fanaticism, and he may be engaged, in the cause of God, "to commit all kind of wickedness and greediness." In this state of mind, a man shuts his eyes, and rushes on. Had Spartacus supposed that he was dealing with good men, his conduct would have been the reverse of all this. There is no occasion for this bond from a person convinced of the excellency of the Order. But he knew them to be unprincipled, and that the higher mysteries were so daring, that even some of such men would start at them. But they must not blab.
Having thus got rid of Religion, Spartacus could with more safety bring into view the great aim of all his efforts—to rule the world by means of his Order. As the immediate mean for attaining this, he holds out the prospect of freedom from civil subordination. Perfect Liberty and Equality are interwoven with every thing; and the flattering thought is continually kept up, that "by the wise contrivance of this Order, the most complete knowledge is obtained of the real worth of every person; the Order will, for its own sake, and therefore certainly, place every man in that situation in which he can be most effective. The pupils are convinced that the Order will rule the world. Every member therefore becomes a ruler." We all think ourselves qualified to rule. The difficult task is to obey with propriety; but we are honestly generous in our prospects of future command. It is therefore an alluring thought, both to good and bad men. By this lure the Order will spread. If they are active in insinuating their members into offices, and in keeping out others, (which the private correspondence shews to have been the case,) they may have had frequent experience of their success in gaining an influence on the world. This must whet their zeal. If Weishaupt was