lightened city of the world," and that among the jeunesse doreé, in particular, there was a strong revulsion against paramount material philosophy; an epoch of transcendental and mystic feeling was, in fact, beginning. Old associations, having transcendental objects, were in course of revival, or were coming into renewed prominence. Martinists, Gnostics, Kabbalists, and a score of orders or fraternities of which we vaguely hear about the period of the French Revolution, began to manifest great activity; periodicals of a mystical tendency—not spiritualistic, not neo-theosophical, but Hermetic, Kabbalistic, and theurgic—were established, and met with success; books which had grievously weighted the shelves of their publishers for something like a quarter of a century were suddenly in demand, and students of distinction on this side of the channel were attracted towards the new centre. The interest was intelligible to professed mystics; the doctrine of transcendentalism has never had but one adversary, which is the density of the intellectual subject, and wherever the subject clarifies, there is idealism in philosophy and
