believe what he says, and give him all credit for having "turned towards the outraged Church." In matters of evidence, pseudonymous statements are, however, objectionable, and I therefore identify our witness as Jules Doinel, who was chiefly concerned in the restoration of the Gnosis and the establishment of a "Gnostic church" in Paris about the year 1890, and is moreover not unknown as a Masonic orator, and in the world of belles-lettres. M. Papus, with the generosity of a mystic, can only speak well of the pious enthusiast who has betrayed his cause and scandalised the school he represents; he explains that Jules Doinel is a marvellous poet deficient in the scientific culture which might have enabled him to explain in a peaceable fashion the phenomena squandered upon him by the world invisible, so that there were only two courses open for him—renunciation of the transcendental path, or madness. "Let us bless heaven that the patriarch of the Gnosis has selected the former." It is possibly showing gratitude for small mercies, because our friend
