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ROS1CRUCIANISM, ALCHEMY, AND MAGIC. 199
from the very heart of the vexatious and unprofitable strife
of sects, and it utters the war-cry of extermination. The
scales fall from our eyes, the romance vanishes ;
we find our-
selves in the presence of some Germans of the period, not
of " the mystic citizens of the eternal kingdom."
We are dejected and disillusioned, but we are thankful,
notwithstanding, to know the truth, as distinguished from
the fictions of Mr Hargrave Jennings and the glamorous
fables of professed romancers. In this spirit we proceed to
a closer acquaintance with the Eosicrucians as represented
by themselves.
I have already said that " The Universal Eeformation "
has little internal connection with the society which is sup-
posed
to have issued it in its Teutonic dress. The conclu-
sion which is reached in that curious tract is, indeed,
completely opposed to the expressed hopes
of the Frater-
nity. It illustrates the ludicrous futility and abortiveness
of the attempt to reform society, even when undertaken by
the flower of the world's " literati." It bids the reformers
begin their work at home, and reduces their Utopian
scheming from the splendid
scale of universal reconstruc-
tion to appraising sprats and cabbages. It considers
mankind to be as good as his surroundings will allow
him, and that " the height of human wisdom lies in the
discretion to be content with leaving the world as they
found it." On the other hand, the " Fama " and " Con-
fessio " invite " the learned of Europe to co-operate with a
secret society for the renovation of the age, the reform of
philosophy," and to remedy " the imperfection and incon-
sistencies of all the arts." The discrepancy is singularly
complete, and as " The Universal Keformation " throws no
light upon the history or the claims of the Rosicrucians, it