to them, they maintain incessantly a hostile attitude towards sovereigns.
Thus the “Illumines” hailed with enthusiasm the ideas that prevailed in France from 1789 to 1804. Perhaps they were not foreign to the intrigues which prepared the explosions of 1789 and the following years; but if they did not take an active part in these manoeuvres, it is at least beyond doubt that they openly applauded the systems which resulted from them; that the Republican armies when they penetrated into Germany found in these sectarians auxiliaries the more dangerous for the sovereigns of the invaded states in that they inspired no distrust, and we can say with assurance that more than one general of the Republic owed a part of its success to his
It would be a mistake if one confounded Illuminism with Freemasonry. These two associations, in spite of the points of resemblance they may possess in the mystery with which they surround themselves, in the tests that precede initiation, and in other matters of form, are absolutely distinct and have no kind of connexion with each other. The lodges of the Scottish Rite number, it is true, a few “Illumine” amongst the Masons of the higher degrees, but these adepts are very careful not to be known as such to their brothers in Masonry or to manifest ideas that would betray their secret.
Berckheim then goes on to describe the subtle methods by which the Illuminati now maintain their existence; learning wisdom from the events of 1786, their organization is carried on invisibly, so as to defy the eye of authority:
It was thought for a long while that the association had a Grand Mastership, that is to say, a centre point from which radiated all the impulsions given to this great body, and this primary motive power was sought for successively in all the capitals of the North, in Paris and even in Rome. This error gave birth to another opinion no less fallacious: it was supposed that there existed in the principal towns lodges where initiations were made and which received directly the instructions emanating from the headquarters of the Society.
If such had been the organization of Illuminism, it would not so long have escaped the investigations of which it was the object: these meetings, necessarily thronged and frequent, requiring besides, like masonic lodges, appropriate premises, would have aroused the attention of magistrates: it would not have been difficult to introduce false brothers, who, directed and protected by authority, would soon have penetrated the secrets of the sect.
This is what I have gathered most definitely on the Association of the “Illumines”:
First I would point out that by the word hotbeds [foyers] I did not mean to designate points of meeting for the adepts, places where they hold assemblies, but only localities where the Association counts a great number of partisans, who, whilst living isolated in appearance, exchange ideas, have an understanding with each other, and advance together towards the same goal.
The Association had, it is true, assemblies at its birth where receptions [i.e. initiations] took place, but the dangers which resulted from these made them feel the necessity of abandoning them. It was settled that each initiated adept should have the right without the help of anyone else to initiate all those who,after the usual tests, seemed to him worthy.
The catechism of the sect is composed of a very small number of articles which might even be reduced to this single principle:
“To arm the opinion of the peoples against sovereigns and to work by every method for the fall of monarchic governments in order to found in their place systems of absolute independence.” Everything that can tend towards this object is in the spirit of the Association…
Initiations are not accompanied, as in Masonry, by phantasmagoric trials,… but they are preceded by long moral tests which guarantee in the safest way the fidelity of the catechumen; oaths, a mixture of all that is most sacred in religion, threats and imprecations against traitors, nothing that can stagger the imagination is spared; but the only engagement into which the recipient enters is to propagate the principles with which he has been imbued, to maintain inviolable secrecy on all that pertains to the association, and to work with all his might to increase the number of proselytes.
It will no doubt seem astonishing that there can be the least accord in the association, and that men bound together by no physical tie and who live at great distances from each other can communicate their ideas to each other, make plans of conduct, and give grounds of fear to Governments; but there exists an invisible chain which binds together all the scattered members of the association. Here are a few links:
All the adepts living in the same town usually know each other, unless the population of the town or the number of the adepts is too considerable. In this last case they are divided into several groups, who are all in touch with each other by means of members of the association whom personal relations bind to two or several groups at a time.
These groups are again subdivided into so many private coteries which the difference of rank, of fortune, of character, tastes, etc., may necessitate: they are always small, sometimes composed of five or six individuals, who meet frequently under various pretexts, sometimes at the house of one member, sometimes at that of another; literature, art, amusements of all kinds are the apparent object of these meetings, and it is nevertheless in these confabulations [“conciliabules”] that the adepts communicate their private views to each other, agree on methods, receive the directions that the intermediaries bring them, and communicate their own ideas to these same intermediaries, who then go on to propagate them in other coteries. It will be understood that there may be uniformity in the march of all these separated groups, and that one day may suffice to communicate the same impulse to all the quarters of a large town…
These are the methods by which the ‘Illumines’, without any apparent organization, without settled leaders, agree together from the banks of the Rhine to those of the Neva, from the Baltic to the Dardanelles, and advance continually towards the same goal, without leaving any trace that might compromise the interests of the association or even bring suspicion on any of its members; the most active police would fail before such a combination…
As the principal force of the “Illumines” lies in the power of opinions, they have set themselves out from the beginning to make proselytes amongst the men who through their profession exercise a direct influence on minds, such as “litterateurs”, savants, and above all professors. The latter in their chairs, the former in their writings, propagate the principles of the sect by disguising the poison that they circulate under a thousand different forms.
These germs, often imperceptible to the eyes of the vulgar, are afterwards developed by the adepts of the Societies they frequent, and the most obscure wording is thus brought to the understanding of the least discerning. It is above all in the Universities that Illuminism has always found and always will find numerous recruits. Those professors who belong to the Association set out from the first to study the character of their pupils. If a student gives evidence of a vigorous mind, an ardent imagination, the sectaries at once get hold of him, they sound in his ears the words Despotism -Tyranny—Rights of the People, etc., etc. Before he can even attach any meaning to these words, as he advances in age, reading chosen for him, conversations skilfully arranged, develop the germs deposited in his youthful brain; soon his imagination ferments, history, traditions of fabulous times, all are made use of to carry his exaltation to the highest point, and before even he has been told of a secret Association, to contribute to the fall of a sovereign appears to his eyes the noblest and most meritorious act…
At last, when he has been completely captivated, when several years of testing guarantee to the society inviolable secrecy and absolute devotion, it is made known to him that millions of individuals distributed in all the States of Europe share his sentiments and his hopes, that a secret link binds firmly all the scattered members of this immense family, and that the reforms he desires so ardently must sooner or later come about.
This propaganda is rendered the easier by the existing associations of students who meet together for the study of literature, for fencing, gaming, or even mere debauchery. The Illumines insinuate themselves into all these circles and turn them into hot-beds for the propagation of their principles.
Such, then, is the Association’s continual mode of progression from its origins until the present moment; it is by conveying from childhood the germ of poison into the highest classes of society, in feeding the minds of students on ideas diametrically opposed to that order of things under which they have to live, in breaking the ties that bind them to sovereigns, that Illuminism has recruited the largest number of adepts, called by the state to which they were born to be the mainstays of the Throne and of a system which would ensure them honours and privileges.
Amongst the proselytes of this last class there are some no doubt whom political events, the favour of the prince or other circumstances, detach from the Association; but the number of these deserters is necessarily very limited: and even then they dare not speak openly against their old associates, whether because they are in dread
