If we turn from these considerations and approach the historical connection through those still undetermined problems which concern the origin of Masonry, we shall discern not unfortunately a way clear to their solution, but a significant characteristic pervading every Masonic hypothesis almost without exception--namely, an instinctive desire to refer Masonry in its original form to sources that are provably mystic. In the fanciful and extravagant period, when archaeology and comparative mythology were as yet in their childhood, this tendency was not less strong because it was mostly quite unconscious. To pass in review before us the chief institutions of antiquity with which Masonry was then said to be connected, would be to sweep the whole field of transcendental history, and when we come to a more sober period which recognised the better claim of the building guilds to explain the beginnings of the Fraternity, the link with Mysticism was not even then abandoned, and a splendid variant of the Dionysian dream took back the mediaeval architects to the portals of Eleusis and of Thebes. When the history of Freemasonry becomes possible by the possession of materials, its chief philosophical interest centres in one country of Europe; there is no doubt that it exercised an immense influence upon France during that century of quakings and quickenings which gave birth to the great revolution, transformed civilisation in the West, and inaugurated the modern era. Without being a political society, it was an instrument eminently adaptable to the sub-surface determination of political movements. At a later date it may have contributed to the formation of Germany, as it did certainly to the creation of Italy, but the point and centre of Masonic history is France in the eighteenth century. To that country also is mainly confined the historical connection between Masonry and mystic science, for the revival of Mysticism which originated in Germany at the close of the eighteenth century, and thence passed over to England, found its final field in France at the period in question. There Rosicrucianism reappeared, there Anton Mesmer recovered the initial process of transcendental practice, there the Marquis de Puysegur 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