. Help a free
people
****
[II, 159] We must hurry, first, to determine the univer-
sal object of a united universal association the freedom
of nations... to avoid finally war [and] the plague of bad gov-
ernments. [To this end], it will formthe supreme court of
nations, who will judge the cause33
of [II, 160] kings andleaders....The old and the new world we offer provide two
examples upon which we beginan universal compact of
brotherhoodamong men.
****
[II, 172] You, people, listen to this! The stupendous
view ofthe sovereignty of nations and universal brother-
hood....
****
[II, 174] [W]e hope to establish thesovereignty ofnations....All people want, on the same day, to leave the dark-
ness of slavery, and the tyrants will know finally that their
child prodigies have only one will upon the earth.
First, takeall means to bring the enslaved nations to
the Federative Word.
Behold! All is prepared!
****
33.[Original text.] ne pourra former letribunal suprme des nations, quijugera la cause...
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[II, 177] Friends of Truth, the time has arrived where
we obscure men will carry our own case tothe Court of
Nations, but then this will be the cause of all of humanity.34
We have this consolation.If our name and our peo-
ple are unknown, at least our works are not.
Yes, we will remain in our darkness....
****
[II, 178] Citizens, The Tribune of the Friends of Truth
[i.e., theBouche de Ferperiodical of Bonneville] spoke about
themeans of implementation to establish imperceptibly
among all peoples the sovereignty of nations and universal
fraternity.35
[Because of] the deep feeling that this book has
caused in your hearts, we commit to share with you, right
now, what are the results of the most ancient work to imple-
ment this prodigious plan.
However, as this admission tends to reveal one of the
most ancientsecrets [imparted by] fraternal initiations, I, for
fear of failing to be cautious and disregarding a [more favor-
able moment [to impart it], and [for fear of] extinguishing the
torch of lightby making a too hasty race [to tell you the
secret], we can not tell you yet if you refuse to express the
wish of the free city by answeringyes orno on the followingthree questions.36
[II, 179]
34.[Original text.] Amis dela Vrit, le tems arrive o nous autres hom-mes obscurs, nous porterons notre propre cause au Tribunal desNations, mais alors ce sera la cause de lhumanit toute entire.
35.[Original text.] Citoyens, on a parl la Tribune des Amis de laVrit sur des moyens dexcution, pourtablir insensiblement, cheztous les peuples, la souverainet des nations et luniverselle Frater-nit.
36.[Ed.] Bonneville here replicates the methodology of the Bavarian Illu-minati of Weishaupt. The recruit would be told that they could notadvance more deeply into the Orders secrets unless they answeredcorrectly certain questions. This part of the book confirms the Espritwas used as a work-book in conjunction with initiations.
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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 afree people be
always armed, always able to tell his superiors, whoever they
are, what the Lord said to the Ocean: Behold, your farthest
boundaries?37
Yes or no?
Third Question
Do you want you who are the free city, the city of
truth to know the first and higher Will the Sovereignty
of Nations and the Universal Fraternity?
Yes or no?
[II, 180]
Extract of the Process of the Fifth Session [before 8,000
members of the Cercle Social]
The Federal Assembly welcomed the speech.... tofocus on thealtar of the federal universal brotherhood, which
had a firm seven to eight thousand men, which aims to
enlighten the enslaved nations. We are not here just to cry, to
stand on our feet [before].... theholy image of Rousseau
while all speak in the Temple of Truth.38
37.[Ed.] This is a difficult verse to decipher. The French is: Croyez-vousquil soit indispensable, qun peuple libre soit toujours arm, afin de
pouvoir toujours dire ses chefs, quels quils Soient, ce que lEternel adit lOcan: Voil tes bornes? The literal meaning ofbornes is a ter-minal/end. However, the allusion to the Bible is where God in effecttells the ocean: Here are your boundaries. Thus, Bonnevilles literaryallusion to the Bible means to convey boundaries by bornes.
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FEDERATIVE SPEECH.
Tyrants will fade.....
****
After a long time, the problem ofthe sovereignty of
nations and the universal fraternity (thesame thing) will be
resolved....The way to move towardssocial perfection [is
delayed because of] the infancy of this new language, the
bandana covering our eyes, the shackles on [our] feet and
hands, and the Bastille that devours the liberators of the
world! The men of virtue are faithful, despite the severe pain
of ingratitude, and the imposture and egoism of slaves that isbrought against the new weapons...given toward the ruin of
the tyrants. Nothing has discouraged such men who are
maligned, crucified, burned, who have seen a great light into
the future at a great distance [II, 182] a free city, and who
proclaim with a loud voice thesovereignty of nations. The
Universal Religion of the Regenerated Human Race.
****
Neither masters nor disciples, you never have to
worry about monsters who are not spouses, fathers, nor citi-
zens, [and you] are responsible to write your future history.
The only truth, and truth for all men, is this, and this alone, orit should be, thatthis is our god/divinity, our point of rallying,
the object of the wishes of free men and common center
where they should aim together, and at the same time, alla
party who commands and who obeys!
****
[II, 184] [SATURDAY GET TOGETHERS OF
THEIR ASSOCIATION]
38.[Editors note.] This indicates the meeting hall had an altar within whatwas called the Temple of Truth. Above the altar was a painting ofRousseau.
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Free people, this august festival [i.e., day of Saturnalis
/Saturday], destroyed in appearance by tyrants who eventu-ally feared prophetic sacrifices, has been retained by modern
wisemen, who have hidden it [i.e., Saturnalis] under the veils
of ancient initiations.
A social reunion is near where the least of initiated
free-brothers have flocked to join in a CERCLE [with] a
Sword in hand around the columns of the Universal Repub-
lic39 which outlines under transparent veils, if slaves have
eyes to see, all the elements of morality and politics.
Again, Friends of Truth, [this future] reunion of
former slaves of the people-king, and what you ought to teach
our genuine Free-brothers [francs-frres], who know all [is]
this celebration [which] is universally and secretly estab-
lished in all four parts of the world!
****
[II, 185] You have a heart of man, and you have voted
for thesalutaryabolition of the slavery of Negroes....
****
[II, 189] J.J. Rousseau is so full of his genius. His
power and rays of glory imprints [themselves] upon allaspects of the hearts which are committed to virtue.
Be faithful to the Laws of nature, which are slow to
arrive, [and you will see] the regeneration of the world. Give
to nature the word(parole), and his word, which in the begin-
ning created man, willrecreate these men and for them
another world. They will all be born equal in rights and with
an original equality, and there will finally be erased forever
the stain of a servile birth.
These are the principles enshrined in all the mysteries
of ancient and modern temples....
39.[Original text.] Une fte speciale est proche, o les moins, initis desfrancs-frres, accoururent se rallier en CERCLE et le GLAIVE ENMAIN, autour de ces colonnes de larpublique universelle....
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Their driving, hidden, and fundamental force, you
will learn, is free and pure speech and the fiery image of truthwhich will inform all by its active heat while magnetizing by
means of its attractive power, to electrify... nations and the
world.
****
[II, 192]
Principles of a Friend of Truth
Fanaticism andrevenge, whatever the reason, simply
[II, 193]replaces one evil with another. However, the honestand incorruptible friend of truth, exhibits a nature that must
always serve as a model. He does not laugh at anyone, not
even for his vices. He draws from within his bossom nothing
other than blessings he wants his brothers and friends to
enjoy and fill them with.
****
[II, 195] The war of a generous people who struggle
forliberty and for universal brotherhood, which does not
fight for its own defense, such a war will give birth to more
[real] men than peace will ever vomit on earth its stock of
unformed degenerates!40
Let me have war, say I; it exceeds peace as faras day does night; its sprightly waking, audibleand full of vent.Peace is a very apoplexy,leth-argy, mulled, deaf, sleepy, insensible, a getterof more bastard children than wars adestroyer of men) (Shakespeare). Cor[iolanusAct IV Scene V]
40.[Original text.] La guerre dun peuple gnreux qui combat pour lalibert, pour la fraternit universelle, qui ne combat que pour sadfense, une pareille guerre enfanteroit plus dhommes, que la paix nevomit sur la terre de troncs informes et abtardis!
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[II, 196]
Elections and the representative power of a sovereign people.
....Since the establishment of (O.'. M.) orients
Masonic or constitutional circles, few people have yet real-
ized that philosophers such asBacon, to mention only the
modern, havehidden the great and sublime thought among
general statements about the human race!41
.... Themysterious initiations, that is, secret signs and
silent associations [II, 197] who were slaves employed obscu-
rity in proportion to the degree that tyranny oppressed
them42....
41.[Ed.] Francis Bacon (1561-1626) was the first to propose a utopiabased on a universal republic of letters (i.e., the sciences) in a bookentitledNew Atlantis, published posthumously in 1627. TheNewAtlantis is a story of sailors who are lost at sea in the north. They landon an unknown island of Bensalem. They find a utopian civilization.Bacons intent is to extol a republic that uses the scientific method forprogress. The work is written as alchemists wrote in that era, whichleads people to believe that Bacons book contains a secret meaning,hidden in some form of metaphorical code. (New Atlantis (ForgottenBooks 2008), Publishers Preface at viii.) This helps explain Bon-nevilles reference to a hidden meaning within Bacons writing.
Condorcet, a member of the Cercle Social and one of its publishedauthors, in his last work Sketch of the Progress of the Human Race[Lesquisse dun tableau historique des progrs de lesprit humain](1793, published 1795) had at the very end a section entitledFrag-ment sur lAtlantide. It was intended as a tribute to Bacon. However,Condorcet differed from Bacon in that he desired a centralized andhierarchical New Atlantis based in merit and talent. (Michel Vovelle& Lydia G. Cochrane,Enlightenment Portraits (University of ChicagoPress, 1997) at 199.) Condorcet imagined that with science there couldbe an almost limitless extension of longevity through improvement ofthe environment, inheritance of acquired characteristics, and a com-prehensive program of scientific research supported by the govern-
ment. (Longevity,Dictionary of the History of Ideas.) Thus,Condorcet was the first to suggest ideas that form the basis of moderneugenic theory. It is no surprise therefore that [r]eactions to Con-dorcets proposals were universally chilly, if not downright negative.(Vovelle, supra, at 199.)
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Now that the principle of national sovereignty is well
recognized, we must walk with great strides towards perfec-tion, and thefederation of mankind, without arriving at such
point, no section of nations can be ensured freedom.43
****
[II, 198] [A]ll sections of the nation must come
together to appoint oracles of the national will who must
deliberate carefully on this great question....
Some think we can establish a universal confedera-
tion, like the Roman church abuses. We will not likewise
repeat that, as we must form a confederation upon truth, andthat truth is God, and everything will center on that and tyr-
anny will not be anywhere.
....[W]hen [we] truly begin the first federative alliance
for freedom based upon the arts and engineering, then we can
sense the future communion of all nations forming a single
nation.44
****
[II, 203] [T]he name of the terrible/terrifying Bouche
de Fer[will] take action soon, I hope at least...This name will
be a sacred consolation....!
42.[Ed.] Bonneville utters an important truth. Once tyranny against politi-cal organization ceases, the need for secrecy slackens. However, to thedegree ones ideas remain socially unacceptable, one will still employsecrecy despite the absence of tyranny because of the fear of the demo-cratic power of the majority.
43.[Original text.] Aujourdhui que le principe de la souverainet nation-ale est bien reconnu, il faut marcher grands pas vers la perfection, etla fdration du genre humain, sans laquelle point de libert assurepour aucune section nationale.
44.[Original text.] cest alors que commencera vritablement unepremire alliance fdrative de la libert avec les arts et le gnie, cestalors qu'on pourra pressentirla communion future detoutes lesnations ne formant quune mme nation.
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Buccina Jubileum.45 TheBouche de Feris the Jubi-
lee, the joy of nations; the institution of the Cercle Social was
announced by theBouche de Ferfor almost three years,46
and it was not easily comprehended that we are made for
equality and universal brotherhood symbolized by a Circle.
****
[II, 204]. Factiousness makes one a Jacobite, a Whig,
a Tory, a Jacobin, a Cordelier; factions are pacified when they
return to the social arts. A Cordelier becomes the friend of the
rights of men which he then will champion. The Jacobin
blushes at this name, and then by a series of inconsistencies,the club of the revolution became the Jacobin Club, and then
became the Society of Friends of the Constitution. When we
are more informed, and more inclusive,...and we establish
increasingly a primitive equality, then we will become a
Friend of Truth!
****
[II, 233]
Sorcerers.
...Three days are called for in the annals of the ancient
world dies sortium days of the spell, days of sharing
days, and days of the division of shares to each member of the
community.
The first who spoke seriously aboutdividing inherit-
ances, and found universal sharing as asocial art were those
initiates called Sorcerers.47
45.Bonneville cites the Holy Bible. These words can be found in the LatinVulgate version of the Bible, in Leviticus 25:3, 40, 50.
46.[Ed.] About 1789Bouche de Ferbegan announcing the Cercle Social.
47.Les premiers qui parlrent srieusement de diviser les hritages, etqui trouvrent dans ce partage universel lart social, furent ce que tesinitis appelloient entre eux les sortiers.
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If we had told the oppressed peoples [II, 234] that the
real friends of equality and fraternity are the ones whodespoiled the inheritances and the land, working to establish,
by the division of successive spells or shares,the larger com-
munity of all goods and all the hopes of the earth, we would
not have dared to burn the Sorcerer.48
Magicians.
The magicians, or disciples of the Magi, did not care,
like Sorcerer [did]about the division of land, and never saw
the success of their operations in a successive world division
[of land] which could bring about community.
****
[II, 235] All ancient initiations, and even among the
modern, truehigh masonry the true universal confedera-
tion is composed ofmagic circles, where the amateurs
seek to look beyond the first test of an improved regime.
****
[II, 242]
[Diagram of Circle of France... King at top within the
tightest circle, then three concentric circles are below that in
wider circles as the level of administration broadens.]
[II, 251]
Eternal surveillance.
Lend an ear to the voice of the Tribune of the people.
No, this is not Mirabeau, who called you to arms, which has
fed you, you confederates. Ingrates! I am proud to believe
48.[Original text.] Si lon et dit aux peuples opprims et dpouilles deleur patrimoine, les terrien sont les vritables amis de l'galit, de lafraternit, qui travaillent tablir, parla division successive des sortsou partages, la grande communaut de tous les biens et de toutes lesesprances de la terre, on net pas os brler les sortiers.
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that you recognize your support, your brother, and the indom-
itable friend of truth. [O]ut of my mouth [comes words] thatcauses the cowardly opponents who oppress you to fade
away....
Member of the Cercle Social, all Friends of Truth,
gather together through all the world, to lay the foundations
of an institution which will have all the advantages of the Tri-
bune at Rome without any of the inconveniences.
****
The voice of a free people is the voice of Godhimself.
[II, 255]
Appendices
APPENDICES DE LA SECONDE DITION DELESPRIT DES RELIGIONS; POUR SERVIR ALENTRETIEN, A LA PROPAGATION DESBONS PRINCIPES, ET A LA. CONFDRA-TION UNIVERSELLE DES AMIS DE LAVRIT, 14July (1792).
Paris
De lImprimerie du Cercle Social, rue duThtre-Franois, n. 4.
LAN 4. DE LA LIBERT.
[No pages thereafter - any appendix pages aremissing in books.google.com version.]