Mithraic Worship.

Strabo , were a warlike race ( a people living in tents and having their wives in common , to whom a Scjthian origin has been given ) also worshipped the Sun and offered horses in sacrifice on account of their swiftness , ( i ) The Persians venerated all the elements of nature , tli 3 y are slid to have paid a kind of religious homage to water . From its connection with the heavenly bodies , the sacrifice of the bull cams to be considered the chief feature in the worship of Mithra , whom

they adored for the favours which they believed he could obtain for them by his intercession with the Sun , whose satellite they considered him . With Mithra they associated the all-seeing eye of Varuna who was to the Greeks the Ouranos or god of the heavenly regions—of the celestial sea , and the heavens above it . To the Persians , Mithra was the god of daylight , he and Varuna were fabled to sit together on a golden throne , and journey at evening in a brazen car .

Baba Nanati , the ist Gura or teacher of the Sikhs , was born in 146 9 A . D . He was the founder of that sect which arose in India as a protest against Hinduism , but like the Hindus they reverence the cow and will not eat beef , differing from them , however , in that they are flesh eaters . It is worthy of remark that the Sikhs , when repeating their so-called Japji Sahib

or morning prayer , recite the following strophe : " The bull , that is the real stay and support of this world is righteousness—the offspring of Mercy . It is the foundation of all contentment and peace . The popular myth of the earth , supporting bull only those can see who are intelligent . " What load must this bull have to bear ? There are earths many atfd many in number far away from our own . Who props them up if the bull supports ours ? "

A not uncommon device on the coins of the Mogul Emperors of India , is Taurus gestans Solem—that is , of the sun rising on the back of the bull " ( as stated by Hyde ) . In ancient times the Hindus celebrated the Gomedha Jug or sacrifice of the Bull in honour of the Sun , they credited him with breaking the mundane egg with his horn . The Ball Apis of Egypt was also an emblem of the Sun in his creative and his vernal power .

In Druidical sacrifices its cult had both a Mythological aid an astronomical origin . In our May-pole sports and dances we unknowingly celebrate the Phallic festivals of India and Egypt , of which the pole is a symbol . At this season took place the chief and most ce ' ebrated of the four 'Druidical festivals in Ancient Britain , these were accompanied by grand solemnities or sacrifices , at which the Arch D .-uid , a rayed in virgin

white , with the sacred Druid egg enclosed in gold and suspended round his neck , bearing in one hand the mystical staff and in the other the golden sickle , cut the sacred all-healing mistletoe . It was also customary at this ceremony to immolate two white bulls which had never known the yoke . On this day also the Druids were in the practice of lighting fires on the

eminences along the whole coast near which they resided , the fires being so p laced as to be within sight of each other ; they were lit in honour of B . 'al or Bealan ( the Irish or Celtic word for the Sun ) . Such fires are still lighted on May-day by the Highlanders of Scotland —on the coast of Brittany—and in parts of Scandinavia .

Sun worship still prevails in Hindostan ; it also had formerly a spec ' ul existence in Phdinicia , Chaldea , Egypt , Mexico , and Peru . The two most important and ancient races in India were denominated Surya-vatns . i and Chandra vains . i , or children of the Sun and Moon . A verse in the Vedas , called Gayatri , which is deemed by the ancient Hindus to be the most sacredof all , is addressed to the Sun . An abridged translation of this as given by Prof . H . H . Wilson runs thus— " Let us m-. ditate on the sacred light of the divine Sun , that it may illuminate our minds . "

At Benares is a temple called the Nangrah , or the seven planets , in which Hindus of the Saiva caste worship daily . We can trace the worship of the Mithra , through three distinct periods , viz . —1 st , as it was practised under the ancient Persian monarchy ; secondly , the modifications it received through India in transit from its Northern Asiatic home ; thirdly , its developments in Italy , where it flourished in Roman times and down to the first four centuries of the Christian era , when it became mixed with other religous

systems . As asserted by Porphyry , the Persians always worshipped their sun god Mithra in groves , caves , or gloomy mountain recesses , or in cave-ns hewn out in the solid rock , such as those at Salsette and Elephanta , near Bombay . That writer , describing the cave of Mithra in the Median mountains , says :

" It resembled the world fabricated by Mithra , a cave , in the lofty roof of which the signs of the Zodiac were sculptured in golden characters , while through its spacious dome , represented by orbs of different metals , symbolical of their power and influence , the Suit and Planets performed their ceaseless and undeviating revolutions . "

In a passage from Celsus , an Epicurean philosopher of the second century A . D , as quoted by Origen ( 185-254 A n ) , one of the most learned of ecclesiastical writers , it is stated that in the rites of Mithra the Persians represented the two-fold motion of the stars , fixed and planetary , and that to illustrate this they erected in their caves a high ladder ; on its ascent were seven different gates , according to the number of the planets—the first

was of lead , to indicate the slow motion of the planet Saturn ; the second of tin , to symbolise the brilliancy and softness of Venus ; the third , of brass , was emblematic of Jupiter ; the fourth was made of iron , because Mercury was suited to all kinds of labour ; the fifth gate was of a mixed mass , as typifying Mars ; the sixth of silver , for the Moon , the Queen of Night ; the seventh of gold , a fit emblem for the Sun , as being the T < ing of Metals ,

and the Sun , the Sovereign of the Sky . " It seems strange that the religious rites cf the god of daylight should have been performed under the above mentioned conditions ; its votaries were probably not sufficiently skilled to erect temples ; secrecy was . an essential necessity in their worship , and , in addition to this , the solemn silence of the grove or cavern would be aids to meditation on the higher mysteries .

As the worshippers of Mithra increased in numbers , many of the natural caves would be found too small for their requirements . The next step would be to enlarge them by hewing out various rock chambers in connection with the original one . Whether this were natural or artificial , examples of this may be seen in the rock-hewn caves on the islands of Salsette and Elephanta

near Bombay ; it has been held by some that these were used in Mithraic worship after that cult had penetrated to India , which it is supposed to have done after the return of Pompt y the Great from his victories in Asia , when it also madeils way to Greece ar . d to Italy , and , we shall see later on , even as far north as Great Britain . In its Indian modifications , Mithraic worship would appear to have incorporated into its system the Hindu doctrince of

( 1 ) Some have li . \ e J their place of residence on the Caspian Sea , others , to the North 01 the Lanube .

Mithraic Worship.

Metempsychosis , viz ., that the soul of man needs regeneration-a process which they saw the earth received by Solar action . The Hindus taught that this could be attained by man through a typical new birth ; by means of a ceremony still performed by them of passing their bodies through a holedstone , a clt ft in a rock , or the golden image of a cow .

Such a holed-stone exists on a promontory near Bombay called Malabar point ; it is said to be frequented by many Hindu pilgrims , since all who can contrive to pass through a certain narrow and tortuous fissure in this rock are thenceforward regenerated and absolved from their former sins . This same notion still survives in Europe . In some parts of England and also in Denmark

, within the writer ' s knowledge , a holed-stone , a cleft tree , and a bramble rooted at both ends are believed to be sovereign remedies for children suffering from certain diseases , if passed through them . The European idea is the healing of bodily infirmities . Life through death runs through the ancient Persian and Hindu symbolism . ( To be continued ) .

Consecration Of The Jubilee Masters' Lodge, No. 2712.

CONSECRATION OF THE JUBILEE MASTERS ' LODGE , No . 2712 .

PRESENTATION TO BRO . J . D . LANGTON , P . D . G . D . C . The consecration of the Jubilee Masters' Lodge , No . 2712—which has for some time been eagerly anticipated in Metropolitan circles—took place at the Hotel Cecil on the 20 th instant , and certainly proved one of the most remarkable gatherings ever attracted by a similar function . The brethren present numbered about 2311 , and , with a single exception , all were Installed Masters .

The new lodge , which numbers 75 founders , is the outcome of the meeting held at the Albert Hall last year to celebrate the Diamond Jubilee of her Majesty , when the Masters of London lodges afterwards dined together under the presidency of Bro . the Earl of Euston , and decided to apply for a warrant to form themselves into a lodge . After some difficulty , the lodge has now become an established fact , and will doubtless justify its existence

in the future . The consecration ceremony was performed b y Bro . E Letchworth , the Grand Secretary , assisted by Bros . Sir John Monckton , P . G . W ., as S . W . ; Thomas Fenn , P . G . W ., as J . W . ; thc Rev . J . Studholme Brownrigg , P . G . Chap ., as Chaplain : Frank Richardson , P . G . D ., as D . C . ; J . D . Langton , P . D . G . D . C , and Gordon Smith , P . G . S . B ., as A . D . Cs . ; and R . Clay Sudlow , P . G . S . B ., as I . G .

Bro . Alderman W . V . Morgan , P . G . Treas ., was the W . M . designate , and Bros . J R . Cleave , P . P . G . D . Surrey , and W . S . Hooper , P . M . 1987 , the Senior and Junior Wardens designate . After the formal opening of the lodge , the CONSECRATING OFFICER , addressing the brethren , said . It will not be necessary for me to occupy your time for many moments with any words of my own . We are met

together on an occasion of peculiar interest , for the purpose of starting into existerce a new lodge—a lodge which was formed to commemorate the celebration of that auspicious event which we celebrated last year—her Majesty ' s Diamond Jubilee . I sincerely trust that this new lodge , started under such favourable auspices , may be the means of advancing the best interests of our Order , and that it may accomplish all those special objects

the founders have more particularly in view . The founders signified their approval of the officers named in the warrant , After which an oration was delivered by Bro . Rev . J . STI ' DHOLME BROWNRIGG , P . G . Chap . He said the Jubilee year was fast leaving behind many pleasant recollections which would be cherished by their grandchildren . Those recollections would have an effect on the future d ynasty of their

Empire which it was impossible to exaggerate . The loyalty and devotion which that year called forth were monuments bearing the knowled ge which existsamongstnationsthatshe wasworthyof thehonourand devotion bestowed upon her . But now that the year had passed the brethren as Masons had fitly commenced the new year by the consecration of a new Masonic lodge which would remind them that they were to live , not for time past but for time

present and time future . Why had they consecrated their lodge that day and what did they mean to do ? Those were practical questions which it mig ht be difficult to answer but which they could answer for themselves . This lodge was different from other lodges and had to justify its existence . With all respect he would suggest two courses —two practical things by which they might be of advantage to themselves and their country . First to be loyal

Masons and then this lodge could not fail to be a power . Its presence and its existence ought to make itself felt . Would they be a power for loyalty 1 Supporting Grand Lodge and constituted authority . It was ri ght they should retain their individual opinion , but they could not shut their eyes to the fact that the time was upon them when it was easy to find fault , and the result was to impede the course of business by injudicious obstruction .

This lodge would serve a useful end by being loyal to constituted authority and the Grand Master , not unreasonably opposing , but supporting where possible . It was silly to live in a fool ' s paradise , and it was not difficult to see that , notwithstanding the personal popularity of their gracious lady , there were not wanting signs that at the end of this century , there were

forces at work which did not militate for good order and loyalty , grave social problems remained to be solved and could not be shirked . They could be solved by religious men by honest hard work . In their lives and in their surroundings , whatever they might be , the difficulties must not be shirked , keeping before them the fear of God and the love of their country and their Oueen .

The lodge was then solemnly consecrated with the usual formalities . Bro . Alderman W . Vaughan Morgan , P . G . Treas ., was then presented as W . M . designate , and duly installed as W . M . in the presence of what must probably constitute a record number of Installed Masters in a private lodg « .

The following officers were invested : Bros . J . Boulton , P . G . P ., acting I P . M . ; ( . R . Cleave , W . M . 264 S , P . P . G . D ., S . W . ; W . S . Hooper , W . M . 1987 , j . W . ; C . O . Burgess , W . M . 2398 , P . P . G . D ., Treas . ; j . I ) . Langton , P . D . G . D . C , Sec . ; Imre Kiralfy , W . M . 25 S 1 , S . D . ; J . A . Hani . on , W . M . 24 SS , J . D . ; H . G . Neville , W . M . 2127 , DC ; H . J . Hrickwell , W . M . 2455 , I . G . ; F . A . Jewson , VV . M . 1818 , Org . ; F . C . Van Duz : r , W . M . 2397 , Mostyn T . Pigott , VV . M . 197 , P . G . Stwd ., J . H .