Part 17 (1/2)

The question of the system to which I shall henceforth refer simply as Illuminism is of such immense importance to an understanding of the modern revolutionary movement that, although I have already described it in detail in _World Revolution_, it is necessary to devote a further chapter to it here in order to answer the objections made against my former account of the Order and also to show its connexion with earlier secret societies.

Now, the main contentions of those writers who, either consciously or unconsciously, attempt to mislead the public on the true nature and real existence of Illuminism are:

Firstly, that the case against Illuminism rests solely on the works of Robison, and of Barruel and later Catholic authorities.

Secondly, that all these writers misinterpreted or misquoted the Illuminati, who should be judged only by their own works.

Thirdly, that in reality the Illuminati were perfectly innocuous and even praiseworthy.

Fourthly, that they are of no importance, since they ceased to exist in 1786.

In the present chapter I propose therefore to answer all these contentions in turn and at the same time to make further examination into the origins of the Order.

Origins of the Illuminati

That Weishaupt was not the originator of the system he named Illuminism will be already apparent to every reader of the present work; it has needed, in fact, all the foregoing chapters to trace the source of Weishaupt's doctrines throughout the history of the world. From these it will be evident that men aiming at the overthrow of the existing social order and of all accepted religion had existed from the earliest times, and that in the Cainites, the Carpocratians, the Manichaens, the Batinis, the Fatimites, and the Karmathites many of Weishaupt's ideas had already been foreshadowed. To the Manichaeans, in fact, the word ”Illuminati” may be traced--”gloriantur Manichaei se de caelo illuminatos.”[494]

It is in the sect of Abdullah ibn Maymun that we must seek the model for Weishaupt's system of organization. Thus de Sacy has described in the following words the manner of enlisting proselytes by the Ismailis:

They proceeded to the admission and initiation of new proselytes only by degrees and with great reserve; for, as the sect had at the same time a political object and ambitions, its interest was above all to have a great number of partisans in all places and in all cla.s.ses of society. It was necessary therefore to suit themselves to the character, the temperament, and the prejudices of the greater number; what one revealed to some would have revolted others and alienated for ever spirits less bold and consciences more easily alarmed.[495]

This pa.s.sage exactly describes the methods laid down by Weishaupt for his ”Insinuating Brothers”--the necessity of proceeding with caution in the enlisting of adepts, of not revealing to the novice doctrines that might be likely to revolt him, of ”speaking sometimes in one way, sometimes in another, so that one's real purpose should remain impenetrable” to members of the inferior grades.

How did these Oriental methods penetrate to the Bavarian professor?

According to certain writers, through the Jesuits. The fact that Weishaupt had been brought up by this Order has provided the enemies of the Jesuits with the argument that they were the secret inspirers of the Illuminati. Mr. Gould, indeed, has attributed most of the errors of the latter to this source; Weishaupt, he writes, incurred ”the implacable enmity of the Jesuits, to whose intrigues he was incessantly exposed.”[496]

In reality precisely the opposite was the case, for, as we shall see, it was Weishaupt who perpetually intrigued against the Jesuits.

That Weishaupt did, however, draw to a certain extent on Jesuit methods of training is recognized even by Barruel, himself a Jesuit, who, quoting Mirabeau, says that Weishaupt ”admired above all those laws, that _regime_ of the Jesuits, which, under one head, made men dispersed over the universe tend towards the same goal; he felt that one could imitate their methods whilst holding views diametrically opposed.”[497]

And again, on the evidence of Mirabeau, de Luchet, and von Knigge, Barruel says elsewhere: ”It is here that Weishaupt appears specially to have wished to a.s.similate the regime of the sect to that of the religious orders and, above all, that of the Jesuits, by the total abandonment of their own will and judgement which he demands of his adepts ...” But Barruel goes on to show ”the enormous difference that is to be found between religious obedience and Illuminist obedience.” In every religious order men know that the voice of their conscience and of their G.o.d is even more to be obeyed than that of their superiors.

There is not a single one who, in the event that his superiors should order him to do things contrary to the duties of a Christian or of a good man, would not see an exception to be made to the obedience which he has sworn. This exception is often expressed and always clearly announced in all religious inst.i.tutions; it is above all formal and positively repeated many times in that of the Jesuits. They are ordered to obey their superiors, but it is in the event that they see no sin in obeying, _ubi non cerneretur peccatum (Const.i.tution des Jesuites_, part 3, chapter I, parag. 2, vol. i., edition de Prague).[498]

Indeed, implicit obedience and the total surrender of one's own will and judgement forms the foundation of all military discipline; ”theirs not to reason why, theirs not to make reply” is everywhere recognized as the duty of soldiers. The Jesuits being in a sense a military Order, acknowledging a General at their head, are bound by the same obligation.

Weishaupt's system was something totally different. For whilst all soldiers and all Jesuits, when obeying their superiors, are well aware of the goal towards which they are tending, Weishaupt's followers were enlisted by the most subtle methods of deception and led on towards a goal entirely unknown to them. It is this that, as we shall see later, const.i.tutes the whole difference between honest and dishonest secret societies. The fact is that the accusation of Jesuit intrigue behind secret societies has emanated princ.i.p.ally from the secret societies themselves and would appear to have been a device adopted by them to cover their own tracks. No good evidence has ever been brought forward in support of their contention. The Jesuits, unlike the Templars and the Illuminati, were simply suppressed in 1773 without the formality of a trial, and were therefore never given the opportunity to answer the charges brought against them, nor, as in the case of these other Orders, were their secret statutes--if any such existed--brought to light. The only doc.u.ment ever produced in proof of these accusations was the ”Monita Secreta,” long since shown to be a forgery. At any rate, the correspondence of the Illuminati provides their best exoneration. The Marquis de Luchet, who was no friend of the Jesuits, shows the absurdity of confounding their aims with those of either the Freemasons or the Illuminati, and describes all three as animated by wholly different purposes.[499]

In all these questions it is necessary to seek a motive. I have no personal interest in defending the Jesuits, but I ask: what motive could the Jesuits have in forming or supporting a conspiracy directed against all thrones and altars? It has been answered me that the Jesuits at this period cared nothing for thrones and altars, but only for temporal power; yet--even accepting this unwarrantable hypothesis--how was this power to be exercised except through thrones and altars? Was it not through princes and the Church that the Jesuits had been able to bring their influence to bear on affairs of state? In an irreligious Republic, as events afterwards proved, the power of the whole clergy was bound to be destroyed. The truth is then, that, far from abetting the Illuminati, the Jesuits were their most formidable opponents, the only body of men sufficiently learned, astute, and well organized to outwit the schemes of Weishaupt. In suppressing the Jesuits it is possible that the Old Regime removed the only barrier capable of resisting the tide of revolution.

Weishaupt indeed, as we know, detested the Jesuits,[500] and took from them only certain methods of discipline, of ensuring obedience or of acquiring influence over the minds of his disciples; his aims were entirely different.

Where, then, did Weishaupt find his immediate inspiration? It is here that Barruel and Lecouteulx de Canteleu provide a clue not to be discovered in other sources. In 1771, they relate, a certain Jutland merchant named Kolmer, who had spent many years in Egypt, returned to Europe in search of converts to a secret doctrine founded on Manichaeism that he had learnt in the East. On his way to France he stopped at Malta, where he met Cagliostro and nearly brought about an insurrection amongst the people. Kolmer was therefore driven out of the island by the Knights of Malta and betook himself to Avignon and Lyons. Here he made a few disciples amongst the Illumines and in the same year went on to Germany, where he encountered Weishaupt and initiated him into all the mysteries of his secret doctrine. According to Barruel, Weishaupt then spent five years thinking out his system, which he founded under the name of Illuminati on May 1, 1776, and a.s.sumed the ”illuminated” name of ”Spartacus.”

Kolmer remains the most mysterious of all the mystery men of his day; at first sight one is inclined to wonder whether he may not have been another of the Cabalistic Jews acting as the secret inspirers of the magicians who appeared in the limelight. The name Kolmer might easily have been a corruption of the well-known Jewish name Calmer. Lecouteulx de Canteleu, however, suggests that Kolmer was identical with Altolas, described by Figuier as ”this universal genius, almost divine, of whom Cagliostro has spoken to us with so much respect and admiration. This Altotas was not an imaginary personage. The Inquisition of Rome has collected many proofs of his existence without having been able to discover when it began or ended, for Altotas disappears, or rather vanishes like a meteor, which, according to the poetic fancy of romancers, would authorize us in declaring him immortal.”[501] It is curious to notice that modern occultists, whilst attributing so much importance to Saint-Germain and the legend of his immortality, make no mention of Altotas, who appears to have been a great deal more remarkable. But, again, we must remember: ”It is the unvarying rule of secret societies that the real authors never show themselves.” If, then, Kolmer was the same person as Altotas, he would appear not to have been a Jew or a Cabalist, but an initiate of some Near Eastern secret society--possibly an Ismaili. Lecouteulx de Canteleu describes Altotas as an Armenian, and says that his system was derived from those of Egypt, Syria, and Persia. This would accord with Barruel's statement that Kolmer came from Egypt, and that his ideas were founded on Manichaeism.

It would be necessary to set these statements aside as only the theories of Barruel or Lecouteulx, were it not that the writings of the Illuminati betray the influence of some sect akin to Manichaeism. Thus ”Spartacus” writes to ”Cato” that he is thinking of ”warming up the old system of the Ghebers and Pa.r.s.ees,”[502] and it will be remembered that the Ghebers were one of the sects in which Dozy relates that Abdullah ibn Maymun found his true supporters. Later Weishaupt goes on to explain that--

The allegory in which the Mysteries and Higher Grades must be clothed is Fire Wors.h.i.+p and the whole philosophy of Zoroaster or of the old Pa.r.s.ees who nowadays only remain in India; therefore in the further degrees the Order is called ”Fire Wors.h.i.+p” (Feuer-dienst), the ”Fire Order,” or the ”Persian Order”--that is, something magnificent beyond all expectation.[503]

At the same time the Persian calendar was adopted by the Illuminati.[504]