But the Marquis de Chefdebien entertained no illusions about Weishaupt, whose intrigues he had always opposed, and in a letter dated May 12, 1806, to the Freemason Roettiers, who had referred to the danger of isolated masonic lodges, he asks:
In good faith, very reverend brother, is it in isolated lodges that the atrocious conspiracy of Philippe [the Duc d’Orleans] and Robespierre was formed? Is it from isolated lodges that those prominent men came forth, who, assembled at the Hotel de Ville, stirred up revolt, devastation, assassination? And is it not in the lodges bound together, co- and sub-ordinated, that the monster Weishaupt established his tests and had his horrible principles prepared?
If, then, as M. Gustave Bord asserts, the Marquis de Chefdebien had himself belonged to the Illuminati before the Revolution, here is indeed Illuminist evidence in support of Barruel! Yet disillusioned as the “Eques a Capite Galeato” appears to have been with regard to Illuminism, he still retained his allegiance to Freemasonry. This would tend to prove that, however subversive the doctrines of the Grand Orient may have been—and indeed undoubtedly were—it was not Freemasonry itself but Illuminism which organized the movement of which the French Revolution was the first manifestation. As Monsignor Dillon has expressed it:
Had Weishaupt not lived, Masonry might have ceased to be a power after the reaction consequent on the French Revolution. He gave it a form and character which caused it to outlive that reaction, to energize to the present day, and which will cause it to advance until its final conflict with Christianity must determine whether Christ or Satan shall reign on this earth to the end.
If to the word Masonry we add Grand Orient—that is to say, the Masonry not of Great Britain, but of the Continent—we shall be still nearer to the truth.
In the early part of the nineteenth century Illuminism was thus as much alive as ever. Joseph de Maistre, writing at this period, constantly refers to the danger it presents to Europe. Is it not also to Illuminism that a mysterious passage in a recent work of M. Lenotre refers? In the course of conversation with the friends of the false Dauphin Hervagault, Monsignor de Savine is said to have “made allusions in prudent and almost terrified terms to some international sect… a power superior to all others… which has arms and eyes everywhere and which governs Europe today.”
When in “World Revolution” I asserted that during the period that Napoleon held the reins of power the devastating fire of Illuminism was temporarily extinguished, I wrote without knowledge of some important documents which prove that Illuminism continued without break from the date of its foundation all through the period of the Empire. So far, then, from overstating the case by saying that Illuminism did not cease in 1786, I understated it by suggesting that it ceased even for this brief interval. The documents in which this evidence is to be found are referred to by Lombard de Langres, who, writing in 1820, observes that the Jacobins were invisible from the 18th Brumaire until 1813, and goes on to say:
Here the sect disappears; we find to guide us during this period only uncertain notions, scattered fragments; the plots of Illuminism lie buried in the boxes of the Imperial police.
But the contents of these boxes no longer lie buried; transported to the Archives Nationales, the documents in which the intrigues of Illuminism are laid bare have at last been given to the public. Here there can be no question of imaginative abbes, Scotch professors, or American divines conjuring up a bogey to alarm the world; these dry official reports prepared for the vigilant eye of the Emperor, never intended and never used for publication, relate calmly and dispassionately what the writers have themselves heard and observed concerning the danger that Illuminism presents to all forms of settled government.
The author of the most detailed report is one Francois Charles de Berckheim, special commissioner of police at Mayence towards the end of the Empire, who as a Freemason is naturally not disposed to prejudice against secret societies. In October 1810 he writes, however, that his attention has been drawn to the Illuminati by a pamphlet which has just fallen into his hands, namely the “Essai sur la Secte des Illumines”, which, like many contemporaries, he attributes originally to Mirabeau. He then goes on to ask whether the sect still exists, and if so whether it is indeed “an association of frightful scoundrels who aim, as Mirabeau assures us, at the overthrow of all law and all morality, at replacing virtue by crime in every act of human life.” Further, he asks whether both sects of “Illumines” have now combined in one and what are their present projects. Conversations with other Freemasons further increase Berckheim’s anxiety on the subject; one of the best informed observes to him: “I know a great deal, enough at any rate to be convinced that the ‘Illumines’ have vowed the overthrow of monarchic governments and of all authority on the same basis.”
Berckheim thereupon sets out to make enquiries, with the result that he is able to state that the “Illumines” have initiates all over Europe, that they have spared no efforts to introduce their principles into the lodges, and “to spread a doctrine subversive of all settled government… under the pretext of the regeneration of social morality and the amelioration of the lot and condition of men by means of laws founded on principles and sentiments unknown hitherto and contained only in the heads of the leaders.” “Illuminism,” he declares, “is becoming a great and formidable power, and I fear, in my conscience, that kings and peoples will have much to suffer from it unless foresight and prudence break its frightful mechanism [‘ses affreux restorts’].”
Two years later, on January 16, 1813, Berckheim writes again to the Minister of Police:
Monseigneur, they write to me from Heidelberg… that a great number of initiates into the mysteries of Illuminism are to be found there.
These gentlemen wear as a sign of recognition a gold ring on the third finger of the left hand; on the back of this ring there is a little rose, in the middle of this rose is an almost imperceptible dint; by pressing this with the point of a pin one touches a spring, by this means the two gold circles are detached. On the inside of the first of these circles is the device: “Be German as you ought to be”; on the inside of the second of these circles are engraved the words “Pro Patria”.
Subversive as the ideas of the Illuminati might be, they were therefore not subversive of German patriotism. We shall find this apparent paradox running all through the Illuminist movement to the present day.
In 1814 Berckheim drew up his great report on the secret societies of Germany, which is of so much importance in throwing a light on the workings of the modern revolutionary movement, that extracts must be given here at length. His testimony gains greater weight from the vagueness he displays on the origins of Illuminism and the role it had played before the French Revolution; it is evident, therefore, that he had not taken his ideas from Robison or Barruel—to whom he never once refers—but from information gleaned on the spot in Germany. The opening paragraphs finally refute the fallacy concerning the extinction of the sect in 1786.
The oldest and most dangerous association is that which is generally known under the denomination of the “Illumines” and of which the foundation goes back towards the middle of the last century.
Bavaria was its cradle; it is said that it had for founders several chiefs of the Order of the Jesuits; but this opinion, advanced perhaps at random, is founded only on uncertain premises; in any case, in a short time it made rapid progress, and the Bavarian Government recognized the necessity of employing methods of repression against it and even of driving away several of the principal sectaries.
But it could not eradicate the germ of the evil. The “Illumines” who remained in Bavaria, obliged to wrap themselves in darkness so as to escape the eye of authority, became only the more formidable: the rigorous measures of which they were the object, adorned by the title of persecution, gained them new proselytes, whilst the banished members went to carry the principles of the Association into other States.
Thus in a few years Illuminism multiplied its hotbeds all through the south of Germany, and as a consequence in Saxony, in Prussia, in Sweden, and even in Russia.
The reveries of the Pietists have long been confounded with those of the Illumines. This error may arise from the denomination of the sect, which at first suggests the idea of a purely religious fanaticism and of mystic forms which it was obliged to take at its birth in order to conceal its principles and projects; but the Association always had a political tendency. If it still retains some mystic traits, it is in order to support itself at need by the power of religious fanaticism, and we shall see in what follows how well it knows to turn this to account.
The doctrine of Illuminism is subversive of every kind of monarchy; unlimited liberty, absolute levelling down, such is the fundamental dogma of the sect; to break the ties that bind the Sovereign to the citizen of a state, that is the object of all its efforts.
No doubt some of the principal chiefs, amongst whom are numbered men distinguished for their fortune, their birth, and the dignities with which they are invested, are not the dupes of these demagogic dreams: they hope to find in the popular emotions they stir up the means of seizing the reigns of power, or at any rate of increasing their wealth and their credit; but the crowd of adepts believe in it religiously, and, in order to reach the goal shown
