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Magic And Divination.
MAGIC AND DIVINATION .
FROM THE FREEMASONS REPOSITORY . MAN is a wonder loving being . Ho is naturally attracted toward that which is strange and startlirur , and finds no small part of tho zest of life in exercising his thought and imagination upon the marvels that are about him . That there is ample scopo given for
the use and development of the element of wonder in human nature will not be questioned . Shakespe-ire mado Hamlet express only the trnth when he said , " There are more things in Heaven anil earth , Horatio , than are dreamt of in yonr philosophy . " It is difficult to measure or limit the wonderfnl . All fch-3 time revelations aro being
made in the various departments of natural and scientific investigation , bat none the less are there hidden principles of wisdom and occult forces of nature which prompt to earnest seavch . The element of wonder rightly directed leads to important results . It quickens the mental vision , and being connected with a principle of rational curiosity brings into view manifold powers , principles ,
and phenomena , that are of benefit to the world . It is the beginning of all philosophy and the source of all knowledge and discovery It is the impulsion to religion itself , the thought of devotion and adoration often adapting itself to the prayer of David , "Open Thou mine eyes that I may see wonderfnl things ont of Thy law . " Like other faculties of human nature this element of wonder may
be wrongly directed , or it may be given too much influence , thus detracting from the symmetry of individual character and becoming a hindrance to the world ' s progress . An undue love of the marvellous , joined to a disposition to clothe common events in the garments of mystery and to ascribe them to occult agencies , is quite likely to result in that credulity which prepares the way for all sorts of
foolish practices and base superstitions . In a rudimentary state men were disposed to ascribe almost everything to snpernatnral forces , and to accept the most fanciful theories of nature and life . They believed that they dwelt in a world subject to no settled order of rule and procedure , but rather an enchanted earth , hence they looked for signs and omens to
determine their course and gave special attention to the rites of magic The anoients of the Orient practised many curious arts in the way of incantations , charms and divinations , and were led captive by many foolish superstitions . The sorcerers and soothsayers of Egypt constituted an important class and exercised a large control over tho people of that land in tho days of the Pharaohs . These Egyptian
magicians are described in the book of Genesis as wise men . They were doubtless well versed in the occult arls . The Bible records show how capable they were of producing wonderfnl phenomena , ami how profoundly they ministered to the superstitious ideas of their countrymen . It is clearly shown by documents and inscriptions recentl y brought to light that the magicians of Egypt were a separate class
, " scribes of the sacred house , " or " scribea of occult writings , " and that they wero held in great respect . They were associated in a council or college , where ihey learned the magical formnlaa which they practised , and where they observed the secret rites of their profession . That they knew many curious things and exercised a marvellous art is clearly evident .
In Persia , also , a like class of wise men lived and flourished . The Magi wero those who had studied the mysteries of nature and life , and who had special knowledge of the secret arts . They represent a class vastl y superior to the sorcerers of Egypt , for they were philosophers rather than magicians , being able by their greater knowled ge to produce effects which were accounted supernatural by the
common people . We are left very much to conjecture as to what was the bond of connection between the Magi and the special work to which they applied their art and learning ; but this we know , that under the Medo-Persian sway the Magi formed a sacred caste or college which had great celebrity . According to Strabo the Magi were astrologers and . astronomers , while they also practised different
sortsof divination , assuming to have power to forecast the future and influence the present by secret rites and agencies . If in some things they ministered to superstition and imposed upon a credulous and imaginative people , it is yet certain that they did not degrade their art into a low and deceptive magic . The Magi were more than mere jugglers and charlatans .
In Hebrew aud Christian civilisations magio and divination appear onl y in the background . It appears , however , that magical prac tices of many kinds prevailed among the ancient Israelites , for the prophets aro especially severe in their condemnation of such arts . Thus Isaiah rebukes the people for consulting those "that havo familiar spirits , and the wizards that chirp and mutter . " Israel
suffered in this respect by contact with idolatrous nations , and the beliefs and practices thus derived had a prevailing force for a long period . Even in the early Christian times magic and divination had hosts of followers . Simon Magus and Elymas were fnmona sorcerers , and according to the New Testament record they had great influence over the people . Among both Jews aud Greeks there were many
who were addicted to magic , though it had fallen into disrepute among the educated classes . In the middle ages there was what seems to have been a revivir » belief in magic , or things of kindred character , and many strargo and absurd practices prevailed . Then magic was studied as a scieucp , and was advocated as a grand and mysterious art by some
distinguished names . It was tho-jght possible by magical means to discover the secrets of nature and produce the most marvellous results . The transmutation of base metals into gold , the discovery of the elixir of "e and the acquiring of power over the elemental forces of nature , were some of the objects to be secured by magical agency . With this d in
n view , societies were formed , having peculiar rites and ceremonies , aud following a ritual which was a strange mixture of legendary 'ore and superstition . It is often charged tl at Freemasonry was the out growth of some of these medieval organisations , or that it was in some way connected with a system of magic practised in tho dark
Magic And Divination.
ages . There is no gronnd for such au allegation . Tho most that can bo said is , that there are resemblances between tho Masonic Institntion and tho Hermetic Brotherhood that then existed . Some of the symbols known to Masonvy wero made use . of iu tho practice of the Hermetic art , tho professors of which were bound together by secret ties and solemn pledges , and divided into grades , somewhat after the
plan of tho Masonic system . Those who called themselves the followers of tho " Thrico greatest Hermes" had fellowship in a sort of mystic union , and wore given the means of ready recognition among themselves . But whatever the Hermetic Brotherhood of tho early or later period may havo represented in its character and purposes ,
it was not Masonry . Its legends and its watchwords were not those that the Craft lias been instructed in from the earliest period until now , and its rites and ceremonies , together with its practical expres . sion , were vastly different from the observances known to Masonio Lodgo rooms , and the servicos ontsido to which brethren have been called .
There is little nse of building upon the " Hermetic Masonry " of the Middle Ages , or of attempting to show any direct alliance between the societies of alchemists and astrologiats which then sprang into existence , and that brotherhood which assumed its present organic form about the beginning of the eighteenth century . What does it matter if Masonry cannot show its descent from some fanciful
system of tho distant past ? Something of its form and spirit was in many of the old philosophies and sooieties , but we may not be over , anxious to trace a too close connection between those ancient systems and the present life of our great Fraternity . Masonry practises no arts of magic or divination . It deals in no wonder workings , aud
attempts no control over the occult forces of nature . It but speaks the words of wisdom appealing to the understanding and the heart , and makes use of symbols and rites to impress moral lessons , and to bring men into the relations of mutual help fulness . Its mission is to commuuicate a larger , freer , happier life to its followers :
Imperial Theatre.
IMPERIAL THEATRE .
MR . CHARLES DTJ VAL , who has deservedly acquired a repntation as a humourist ; author of " With a Show through Southern Africa , " and originator of the celebrated monologue entitled " Odds and Ends , " has been engaged by Mr . Edgar Bruce to give a limited number of afternoon performances at the Imperial Theatre , Westminster . Mr . Du Val brings to bear an extended
experience acquired during his late tour in the South African Colonies . In September last he started for Pretoria , visiting all the towns of Natal and the Transvaal en route . After a diffioulfc and often dangerous journey Mr . Du Val arrived in Pretoria just in time to enjoy tho privilege of sharing the fate of its inhabitants and enduring beleagunrment of some five months' duration , where ,
however , he seems to have turned the occasion to material advantage as Editor of The News of the Camp , a tri . weekly little journal published under canvas in the military lines defending Pretoria . Mr . Du Val appears also to have seen some active service in the fighting around the town , and has been honourably mentioned in the official despatches
of Lieut .-Col . Gildea , the Commandant of the garrison , for special services in the various actions , having his horse shot nnder him at the "Red House Kraal . " The lecturer has a very happy way of recounting his adventures , and we cau cordially recommend our readers to pay him a visit at the Imperial Theatre , where the entertainment is given every afternoon at Three o ' clock p . m .
Anecdotes Of Robert Burns.
ANECDOTES OF ROBERT BURNS .
BURNS loved praise , and loved it not the less when it came from the lips of an accomplished lady . "Madame , " said he to Mrs . McMurdoe , " your praise has ballooned me np to Parnassus . " " My merit is not all my own , " he said to Robert Aiken of Ayr , " for you have read nie into reputation . " To one who was frugal of his wine at table , and who was standing
holding up a fresh bottle , saying , " Do allow me to draw this one cork more ; I ask it as a favour . " "Sir , " said Burns , " you hold the screw over the cork like Abraham holding the knife above his son Isaac . Make the sacrifice !" Of the farm of Ellisland , when , some one said it was good ground , Burns answered , " And so it is , save what is atones . It is not land
it is the riddlings of the Creation !" While at Moffat once with Clarke , the composer , the poet called for a bumper of brandy . " Oh , not a bumper , " said the musician ; " I prefer two small glasses !" "Two glasses ! " cried Burns . "Why , you are like the lass in
Kyle , wiio said she would rather be kissed twice bareheaded than onca with her bonnet on . " Even on his last bed Burn 3 ' s wit still flashed out in the face of death . When ho looked up and saw Dr . Maxwell at his bedside , " Alas ! " he said , " what has brought you here ? I am but a poor crow , and not worth plucking . " He pointed to his pistols , took them
in his hand , and gavo them to Maxwell , saying , they could not be in worthier keeping , and he should never more have need of them . This relieved his proud heart from a sense of obligation . Soon afterwards lie saw Gibson , one of his brother volunteers , by his bedside , with tears in his eyes . He smiled , and said , " John , do not let the awkward squad fire over me ! " —Keystone .
Bro . Scott , P . G . D . England , D . P . G . M . Sussex , was , on Saturday last , presented with a silver goblet and a purse of 700 guineas as a mark of appreciation for his Masonic services . The Provincial Grand Master for Sussex , Sir W . W . Burrell presided .
Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.
Magic And Divination.
MAGIC AND DIVINATION .
FROM THE FREEMASONS REPOSITORY . MAN is a wonder loving being . Ho is naturally attracted toward that which is strange and startlirur , and finds no small part of tho zest of life in exercising his thought and imagination upon the marvels that are about him . That there is ample scopo given for
the use and development of the element of wonder in human nature will not be questioned . Shakespe-ire mado Hamlet express only the trnth when he said , " There are more things in Heaven anil earth , Horatio , than are dreamt of in yonr philosophy . " It is difficult to measure or limit the wonderfnl . All fch-3 time revelations aro being
made in the various departments of natural and scientific investigation , bat none the less are there hidden principles of wisdom and occult forces of nature which prompt to earnest seavch . The element of wonder rightly directed leads to important results . It quickens the mental vision , and being connected with a principle of rational curiosity brings into view manifold powers , principles ,
and phenomena , that are of benefit to the world . It is the beginning of all philosophy and the source of all knowledge and discovery It is the impulsion to religion itself , the thought of devotion and adoration often adapting itself to the prayer of David , "Open Thou mine eyes that I may see wonderfnl things ont of Thy law . " Like other faculties of human nature this element of wonder may
be wrongly directed , or it may be given too much influence , thus detracting from the symmetry of individual character and becoming a hindrance to the world ' s progress . An undue love of the marvellous , joined to a disposition to clothe common events in the garments of mystery and to ascribe them to occult agencies , is quite likely to result in that credulity which prepares the way for all sorts of
foolish practices and base superstitions . In a rudimentary state men were disposed to ascribe almost everything to snpernatnral forces , and to accept the most fanciful theories of nature and life . They believed that they dwelt in a world subject to no settled order of rule and procedure , but rather an enchanted earth , hence they looked for signs and omens to
determine their course and gave special attention to the rites of magic The anoients of the Orient practised many curious arts in the way of incantations , charms and divinations , and were led captive by many foolish superstitions . The sorcerers and soothsayers of Egypt constituted an important class and exercised a large control over tho people of that land in tho days of the Pharaohs . These Egyptian
magicians are described in the book of Genesis as wise men . They were doubtless well versed in the occult arls . The Bible records show how capable they were of producing wonderfnl phenomena , ami how profoundly they ministered to the superstitious ideas of their countrymen . It is clearly shown by documents and inscriptions recentl y brought to light that the magicians of Egypt were a separate class
, " scribes of the sacred house , " or " scribea of occult writings , " and that they wero held in great respect . They were associated in a council or college , where ihey learned the magical formnlaa which they practised , and where they observed the secret rites of their profession . That they knew many curious things and exercised a marvellous art is clearly evident .
In Persia , also , a like class of wise men lived and flourished . The Magi wero those who had studied the mysteries of nature and life , and who had special knowledge of the secret arts . They represent a class vastl y superior to the sorcerers of Egypt , for they were philosophers rather than magicians , being able by their greater knowled ge to produce effects which were accounted supernatural by the
common people . We are left very much to conjecture as to what was the bond of connection between the Magi and the special work to which they applied their art and learning ; but this we know , that under the Medo-Persian sway the Magi formed a sacred caste or college which had great celebrity . According to Strabo the Magi were astrologers and . astronomers , while they also practised different
sortsof divination , assuming to have power to forecast the future and influence the present by secret rites and agencies . If in some things they ministered to superstition and imposed upon a credulous and imaginative people , it is yet certain that they did not degrade their art into a low and deceptive magic . The Magi were more than mere jugglers and charlatans .
In Hebrew aud Christian civilisations magio and divination appear onl y in the background . It appears , however , that magical prac tices of many kinds prevailed among the ancient Israelites , for the prophets aro especially severe in their condemnation of such arts . Thus Isaiah rebukes the people for consulting those "that havo familiar spirits , and the wizards that chirp and mutter . " Israel
suffered in this respect by contact with idolatrous nations , and the beliefs and practices thus derived had a prevailing force for a long period . Even in the early Christian times magic and divination had hosts of followers . Simon Magus and Elymas were fnmona sorcerers , and according to the New Testament record they had great influence over the people . Among both Jews aud Greeks there were many
who were addicted to magic , though it had fallen into disrepute among the educated classes . In the middle ages there was what seems to have been a revivir » belief in magic , or things of kindred character , and many strargo and absurd practices prevailed . Then magic was studied as a scieucp , and was advocated as a grand and mysterious art by some
distinguished names . It was tho-jght possible by magical means to discover the secrets of nature and produce the most marvellous results . The transmutation of base metals into gold , the discovery of the elixir of "e and the acquiring of power over the elemental forces of nature , were some of the objects to be secured by magical agency . With this d in
n view , societies were formed , having peculiar rites and ceremonies , aud following a ritual which was a strange mixture of legendary 'ore and superstition . It is often charged tl at Freemasonry was the out growth of some of these medieval organisations , or that it was in some way connected with a system of magic practised in tho dark
Magic And Divination.
ages . There is no gronnd for such au allegation . Tho most that can bo said is , that there are resemblances between tho Masonic Institntion and tho Hermetic Brotherhood that then existed . Some of the symbols known to Masonvy wero made use . of iu tho practice of the Hermetic art , tho professors of which were bound together by secret ties and solemn pledges , and divided into grades , somewhat after the
plan of tho Masonic system . Those who called themselves the followers of tho " Thrico greatest Hermes" had fellowship in a sort of mystic union , and wore given the means of ready recognition among themselves . But whatever the Hermetic Brotherhood of tho early or later period may havo represented in its character and purposes ,
it was not Masonry . Its legends and its watchwords were not those that the Craft lias been instructed in from the earliest period until now , and its rites and ceremonies , together with its practical expres . sion , were vastly different from the observances known to Masonio Lodgo rooms , and the servicos ontsido to which brethren have been called .
There is little nse of building upon the " Hermetic Masonry " of the Middle Ages , or of attempting to show any direct alliance between the societies of alchemists and astrologiats which then sprang into existence , and that brotherhood which assumed its present organic form about the beginning of the eighteenth century . What does it matter if Masonry cannot show its descent from some fanciful
system of tho distant past ? Something of its form and spirit was in many of the old philosophies and sooieties , but we may not be over , anxious to trace a too close connection between those ancient systems and the present life of our great Fraternity . Masonry practises no arts of magic or divination . It deals in no wonder workings , aud
attempts no control over the occult forces of nature . It but speaks the words of wisdom appealing to the understanding and the heart , and makes use of symbols and rites to impress moral lessons , and to bring men into the relations of mutual help fulness . Its mission is to commuuicate a larger , freer , happier life to its followers :
Imperial Theatre.
IMPERIAL THEATRE .
MR . CHARLES DTJ VAL , who has deservedly acquired a repntation as a humourist ; author of " With a Show through Southern Africa , " and originator of the celebrated monologue entitled " Odds and Ends , " has been engaged by Mr . Edgar Bruce to give a limited number of afternoon performances at the Imperial Theatre , Westminster . Mr . Du Val brings to bear an extended
experience acquired during his late tour in the South African Colonies . In September last he started for Pretoria , visiting all the towns of Natal and the Transvaal en route . After a diffioulfc and often dangerous journey Mr . Du Val arrived in Pretoria just in time to enjoy tho privilege of sharing the fate of its inhabitants and enduring beleagunrment of some five months' duration , where ,
however , he seems to have turned the occasion to material advantage as Editor of The News of the Camp , a tri . weekly little journal published under canvas in the military lines defending Pretoria . Mr . Du Val appears also to have seen some active service in the fighting around the town , and has been honourably mentioned in the official despatches
of Lieut .-Col . Gildea , the Commandant of the garrison , for special services in the various actions , having his horse shot nnder him at the "Red House Kraal . " The lecturer has a very happy way of recounting his adventures , and we cau cordially recommend our readers to pay him a visit at the Imperial Theatre , where the entertainment is given every afternoon at Three o ' clock p . m .
Anecdotes Of Robert Burns.
ANECDOTES OF ROBERT BURNS .
BURNS loved praise , and loved it not the less when it came from the lips of an accomplished lady . "Madame , " said he to Mrs . McMurdoe , " your praise has ballooned me np to Parnassus . " " My merit is not all my own , " he said to Robert Aiken of Ayr , " for you have read nie into reputation . " To one who was frugal of his wine at table , and who was standing
holding up a fresh bottle , saying , " Do allow me to draw this one cork more ; I ask it as a favour . " "Sir , " said Burns , " you hold the screw over the cork like Abraham holding the knife above his son Isaac . Make the sacrifice !" Of the farm of Ellisland , when , some one said it was good ground , Burns answered , " And so it is , save what is atones . It is not land
it is the riddlings of the Creation !" While at Moffat once with Clarke , the composer , the poet called for a bumper of brandy . " Oh , not a bumper , " said the musician ; " I prefer two small glasses !" "Two glasses ! " cried Burns . "Why , you are like the lass in
Kyle , wiio said she would rather be kissed twice bareheaded than onca with her bonnet on . " Even on his last bed Burn 3 ' s wit still flashed out in the face of death . When ho looked up and saw Dr . Maxwell at his bedside , " Alas ! " he said , " what has brought you here ? I am but a poor crow , and not worth plucking . " He pointed to his pistols , took them
in his hand , and gavo them to Maxwell , saying , they could not be in worthier keeping , and he should never more have need of them . This relieved his proud heart from a sense of obligation . Soon afterwards lie saw Gibson , one of his brother volunteers , by his bedside , with tears in his eyes . He smiled , and said , " John , do not let the awkward squad fire over me ! " —Keystone .
Bro . Scott , P . G . D . England , D . P . G . M . Sussex , was , on Saturday last , presented with a silver goblet and a purse of 700 guineas as a mark of appreciation for his Masonic services . The Provincial Grand Master for Sussex , Sir W . W . Burrell presided .