[387] The rites of initiation into this grade expressed a growing tendency in the direction of sacerdotal pomp. Cf. ibid., pp. 283–286.
[388] “Comme toutes les demandes de renseignements leur étaient transmises, ils devaient s’efforcer de satisfaire leurs gens et d’établir des théories solidement construites en faisant étudier et élucider par leurs subordonnés les points restés obscurs.” (Ibid., p. 288.) Free entrée to all the assemblies of the inferior grades of the order was accorded the Priests, but only in the ceremony of reception into the grade of Scottish Knight did they appear in costume. On other occasions they were not obliged to make their official character known.
[389] The prefectures were grouped together into provinces, of which there seem to have been twelve, to each of which, as to the prefectures and their capitals, pseudonymous names were given. For the geographical divisions of the Illuminati system, cf. Forestier, pp. 295 et seq.
[390] The title of Regent was also used in this connection.
[391] Provincials, as the term suggests, had control over the various provinces.
[392] An important modification in the government of the order was made by Knigge with respect to its general form. Knigge found the order a despotism, and this he regarded as a fundamental weakness and error. The Areopagites, who chafed excessively under Weishaupt’s immoderate zeal to command, and between whom and their leader constant and perilous divisions arose, eagerly sided with Knigge in his efforts to distribute authority. At the latter’s suggestion a congress was called at Munich, in October, 1780, at which the position and authority of the Areopagites were definitively settled. The territory, present and prospective, of the order was divided into twelve provinces, each of which was to be governed by a Provincial. The posts of Provincials were thereupon distributed among the Areopagites. Each Provincial was to be left free to administer his province without direct interference on the part of Weishaupt, who remained the supreme head. Cf. Forestier, pp. 231–234; cf. ibid., p. 244. Knigge was thus permitted to take pride in the fact that whereas he found the order a monarchy, he left it under “une espèce de gouvernement républicain.” (Cf. ibid., p. 305.)
[393] To illustrate: The teaching function of the order was fully worked out and made effective by centering its direction in the grade of Priests. Forestier also notes Knigge’s retention of the founder’s insistence upon the knowledge of man as “la science par excellence.” The principle of espionage was likewise retained. Cf. Forestier, pp. 298–304.
[394] The remodeling of the order in order to graft it on to the stem of Freemasonry has already been indicated. No practical result of Knigge’s work exceeded this.
[395] Certainly at this point Knigge’s feet were planted more solidly upon the earth than those of his fanciful predecessor. Cf. Forestier, pp. 240 et seq.
[396] The practical considerations which impelled Knigge to adopt this position were dictated by diplomatic rather than by conscientious reasons, although the latter were not wholly wanting. Knigge was well aware of the conditions in Catholic countries like Bavaria which gave rise to the violent anticlerical sentiments that the leaders of the Illuminati echoed. Nor was he out of sympathy with the men of his time who protested against religious intolerance and bigotry. But a spirit of anticlericalism readily enough becomes transmuted into a spirit essentially anti-religious, and Knigge saw that any manifestation of this sort would seriously embarrass the propaganda of the order in Protestant as well as in Catholic lands. Knigge’s personal religious views appear to have been liberal rather than ultra radical. For a full and lucid discussion of the whole topic, cf. Forestier, pp. 238 et seq.