With regard to the society of pietists described above I am persuaded that it had as little connection with the free-masons as with any other secret society. But conjectures are allowed, and here we have to do merely with the _degree of probability_. In my opinion there are in every state societies which are essentially secret, but which externally have no appearance of being such. Every body of men with a common interest is to me a secret society. Its aim and principal operations may be ever so well known, still the _most important_ of these remain concealed to the uninitiated. Of such a secret society, as of others, much good as well as evil may therefore be said; and so long as they do not carry their mischief too far, they are always tolerated.
The Society of Pietists had a similar end in view to that of the Order of Illuminati in Bavaria, and employed nearly the same means. Its aim was to spread itself among people wandering in the dark; and it made use of superstition in a remarkable manner, as means to this end. It sought chiefly to attract the youth to itself, and by a sort of empirical knowledge of men, to educate every member to that, for which he seemed to be destined by nature, and to assign him his proper place. Every member of the society was allowed to acquire as much knowledge of its aim and internal constitution, as enabled him to look merely backwards on his subordinates, but not forwards on his superiors. These superiors understood the art of communicating truths of reason by means of sublime figures, and of translating these figurative representations into truths of reason. It might almost be said of them, that _they understood the language of animals_--a very important art, which is indispensable to every teacher of the people. By doing away with a gloomy piety, their doctrines met with acceptance among the lively youth. The principle of self-annihilation, taught by them, is, when well understood, nothing else than the foundation of self-activity. By its means all the modes of thought and action, which have become rooted by education, habit and communication with others, and by which human activity is wont to receive a wrong direction, are to be destroyed, and one's own free mode of action introduced. Moral and æsthetic feeling can in fact be preserved and perfected by this principle alone. It is only when ill understood, that it can be injurious, as I have shown by the example of this society itself.