"Le Monde Maconnique" And "The Freemasons' Magazine."

from Germany , Italy , Turkey , England , Ireland , and Australia , —the last four of these items being derived from the pages of THE FREEMASONS' MA & AZINJE , which is " silent on universal Masonry ; " and yet the writer closes the immediate sentence by admitting that he will" follow it [ THE M AGAZINE ] with interest

in whatever concerns our Order in England , and continue to g lean from its news . " Pretty well this for the " silent" FREEMASONS' MAGAZINE ! We have no desire of depreciating Le Monde Magonnique , but are not quietly going to bear its

uuprovoked attacks without replying to them ; and although we canuot hide from our readers that the tones of thought , the manners and customs , of various countries , ever have and will differ , yet we are inclined to believe the whole Masonic world recognises some common objects as the basis of the Order ; but how

each nation adapts these objects to its own peculiar state of freedom , intelligence , or faith , must be left entirely to itself . That we have been sneered at as loyal , conservative , anxious for the prosperity of the Craft and interested in our noble Charities , is , indeed , a pleasure which the

author of the attack , with all his "Liberty , Equality , and Fraternity " of sentiment , never intended for our delectation . Long may we merit such taunts , aud , Avith the charity that " vaunteth not itself , thiuketh no evil , rejoiceth in the truth , heareth all things and

endureth all things , " we hope our contemporary , -Ce 3 Ionde Maconni-qti-e , will plainly perceive that it has studiously gone out of its way to attack us uncourteously , and so weaken those bonds of " universal Freeasonry , " which it is so proud to talk of , and yet so reluctant to recognise in any other but its OAVQ pages .

The Mystical Principles Of Islamism; Or, A Lecture On The Derviches.

THE MYSTICAL PRINCIPLES OF ISLAMISM ; OR , A LECTURE ON THE DERVICHES .

Br Buo . Joirx P . BROAVX , CONSTAXTIXOPLE . ( Concluded from page 199 . ) Among the Derviehes there have been several distinguished poets , such as Jehal-ed-Dm-er-Koomee , the author of a celebrated mystical Avork , in the Persian languagenamed the Methnevee i Sheriffand

, , the founder of the Order of the Mevlevees , or "Dancing Derviehes . " It is filled with the most mystical reflections , generally on the subject of love for the Divinity , and breathes iu every line the most ecstatic rapture . These raptures are supposed by the Derviehes to be holy inspirations . The wildest flights

of the imagination—often crazed by the stimulating influences of hasheesh ( hempseed paste ) , taken to give them a foretaste of the iutoi-icating delights of Paradise—are supposed , also , to carry the creature aloft to the Creator , with whom he then holds communion . The soft and gentle music of the Mevlevees , particularly that made hy the "mystical reed , " or Oriental flute , is for the purpose of exciting the

senses , or inspiring them hy the sweet harmony of nature . The Mevlevees are the most respectable of all the Dervich Orders of Constantinople , and are held in hig h repute by many of the highest functionaries of the Government . Their Tekkehs always possess a good library , and the brethren devote themselvesin many casesto literary pursuits .

, , The following short extract from the founder of this Order , translated by Sir William Jones , will serve as an example of their mystical faith , and gentle aspirations -. — "Hail , heavenly love ! true source of endless gains , Thy balm , restores me , and thy skill sustains .

0 ! more than Galen learned , than Plato wise ! My guide , my law , my joy supreme , arise ! Love warms the frigid clay with mystic fire , And dancing mountains leap with young desire . Blest is the soul that swims in seas of love , And long the life sustained by food above . AVith forms imperfect can perfection dwell ? Here pause my song , and then vain world farewell . "

The eloquent Saadi has given to the Derviehes many moral lessons , and the odes of Hafiz are deemed to be purely ntystica ) raptures , love lyrics to the Deity , veiled iu worldly allegory . Hafiz , however , carries his poetical licences so far , when he commands the use of wine , the drinking cup , and the frequenting

of wine-houses ( Meykhanehs ) , as to shock the piety of the more devout . They comment with some severity on the language which he uses when speaking of his sweethearts ( often of his own sex ) , their curls , and the moles in their cheeks , and compares the furrows on their brows to the verses of the Koran !

These are , however , explained by showing that , though the poet sees beloved objects in their natural character , still the meaning of his language is entirely spiritual . For instance , when he mentions wine , he means "the knowledge of God , " or the "love of God ; " the wine-shop means the Murchidor " spiritual

, master , " AA'hose heart is the depository of the " love of God ; " the wine-cup is the Telkin , or the "calling upon the name of Allah , " by which the pious Dervich intoxicates his soul , and destroys his sinful passions . The Mehboobeh , or mistress , also , is said to signify

the Murchid , or Sheik , whom the discip le loves with all his heart . The curls or ringlets of the beloved are the grateful praises of the Sheik , tending to bind the affections of the discip le to himself ; the moles on his , or her cheeks , signify that , when the disciple beholds the total absence of all worldly wants on the part of the Sheikhe also abandons all desire of both

, worlds ; and the furrows on his , or her brow , compared by him to the verses of the ICorau , mean simply the spiritual light on the brow of the Sheik . Some of the mystical poets , and particularly Hafiz , speak of the abandoning of all desire , on the part of the devout Dervich , to possess either the joys of this

life or that which is to come ; and this is interpreted as meaning , not what it expresses , but simply that he does not serve God for any reward or recompense ; that God can never be induced to offer such incentives for the love or devotion of the Dervich , Avho is in duty bound to both love and obey Him with the most

perfect submission , and receive Avhatever He pleases to bestoAv upon him . Some of the Derviehes , particularly the Bektashees , believe in the metempsychosis , which is called Tennessooh aud Hullulieh , and reconcile it with Islamism