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

-through the 1 / th verse of the 78 th chapter of the Koran . They believe that some men , by a total indifference to all the better hopes of a future life of happiness , and in consequence of the vicious nature of their present lives , become brutalised , and possess the characteristics of certain animals of the worst , or

most disgusting kind ; that , when they die , their souls do not go to the spiritual world of purity and goodness perfected , but actually enter the bodies of the animals which they most resembled , and then , by . actual propagation , become the real animal itself . This principle is carried still fartherand the

bru-, talised soul , when not thus perpetuated , enters the body of any other animal -which deA'ours the first , be it biped , quadruped , fish , or bird ; or that , if the animal has died a natural death , without having been rid of the human soul Avithin it , and becomes decomposedany vegetable life springing from its

re-, up mains , such as a tree , a plant , or a flower , may receive aud perpetuate it . This theory of the transmigration of the soul is clearly of Indian origin , and cannot be supported by the Koran . It is condemned by all of the more rational of the Dervich Orders . Their

theory also is that man , degraded from his high position , by his sinful passions , to that of the lower orders of creatures , can only free himself from it through prayer and repentance ; that this similitude to animal nature is not visible during his life , hut will become so after the resurrection ; and that God , in His great

mercy , sends him visions , to warn him of his erring condition , during his slumbers ; for the Prophet , in a Hadis , has said that " Sleep is the brother of Death . " Just as the dying man is supposed to see himself in his true form aud character , aud so know whether , by repentancehe is freed from his " ruling passion in

, ¦ life , " so does he see himself , in sleep , following in the path of his fatal passion . The miser beholds himself in his dreams , pursing his coveted treasures ; the glutton feasts upon dainties ; and the sensual one awakes from the enjoyment of what occupies so much of his Avaking moments .

So far as I have been able to learn , the only real secrets- of the Dervich Orders are those points of faith which so far conflict with ordinary Islamism as to be extremely difficult of explanation , and , as is supposed , are quite incomprehensible to ordinary minds . These the disciple must receive from his

Murchid Avithout any doubting , and be careful never to reveal them to the non-initiated . They are confided to him , at his admission and instruction , by the master , and his acceptance of them , and oath to keep "them inviolate , is called hy them the Ikrar , or vow . They are only confided to him after the expiration of

-a probationary term , differing among the various Orders , from a month to a full year , and during which his mental ability to keep them faithfully is fully tested .

There are in Constantinople but few of the most austere of the original Orders ; these are now only found in Bokhara and some parts of Persia , aud perhaps in Hindostan . The wandering Derviehes whom we frequently meet in the streets are not Ottomansbut comemostlfrom India and its

, , y , vicinity . They are principally of the Kaderee , the Nakshibendee , and the Kalenderee Orders . They wear the ordinary felt Kulah , or cap of their Order , and are dressed in rags , over which is throvra a lion

or a leopard skin , called a Postakee , which serves them both as a mantle and a praying carpet . In their hands they bear an alms-cup , called a Keshgool , for the reception of whatever offerings , voluntary or compulsory , may be given to them . Their ordinary Salutation is "Yahoo ! " ( 0 , living God !) , and their

thanks are generally scanty—at least in words . Besides this , they carry in their hand an iron instrument , called Mueen , a staff at one end , and a curved half circle at the other , on which to rest the forehead or shoulder , and often it contains a sharp pointed dagger for defence or offence . Though they are

sup posed to be on pious pilgrimages to the graves of the holy dead , or on probationary tours , they are but little respected by other Mussulmans generally , and often suffer from the cold charities of the world .

They , nevertheless , sometimes prove , upon acquaintance , to be possessed of much wit and intelligence , and to have acquired during their wanderings much true knoAvledge of mankind . Possessing nothing , and desiring little more than bread , or the means of procuring it , they are well able -to smile at the worldly

ambitions of others , and to criticise its results . It is of these humble Fakeers , or Derviehes , that so many anecdotes are given , and whose sarcastic replies furnish morals for so many tales . In place of claiming credit among their fellow mortals , they assume to possess an influence of a superior nature with the

Creator , which , however , they are always more willing to exert ( for a consideration ) in favour of others , than for themselves . Indeed , self-neglect , and an abnegation of all personal interests , are their chief capital ; and , if report be correct , they are seldom averse to impress this upon the attention of those whom they

may chance to meet in places where assistance is not readily to be found . I have been informed by Mussulman friends that many of these religious enthusiasts do not belong to any of the Tariks , or paths of the Derviehes , but are simply Fakeers , or " poor , " who , abandoning the " temporal Avorld , " devote themselves exclusively to a " spiritual" one ; and that they are not to be considered in any other light than that of ordinary mendicants .

I may add that there is another class of people in the East , often seen in Constantinople , and generally mistaken for Derviehes , called Hawasjilar , whose profession it is to write Nushas , or " charms , " composed mostly of verses from the Koran . They also draw up mystical calculations , and transpose the letters of

the Oriental alphabet , each one of which has a numerical value , in such a manner as to preserve , it is so believed by many , the wearer from harm . They , in imitation of the Sheiks , also pretend to effect cures in certain cases which have baffled the medical art , by means of manipulations of the parts afflicted ; and

this often with such success as to create for them high reputations for sanctity and spiritual powers . This may be properly attributed more to animal magnetism than to prayer and fasting , or other religious influence , though I believe they are ignorant of any knowledge of that wonderful science . Some of these

sit by the wayside , and wait for customers ; others have small shops , the windows of which are filled with specimens of their mystical writings , often drawn upon the figure of a hand , called that of "Aali . " The preceding- remarks will serve to shoAV , so far