D. D. Home, the celebrated non-professional physical

medium, and subsequently to the large influx of profes- sional mediums, who found in France an excellent field for the demonstration of their peculiar gfts.
Of Mr. Home's seances it would be superfluous to write, he himself having related them in two volumes published at different periods of his career, and his many admiring friends having sufficiently described the marvels of which they were witnesses in numerous magazines and newspaper articles.
Mr. Home's manifestations were given in France almost exclusively to personages of rank, or those distinguished by literary fame. He was a guest of royalty, the nobility, and persons of the highest position. During his residence in Paris, undei the Imperial regime, he was a frequent and ever-welcome visitor at the court of the late Emperor Louis Napoleon. A record of the manifestations produced through his mediumship was kept by command of the Empress, and frequently read to her favoured friends. Amongst these memoranda is one which went the round of the papers at the time of its occurrence, hence there can be no impropriety in alluding to it now. It stated that on one occasion a seance was held at the Tuileries, when none were present save the Emperor, the Empress, the Duchess de Montebello, and Mr. D. D. Home.
On the table were placed pen, ink, and paper, and presently a spirit hand was seen, which dipped the pen in the ink and deliberately wrote the name of the first Napol- eon, in a perfect facsimile of that monarch's handwriting. Tiie Emperor asked if he might be permitted to kiss this wonderful hand, when it instantly rose to his lips, subse- quently passing to those of the Empress, and Mr. Home.
Francis
172
Fraud
The Emperor carefully preserved this precious autograph, and inscribed with it a memorandum to the effect that the hand was warm, soft, and resembled exactly that of his great predecessor and uncle.
As an evidence of the wide popularity to which the subject of Spiritualism had attained in 1869, M. Pierart quotes in one of his numbers of that }"ear, an article from the Siecle, a leading paper, but one which has hitherto contained many notices inimical to Spiritualism. The writer, M. Eugene Bonnemere, says :
'" Although somnambulism has been a hundred times annihilated by the Academy of Medicine, it is more alive than ever in Paris ; in the midst of all the lights of the age, it continues, right or wrong, to excite the multitude. Protean in its forms, infinite in its manifestations, if you put it out of the door, it knocks at the window ; if that be not opened, it knocks on the ceiling, on the walls ; it raps on the table at which you innocently seat yourselves to dine or for a game of whist. If you close your ears to its sounds, it grows excited, strikes the table, whirls it about in a giddy maze, lifts up its feet, and proceeds to talk through mediumship, as the dumb talk with their fingers.
" You have all known the rage for table-turning. At one time we ceased to ask after each other's health, but asked how your table was. ' Thank you, mine turns beautifully ; and how goes yours on ? ' Everything turned ; hats and the heads in them. One was led almost to believe that a circle of passengers being formed round the main- mast of a ship of great tonnage, and a magnetic chain thus established, they might make the vessel spin rebuild till it disappeared in the depth of the ocean, as a gimlet dis- appears in a deal board. "The Church interfered ; it caused its thunders to roar, declaring that it was Satan himself who thus raised the devil in the tables, and having formally forbade the world to turn, it now forbade the faithful to turn tables, hats, brains, or ships of huge size. But Satan held his own. The sovereign of the nether world passed into a new one, and that is the reason that America sends us mediums, beginning so gloriously with the famous Home, and ending with the Brothers Davenport. One remembers with what a frenzy everyone precipitated him- self in pursuit of mediums. Everyone wished to have one of his own ; and when you introduced a young man into society, you did not say, ' He is a good waltzer,' but, " He is a medium.' Official science has killed and buried this Somnambulism a score of times ; but it must have done it very badly, for there it is as alive as ever, only christened afresh with a new name."
Amongst the many distinguished adhereats of Spiritual- ism in the department of French literature, none have more bravely asserted and defended their belief than Camille Flammarion, the celebrated astronomer ; Victor Hugo, Alexandre Dumas, and Victorien Sardou, the renowned writer of French comedy. M. Sardou was himself a medium of singularly happy endowments. He executed a number of curious drawings, purporting to represent scenes in the spirit world, amongst which was an exquisite and complex work of art entitled, " The House of Mozart." Francis I., Duke of Brittany : (See Summons by the
Dying.) Frank, Christian : A visionary, who died in 1590 ; he fre- quently changed his religion, which fact gained for him the surname oi Weathercock. He believed the religion of Jap in to be the best, because he had lead that its ministers were ecstatics. Frank, Sebastian : A visionary of the sixteenth century, of whose life little is known. In 1531, he published a treatise on I'Arbu tie la science du bien et du mal, dont Adam a mange la mort, et dont encore aujourd'hui tons les hommes la mangent.
According to him, the sin of Adam is but an allegory, and the tree only the person, will, knowledge, and life of Adam. Frank died in 1545. "Frankenstein," by Mrs. Shelley. (See Fiction, Occult
English. Fraud : A very large part is played by fraud in spiritualistic practices, both in the physical and psychical, or automatic, phenomena, but especially in the former: The frequency with which mediums have been convicted of fraud has, indeed, induced many people to abandon the study of psy- chical research, judging the whole bulk of the phenomena to be fraudulently produced. Yet the question oi fraud is itself an interesting and complicated one, not unworthy of the attention of the student, for we find in connection with spiritualism not only simple deception practised with a view to gaining pecuniary advantages, but also man)' instances of systematic and apparently deliberate trickery where there is no evident reward to be obtained, and even cases where the medium is, so far as can be judged, entirely innocent and ignorant of the fraud he obviously practises. And it may be added that after all precautions have been taken which science and commonsense can suggest, there remains a portion of the phenomena which still continues to be inexplicable, and which j ustifies the interest now so widely shown in psychic science.
In considering the important factor of fraud, we must distinguish between conscious and unconscious fraud, though, as will be shown hereafter, it is at times possible for the one to shade imperceptibly into the other. Con- scious fraud most often appears in connection with the physical phenomena. Almost at the outset of the spirit- ualistic movement, i.e., in 1851, three doctors, professors of the University of Buffalo, N.Y., demonstrated that the rappings which attended the Sisters Fox -were produced by the manipulation of the knee and toe joints, a fact which, was shortly afterwards corroborated by Mrs. Cluver, a relative of the Fox family. Since that time many mediums have at one time or another been convicted of fraud, and every phase of physical mediumship been dis- credited. Slate-writing, spirit photography, materiali- sation, have all in turn been exposed, though the latter, at least, seems able to survive any number of exposures. Time and again, sitters have beheld the form and features of the medium in the materialised spirit ; shadowy figures in filmy draperies, have been shown to be mannikins wrapped in muslin, and false beards and white draperies have been found about the person of the medium. Apports have been smuggled into the seance-room — jewels, flowers, perfumes, objets d 'art — in order to be showered upon the sitters by generously-disposed '* spirits." Threads ana human hairs have been used to move furniture and other objects. Sometimes more elaborate and complicated machinery is provided, but more often the medium depends upon sleight of hand and skilful suggestion to accomplish his ends. Conjurers have frequently been admitted to seances, and have failed to discover the modus operandi of the various feats, but this fact, though a great deal has been made of it by spiritualists, cannot be taken to have any significance, since conjurers are often quite mystified by each other's performances.
Another phase of fraud is that illustrated by many instances of soi-disant clairvoyance, where the medium acquires her information by muscle-reading, 01 by judicious enquiry previous to the seance. Fraud of this kind may be either conscious or unconscious.
Under the heading of unconscious fraud must be classed a large group of automatic phenomena. In many of the more pronounced cases af automatism, the normal con- sciousness of the agent is not responsible for his acts, while, on the other hand, there is a slighter degree of automatism.
"73
Mystical diagram of Solomon's Temple, as prophesied by Ezekiel and planned in the building scheme of the Knights Templar
[face p. 172
Fredegonda
173
Freemasonry
where the agent may be partly conscious of, and respon- sible for, his productions. This latter state, if it be fre- quently induced, and if the will power of the automatist be somewhat relaxed, may pass into the more profound stage ; so that fraud which is at first conscious and voluntary may in time become unconscious and spontaneous. And thus it is extremely difficult to know just when an accusa- tion of fraud may with justice be brought against a medium. There is evidence that many trance mediums reproduce in their discourses information subconsciously acquired at some more or less remote period ; the trance utterances of Mrs. Piper, Mrs. Thomson, and others, reveal this peculiar- ity. It is true that extensive and apparently fraudulent arrangements are sometimes made before a seance, but may it not be possible that, previous to a " physical " or " psychical " seance, such preparations may be made automatically in a state approximating to the mediumistic trance ? If the hypnotic subject is not responsible — or is only partly so — for the fulfilment of a post-hypnotic promise, would it not be within reason to suppose that the medium, in gaining information concerning possible sitters, in secreting apports about the person, is the victim of a similar dissociation of consciousness? There are facts not a few which would support such a conclusion.
Spiritualists themselves are, from time to time, called upon to face exposures of undoubted fraud, and on these occasions various apologies of a more or less ingenious nature, are offered for the erring medium. Sometimes it is said that the medium is controlled by mischievous spirits (diak/ta), who mike use of his physical organism to perform tricks and deceptions. Again, it is stated that the medium feels an irresistible impulse to perform the action which he knows is in the mind of the control. Thus Eusapia Palla- dino would extend her hand involuntarily in the direction in which movement of furniture was to take place, though without actual contact — that is, perceiving that the spirits desired to move the object, she herself was impelled to attempt a physical (and fraudulent) forestalling of the action. Certain of the investigators who examined the phenomena in connection with the latter medium have also declared that their production costs Eusapia a great deal of pain and fatigue, and that she therefore seizes readily upon an opportunity of producing them easily and without trouble. Such an opportunity, they held, only presented itself when their rigorous precautions were relaxed. The same has also been stated in connection with other mediums. In the case of a materialisation seance, when the spirit form is grasped and found to be the medium herself, these apologists offer an explanation, as follows : A certain amount of the medium's physical energy is imparted to the spirit. If the latter be roughly handled, spirit and medium will unite for their joint benefit, either within or without the cabinet — if the medium possesses most energy, she will draw the spirit to her, if the most of the energy is with the materialised spirit, it is the medium who will instantly be attracted to the spirit. That it is the latter alternative which invariably takes place is a fact which has no signifi- cance for good spiritualists. Or they may insist, as did Sergeant Cox, on one occasion, that the medium is con- trolled to impersonate a spirit. But whatever be the reason for fraud, it is clear that not the most ingenuous medium is to be trusted for a moment, though his character in normal life be blameless, and no object in committing fraud be apparent ; and that investigators must rely only on the strictest vigilance and the most up-to-date scientific methods and apparatus.
Fredegonda : (See France.)
Freemasonry — History and Origin : Though it would not be exactly correct to say that the history of Freemasonry was lost in the mists of antiquity, it is competent to remark
that althuogh to a certain degree traceable, its records are of a scanty nature, and so crossed by the trails of other mystical brotherhoods, that disentanglement is an ex- tremely difficult process. The ancient legend of its founda- tion at the time of the building of the Temple at Jerusalem is manifestly traditional. If one might hazard an opinion, it would seem that at a very early epoch in the history of civilization, a caste of builders in stone arose, who jealously guarded the secret of their craft. In all probability this caste was prehistoric. It is not unreasonable to assume this when we possess plenty of proof that an ancient caste of bronze-workers flourished in every country in Europe and Asia ; and if this be admitted, and it cannot well be refuted in the light of recent researches, — (see Journal of the Gypsy Lore Society for 191 3) — there is nothing absurd or impossible in the contention that a similar school of workers in stone should have arisen at a like early period. We know that it is probable that the old caste of bronze- workers had an esoteric language of their own, which has come down to us as the Shelta Thari (q.v.) spoken generally by the tinkler people of Great Britain and Ireland. If such a caste can elaborate a secret language and cling jealously to the " mysteries " of metal- working, there is no reason to doubt the existence of a similar caste of masons. We tender this theory for what it is worth, as it is unsupported by any great authority on the subject. Where such a caste of operative masons arose is altogether a separate question, and cannot be dealt with here ; but it must ob- viously have been in a country where working in stone was one of the principal arts. It is also almost certain that this early brotherhood must have been hierophantic. Its principal work to begin with would undoubtedly consist in the raising of temples and similar structures, and as such it would come into very close contact with the priesthood, if indeed it was not wholly directed by it. In early civil- ization but two classes of dwelling receive the attention of the architect, — the temple and the palace. For example, among the ruins of Egypt and Babylon, remains of the private house are rare, but the temple and the royal resi- dence are everywhere conspicuous, and we know that among the ruins of Central America temples and palaces alone remain — the huts of the surrounding dwellers having long ago disappeared. The temple is the nucleus of the early city. Around the worship of the gods crystallises com- merce, agriculture, and all the affairs of hfe. All roads lead to the temple. Striding for a moment over the gap of years between early Babylon and Egypt and mediaeval Britain, we find the priesthood in close touch with the masons. A mediaeval cathedral took more than one gen- eration to erect, and in that time many masons came and went around the fane. The lodge was invariably founded hard by the rising cathedral or abbey, and apprentices and others were entered as opportunity offered : indeed a man might serve his apprenticeship and labour all through his life upon the one building, without ever seeing any work else- where. . The evidence as to whether the master-masons were also architects is very conflicting, and it has been held that the priests were the architects of the British cathe- drals,— the master-masons and operatives merely carrying out their designs. There is good evidence however that this is not wholly true. Authorities are at one in declaring that of all arts architecture is by far the most intricate. It is undoubtedly the one which requires a long and specific training. Questions of stress and strain of the most difficult description arise, and it seems incredible that anyone with the most superficial knowledge of the subject should believe that ecclesiastics, who had not undergone any special training should be qualified to compose plans of the most perfect and intricate description for the most noble and remarkable edifices ever raised in this country.
Freemasonry
174
Freemasonry
We know that professional architects existed at a very early period ; and why the priesthood should be credited with their work, it is difficult to understand ; but instances are on record where the priests of a certain locality have taken to themselves the credit of planning the cathedral of the diocese. Be this as it may, the " mystery " of build- ing was sufficiently deep to require extensive knowledge and experience and to a great extent this justifies the jealousy with which the early masons regarded its secrets. Again, this jealousy with which it was kept from the vulgar gaze may have been racial in its origin, and may have arisen from such considerations as the following : " Let no stranger understand this craft of ours. Why should we make it free to the heathen and the foreigner ? " This also smacks of priestcraft, but if masonry originated hiero- phantically, it certainly did not continue a preserve of any religion, and is nowadays probably the chiefest abomination of the Roman Catholic hierarchy, which has not hesitated to publish and disseminate the grossest libels regarding it. It is to Britain that we must look for evidence as to the evolutionary line of masonry. Before the founding of the Grand Lodge, we find that York and the North of England in general was regarded as the most ancient seat of the fraternity in this island. Indeed without stretching prob- abilities too far, the line of evolution so far as York is con- cerned is quite remarkable. We know for example that in the early days of that city a temple of Serapis existed there, which was afterwards a monastery of the Begging Friars, and the mysteries of this god existed beside the Roman Collegia or Craftsmen's Society. It is also considered that the crypt of York Minster affords evidence of the progress of masonry from Roman to Saxon times. It is stated that it has a mosaic pavement of blue and white tiles laid in the form employed in the first degree of masonry, and is said to show the sites of three seats used by the master and his wardens during the construction of the building. It is also an undoubted fact that the craft occasionally met in this crypt during last century. There is thus reason to believe even though the evidence be of a scanty nature (but the foregoing does not embrace all of it) that the early masons of Britain were probably influ- enced by Romano-Egyptian mystical societies, and that their own craft societies drew some of their practices and constitutions from these alien schools. Masonic tradition goes to show that even in the beginning of the fourteenth century masonry in Britain was then regarded as a thing of great antiquity. Lodge records for the most part only date back to the sixteenth century in the oldest instances, but ancient manuscripts are extant which undoubtedly relate to masonry. Thus the old charges embodied in the Regius MS. which was unearthed in 1839 by Mr, Halliwell Phillips are dated at 1390, and contain a curious legend of the craft, which tells how the necessity of finding work of some description drove men to consult Euclid, who recom- mended masonry as a craft to them. It goes on to tell how masonry was founded in Egypt, and how it entered England in the time of Athelstan. The necessity for keep- ing close counsel as regards the secrets of the craft is insisted upon in rude verse. The Cooke MS. dates from the first part of the fifteenth century, and likewise contains versions of the old charges. Egypt is also regarded here as the mother-land of masonry, and Athelstan is the medium for the introduction of the craft into the island of Britain. But that this manuscript was used among masons at a later date was proved by the discovery of a more modern version dated about 1687, in 1890, and known as the William Wat- son MS. In all about seventy of these old charges and pseudo-histories have been discovered since i860. They have all much in common and are of English origin.
A great deal has been written to attempt to prove that
British freemasonry borrowed extensively from continental secret societies, such as the Steinmetzin of Germany, the Rosicrucians (q.v.) and similar fellowships. The truth probably lies however in the circumstance that the coming and going of students of occultism throughout Europe was- so constant, and so frequent were their communications that practically all those societies were in touch with one another. Again many persons belonged to several of them at once, and imported the rules and constitution of one body into another. No student of occultism can fail to be struck with the close resemblance of the constitutions of nearly all the mystical fellowships of the middle ages, and the resemblance of the verbiage employed by their founders and protagonists. It must also be insisted that the speculative or mystic part of masonry was in the middle ages merely a tradition with the brotherhood, whatever it may have been in earlier times, and whatever close con- nection the craft may have had with hierophantic or mystic philosophy. The speculative element, we repeat, was merely traditional and symbolical as at present, and not practical ; but this tradition was to serve to keep alight the flame of speculative mysticism which was to be aroused again at the end of the mediaeval period. When political freedom awoke in Europe, the necessity for the existence of secret societies vanished, but the persons who delighted in their formation and management still remained. The raison d'etre of these fellowships had disappeared, but the love of mysticism, not to say the mysterious, was per- haps stronger than ever. What then occurred ? Simply this : that all those persons who found the occupation of floating and managing real secret societies gone, cast about for anything in the shape of a mystical fellowship that they could find. They soon discovered the craft of masonry which although operative possessed mystical traditions. The attraction was mutual, and astrologers, alchemists and others soon crowded the lodges, to such purpose that at the lodge held in 1646 in London, there was not an oper- ative mason present, and at that held in 1682, the specu- lative branch was overwhelming in its numbers. Harking back a little, it is noteworthy that the freemasons in me- dia; val times formed a fellowship or guild closely resembling in its constitution that of similar trade guilds both in Britain and the continent ; such as the Weavers, Tailors, Fish- mongers, and so forth. But although these guilds preserved their " mysteries," where they possessed them, with con- siderable jealousy, they do not appear to have embedded in their constitutions the same ancient practices and ritual which go to show so strongly that masonry is undoubtedly an institution of great antiquity.
It has also been suggested that freemasonry was intro- duced into Europe by the Knights Templar. It would be difficult to discover a similar institution which in the opinion of some authorities had not been founded by that order ; and it is difficult to believe that the haughty chivalry of Norman times would have claimed any connection what- soever with an operative craft. There are, however, many connections between alchemy and masonry. For example in the~Ordinall of Alchymy compiled by Thomas Norton, (q.v.), the freemasons are alluded to as workers in it. In 1630, we find Fludd (q.v.) using language which smacks strongly of freemasonry. His society was divided into degrees, and the Masons' Company of London had a copy of the masonic charges presented by him. Vaughan also appears to have been a freemason, and many masons of the middle of the seventeenth century, such as Robert Moray and Elias Ashmole, were diligent students of occult science, and Sir Christopher Wren was a student of hermetic art.
It has often been put forward that Scotland was the original home of freemasonry in these islands, but although the craft was undoubtedly ancient in that country, there
Freemasonry
175
Fritzlar
does not appear to be any adequate proof that it was older than in England. Some of the Scottish lodges, such as No. I Edinburgh, Kilwinning, and Aberdeen, possess very ancient records, and it is probable that this has led to the assump- tion that the brotherhood was of greater antiquity in North Britain than in England. But the circumstance that the craft was probably introduced into England in Roman times, where it has in all likelihood nourished ever since, tends to dispose of such a theory. The history of modern freemasonry begins with the formation of the Grand Lodge of England, which was inaugurated on St. John the Bap- tist's Day 1717 by several old lodges. This represented the first central governing body of the fraternity, and before this time each lodge had been self-governing. Many lodges speedily came under its aegis, and Ireland formed a Grand lodge of her own in 1725 but Scotland did not follow till 1736, and even then many lodges held aloof from the cen- tral body, only 33 out of 100 falling into line. From one or other of these three governing bodies all the regular lodges throughout the world have arisen, so that modern masonry may truthfully be said to be of entirely British origin. This is not the place to enter into an elaborate discussion of the history and affairs of modern masonry, and we are chiefly exercised regarding its mystical position and ten- dencies. Regarding these we must be brief. As regards the lower ranks of the craft, it consists almost entirely in these islands at least of persons who have in great measure treated it as a mere friendly society, and it is only in the higher ranks that any real idea of the true significance of the mystical tenets preserved and taught is retained. The ordinary mason, who preserves a cryptic and mysterious silence when the affairs of his craft are alluded to, merely serves as a laughing-stock to the modern well-equipped mystic. Certain signs and handgrips are in use amongst masons, and the possession of these, and of a ritual the significance ■ of which he rarely comprehends, the average brother fondly imagines, renders him somewhat superior to the layman. It is extremely doubt- ful if among even the higher ranks of masonry, the deepest significance of the tradition of the craft is thoroughly real- ised, and if the absurd works which every now and then emanate from eminent masons regarding the history of their craft be accepted as criteria of their higher knowledge, it must indeed be of slight proportions. Regarding the grand secret, or secrets, of masonry, the layman may rest comfortably assured that if he has failed to join the brother- hood, he has missed no fact of supreme importance by so idoing. There is no " secret " at all. The original secrets in connection with the craft were those of operative masons, who were jealous of their position as workmen, and who rightly enough did not believe in giving away business secrets to all and sundry ; but the so-called " secrets " of modern speculative masonry are merely such as have brought alchemy, astrology, and the kindred sciences into unthinking disrepute among those who do not recognise their significance in the history of human thought. This is not to say that masonry as a whole consists of mere clap- trap. The trend of its entire constitution is nowadays frankly mystical, but it is a mysticism which is only half understood by the lower ranks of the craft, and which is imperfectly recognised by its higher officers. Its tenets are unquestionably mystic and lofty, but masonic transcendentalism has scarcely kept in line with the more modern forms of mysticism. From time to time new de- grees have been formed which have in some measure recti- fied this, but the number of masons qualified to understand the nature of the vast and mighty truths conveyed in these, is naturally extremely small, and it is as a friendly society that the brotherhood effects its greatest good. As has been said, continental masonry is undoubtedly
the ofispring of British systems. This is not to say that in France and Germany there were no masonic lodges in existence before the formation of the English Grand Lodge ; but all modern lodges in these countries undoubtedly date from the inception of the English central body. French masonry possessed and possesses many rites which differ entirely from those accepted by the Biitish craft. We find the beginni ngs of modern French masonry in the labours of Martinez Pasqually (q.v.), St. Martin (q.v.), and perhaps to a great extent in those of Cagliostro (q.v.) who toiled greatly to found his Egyptian rite in France. It is notice- able, however, that he had become a member of a London lodge before attempting this. In France, masonry has always had more or less a political complexion, and now- adays the extreme enmity existing between it and the Roman Catholic church in that country favours the inclu- sion in its ranks of persons possessing ideals by no means in consonance with the very upright standard of British masonry. In Germany, it has been said that the Stein- metzin approximated very strongly in mediaeval times to the British masons, if they were not originally one and the same ; but the later lodges in Germany all date from that founded in 1733.
The entrance of masons into the various degrees involves an elaborate system of symbolic ritual, of which the essence is uniform throughout all lodges. The members are classi- fied in numerous degrees, of which the first three are entered apprentice, fellow-craft, and master-mason. Each lodge possesses its own byelaws, subject to the Book of Constitu- tion of the Grand Lodge.
Wild stories have been circulated, chiefly by the Roman Catholic enemies of masonry, regarding the practice of diabolic occultism in the higher ranks of the craft. To begin with, it is extremely unlikely that more than three or four persons connected with it possess the requisite knowledge to thus offend against the Christian proprieties, and the childish asseverations of French writers on the subject may be dismissed with a smile. The " occultism " and " transcendentalism " of the majority of zealous breth- ren are usually of the mildest character possible, and are in some measure related to the mysterious attitude of the average mason, when dark hints as to lodge doings are whispered of among his admiring relatives.
French Commission on Magnetism : {See Spiritualism, Hyp- notism.)
Friar Rush (German Rausch) : A house-spirit supposed to have been sent from the infernal regions to keep the monks and friars of the seventeenth century in the same state of wickedness that they then existed in. He gained admittance to monastic houses as a scullion ; is probably representa- tive of the spirit of inebriety. A German myth.
Friends of God : A mystical society founded in Germany in the fourteenth century, for the purpose of ministering to the poor by preaching and sacrament. Its members in- cluded men and women of every rank and station ; not only monks and nuns, but knights, farmers, artizans, merchants. Their law was : " That universal love, com- manded by Christ, and not to be gainsaid by his vicar." Their prophecies and warnings roused the ire of certain of the clergy, and they were charged with sectarianism.
Fritzlar, Martin Von : German alchemist. (Circa, 175°-) The dates of the birth and death of this alchemist have never been ascertained, but he is known to have lived in the first half of the eighteenth century, while he appears to have been a Hessian, resident chiefly at the village of Firtzlai. While a young man, he studied pharmacy, intending to make it his profession ; but he soon grew inter- ested in the quest of gold-making, and, when the celebrated alchemist, Lascaris, came to Germany, Martin hastened to his presence with a view to gleaning his secrets. Along
Fumigation
176
Gastromancy
•with several other young men, the Hessian was allowed to witness numerous experiments, and while he watched them, it seemed to him that the great secret lay open before him ; but afterwards, when he made attempts on his own account, he found that Lascaris had duped him shamefully, and had even taken advantage of his ignorance. Thereupon, in contradistinction to the majority of thwarted alchemists, he renounced the futile search altogether, vowed fealty to his original calling, and devoted the rest of his life thereto. Fumigation in Exorcism : One of the most important rites
during the exorcism of an evil spirit, appears to have been the fumigation of the victim ; and for this, various pre- scriptions are given throughout occult history. If it is found difficult to dislodge the demon, a picture of him is somitimes drawn, which is to be thrown into the fire after having " been signed with the cross, sprinkled with holy water, and fumigated." At other times, if the evil spirit refuses to give his name, the exorcist will fumigate the possessed one. Futhorc : (See Teutons).
G
Galactides or Galaricides : Perhaps a species of emerald. It is greatly valued by magicians, its property being to make magical writings heard, and ghosts appear, to return answers. It promotes love and friendship.
Galeotti, Martius : Italian Astrologer. (1442-1494).- Born in 1442, this Italian astrologer and theologian, appears to have been a native of Narni, in Umbria ; but it would seem that he left Italy while a young man, and settled for a while at Boulogne. Here, he gave grave offence to the Church of Rome by promulgating the doctrine that good works are not the road to salvation, and that this is only to be ob- tained by faith in Christ ; and, rinding the priests around him growing daily more and more hostile, Galeotti saw fit to leave France for Hungary, where he became secretary to the king, Matthias Covirnus, and also tutor to the latter's son, Prince John. His secretarial and tutorial duties, however, did not occupy the whole of his time ; and, besides making himself an expert astrologer, lie wrote a