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
