[487] Robison’s exposition of the elements of uncontrolled curiosity and conjecture as elements in his purpose in writing the book is not without significance: “I must entreat that it be remembered that these sheets are not the work of an author determined to write a book. They were for the most part notes, which I took from books I had borrowed, that I might occasionally have recourse to them when occupied with Free Masonry, the first object of my curiosity. My curiosity was diverted to many other things as I went along, and when the Illuminati came in my way, I regretted the time I had thrown away on Free Masonry. (But, observing their connection, I thought that I perceived the progress of one and the same design. This made me eager to find out any remains of Weishaupt’s Association. I was not surprised when I saw marks of its interference in the French Revolution.) In hunting for clearer proofs I found out the German Union—and, in fine, the whole appeared to be one great and wicked project, fermenting and working over all Europe.” (_Ibid._, pp. 493 _et seq._) Encouraged by his friends, Robison “set about collecting my [his] scattered facts.” (_Ibid._, p. 494.) [488] _Ibid._, pp. 28 _et seq._ [489] Robison does not wholly miss the true point in his survey of the backgrounds of the French Revolution. He points out numerous “cooperating causes” which served to make the Revolution inevitable. “Perhaps there never was a nation where all these cooperating causes had acquired greater strength than in France. Oppressions of all kinds were at a height. The luxuries of life were enjoyed exclusively by the upper classes, and this in the highest degree of refinement; so that the desires of the rest were whetted to the utmost. Even religion appeared in an unwelcome form, and seemed chiefly calculated for procuring establishments for the younger sons of insolent and useless nobility. For numbers of men of letters were excluded, by their birth, from all hopes of advancement to the higher stations in the church. These men frequently vented their discontents by secretly joining the laics in their bitter satires on such in the higher orders of the clergy, as had scandalously departed from the purity and simplicity of manners which Christianity enjoins. Such examples were not unfrequent, and none was spared in those bitter invectives.... The faith of the nation was shaken; and when, in a few instances, a worthy Curé uttered the small still voice of true religion, it was not heard amidst the general noise of satire and reproach. The misconduct of administration, and the abuse of the public treasures, were every day growing more impudent and glaring, and exposed the government to continual criticism.” (Robison, pp. 60 _et seq._ _Cf. ibid._, pp. 362 _et seq._) These “cooperating causes” receive little emphasis, however, in Robison’s zealous effort to trace the revolutionary spirit to its lair in the Masonic lodges of France. [490] _Ibid._, pp. 40 _et seq._