AN account of the circumstances which affected Mozart's social and artistic position in Vienna, as well as his moral and intellectual development, would be incomplete without some notice of his connection with Freemasonry. 1

It is well known 2 that a propensity for secret associations and brotherhoods, having for their object the furtherance of intellectual, moral, and political ideas, was very prevalent in Germany during the latter half of the eighteenth century. These associations were all more or less closely allied to Freemasonry, and the traces of their influence are most apparent in the impulse which they gave to the national literature. 3 Be the degree great or small in which Free-masonry has advanced the cause of humanity, and granting that its good effects have often been obscured by the follies, crimes, and impostures which have hidden themselves behind the secrecy of its vows; it is still an undoubted fact that FREEMASONRY IN VIENNA, 1781. princes like Frederick the Great, great and good men like Lessin, Herder, Wieland, and Gofethe, have looked upon Freemasonry as a means of attaining their highest endeavours after universal good. It will suffice for our present purpose to quote a passage from Goethe's funeral oration upon Wieland: 4 —

If any testimony were desired in favour of an association which has existed from very ancient days, and has survived many vicissitudes, it would be found in the spectacle of a man of genius—intelligent, shrewd, cautious, experienced, and moderate—seeking his equals among the members of our association, feeling himself at one with us, and, fastidious as he was, acknowledging our fellowship to be the perfect satisfaction of his earthly and social desires.

Wieland himself declared that 5 the "intellectual temple-building" had for its chief and highest object "the earnest, energetic, and persevering efforts of every true and honest mason to approach nearer himself, and to lead his brethren nearer, to the ideal of humanity, and to prove that man is fashioned and appointed to be a living stone in the eternal temple of the Almighty." 6 It was natural that in Vienna, where there was more intellectual life than elsewhere, the form of secret association should have been utilised in the furtherance of these high aims: 7 —

In the year 1781 was formed a society of the most distinguished leaders of thought in Vienna, under the presidency of the noble and intellectual Ignaz von Born. The aim of the society was to give effect to that freedom of conscience and thought so happily fostered by the government, and to combat superstition and fanaticism in the persons of the monkish orders, the main supports of both these evils. Reinhold and the friends of his youth, Alxinger, Blumauer, Haschka, Leon and Ratschky, were the most zealous members of this association. They MOZART AND FREEMASONRY. adopted the forms of Freemasonry as an outward expression of their mental and spiritual union. Their lodge was entitled "True Harmony," 8 and, supported indirectly by the favour of the Emperor Joseph, they laboured for a considerable time with energy and success to carry out their preconceived designs. Their weapons were learning and eloquence, and in their use of these, whether in earnest severity or in jesting irony, they were more than a match for their opponents. 9

From this circle, which contained other distinguished men, such as Sonnenfels, Retzer, and Gemmingen, proceeded the satires of Born and Blumauer against monasticism, which had so extraordinary an effect at the time. The scientific organ of the Freemasons was the Vienna "Real-zeitung," edited by Blumauer, which endeavoured to drive superstition and prejudice from the domain of science in the same insidious way in which they had entered it—Blumauer's principle 10 being that the work of enlightenment is a very gradual one, and that a far harder task than that of learning is the unlearning of what has been once hammered into the heads of ordinary mortals. As might have been expected, Freemasonry became after a time an affair of fashion in Vienna, and many abuses crept in:—

The order of Freemasonry pursued its course with an amount of publicity and ostentation almost ludicrous. Freemasons' songs were composed, published, and sung everywhere. Their symbols were hung as charms upon watch-chains; ladies were presented with white gloves by novices and associates, and various articles of fashion were christened À la franc-maÇon. Many members joined the order from curiosity, or in order to enjoy the pleasures of the table. Others had still more interested views. It might be of material advantage to belong to a brotherhood which had members in every rank, and had made a special point of gaining the adhesion of powerful officials, presidents, and members of the government. One brother was bound to help another; and those who did not belong to the brotherhood were often at a serious disadvantage; this fact enticed many to join. Others again, more FREEMASONRY IN VIENNA, 1785. sincere or more ignorant, thought they had found a key to higher mysteries—such as the philosopher's stone, or intercourse with disembodied spirits. The Freemasons were unquestionably very benevolent; collections for the poor brethren were often made at their meetings. 11

The proceedings against the Illuminati in 1785 led to a commencement of persecution of the Freemasons, but on December 11 of the same year the Emperor Joseph issued a decree in which, while disclaiming any knowledge of the secret vows of the order, or any approval of its juggleries, he gave it his countenance upon condition of certain reforms, and placed it under the protection of the state. 12 This decree, which was extolled by some as a proof of the highest wisdom and clemency, and bewailed by others as the ruin of genuine Freemasonry, gave occasion to violent disputes, intensified by the carrying out of the Emperor's order for the reduction of the existing eight lodges to three. Born, who disapproved of the reform, had, in spite of his previous popularity, to suffer numerous personal attacks: An unpleasant encounter with Jos. Kratter, nicknamed the "freemason's auto-da-fÉ," called forth a multitude of malignant pamphlets, and in 1786 Bom retired altogether from the lodge. 13 His loss was a serious one for its intellectual influence, and his example was followed by others. The imperial recognition of the lodge did not preserve it from increasing attacks and suspicions, which afterwards proceeded to publicly expressed disapproval on all sides. But many steadfast spirits still held out. Loibl, for instance, placed his dwelling at the disposal of the lodge for their meetings. His daughter still remembers (1867) how her father spent hours clothed in his robes, sitting before a crucifix with lighted tapers, reading the Bible in preparation for the sittings, at which the children, peeping through the keyhole, wondered to see the gentlemen seated round the table conversing with earnest mien. Mozart was among these enthusiasts, and maintained his connection with the MOZART AND FREEMASONRY. lodge until his death; he even conceived the idea of founding a secret society of his own—"The Grotto"—and drew up rules for its guidance. 14

It can scarcely have occurred to Mozart to consider his connection with Freemasonry as a means of worldly advancement; such calculations were foreign to his nature, and would have been in no degree realised. His connection with the order was of no practical advantage to him. The high standing of the order when Mozart came to Vienna—the fact that the most distinguished and cultivated men, moving in the best society, were counted among its members, renders it natural that he should have desired to attach himself to it. His need for intercourse with earnest and far-seeing intellects would lead him to the same conclusion. So, too, in a still greater degree, would his genuine love for mankind, his warm sympathies both in joy and sorrow, his sincere desire to help and benefit others, which amounted even to a weakness; and perhaps the greatest attraction of all would be the satisfaction of his truly exceptional longing for friendship. Even his boyish years are full of instances of enthusiastic devotion and attachment—to young Hagenauer (Vol. I., p. 50), to Father Johannes at Seeon (Vol. I., p. 58), to Thomas Linley (Vol. I., p. 119), and others; and as a man his loving, sympathetic friendship was accorded to many, among whom I may remind the reader of Bullinger (Vol. I., p. 335)> of Barisani (Vol. I., p. 305), of Gottfried von Jacquin (Vol. II., p. 357), of Count Hatzfeld (Vol. II., p. 291). An order which made the brotherhood of its members the chief reason of its existence was sure to have strong attractions for him, the more so that the spirit of independence which he possessed in common with all other gifted natures was gratified by the equality of every brother within the circle of his INFLUENCE OF FREEMASONRY ON MOZART. order. Again, the position which he had at that time assumed in relation to the priestly and monkish orders gave him a powerful impulse towards Freemasonry. Notwithstanding his strict religious training, he had inherited from his father a decided aversion to these institutions. L. Mozart writes to his daughter (October 14, 1785):—

There is an appalling difference between these sisterhoods and true Christianity. It would be an undoubted gain if the nunneries were dissolved. They exist neither by virtue of true vocation, nor supernatural calling, nor spiritual zeal, nor as the true discipline of devotion and abnegation of desires, but are the result of compulsion, hypocrisy, dissimulation, and childish folly, leading in the end to confirmed wickedness.

The effects of his connection with Freemasonry upon Mozart are as plainly discernible as his reasons for joining the order. Carefully and well as his early training laid the foundation of his after-development, it was impossible but that the narrow circumstances of his Salzburg life should cramp his intellectual energies; and his visits to great cities, important as they were in inciting him to fresh efforts for self-improvement, were too transitory to have much practical effect. Earnest endeavours after freedom of moral and intellectual development were at that time the special characteristic of Freemasonry in Vienna, and the effect must needs have been a salutary one which followed the entrance of a young man into a circle which busied itself in solving, both theoretically and practically, the highest problems of the universe. It would be difficult to say how far the secrecy and mystery of the order worked on his imagination and attracted him; but some such influence is quite conceivable in a nature so artistic and excitable as his.

That Mozart was quite in earnest in his fidelity to his order is proved by the pains he took to induce his father to become a Freemason. The letter, already quoted (Vol. II., p. 323), in which, anticipating his father's speedy death, he speaks of the true meaning of death from a mason's point of view, bears ample testimony to his earnestness. His lodge MOZART AND FREEMASONRY. recognised it in the oration pronounced after his death, 15 of which the passages immediately relating to him may here be quoted:—

It has pleased the Almighty Architect of the Universe to take from among us our best-beloved and most estimable member. Who did not know, who did not respect, who did not love our worthy brother, Mozart? Only a few weeks ago he was in our midst celebrating the dedication of our masonic temple with entrancing tones. Who of us that saw him then, my brethren, would have supposed his days to be numbered? Who would have thought that in three weeks we should be mourning his loss? How true it is that man's sad destiny often cuts short his career in the very prime of life! Kings perish in the midst of their ambitious plans, which go down to posterity incomplete. Artists die, after devoting all that was granted them of life to the glorification of their art. The admiration of all mankind follows them to the grave, nations mourn for them, and yet the universal fate of these great men is—to be forgotten of their admirers. It shall not be so with us, my brethren! Mozart's early death is an irreparable loss to art. His genius, displayed in earliest childhood, rendered him the wonder of his age—half Europe was at his feet—the great ones of the earth called him their darling—and we called him—brother. Fitting as it is, however, to call to our remembrance his abilities in his art, we must not forget to give our strongest testimony to his excellent heart. He was a zealous supporter of our order. The main features of his character were brotherly love, devotion to the good cause, benevolence and genuine satisfaction in using his talents for the good of his fellows. He was estimable alike as husband, father, friend of his friends, brother of his brothers; he wanted only wealth to make hundreds happy after his own heart.

Mozart owed many of his impulses as a composer to his connection with Freemasonry. We shall see later that the "Zauberflote" came directly under its influence; in this place it will be fitting only to mention those compositions which he composed for particular festivities within the lodge; they are, of course, exclusively for male voices, and betray in other ways enforced compliance with certain conditions.

The "Gesellenreise" (468 K.), composed on March 26, 1785, is a social song, elevated and pleasing in tone; two others are intended for the opening and closing of a lodge (483, 484,K.): 16 MASONIC COMPOSITIONS. all three have organ accompaniments. The two last conclude with a chorus for two tenors and a bass voice. Similar three-part choruses are introduced in other Freemason cantatas, and are easy and popular, suitable to amateurs. The tenor solos, on the other hand, are adapted to a trained singer, Adamberger, who was a member of the lodge.

An unfinished cantata (429 K.) was probably intended for some masonic purpose. The first chorus, "Dir Seele des Weltalls, Sonne, sei heute das erste der festlichen Lieder geweiht," for two tenors and bass, with accompaniment for the quartet and flute, clarinet, two oboes and two horns, is written out in full for the voices with a figured bass, and the accompaniment is sketched in Mozart's usual way. The same is the case with the long-drawn-out tenor aria which follows, "Dir danken wir die Freude." Only seventeen bars of a second duet for tenor voices, intended as a conclusion, are written out. The three-part male chorus, the solos exclusively for tenor voices, and the limited orchestra, all suggest masonic influence; I will not attempt to give an opinion on the symbolism of the words. The first chorus is fine, spirited and solemn. 17 Two other cantatas certainly fall within this category. The first of these is the Maurerfreude (471 K.) composed on April 20, 1785, shortly before the departure of his father, in whose presence it was first performed. The lodge were giving a banquet in honour of Born, who had been highly complimented by the Emperor for his invention of a new kind of amalgam. 18 The cantata, with words by Petran, was afterwards published in score, with a title-page engraved by Mansfeld, representing "Wisdom and Virtue," as the text says, "addressing themselves to their disciple"; it was sold for the benefit of the poor. 19 The main substance of the work consists of a long MOZART AND FREEMASONRY. tenor solo worked out in free form for Adamberger, the first and greater part being after the fashion of the allegro of a concert aria. There is nothing of the Italian form in it, but deep and genuine feeling is expressed in Mozart's familiar and purely German manner. The animation of the expression reaches its climax in a recitative leading to a serious and rhythmical song of two verses, the concluding lines of which are repeated by the chorus. In the accompaniment to this cantata, a clarinet is introduced in addition to the quartet, two oboes and two horns, and treated with evident partiality, the deeper notes being employed in Mozart's favourite triplet passages; Stadler had no doubt something to do with this. 20 The second, "Kleine Freimaurercantate" (623 K.), with words by Schikaneder, 21 was composed on November 15, 1791, and performed a few days afterwards at the consecration of a new masonic temple: it is the last work which Mozart completed. There is somewhat more of variety in its conception; a short chorus interrupted by solos is followed by a recitative and aria for the tenor, which leads to another recitative divided between tenor and bass; then follows a duet, after which the first chorus is repeated. It is very pleasing and popular in tone, but not equal to the previous cantata in depth and energy of expression. 22 The cantata, "Die ihr des unermesslichen Weltalls ZIEGENHAGEN'S CANTATA, 1791. Schopferehrt" (619 K.), composed in July, 1791, is not certainly the immediate result of Mozart's connection with Freemasonry, but it is evidently an expression of the state of mind which it was the object of Freemasonry to produce. 23 Frz. Hein. Ziegenhagen, a wealthy merchant of Hamburg, incited by the study of the Encyclopedists, especially of Rousseau, felt himself called upon to take part in the various attempts which were made towards the close of the last century to abolish the pedantry of the schools; and his efforts to bring education back to a state of natural simplicity were more energetic and daring than those of less ardent reformers. He published, out of love for humanity and paternal tenderness, as he said, an elaborate treatise in which he sought to prove, 24 by a criticism of the biblical tradition, that existing religions could not satisfy the inquirer into the nature of things, and then laid down rules for the theoretical and practical education of human beings. He hoped, in all seriousness, "to induce wise princes and enlightened universities to introduce the study of the relations of things to each other, which is so unmistakably superior to ordinary religious teaching; and he hoped also to make the acquaintance of such parents as wished to devote their children to husbandry and the management of a colony which he proposed to found, in accordance with his views, in the neighbourhood of Strasburg." In order to render his book attractive from every point of view he adorned it with eight copperplate engravings by Chodowiecki, and requested Mozart to compose a song to be sung with orchestral accompaniment in the meeting-houses of his colony.

Mozart was certainly not acquainted with the entire MOZART AND FREEMASONRY. contents of this eccentric, almost crazy work; Ziegenhagen gave him a few general hints of his Utopian scheme, in which he was doubtless perfectly sincere, and sent him the words of the hymn. These words emphatically express the effort after truth, brotherhood, and happiness which was the final object of Freemasonry, and Mozart could not but treat them after the same manner that he treated similar poems avowedly masonic. Ziegenhagen's lines are so deficient in poetic spirit, and even in poetic metre, that it required a more than ordinary amount of genius and cultivation to give them the impress of a musical work of art. A work of art this cantata undoubtedly is; it is more free in conception than usual, the arie, and especially the recitatives, being allowed considerable scope, in order to fall in with the unequal and rhetorical words. The union of such an accentuation as was necessary to the sense of the words with the full expression of warm emotion and the subservience of both to appointed musical forms, are the essential features of this composition, and are the more likely to strike us, who are so entirely out of sympathy with the ideas suggesting the work. A style of music specifically belonging to Freemasonry is of course inconceivable; but in the finest passages of works such as this, and in the "ZauberflÖte," something is expressed of the essence of the masonic character, of moral convictions (I had almost said of virtue, but fear to be misunderstood), which appears outside the province of music, but which has sometimes been made very effective, especially by Beethoven. The "Maurerische Trauermusik bei dem Todesfalle der Br. Br. Meklenburg und Esterhazy" (477 K.), composed in July, 1785, is an orchestral composition of wonderful beauty and originality. The combination of instruments is unusual; besides the stringed instruments there are two oboes, one clarinet (only one again), three basset-horns, one horn in E flat, one horn in C, and a double bassoon. 25 The deep tones of the wind MASONIC FUNERAL MUSIC, 1785. instruments give a peculiarly solemn expression to the work. After a few introductory chords they are joined by the strings, and the first violins maintain throughout the same character, contrasting with the wind instruments in free rhapsodic passages, expressive of grief in all its varied shades. This is most striking when a Cantus firmus, following the introduction 26 —[See Page Image]

is first delivered piano by the oboes and clarinet, and at the sixth bar is taken up by the full force of the wind instruments. The violins in the meantime have graceful passages, expressive of gentle sorrow, which rise to a gradual climax of passionate regret. As this storm abates, we are led back to the introductory motif, which prepares the way in another climax for the conclusion, preceded by a singularly bold harmonic transition of deeply sorrowful expression:—[See Page Image]

If we compare the contrapuntal treatment of this Cantus firmus with similar works of earlier date, such as the "Betulia Liberata," 27 we are struck with its development of technical mastery as well as of depth of sentiment and freedom of expression; the same is the case also with the "Zauberflote" and the "Requiem." Mozart has written nothing finer than this short adagio in technical treatment, sound effects, earnest feeling, and psychological truth. It is the musical expression of that manly calm which gives sorrow its due, and no more than its due, in the presence of death, and which was expressed by Mozart in another form in the letter to his father already quoted (Vol. II., p. 323).