Skip to main content
Museum of Freemasonry

Masonic Periodicals Online

  • Explore
  • Advanced Search
  • Home
  • Explore
  • The Freemasons' Monthly Magazine
  • Sept. 19, 1863
  • Page 5
  • THE MYSTICAL PRINCIPLES OF ISLAMISM; OR, A LECTURE ON THE DERVICHES.
Current:

The Freemasons' Monthly Magazine, Sept. 19, 1863: Page 5

  • Back to The Freemasons' Monthly Magazine, Sept. 19, 1863
  • Print image
  • Articles/Ads
    Article THE MYSTICAL PRINCIPLES OF ISLAMISM; OR, A LECTURE ON THE DERVICHES. ← Page 2 of 4 →
Page 5

Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

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

“The Freemasons' Monthly Magazine: 1863-09-19, Page 5” Masonic Periodicals Online, Library and Museum of Freemasonry, 9 July 2025, django:8000/periodicals/mmr/issues/mmr_19091863/page/5/.
  • List
  • Grid
Title Category Page
THE RIGHTS OF VISITORS AND MASONIC TRIALS. Article 1
"LE MONDE MACONNIQUE" AND "THE FREEMASONS' MAGAZINE." Article 3
THE MYSTICAL PRINCIPLES OF ISLAMISM; OR, A LECTURE ON THE DERVICHES. Article 4
MASONIC NOTES AND QUERIES. Article 7
CORRESPONDENCE. Article 12
COLONIAL BOARDS OF GENERAL PURPOSES. Article 12
THE BOYS' SCHOOL. Article 12
MASONIC CHARITY. Article 12
THE MASONIC MIRROR. Article 13
METROPOLITAN. Article 13
PROVINCIAL. Article 13
INDIA. Article 16
PUBLIC AMUSEMENTS. Article 17
THE WEEK. Article 18
TO CORRESPONDENTS. Article 20
Page 1

Page 1

1 Article
Page 2

Page 2

1 Article
Page 3

Page 3

1 Article
Page 4

Page 4

2 Articles
Page 5

Page 5

1 Article
Page 6

Page 6

1 Article
Page 7

Page 7

3 Articles
Page 8

Page 8

1 Article
Page 9

Page 9

1 Article
Page 10

Page 10

1 Article
Page 11

Page 11

1 Article
Page 12

Page 12

4 Articles
Page 13

Page 13

4 Articles
Page 14

Page 14

1 Article
Page 15

Page 15

1 Article
Page 16

Page 16

2 Articles
Page 17

Page 17

1 Article
Page 18

Page 18

2 Articles
Page 19

Page 19

1 Article
Page 20

Page 20

3 Articles
Page 5

Note: This text has been automatically extracted via Optical Character Recognition (OCR) software.

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

  • Prev page
  • 1
  • 4
  • You're on page5
  • 6
  • 20
  • Next page
  • Accredited Museum Designated Outstanding Collection
  • LIBRARY AND MUSEUM CHARITABLE TRUST OF THE UNITED GRAND LODGE OF ENGLAND REGISTERED CHARITY NUMBER 1058497 / ALL RIGHTS RESERVED © 2025

  • Accessibility statement

  • Designed, developed, and maintained by King's Digital Lab

We use cookies to track usage and preferences.

Privacy & cookie policy