Tagged: French Revolution

10 Notable Members of the Bavarian Illuminati


by Terry Melanson (22/2/2011) [also available in PDF]

1. Charles-Pierre-Paul, Marquis de Savalette de Langes (1745-1797)

Savalette de Langes was the son of Charles Pierre Savalette de Magnanville (1713-1790) – intendant of the Generality of Tours (1745) and Keeper of the Royal Treasury from 1756 to 1788 – and Marie-Émilie Joly de Choin (1726-1776), the daughter of a fermier général. In 1773, like his father, Savalette de Langes became a Keeper of the Royal Treasury; 1790/91, Captain of the Paris National Guard in the battalion of Saint Roch and aide-de-campe to Marquis de Lafayette (1757-1834).1

Gardes du Trésor royal (i.e. keeper of the royal treasury) was a heredity title. On the significance of the post, Roland Mousnier writes:

The highest-ranking receveur-payeurs were the two gardes du Trésor royal. According to the edict of June 1748 this office was worth 1,200,000 livres. They earned 5 percent of the official value of the office in salary plus 12,000 additional livres when they were actually on duty; they also received 1,500 livres in salary for their work on the council and 60,000 livres, increased by Necker to 85,000, to cover the wages and expenses of their commis. These offices were family property. In 1749 Charles-Pierre Savalette de Magnanville took the first of the two posts. In 1773 his son, Charles-Pierre-Paul Savalette de Langes became his assistant and designated heir. In November 1785 they switched positions, Langes becoming the titulary of the post and Magnanville his assistant and designated heir. Both men were maîtres des requêtes and conseillers d’Etat. The father was for a time intendant of Tours. The family could claim three degrees of nobility and thus came close, in principle, to the gentilhommerie.2

One of the most active and influential Masons of his time, Savalette de Langes was first initiated in 1766 at the Lodge “L’Union Indivisible” in Lille, he was the founder of the Paris Lodge “Les Amis Réunis” (1771), Regime of the Philalèthes (1773), and convoked the Philalèthes Convents of Paris in 1785 and 1787. From the beginning Savalette was on the side of the Duke de Chartres (future Duke d’Orléans) for the creation of the Grand Orient, and after this was accomplished (1773) Savalette subsequently became its Grand Officer and Archivist. He was also a member of the Paris Lodge “L’Olympique de la Parfaite Estime” from 1783-88, the founder of “La Société Olympique” in 1785, and a member of the Paris Lodge “Centre des Amis” in 1793.3

Permanent, official correspondence between the Illuminati and Savalette’s Amis Réunis was established in 1784. Friedrich Wilhelm Ludwig von Beulwitz (1755-1829), the head of the Rudolstadt Illuminati was initiated into the Amis Réunis in 1784, while visiting Paris, and received into the 11th class of the Philalèthes. Another Illuminatus, Sigismund Falgera (1752-1790) was already initiated into the Amis Réunis in 1784 (to 1789) and was appointed the official Illuminati correspondent/liaison to the Paris Lodge.4 Yet even before this, other Illuminati were simultaneously members of the Amis Réunis – Count Kolowrat, for one (see below) – and it would be hard to believe that they hadn’t at least tried to “Illuminize” this most important Lodge in Paris. In this regard, about all we can safely say is that there remains a lack of documentation about any successes the Illuminati may have had in France before 1787.



Masonic Emblems on Coins and Medallions during the French Revolution


by Terry Melanson, April 24th, 2012 (Update/Introduction Aug 11, 2015)

The impetus for this compilation of numismatic Masonic symbolism during the French Revolution stems from a single paragraph (and accompanying end notes) in James H. Billington’s Fire in the Minds of Men: Origins of the Revolutionary Faith (pp. 93, 537-8):

In the early days of the revolution, Masonry provided much of the key symbolism and ritual—beginning with the Masonic welcome under a “vault of swords” of the king at the Hotel de Ville three days after the fall of the Bastille.[36] To be sure, most French Masons prior to the revolution had been “not revolutionaries, not even reformers, nor even discontent”;[37] and, even during the revolution, Masonry as such remained politically polymorphous: “Each social element and each political tendency could ‘go masonic’ as it wished.”[38] But Masonry provided a rich and relatively nontraditional foraging ground for new national symbols (coins, songs, banners, seals), new forms of address (tu, frère, vivat!), and new models for civic organizations, particularly outside Paris.[39]


36. On the use of the voûte d’acier on Jul 17, see J. Palou, La Franc-maçonnerie, 1972, 187.
37. D. Mornet, Les Origines intellectuelles de la révolution française (1715–1787), 1954, 375; discussion 357–87; bibliography, 523–5; and outside of France, Billington, Icon, 712–4. A. Mellor, Les Mythes maçonniques, (1974) also minimizes Masonic influence, though vaguely acknowledging the influence of the occultist revival on the revolutionary movement.
38. Ligou, “Source,” 46, also 49.
39. This subject has never been comprehensively studied. For the best discussions in general terms, see O. Karmin, “L’Influence du symbolisme maçonnique sur le symbolisme révolutionnaire,”Revue Historique de la Révolution Française, 1910, I, 183–8 (particularly on numismatics); J. Brengues, “La Franc-maçonnerie et la fête révolutionnaire,” Humanisme, 1974, Jul–Aug, 31– 7; Palou, 181–215; R. Cotte, “De la Musique des loges maçonniques à celles des fêtes révolutionnaires,” Les Fêtes de la révolution, 1977, 565–74; and the more qualified assessment of Ligou, “Structures et symbolisme maçonniques sous la révolution,” Annales Historiques, 1969, Jul Sep, 511–23. 
For the heavy reliance on Masonic structures in provincial civic rituals, see, for instance, F. Vermale, “La Franc maçonnerie savoisienne au début de la révolution et les dames de Bellegarde,” Annales Révolutionnaires, III, 1910, 375–94; and especially the monumental work for la Sarthe which lifts the level of research far above anything done for Paris: A. Bouton, Les Franc-maçons manceaux et la révolution française, 1741–1815, Le Mans, 1958. See also his successor volume Les Luttes ordentes des francs-maçons manceaux pour l’établissement de la république 1815–1914, Le Mans, 1966.

The Karmin article is the main source for what follows.

His methodology is simple: he mined a standard numismatic reference work and highlighted the examples of Masonic influence—minus illustrations, hence the need for my own treatment. The evidence is clear and seems deliberate, although one isn’t quite sure whether the artists involved were actually Masons themselves.



The Ascendancy of the Scientific Dictatorship Part Two: Science Fiction and the Sirius Connection

by Phillip D. Collins ©, Feb. 24th, 2005

In part two of this article, we trace the thread of the concept of ‘survival of the fittest’ from Condorcet to Malthus, to Spencer, to Wallace and to Darwin; elucidate the ‘predictive programming’ contained in science fiction novels; and illuminate the extraterrestrial connection, specifically the Freemasonic import of Sirius, the Dog Star.

Science Fiction: A Means of Predictive Programming

Aldous Huxley first presented the ‘scientific dictatorship’ to the public imagination in his book Brave New World. In Dope, Inc., associates of political dissident Lyndon LaRouche claim that Huxley’s book was actually a ‘mass appeal’ organizing document written ‘on behalf of one-world order’ (Dope, Inc., 538). The book also claims the United States is the only place where Huxley’s ‘science fiction classic’ is taught as an allegorical condemnation of fascism. If this is true, then the ‘scientific dictatorship’ presented within the pages of his 1932 novel Brave New World is a thinly disguised roman a’ clef – a novel that thinly veils real people or events – awaiting tangible enactment.

Such is often the case with ‘science fiction’ literature. According to researcher Michael Hoffman, this literary genre is instrumental in the indoctrination of the masses into the doctrines of the elite:

“Traditionally, ‘science fiction’ has appeared to most people as an adolescent genre, the province of time-wasting fantasies. This has been the great strength of this genre as a vehicle for the inculcation of the ideology favored by the Cryptocracy. As J.H. Towsen points out in Clowns, only when people think they are not buying something can the real sales pitch begin. While it is true that with the success of NASA’s Gemini space program and the Apollo moon flights more serious attention and respectability was accorded ‘science fiction,’ nonetheless in its formative seeding time, from the late 19th century through the 1950s, the predictive program known as ‘science fiction’ had the advantage of being derided as the solitary vice of misfit juveniles and marginal adults.” (Hoffman, 205)