Weishaupt had made into an absolute theory the misanthropic gibes _[boutades]_ of Rousseau at the invention of property and society, and without taking into account the statement so distinctly formulated by Rousseau on the impossibility of suppressing property and society once they had been established, he proposed as the end of Illuminism the abolition of property, social authority, of nationality, and the return of the human race to the happy state in which it formed only a single family without artificial needs, without useless sciences, every father being priest and magistrate. Priest of we know not what religion, for in spite of their frequent invocations of the God of Nature, many indications lead us to conclude that Weishaupt had, like Diderot and d'Holbach, no other God than Nature herself. From his doctrine would naturally follow the German ultra-Hegelianism and the system of anarchy recently developed in France, of which the physiognomy suggests a foreign origin.[515] This summary of the aims of the Illuminati, which absolutely corroborates the view of Barruel and Robison, is confirmed in detail by the Socialist Freethinker of the nineteenth century Louis Blanc, who in his remarkable chapter on the "Révolutionnaires Mystiques" refers to Weishaupt as "One of the profoundest conspirators who have ever existed."[516] George Sand also, Socialist and _intime_ of the Freemasons, wrote of "the European conspiracy of Illuminism" and the immense influence exercised by the secret societies of "mystic Germany." To say, then, that Barruel and Robison were alone in proclaiming the danger of Illuminism is simply a deliberate perversion of the truth, and it is difficult to understand why English Freemasons should have allowed themselves to be misled on this question. Thus the _Masonic Cyclopædia_ observes that the Illuminati "were, as a rule, men of the strictest morality and humanity, and the ideas they sought to instil were those which have found universal acceptance in our own times." Preston, in his _Illustrations of Masonry_, also does his best to gloss over the faults of the Order, and even "the historian of Freemasonry" devotes to its founder this astounding apology. After describing Weishaupt as the victim of Jesuit intrigue, Mr. Gould goes on to say: