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cendental practice, there the Marquis de Puységur discovered clairvoyance, there Martines de Pasqually instructed his disciples in the mysteries of ceremonial magic; there the illustrious Saint-Martin, le philosophe inconnu, developed a special system of spiritual reconstruction; there alchemy flourished; there spiritual and political princes betook themselves to extravagant researches after an elixir of life; there also, as a consequence, rose up a line of magnificent impostors who posed as initiates of the occult sciences, as possessors of the grand secret and the grand mastery; there, finally, under the influences of transcendental philosophy, emblematic Freemasonry took root and grew and flourished, developing ten thousand splendours of symbolic grades, of romantic legends, of sonorous names and titles. In a word, the Mysticism of Europe concentrated its forces at Paris and Lyons, and all French Mysticism gathered under the shadow of the square and compass. To that, as to a centre, the whole movement gravitated, and thence it worked. There is nothing to show that it endeavoured