appear, by what he admits to be the minor and less important side of its object, for he speaks of it eventually, as a body of “pre-eminently learned men and a Christian Sect.” We will not stop to consider the probability or possibility of a body of “pre-eminently learned men,” being at the same time a “Christian Sect.” Having thus deprived the Rosicrucians of the dignity, reverence and romance, that cling round great antiquity; having saddled them with the tenets and dogmas of conventional mediæval christianity, Mr. Waite next proceeds to demolish their emblems, or at all events, to deny that they attached any esoteric interpretation to them. He says ... “The whole question of the Crucified Rose, in its connection with the Society is one of pure conjecture, that no Rosicrucian manifestoes, and no acknowledged Brother have ever given any explanation concerning it, and that no presumption is afforded by the fact of its adoption, for the antiquity of the Society, or for its connection with Universal Symbolism.” Allowing for the necessity in writing a history of a mystical society of taking the documents as they stand, Mr. Waite rather ignores the fact that the evidence for the statement above is of a negative character. That in their manifestoes and records there appears no explanation of their emblems, hardly justifies the conclusion that they were incapable of giving any. It would indeed have been a new departure in the annals of Secret Societies if the founders of this particular order had left behind the explanation of their signs and symbols. The study and interpretation of symbology forms a most important element in the education of occult disciples, and therefore to assume that the projectors of this organisation should be unaware of the mystic reading of the Rose and Cross, is a hypothesis that no student of mysticism could accept.