It will doubtless be suggested at this point that all these letters merely portray the lofty idealist sorrowing over the frailties of his erring disciples, but let us hear what Weishaupt has to say about himself. In a letter to Marius (Hertel) he writes:
And now in the strictest confidence, a matter near my heart, which robs me of all rest, makes me incapable of anything and drives me to despair. I stand in danger of losing my honour and my reputation which gave me so much power over our people. Think, my sister-in-law is expecting a child.[585] I have for this purpose sent to Euriphon in Athens to solicit the marriage licence and Promotorial from Rome, you see how much depends on this and that no time must be lost; every minute is precious. But if the dispensation does not arrive, what shall I do? How shall I make amends to the person since I alone am to blame? We have already tried several ways to get rid of the child; she herself was resolved for anything. But Euriphon is too timid and yet I see no other expedient, if I could ensure the silence of Celsus he could help me and indeed he already promised me this three years ago....[586] If you can help me out of this dilemma, you will give me back life, honour, peace and power to work.... I do not know what devil led me astray, I who always in these circumstances took extreme precautions.[587]
A little later Weishaupt writes again:
All fatalities happen to me at the same time. Now there is my mother dead! Corpse, wedding, christening all in a short time, one on the top of the other. What a wonderful mix-up [mischmasch]![588]
So much for what Mr. Gould calls the "rare qualities" of Weishaupt's heart. Let us now listen to the testimony of Weishaupt's principal coadjutor, Philo (the Baron von Knigge), to whom the "historian of Freemasonry" refers as "a lovable enthusiast." In all subversive associations, whether open or secret, directed by men who aim at power, a moment is certain to arrive when the ambitions of the leaders come into conflict. This is the history of every revolutionary organization during the last 150 years. It was when the inevitable climax had been reached between Weishaupt and Knigge that "Philo" wrote to "the most loving Cato" in the following terms:
It is not Mahomed and A. who are so much to blame for my break with Spartacus, as the Jesuitical conduct of this man which has so often turned us against each other in order to rule despotically over men, who, if they have not perhaps such a rich imagination as himself, also do not possess so much cuteness and cunning, etc.[589]
In a further letter Philo goes on to enumerate the services he has rendered to Weishaupt in the past:
At the bidding of Spartacus I have written against ex-Jesuits and Rosicrucians, persecuted people who never did me any harm, thrown the Stricte Observance into confusion, drawn the best amongst them to us, told them of the worthiness of ⊙, of its power, its age, the excellence of its Chiefs, the blamelessness of its higher leaders, the importance of its knowledge, and given great ideas of the uprightness of its views; those amongst us who are now working so actively for us but cling much to religiousness [sehr an Religiosität kleben] and who feared our intention was to spread Deism, I have sought to persuade that the higher Superiors had nothing less than this intention. Gradually, however, I shall work it as I please [nach und nach wirke ich dock was ich will]. If I now were to ... give a hint to the Jesuits and Rosicrucians as to who is persecuting them ... if I were to make known (to a few people) the Jesuitical character of the man who leads perhaps all of us by the nose, uses us for his ambitious schemes, sacrifices us as often as his obstinacy requires, [if I were to make known to them] what they have to fear from such a man, from such a machine behind which perhaps Jesuits may be concealed or might conceal themselves; if I were to assure those who seek for secrets that they have nothing to expect; if I were to confide to those who hold religion dear, the principles of the General; ... if I were to draw the attention of the lodges to an association behind which the Illuminati are concealed; if I were again to associate myself with princes and Freemasons ... but I shrink from the thought, vengeance will not carry me so far....[590]
We have now seen enough of the aims and methods of the Illuminati and the true characters of their leaders from their own admissions. To make the case complete it would be necessary also to give a résumé of the confessions made by the ex-Illuminati, the four professors Cosandey, Grünberger, Utzschneider, and Renner, as also of the further published works of the Illuminati--but space and time forbid. What is needed is a complete book on the subject, consisting of translations of the most important passages in all the contemporary German publications.
From the extracts given above, can it, however, be seriously contended that Barruel or Robison exaggerated the guilt of the Order? Do my literal translations differ materially in sense from the translations and occasional paraphrases given by the much-abused couple?