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  Berckheim thereupon sets out to make enquiries, with the result that he is able to state that the “Illuminés” 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 “Illuminés” 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 “Illuminés” 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 Illuminés. 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 to them, they maintain incessantly a hostile attitude towards sovereigns.

  Thus the “Illuminés” 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 understanding with the “Illuminés”.

  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 “Illuminé” 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 “Illuminés”:

  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 independ
ence.” 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 ‘Illuminés’, 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 “Illuminés” 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 “littérateurs”, 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 Illuminés 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 of private vengeances or whether because, knowing the real power of the sect, they want to keep paths of reconciliation open to themselves; often indeed they are so fettered by the pledges they have personally given that they find it necessary not only to consider the interests of the sect, but to serve it indirectly, although their new circumstances demand the contrary …

  Berckheim then proceeds to show that those writers on Illuminism were mistaken who declared that political assassinations were definitely commanded by the Order:

  There is more than exaggeration in this accusation; those who put it forward, more zealous in striking an effect than in seeking the truth, may have concluded, not without probability, that men who surrounded themselves with profound mystery, who propagated a doctrine absolutely subversive of any kind of monarchy, dreamt only of the assassination of sovereigns; but experience has shown (and all the documents derived from the least suspect sources confirm this) that the “Illuminés” count a great deal more on the power of opinion than on assassination; the regicide committed on Gustavus III is perhaps the only crime of this kind that Illuminism has dared to attempt, if indeed it is really proved that this crime was its work; moreover, if assassination had been, as it is said, the fundamental point in its doctrine, might we not suppose that other regicides would have been attempted in Germany during the course of the French Revolution, especially when the Republican armies occupied the country?

  The sect would be much less formidable if this were its doctrine, on the one hand because it would inspire in most of the “Illuminés” a feeling of horror which would triumph even over the fear of vengeance, on the other hand because plots and conspiracies always leave some traces which guide the authorities to the footsteps of the prime instigators; and besides, it is the nature of things that out of twenty plots directed against sovereigns, nineteen come to light before they have reached the point of maturity necessary to their execution.

  The “Illuminés” line of march is more prudent, more skilful, and consequently more dangerous; instead of revolting the imagination by ideas of regicide, they affect the most generous sentiments: declamations on the unhappy state of the people, on the selfishness of courtiers, on measures of administration, on all acts of authority that may offer a pretext to declamations as a contrast to the seductive pictures of the felicity that awaits the nations under the systems they wish to establish, such is their manner of procedure, particula
rly in private. More circumspect in their writings, they usually disguise the poison they dare not proffer openly under obscure metaphysics or more or less ingenious allegories. Often indeed texts from Holy Writ serve as an envelope and vehicle for these baneful insinuations …

  By this continuous and insidious form of propaganda the imagination of the adepts is so worked on that if a crisis arises, they are ready to carry out the most daring projects.

  Another Association closely resembling the “Illuminés”, Berckheim reports, is known as the “Idealists”, whose system is founded on the doctrine of perfectibility; these kindred sects “agree in seeing in the words of Holy Scripture the pledge of universal regeneration, of an absolute levelling down, and it is in this spirit that the sectarians interpret the sacred books.”