Part 19 (1/2)

Further, men must learn not only to be independent of kings but of each other:

Who has need of another depends on him and has resigned his rights.

So to need little is the first step to freedom; therefore savages and the most highly enlightened are perhaps the only free men. The art of more and more limiting one's needs is at the same time the art of attaining freedom....[535]

Weishaupt then goes on to show how the further evil of Patriotism arose:

With the origin of nations and peoples the world ceased to be a great family, a single kingdom: the great tie of nature was torn.... Nationalism took the place of human love.... Now it became a virtue to magnify one's fatherland at the expense of whoever was not enclosed within its limits, now as a means to this narrow end it was allowed to despise and outwit foreigners or indeed even to insult them. This virtue was called Patriotism....[536]

And so by narrowing down affection to one's fellow-citizens, the members of one's family, and even to oneself:

There arose out of Patriotism, Localism, the family spirit, and finally Egoism.... Diminish Patriotism, then men will learn to know each other again as such, their dependence on each other will be lost, the bond of union will widen out....[537]

It will be seen that the whole of Weishaupt's theory was in reality a new rendering of the ancient secret tradition relating to the fall of man and the loss of his primitive felicity; but whilst the ancient religions taught the hope of a Redeemer who should restore man to his former state, Weishaupt looks to man alone for his restoration. ”Men,”

he observes, ”no longer loved men but only such and such men. The word was quite lost....”[538] Thus in Weishaupt's masonic system the ”lost word” is ”Man,” and its recovery is interpreted by the idea that Man should find himself again. Further on Weishaupt goes on to show how ”the redemption of the human race is to be brought about”.

These means are secret schools of wisdom, these were from all time the archives of Nature and of human rights, through them will Man be saved from his Fall, princes and nations will disappear without violence from the earth, the human race will become one family and the world the abode of reasonable men. Morality alone will bring about this change imperceptibly. Every father of a family will be, as formerly Abraham and the patriarchs, the priest and unfettered lord of his family, and Reason will be the only code of Man. This is one of our greatest secrets....[539]

But whilst completely eliminating any idea of divine power outside Man and framing his system on purely political lines, Weishaupt is careful not to shock the susceptibilities of his followers by any open repudiation of Christian doctrines; on the contrary, he invokes Christ at every turn and sometimes even in language so apparently earnest and even beautiful that one is almost tempted to believe in his sincerity.

Thus he writes:

This our great and unforgettable Master, Jesus of Nazareth, appeared at a time in the world when it was sunk in depravity....

The first followers of His teaching are not wise men but simple, chosen from the lowest cla.s.s of the people, so as to show that His teaching should be possible and comprehensible to all cla.s.ses and conditions of men.... He carries out this teaching by means of the most blameless life in conformity with it, and seals and confirms this with His blood and death. These laws which He shows as the way to salvation are only two: love of G.o.d and love of one's neighbour; more He asks of no one.[540]

So far no Lutheran pastor could have expressed himself better. But one must study Weishaupt's writings as a whole to apprehend the true measure of his belief in Christ's teaching.

Now, as we have already seen, his first idea was to make Fire Wors.h.i.+p the religion of Illuminism; the profession of Christianity therefore appears to have been an after-thought. Evidently Weishaupt discovered, as others have done, that Christianity lends itself more readily to subversive ideas than any other religion. And in the pa.s.sages which follow we find him adopting the old ruse of representing Christ as a Communist and as a secret-society adept. Thus he goes on to explain that ”if Jesus preaches contempt of riches, He wishes to teach us the reasonable use of them and prepare for the community of goods introduced by Him,”[541] and in which, Weishaupt adds later, He lived with His disciples.[542] But this secret doctrine is only to be apprehended by initiates:

No one ... has so cleverly concealed the high meaning of His teaching, and no one finally has so surely and easily directed men on to the path of freedom as our great master Jesus of Nazareth.

This secret meaning and natural consequence of His teaching He hid completely, for Jesus had a secret doctrine, as we see in more than one place of the Scriptures.[543]

Weishaupt thus contrives to give a purely political interpretation to Christ's teaching:

The secret preserved through the Disciplinam Arcani, and the aim appearing through all His words and deeds, is to give back to men their original liberty and equality.... Now one can understand how far Jesus was the Redeemer and Saviour of the world.[544]

The mission of Christ was therefore by means of Reason to make men capable of freedom[545]: ”When at last reason becomes the religion of man, so will the problem be solved.”[546]

Weishaupt goes on to show that Freemasonry can be interpreted in the same manner. The secret doctrine concealed in the teaching of Christ was handed down by initiates who ”hid themselves and their doctrine under the cover of Freemasonry,”[547] and in a long explanation of Masonic hieroglyphics he indicates the a.n.a.logies between the Hiramic legend and the story of Christ. ”I say then Hiram is Christ,” and after giving one of his reasons for this a.s.sertion, adds: ”Here then is much ground gained, although I myself cannot help laughing at this explanation [_obwohl ich selbst uber diese Explication im Grund lachen muss_].”[548]

Weishaupt then proceeds to give further interpretations of his own devising to the masonic ritual, including an imaginary translation of certain words supposed to be derived from Hebrew, and ends up by saying: ”One will be able to show several more resemblances between Hiram and the life and death of Christ, or drag them in by the hair.”[549] So much for Weishaupt's respect for the Grand Legend of Freemasonry!

In this manner Weishaupt demonstrates that ”Freemasonry is hidden Christianity, at least my explanations of the hieroglyphics fit this perfectly; and in the way in which I explain Christianity no one need be ashamed to be a Christian, for I leave the name and subst.i.tute for it Reason.”[550]

But this is of course only the secret of what Weishaupt calls ”real Freemasonry”[551] in contradistinction to the official kind, which he regards as totally unenlightened: ”Had not the n.o.ble and elect remained in the background ... new depravity would have broken out in the human race, and through Regents, Priests, and Freemasons Reason would have been banished from the earth.”[552]

In Weishaupt's masonic system, therefore, the designs of the Order with regard to religion are not confided to the mere Freemasons, but only to the Illuminati. Under the heading of ”Higher Mysteries” Weishaupt writes:

The man who is good for nothing better remains a Scottish Knight.