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ROSICRUCIANS AND FREEMASONS. 403
mutemini, de lapidibus mortals in lapides vivos philo-
sophicos." On this foundation rests his whole hypothesis
concerning the transfiguration of the Eosicrucian Fraternity
and its reappearance as the Masonic Brotherhood. It is
needless to say that it is slender and unsatisfactory in the
extreme.
I do not propose to discuss the origin of Freemasonry.
That vexatious question has been perpetually debated with
singularly unprofitable
proving
results. All I am concerned with
is that there is no traceable connection between
Masonry and Rosicrucianism. The former is defined by its
initiates to be " a science of morality, veiled in allegory, and
illustrated by symbols," and again as " a system of doctrines
taught, in a manner peculiar to itself, by allegories and sym-
bols. ... Its ceremonies are external additions, which affect
not its substance." The two doctrines of the unity of God
and the immortality of the soul constitute " the philosophy
of Freemasonry." It has never been at any period of its
history an association for scientific researches and the ex-
perimental investigation of Nature, which was a primary
object with the Rosicrucian Brotherhood. It has not only
never laid claim to the possession of any transcendental
secrets of alchemy and magic, or to any skill in medicine,
but has never manifested any interest in these or kindred
subjects. Originally an association for the diffusion of
natural morality, it is now simply a benefit society. The
improvement of mankind and the encouragement of philan-
thropy were and are its ostensible objects, and these also
were the dream of the Rosicrucian, but, on the other hand
it has never aimed at a reformation in the arts and sciences,
for it was never at any period a learned society, and a large
proportion of its members have been chosen from illiterate