officers who were prisoners at large in Berlin, undertook, with
the assurance peculiar to their nation, to instruct the simple
Germans in every thing that embellishes society. They said, that
the homespun Free Masonry, which had been imported from England,
was fit only for the unpolished minds of the British; but that in
France it had grown into an elegant system, fit for the profession
of Gentlemen. Nay, they said, that the English were ignorant of
true Masonry, and possessed nothing but the introduction to it;
and even this was not understood by them. When the ribbands and
stars, with which the French had ornamented the Order, were shown
to the Germans, they could not resist the enchantment. A Mr. Rosa,
a French commissary, brought from Paris a complete waggon load of
Masonic ornaments, which were all distributed before it had reached
Berlin, and he was obliged to order another, to furnish the Lodges
of that city. It became for a while a most profitable business
to many French officers and commissaries dispersed over Germany,
having little else to do. Every body gaped for instruction, and
these kind teachers were always ready to bestow it. In half a year
Free Masonry underwent a complete revolution all over Germany, and
Chevaliers multiplied without number. The Rosaic system was a gospel
to the Masons, and the poor British system was despised. But the
new Lodges of Berlin, as they had been the teachers of the whole
empire, wanted also to be the governors, and insisted on complete
subjection from all the others. This startled the Free Masons at a
distance, and awakened them from their golden dreams. Now began a
struggle for dominion and for independency. This made the old Lodges
think a little about the whole affair. The result of this was a
counter revolution. Though no man could pretend that he understood
the true meaning of Free Masonry, its origin, its history, or its
real aim, all saw that the interpretations of their hieroglyphics,
and the rituals of the new degrees imported from France, were quite
gratuitous. It appeared, therefore, that the safest thing for them
was an appeal to the birth-place of Masonry. They sent to London for
instructions. There they learned, that nothing was acknowledged for
genuine unsophisticated Masonry but the three degrees; and that the
mother Lodge of London alone could, by her instructions, prevent
the most dangerous schisms and innovations. Many Lodges, therefore,
applied for patents and instructions. Patents were easily made out,
and most willingly sent to the zealous Brethren; and these were
thankfully received and paid for. But instruction was not so easy a
matter. At that time we had nothing but the book of constitutions,
drawn up about 1720, by Anderson and Desaguilliers, two persons of
little education, and of low manners, who had aimed at little more
than making a pretext, not altogether contemptible, for a convivial
meeting. This, however, was received with respect. We are apt to
smile at grave men's being satisfied with such coarse and scanty
fare. But it was of use, merely because it gave an ostensible
reason for resisting the despotism of the Lodges of Berlin. Several
respectable Lodges, particularly that of Frankfort on the Mayne,
that of Brunswick, that of Wetzlar, and the Royal York of Berlin,
resolutely adhered to the English system, and denied themselves all
the enjoyment of the French degrees, rather than acknowledge the
supremacy of the Rosaic Lodges of Berlin.
About the year 1764 a new revolution took place. An adventurer, who
called himself Johnson, and passed himself for an Englishman, but
who was really a German or Bohemian named Leucht, said that he was
ambassador from the Chapter of Knights Templars at Old Aberdeen
in Scotland, sent to teach the Germans what was true Masonry. He
pretended to transmute metals, and some of the Brethren declared
that they had seen him do it repeatedly. This reached Baron Hunde,
and brought back all his former enthusiasm. There is something very
dark in this part of the history; for in a little Johnson told his
partisans that the only point he had to inform them of was, that
Baron Hunde was the Grand Master of the 7th province of Masonry,
which included the whole of Germany, and the royal dominions of
Prussia. He showed them a map of the Masonic Empire arranged into
provinces, each of which had distinguishing emblems. These are
all taken from an old forgotten and insignificant book, _Typotii
Symbola Divina et Humana_, published in 1601. There is not the
least trace in this book either of Masonry of Templars, and the
emblems are taken out without the smallest ground of selection.
Some inconsistency with the former magnificent promises of Johnson
startled them at first, but they acquiesced and submitted to Baron
Hunde as Grand Master of Germany. Soon after Johnson turned out to
be a cheat, escaped, was taken, and put in prison, where he died.
Yet this seems not to have ruined the credit of Baron Hunde. He
erected Lodges, gave a few simple instructions, all in the system
of English Masonry, and promised, that when they had approved
themselves as good Masons, he would then impart the mighty secret.
After two or three years of noviciate, a convention was held at
Altenberg; and he told them that his whole secret was, _that
every true Mason was a Knight Templar_. They were astonished, and
disappointed; for they expected in general that he would teach them
the philosopher's stone, or ghost-raising, or magic. After much
discontent, falling out, and dispute, many Lodges united in this
system, made somewhat moderate and palatable, under the name of the
STRICT DISCIPLINARIANS, _Strickten Observanz_. It was acceptable to
many, because they insisted that they were really Knights, properly
consecrated, though without temporalities; and they seriously set
themselves about forming a fund which should secure the Order in a
landed property and revenue, which would give them a respectable
civil existence. Hunde declared that his whole estate should
devolve on the Order. But the vexations which he afterwards met
with, and his falling in love with a lady who prevailed on him to
become Roman Catholic, made him alter his intention. The Order
went on, however, and acquired considerable credit by the serious
regularity of their proceedings; and, although in the mean time a
new apostle of Mysteries, a Dr. Zinzendorff, one of the _Strict
Observanz_, introduced a new system, which he said was from Sweden,
distinguished by some of the mystical doctrines of the Swedenborgh
sect, and though the system obtained the Royal patronage, and a
National Lodge was established at Berlin by patent, still the
_Tempelorden_, or _Orden des Stricten Observanz_, continued to be
very respectable. The German gentry were better pleased with a Grand
Master of their own choosing, than with any imposed on them by
authority.
During this state of things, one Stark, a Protestant divine, well
known in Germany by his writings, made another trial of public
faith. One Gugomos, (a private gentleman, but who would pass for son
to a King of Cyprus), and one Schropfer, keeper of a coffee-house
at Nuremberg, drew crowds of Free Masons around them, to learn
ghost-raising, exorcism, and alchymy. Numbers came from a great
distance to Weisbad to see and learn these mysteries, and Free
Masonry was on the point of another revolution. Dr. Stark was an
adept in all these things, and had contended with Cagliostro in
Courland for the palm of superiority. He saw that this deception
could not long stand its ground. He therefore came forward, at
a convention at Braunschweig in 1772, and said to the Strict
Disciplinarians or Templars, That he was of their Order, but of the
spiritual department, and was deputed by the Chapter of K--m--d--t
in Scotland, where he was Chancellor of the Congregation, and
had the name of Archidemides, _Eques ab Aquila fulva_: That this
Chapter had the superintendance of the Order: That they alone could
consecrate the Knights, or the unknown superiors; and that he was
deputed to instruct them in the real principles of the Order, and
impart its inestimable secrets, which could not be known to Baron
Hunde, as he would readily acknowledge when he should converse with
him. Johnson, he said, had been a cheat, and probably a murderer.
He had got some knowledge from papers which he must have stolen
from a missionary, who had disappeared, and was probably killed.
Gugomos and Schropfer must have had some similar information; and
Schropfer had even deceived him for a time. He was ready to execute
his commission, upon their coming under the necessary obligations
of secrecy and of submission. Hunde (whose name in the Order was
the _Eques ab Ense_) acquiesced at once, and proposed a convention,
with full powers to decide and accept. But a Schubart, a gentleman
of character, who was treasurer to the Templar Masons, and had an
employment which gave him considerable influence in the Order,
strongly dissuaded them from such a measure. The most unqualified
submission to unknown superiors, and to conditions equally
unknown, was required previous to the smallest communication, or
any knowledge of the powers which Archidemides had to treat with
them. Many meetings were held, and many attempts were made to learn
something of this spiritual court, and of what they might expect
from them. Dr. Stark, Baron Weggensak, Baron von Raven, and some
others of his coadjutors in the Lodges at Koningsberg in Prussia,
and at Wismar, were received into the Order. But in vain--nothing
was obtained from these ghostly Knights but some insignificant
ceremonials of receptions and consecrations. Of this kind of
novelties they were already heartily sick; and though they all
panted after the expected wonders, they were so much frightened by
the unconditional submission, that they could come to no agreement,
and the secrets of the Scotch Congregation of K--m--d--t still
remain with Dr. Stark. They did, however, a sensible thing; they
sent a deputation to Old Aberdeen, to enquire after the caves where
their venerable mysteries were known, and their treasures were hid.
They had, as they thought, merited some more confidence; for they
had remitted annual contributions to these unknown superiors, to the
amount of some thousands of rix dollars. But alas! their ambassadors
found the Free Masons of Old Aberdeen ignorant of all this, and as
eager to learn from the ambassadors what was the true origin and
meaning of Free Masonry, of which they knew nothing but the simple
tale of Old Hiram. This broke Stark's credit; but he still insisted
on the reality of his commission, and said that the Brethren at
Aberdeen were indeed ignorant, but that he had never said otherwise;
their expectations from that quarter had rested on the scraps
purloined by Johnson. He reminded them of a thing well known to
themselves; that one of them had been sent for by a dying nobleman
to receive papers on this subject, and that his visit having been
delayed a few hours by an unavoidable accident, he found all burnt
but a fragment of a capitulary, and a thing in cypher, part of which
he (Dr. Stark) had explained to them. They had employed another
gentleman, a H. Wachter, to make similar enquiries in Italy, where
Schropfer and others (even Hunde) had told them great secrets were
to be obtained from the Pretender's secretary Approsi, and others.
Wachter told them, that all this was a fiction, but that he had
seen at Florence some Brethren from the Holy Land, who really
possessed wonderful secrets, which he was willing to impart, on
proper conditions. These, however, they could not accede to; but
they were cruelly tortured by seeing Wachter, who had left Germany
in sober circumstances, now a man of great wealth and expence. He
would not acknowledge that he had got the secret of gold-making from
the Asiatic Brethren; but said that no man had any right to ask
him how he had come by his fortune. It was enough that he behaved
honorably, and owed no man any thing. He broke off all connections
with them, and left them in great distress about their Order, and
panting after his secrets. _Risum teneatis amici?_
Stark, in revenge for the opposition he had met with from Schubart,
left no stone unturned to hurt him with his Brethren, and succeeded,
so that he left them in disgust. Hunde died about this time. A book
appeared, called, _The Stumbling Block and Rock of Offence_, which
betrayed (by their own confession) the whole secrets of the Order of
Templars, and soon made an end of it, as far as it went beyond the
simple English Masonry.
Thus was the faith of Free Masons quite unhinged in Germany. But
the rage for mysteries and wonder was not in the least abated; and
the habits of these secret Assemblies were becoming every day more
craving. Dissension and schism was multiplying in every quarter;
and the Institution, instead of being an incitement to mutual
complaisance and Brotherly love, had become a source of contention,
and of bitter enmity. Not satisfied with defending the propriety
of its own Institutions, each System of Free Masonry was busy in
enticing away the partisans of other Systems, shut their Lodges
against each other, and proceeded even to vilify and persecute the
adherents of every System but their own.
These animosities arose chiefly from the quarrels about precedency,
and the arrogance (as it was thought) of the patent Lodge of Berlin,
in pretending to have any authority in the other parts of the
empire. But these pretensions were not the result of mere vanity.
The French importers of the new degrees, always true to the glory of
their nation, hoped by this means to secure the dependence even of
this frivolous society; perhaps they might foresee political uses
and benefits which might arise from it. One thing is worth notice:
The French Lodges had all emanated from the great Confederation
under the Duke de Chartres; and, even if we had no other proof, we
might presume that they would cultivate the same principles that
characterised that Sect. But we are certain that infidelity and
laxity of moral principles were prevalent in the Rosaic Lodges,
and that the observation of this corruption had offended many of
the sober old-fashioned Lodges, and was one great cause of any
check that was given to the brilliant Masonry of France. It is the
observation of this circumstance, in which they all resembled,
and which soon ceased to be a distinction, because it pervaded
the other Lodges, that has induced me to expatiate more on this
history of Free Masonry in Germany, than may appear to my readers
to be adequate to the importance of Free Masonry in the general
subject-matter of these pages. But I hope that it will appear in the
course of my narration that I have not given it a greater value than
it deserves.
About this very time there was a great revolution of the public
mind in Germany, and scepticism, infidelity, and irreligion, not
only were prevalent in the minds and manners of the wealthy and
luxurious, and of the profligate of lower ranks, but began to appear
in the productions of the press. Some circumstances, peculiar to
Germany, occasioned these declensions from the former acquiescence
in the faith of their forefathers to become more uniform and
remarkable than they would otherwise have been. The confessions
of Germany are the Roman Catholic, the Lutheran, (which they
call Protestant,) and the Calvinist, (which they call Reformed).
These are professed in many small contiguous principalities, and
there is hardly one of them in which all the three have not free
exercise. The desire of making proselytes is natural to all serious
professors of a rational faith, and was frequently exercised. The
Roman Catholics are supposed by us to be particularly zealous, and
the Protestants (Lutherans and Calvinists) were careful to oppose
them by every kind of argument, among which those of ridicule and
reproach were not spared. The Catholics accused them of infidelity
respecting the fundamental doctrines of Christianity which they
professed to believe, and even with respect to the doctrines of
natural religion. This accusation was long very slightly supported;
but, of late, by better proofs. The spirit of free enquiry was
the great boast of the Protestants, and the only support against
the Catholics, securing them both in their religious and civil
rights. It was therefore encouraged by their governments. It
is not to be wondered at that it should be indulged to excess,
or improperly, even by serious men, liable to error, in their
disputes with the Catholics. In the progress of this contest,
even their own Confessions did not escape criticism, and it was
asserted that the Reformation which those Confessions express was
not complete. Further Reformations were proposed. The Scriptures,
the foundation of our faith, were examined by clergymen of very
different capacities, dispositions, and views, till by explaining,
correcting, allegorising, and otherwise twisting the Bible, men's
minds had hardly any thing left to rest on as a doctrine of revealed
religion. This encouraged others to go farther, and to say that
revelation was a solecism, as plainly appeared by the irreconcilable
differences among those Enlighteners (so they were called) of the
public, and that man had nothing to trust to but the dictates of
natural reason. Another set of writers, proceeding from this as a
point already settled, proscribed all religion whatever, and openly
taught the doctrines of materialism and atheism. Most of these
innovations were the work of Protestant divines, from the causes
that I have mentioned. Teller, Semler, Eberhardt, Lessing, Bahrdt,
Riem, and Shultz, had the chief hand in all these innovations.
But no man contributed more than Nicholai, an eminent and learned
bookseller in Berlin. He has been for many years the publisher of
a periodical work, called the General German Library, (_Algemein
deutsche Bibliothek_,) consisting of original dissertations, and
reviews of the writings of others. The great merit of this work,
on account of many learned dissertations which appear in it, has
procured it much influence on that class of readers whose leisure
or capacity did not allow them a more profound kind of reading.
This is the bulk of readers in every country. Nicholai gives a
decided preference to the writings of the Enlighteners, and in his
reviews treats them with particular notice, makes the public fully
acquainted with their works, and makes the most favourable comments;
whereas the performances of their opponents, or more properly
speaking, the defenders of the National Creeds, are neglected,
omitted, or barely mentioned, or they are criticised with every
severity of ridicule and reproach. He fell upon a very sure method
of rendering the orthodox writers disagreeable to the public, by
representing them as the abetters of superstition, and as secret
Jesuits. He asserted, that the abolition of the Order of _Loyola_
is only apparent. The Brethren still retained their connection, and
most part of their property, under the secret patronage of Catholic
Princes. They are, therefore, in every corner, in every habit and
character, working with unwearied zeal for the restoration of their
empire. He raised a general alarm, and made a journey through
Germany, hunting for Jesuits, and for this purpose, became Free
Mason and Rosycrucian, being introduced by his friends Gedicke and
Biester, clergymen, publishers of the _Berlin Monatschrift_, and
most zealous promoters of the new doctrines. This favour he has
repaid at his return, by betraying the mysteries of the Lodges, and
by much bitter satire. His journey was published in several volumes,
and is full of frightful Jesuitisms. This man, as I have said, found
the greatest success in his method of slandering the defenders of
Bible-Christianity, by representing them as concealed Jesuits.
But, not contented with open discussion, he long ago published
a sort of romance, called _Sebaldus Nothanker_, in which these
divines are introduced under feigned names, and made as ridiculous
and detestable as possible. All this was a good trading job; for
sceptical and free-thinking writings have every where a good market;
and Nicholai was not only reviewer, but publisher, having presses in
different cities of the Empire. The immense literary manufacture of
Germany, far exceeding that of any nation of Europe, is carried on
in a very particular way. The books go in sheets to the great fairs
of Leipsic and Frankfort, twice a-year. The booksellers meet there,
and see at one glance the state of literature; and having speculated
and made their bargains, the books are instantly dispersed through
every part of the Empire, and appear at once in all quarters.
Although every Principality has an officer for licensing, it is
impossible to prevent the currency of a performance, although it
may be prohibited; for it is to be had by the carrier at three or
four miles distance in another state. By this mode of traffic,
a plot may be formed, and actually has been formed, for giving
any particular turn to the literature of the country. There is
an excellent work printed at Bern by the author Heinzmann, a
bookseller, called, _Appeal to my Country, concerning a Combination
of Writers, and Booksellers, to rule the Literature of Germany, and
form the Public Mind into a Contempt for the Religion and Civil
Establishments of the Empire_. It contains a historical account of
the publications in every branch of literature for about thirty
years. The author shows, in the most convincing manner, that the
prodigious change from the former satisfaction of the Germans on
those subjects to their present discontent and attacks from every
quarter, is neither a fair picture of the prevailing sentiments,
nor has been the simple operation of things, but the result of a
combination of trading Infidels.
I have here somewhat anticipated, (for I hope to point out the
sources of this combination,) because it helps to explain or
illustrate the progress of infidelity and irreligion that I was
speaking of. It was much accelerated by another circumstance.
One _Basedow_, a man of talents and learning, set up, in the
Principality of Anhalt-Dessau, a PHILANTHROPINE, or academy of
general education, on a plan extremely different from those of the
Universities and Academies. By this appellation, the founder hoped
to make parents expect that much attention would be paid to the
morals of the pupils; and indeed the programs or advertisements by
which Basedow announced his institution to the public, described
it as the professed seminary of practical Ethics. Languages,
sciences, and the ornamental exercises, were here considered as mere
accessories, and the great aim was to form the young mind to the
love of mankind and of virtue, by a plan of moral education which
was very specious and unexceptionable. But there was a circumstance
which greatly obstructed the wide prospects of the founder. How were
the religious opinions of the youth to be cared for? Catholics,
Lutherans, and Calvinists, were almost equally numerous in the
adjoining Principalities; and the exclusion of any two of these
communions would prodigiously limit the proposed usefulness of
the institution. Basedow was a man of talents, a good scholar,
and a persuasive writer. He framed a set of rules, by which the
education should be conducted, and which, he thought, should make
every parent easy; and the plan is very judicious and manly. But
none came but Lutherans. His zeal and interest in the thing made
him endeavour to interest others; and he found this no hard matter.
The people of condition, and all sensible men, saw that it would be
a very great advantage to the place, could they induce men to send
their children from all the neighbouring states. What we wish, we
readily believe to be the truth; and Basedow's plan and reasonings
appeared complete, and had the support of all classes of men. The
moderate Calvinists, after some time, were not averse from them, and
the literary manufacture of Germany was soon very busy in making
pamphlets, defending, improving, attacking, and reprobating the
plans. Innumerable were the projects for moderating the differences
between the three Christian communions of Germany, and making it
possible for the members of them all, not only to live amicably
among each other, and to worship God in the same church, but even
to communicate together. This attempt naturally gave rise to much
speculation and refinement; and the proposals for amendment of the
formulas and the instructions from the pulpit were prosecuted with
so much keenness, that the ground-work, Christianity, was refined
and refined, till it vanished altogether, leaving Deism, or Natural,
or, as it was called, Philosophical Religion, in its place. I am
not much mistaken as to historical fact, when I say, that the
astonishing change in religious doctrine which has taken place
in Protestant Germany within these last thirty years was chiefly
occasioned by this scheme of Basedow's. The predisposing causes
existed, indeed, and were general and powerful, and the disorder
had already broken out. But this specious and enticing object first
gave a title to Protestant clergymen to put to their hand without
risk of being censured.
Basedow corrected, and corrected again, but not one Catholic came
to the Philanthropine. He seems to have thought that the best plan
would be, to banish all positive religion whatever, and that he
would then be sure of Catholic scholars. Cardinal Dubois was so
far right with respect to the first Catholic pupil of the church.
He had recommended a man of his own stamp to Louis XIV. to fill
some important office. The monarch was astonished, and told the
Cardinal, that "that would never do, for the man was a Jansenist;
_Eh! que non, Sire_," said the Cardinal, "_il n'est qu' Athée_;"
all was safe, and the man got the priory. But though all was in
vain, Basedow's Philanthropine at Dessau got a high character. He
published many volumes on education that have much merit.