The British Druids And Persian Magi.

grievous punishment that lhey could , indict ; " th Persians a ! so knew the power of excommunication , and cast off the abandoned and impenitent in a similar manner . The Druids instructed tlieir disciples in grottoes aud and sequestered recesses ; and Zoroaster , the chief Magus of tlie Persians ,

communicated his instructions in a cave . In all the preceding instances , aud in a variety of others , the resemblance between the Druids of Britain , and the Magi of Persia , is both striking and wonderful . It may be traced in all the general characteristics of their distinct orders , in the rights

of the living , and in the ceremonies observed towards the dead . We may therefore infer , that tlieir general princip les were the same ; and that , although they differed from each other in sudordinate punctilios , the singular conformity which existed , could not have resulted from accidental similitudes .

The principle , however , from which tins conformity has arisen , being far less evident than the fact itself , has g iven rise to various conjectures and much discussion . Mr . Polwhele argues from it , in favour of his own hypothesis , and contends that it affords a commanding evidence in favour of an early

colony into Britain from Armenia or its confines ; and it must be acknowledged , that its aspect is far from being unfavourable to his cause . Dr . Borlase supposes , that the Druids had some principles and rites that were derived from those of true religion , that had begun with mankind and that were

continued through succeeding ages , though somewhat obscured by fable . Other principles and rites , he observes , must have sprung from those general seeds of idolatry , which in process of time polluted the whole Gentile world . But a third sort , he contends , were the product of climate , the effect of invention , and the result of imitation .

Those branches of their principles , rites , and customs , which Dr . Borlase supposes the Druids to have established by imitation , he conceives they derived from the Phoenician merchants , who frequented the Cornish coasts . These merchants , without doubt , were well acquainted with the Persians , as

Tyre and Sidon continued for many years the principal marts of their eastern as well as their western trade . And it is not improbable , that the acute Phcenicaus , and after them the Greeks , on finding the Druids of Cornwall the dupes of superstition ,

endeavoured to secure their favour and interest , by enriching their mythology with the fables and absurdities of the eastern nations . It was a profitable trade , to barter superstition for merchandise ; to introduce the follies of Persia for the metals of

Cornwall ; and a proof of something more than common ingenuity , to ensure the protection of power , in proportion to the extent of the imposition which they practised . Through the same channel we may also perceive how the Druids of this country had acquired some

knowledge of the Jewish and Egyptian rites . The Phoenicians traded much with Egypt , aud had an opportunity of carrying on the barter of mythology in that country for its more valuable commodities , and of conveying their fables to the most advantageous market . Iu the meanwhile , the Jews were

within reach of tlieir constant observations , and furnished them with an opportunity of exporting many of thoserites which God had commanded them to observe . And as the Phoenicians traded with the world , and had an opportunity of noting the various customs , manners , aud institutions of mankind , we

may fairly infer , that the mixture of truth and falsehood , which we sometimes discover in the records of idolatry , may be , in some degree , traced to this Phoenician channel , in which the conflicting currents seem to have been united . The Druids of Cornwall being thus circumstanced ,

we may easily account for the inconsistent parts and principles , of which their creed was formed . They seem to have been ready to lay hold on everything that could promise to decorate tlieir mythology , and extend their influence . Inconsistency was only of a secondary consideration . They alone had the

power and ability to interpret any laws ; and consequently they knew perfectly well how to impute to the want of discernment in the disciples , any sublime mysteries which had the appearance of inconsistency . It is plain , however , from hence , that through

these innovations , which it is probable the Pliojiiicians introduced , Druidism must have degenerated from its primitive simplicity . But what tlie precise effects ot these innovations were , we have now no means of comprehending . We know however with certainty , that our British ancestors were idolaters ;

that they bowed down before inanimate matter , which they considered as the residence of some intelligent aocnt ; and that iu some of their sacrifices , their altars were stained with human blood . Such was the worship , such were the gods , and

such were the rites and sacrifices which distinguished the Druids and ancient Britons . Of these Dm ds and other Britons we have many remains still existing in Cornwall ; but through the lapse of time , the particular uses of many are wholly unknown . —Montldy Illustrated Journal .

Singular Coincidence.

SINGULAR COINCIDENCE .

( To the Editor of the Freemason . ) . DEMI Slit , AND BUOTIIKI .. _ T am exceedingly glad to find that au Address delivered b y Bro . Little on the 2 . 5 th February last ; and which appeared in No . 1 of THE FREEMASON , ia so hi ghly appreciated b y a writer called '' Dimlxo , " in oue of your contu . nporaries , that he cheerfull y appropriates the ideas as his own .

Thus we find that Bro . Little , in allusion to the universal cliaractcrimparted to the Masonic Institution by the founders of Speculative Ereenmsoiirv in the beginning of the 18 th century , writes as follows : —

Bno . LITTLE . " It is impossible to overrate tlie results which followed this great change in the theory and practice of tho Craft , and the applause of mankind in general is due to those courageous men who , at a period when strife and bitterness prevailed between

warring sects , were so far in advance of tbe spirit of their age , as to discard the intolerance which then separated man from his fellow-men . " Again , in speaking of Freemasonry as an institution

which " boldly proclaims that all upright men are brethren . But in awarding the highest meed of praise to the promoters of universality in thc Craft , we must not overlook the fact , so interestingtoevery

Masonic student , that a Christian element formerly existed in its precepts and ceremonies . He then proceeds to state that the Christian or chivalric orders are to be regarded as developments of Freemasonry in a Christian sense .

And further refers to the abuse of Masonic privileges , by designing men in connection with the invention of " pseudo - Masonic degrees which reflected disgrace upon Christianity by preaching a spirit of intolerance , " & c . 1 remain , yo

" DXALOX . " "Dnalxo" writes : — "Wo cannot overlook the fact that this universality is the result of tho charges that have been effected in the theory and practice of the order , since its revival in the early part of the eighteenth century .

"The benefits arising from these changes , to the Craft and society in general , cannot be overrated , and the highest honor is due to those , who at a period of bitter politcal and religious

intolerance , boldly proclaimed th _ r free and generous opinion , that all just aud upright men are brethren . While ascribing due honor to the promoters of universality in the Craft , we cannot forget that

a Christian element pre-existed , which by the elevation of Freemasonry from a sectarian to an universal institution , was diverted into another channel—that of the so-called High Degrees .

" From political and other sinister motives , pseudo-Masonic degrees have been invented of intolerant and pernicious principles , " & c . urs fraternally , OUDO AB CHAO .

Metropolitan Masonic Meetings

METROPOLITAN MASONIC MEETINGS

For thc Week ending July 17 , 1869 . Monday , July 12 . Quarterly G . Meeting Boy ' s School , Freemasons' Hall , at 12 . Lodge No . 879 , " Peckham , ' , Edinbro' Castle , Peckham . Mark Lodge 5 , " Mullet and Chisel , " Horns Tavern , Kenington .

Tuesday , July 13 . Lodge No . 518 , " Wellington , " White Swan Tavern , Deptford . „ 033 , " Doric , " Anderton's Hotel , Fleet-street . Metropolitan Chapter of Instruction , George Hotel ,

Aldermiuibury at 7 ; Comp . ltrett , Preceptor . Domatic Lodge of Instruction , Palmerston Tavern , Grosvenorpark , Camberwell , at 7 . 30 . Joppa Lodge of Instruction , Hose and Crown , BUliopsgatestreet .

Wednesday , July 14 . Committee Royal Masonic Benevolent Institution , at 3 . Lodge So . 820 , " Lily , " Greyhound Hotel , Iticlimond . „ 1017 , " Montefiore , " Freemasons' Uall . „ 1228 , " Beacontree , " Privatc-rooni 8 , Lcvtonstone .

Thursday , July 15 . Lodge No . 917 , " Cosmopolitan , " City Terminus Hotel , Cannon-street . Red - ) - Vlantagcnet Preccptory , No . 2 , Lvceum Tavern , Strand .

Friday , July 16 . Lodge No . 813 , " New Concord , " Rosemary Branch Tav ., Hoxton . Saturday , July 17 . Audit Committee Boy ' s School . LodgeNo . Ils 6 , "Lewis , " Nightingale Tavern , Wood-green ,

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