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256 lane with a hedge on both sides, so high that he could not see over them. The night was balmy; the bushes gleamed with fireflies, brighter than the stars which the moon had veiled with her silver light. Suddenly he heard a rustling near him, and the figure of his friend issued from the hedge and stood before him, mutilated as he had seen him after his death. This figure he saw several times, always in the same place. It was impalpable to the touch, motionless, except in its advance, and made no sign when it was addressed. Once the Chevalier took a friend with him to the spot. The same rustling was heard, the same shadow stept forth, his companion fled in horror, but the Chevalier staid, vainly endeavouring to discover what called his friend from his quiet tomb, and if any act of his might give repose to the restless shade.

Such are my two stories, and I record them the more willingly, since they occurred to men, and to individuals distinguished the one for courage and the other for sagacity. I will conclude my “modern instances,” with a story told by M. G. Lewis, not probably so authentic as these, but perhaps more amusing. I relate it as nearly as possible in his own words.

HISTORICO-CRITICAL INQUIRY

ROSICRUCIANS AND THE FREE-MASONS.

Thus I have traced the history of Rosicrucianism from its birth in Germany; and have ended with showing that, from the energetic opposition and ridicule which it latterly incurred, no college or lodge of Rosicrucian brethren, professing occult knowledge and comunicating it under solemn forms and vows of secrecy, can be shown from historical records to have been ever established in Germany. I shall now undertake to prove that Rosicrucianism was transplanted to England, where it flourished under a new name, under which name it has been since re-exported to us in common with the other countries of Christendom. For I affirm, as the main thesis of my concluding labours,