Zoroastrianism And Freemasonry.

you know , has received high sanctification , by undergoing the necessary ablutions aud purifications . But , Avith all that , he is not observing Barshnam . Those Avho are in the active performance of the higher functions of religions ceremonies—that is the Barshnamwallas—areof course

, , , preA'entecl from joining the ordinary affairs of life for the period they have their Barshnams . But Dustoors are supervisors rather than the actual performers of the consecrational ceremonies , and they therefore can move about freely and associate

with the rest . And yet I was j > reparecl for a great deal of prejudicial opposition to be made to him , Avhich , indeed , came in volleys from every direction . " AATiat a desecration , " clamoured the ignorant and the bigoted , " for a Dustoor to become

a Freemason 1 "—to go to learn what they imagined to be the tenets and principles of Christian religion , and , most horrible of all , to consent to dine Avith people of other religions , <& c . I need not mention that the Mobeds and Dustoors do not dine on the same table with their own

fellow-Zoroastrians also , and it Avas in vain to expect the Dustoor to join our Masonic banquet ; but I had hoped in his case to have made dinner no part of his Masonry . Of course , there Avas no other help , and the initiation did not take place . But really my opinion is that the Dustoor

Avould have gained vastly by his joining our institution . You know A'ery Avell that nothing in Freemasonry restrains the reli gious liberties of its initiates . The Dustoor would not have been a bit less Zoroastriau by joining us . On the

contrary , he would have gained something from the study of our rites and ceremonies , our si gns and symbols . In the following pages I will explain to you how that could have happened . Freemasonry is described to be a moral institution veiled in allegory

and illustrated by symbols . The institution differs from other religious systems m this respect , that , unlike the latter , it has no born members . A Christian or a zoroastriau , or a Mahomedan or a Hindoo ' s children take their father ' reliion

s g h y ^ ight of birth ; not so the children of a Freemason in Masonry . The members 111 a Masonic body are elected after strict enquiry and a ri gid voting by ballot Avhen they are of mature age , and haA'e proved

themselves morally worthy . Hence there is a great probability of much greater percentage of intelligence to be found in a given number of Freemasons than in that of believers of any other institution . Besides , no innovation is permitted in

Freemasonry ; consequently , the ori ginal illustrations and interpretation are transmitted untampered most scrupulously from mouth to mouth , and from generation to generation . This has helped the preservation of a vast deal of original ancient

lore , expressed in rites and ceremonies , and explained by constituted lectures . The orignal design and purposes of outward ceremonials are hence clearly unfolded before us . Not such is the case as regards ancient religions . The ceremonials are

extant in them , but the original causes thereof are lost to knowledge . There are good many rites and ceremonies , signs and symbols , to be observed in the Zoroastriau religion , but they are like a skeleton without a soul in them . Their primitive

object is not understood , or is very imperfectly understood . Of course , a deep study of the Zoroastriau scriptures Avould unravel all ; but to an ordinary inquirer Avho has no time to study deep into the Parsee scriptures , much might be found in Freemasonry Avhich would be useful to him in giving the right interpretations to many understood or misunderstood ceremonials .

The Dustoor , himself conversant with the Zoroastriau ceremonials and Avell read in the sacred books , would have very easily found much in Freemasonry to remind him of corresponding matters in his religion ; and even he Avould have profitably found expositions of ceremonies in

Freemasonry Avhich would have helped him in his endeavours to get at the right explanations of his own Zoroastrian rituals . In my humble way I haA'e often been much gratified and recompensed at meeting success iu instituting similes between Masonic and Zoroastrian rices and

ceremonies , It is a very interesting study , and affords me as much delight as I can imagine Dr . Oliver to have found in making comparisons betAveen . Christian and Masonic teachings and dogmas . I am tempted to give on this occasion a feAv specimens of this sort of study ; but perhaps it will be easier to adhere to a system , and , taking the tracing board of