CHAPTER III
THE EUROPEAN ORDER OF THE ILLUMINATI
1. THE RISE AND THE DISAPPEARANCE OF THE ORDER
That great European movement in the direction of the secularization of thought to which the expressive term, the Aufklärung or Enlightenment, has been applied, and which reached its apogee in the latter half of the eighteenth century, encountered a stubborn opposition in southern Germany in the electorate of Bavaria. The pivot of Bavarian politics, particularly from the beginning of the sixteenth century, had been the alliance which had been effected between the clerical party and the civil power. The counter reformation which followed in the wake of the Lutheran movement was able to claim the field in Bavaria without the necessity of a combat.
In the third quarter of the eighteenth century Bavaria was a land where sacerdotalism reigned supreme. Religious houses flourished in abundance; the number of priests and nuns was incredibly large.[299] So easy were the ways of life in that fertile country that a lack of seriousness and intensity of feeling among the masses flung open the door for superstitious practices which made the popular religion little better than gross fetichism. So-called “miraculous” images were commonly paraded through the streets; innumerable statues and sacred relics were exposed to the gaze of crowds of the faithful; the patronage of the saints was assiduously solicited. Among the educated there was a widespread conviction that the piety of the people was ignorant and that their trustful attitude made them the prey of many impostors.
The degree of power to which the representatives of the Society of Jesus had been able to attain in Bavaria was all but absolute.[300] Members of the order were the confessors and preceptors of the electors; hence they had a direct influence upon the policies of government. The censorship of religion had fallen into their eager hands, to the extent that some of the parishes even were compelled to recognize their authority and power. To exterminate all Protestant influence and to render the Catholic establishment complete, they had taken possession of the instruments of public education. It was by Jesuits that the majority of the Bavarian colleges were founded, and by them they were controlled. By them also the secondary schools of the country were conducted.[301]
The prevailing type of education in Bavaria had little more to commend it than the popular type of religion.[302] The pedagogical aim of the Jesuits was the development of the memory with scant regard for other faculties of the mind. To learn the catechism, or in the case of advanced pupils to receive unquestioningly the dogmatic instruction offered by clerical pedagogues, was the ideal honored throughout the Bavarian schools. Books which bore the slightest taint of Protestant influence, or which in any other way gave evidence of a liberalizing spirit, were ruthlessly banned.[303]
Such were the conditions of life under which the great mass of the people lived. There was, however, a relatively small group of cultivated people in Bavaria who, despite the clerical oppression and bigotry from which they suffered, had contrived to share in the liberalizing spirit of the larger world. The censorship exerted by the Jesuits had found no adequate means to guard against the broadening influences of travel or of contact with travelers from other lands, or even to prevent the introduction of all contraband journals and books. The effect of the former had been to create a humiliating and galling sense of inferiority on the part of liberal-minded Bavarians,[304] while the latter had served to stimulate a thirst for the new knowledge which the rationalism of the age made available. To this small group of discontented and ambitious spirits the ancient faith had ceased to be satisfactory, and the burden of clericalism had become insufferable.
The University of Ingolstadt, established in 1472, was destined to become a rallying point for these radical tendencies. In the middle of the sixteenth century the Jesuits had gained control of its faculties of philosophy and theology, and for two centuries thereafter the university had been counted upon as the chief fortress of clericalism in Bavaria.[305] By the middle of the eighteenth century the deadening effect of the rigorous censorship exerted by the Jesuits had produced its full fruitage at Ingolstadt. The university had fallen into a state of profound decadence.[306]
With the accession of Maximilian Joseph[307] as elector, in 1745, the breath of a new life soon stirred within its walls. For the position of curator of the university the elector named a well-known and resolute radical of the day, Baron Johann Adam Ickstatt, and charged him with the responsibility of reorganizing the institution upon a more liberal basis.[308] Measures were adopted promptly by the latter looking to the restoration of the prestige of the university through the modernization of its life. The ban was lifted from books whose admission to the library had long been prohibited, chairs of public law and political economy were established, and recruits to the faculty were sought in other universities.[309]