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

nature , not drawn up by a mystical author , and that even such books need to be perused by the aid of a Sheik . These wear patched clothes , ancl a common felt cap , and pretend to mysteries for which they prepare themselves by long " fasting ancl prayers " in solitude ( Mark ix . 29 ) . They live in out-of-the-way placeskeep watch over the tombs of the holdead

, y , and are much consulted by the credulous for their blessings and spiritual ministerings . Of these are the present Kaderees and Nakshibendees , frequently seen in and about Constantinople , where they exercise much influence among the lower classes .

The Nooranich , or " enlightened , " regard light as the emblem of virtue , but hold that fire , or " Naar , " is that of vice , perhaps in consequence of + 1- | 5 ir condemnation of the ancient idolatry of fire-worshippers in Persia . Of these are the Byramiehs and Hamzavees . Those originally called the Battaniebs , or " the

mystical" par excellence , holds that all those individuals whose minds are in a state of alienation are holy men , or , as they are here called , Mejzoobs , and that their intellects had already become re-joined to the Divine Essence . This belief is not only common to all Derviches , but to a great number of Moslems generally ,

of the present time , and is the origin of the Abdals , or " holy men , " so famous in Ottoman early history . These wander about the streets , almost in a state of perfect nudity , revered by all who know them . Among those often seen in the streets of Constantinople is a descendant of the celebrated AAli Pashaof Tanina

, , who is a remarkable case of shrewd intelligence ancl total indifference to all personal appearances and public opinion . It is said that the fate of his ancestor , who was treacherously taken and decapitated during the reign of Mahmoud IL , affected his mind , and induced him to adopt the vagrant lifewhich he

, still carries out . This condition is , doubtlessly , often assumed by others disgusted with the trials and vicissitudes of life , aud so as to escape from the necessity of conforming to the exigencies of a more manly and honourable intercourse with the world .

The Ashkiehs , or the "loving , " devote themselves to a devout love of God . They believe in a perfect harmony of all nature ; that " God is love , " and that His creatures are bound to entertain for Him , ancl all His creatures ( perhaps limiting this to the Islam portion only ) an infinite affection . Of these are the

Mevlevees , or so-called " Turning or Dancing Derviches , " who may be compared to the Swedenborgians of Europe . It is needless to add that all of these Orders connect or reconcile thei \ - mystical principles with the Koran . They say that the Prophet was a Sufieeist

, or " mystical believer " of a very high order , which is highly probable , and quote many of his Hadis , or " traditional sayings , " to serve their creed . They also state that the Caliph Aali was thoroughly acquainted with their doctrines , and deputed his two sons , Hassan and Hussain , and two other holy men

of his own time , named Kummail-ibin-Zaid and Hassan-el-Basree , to teach them . Erom these , they declare , many of their principal founders of Tariks , or " paths , " received their intuition , and their IQiirkays , or " mantles , " as symbols of their spiritual Orders . In the use of the mantle I have found no other Islam origin than the tradition granted by the Derviches , i . e ., that the Prophet , to show his strong

affection for his son-in-law , Aali , and his family , once drew his cloak or mantle around them , and declared that they all . formed one body and one soul with his own . The Oriental use of the mantle by prophets and holy men can , however , be traced back to a very remote period , such as , to the death of Aaron , the translation of ElijahandI miht addthat of Christ

, , g , , which was of one piece . As , among the more recent Derviches , the head of the Tekkeh is called the Murchid , or Sheik , and hissuccessor the Khalifeh , or Caliph , so is it with regard to the political head of the State , who , according to them , has received the mantle of the Prophet , and so

became his Caliph , or successor . Sultan Selim I . received the Khirkay-i-Shereeif , or holy black mantle worn by the Prophet , from Mahomet , the last of the Abbessides of the Prophet's lineage , when he conquered Egypt ; and this revered relic was carefully preserved in- the " Old Seraglio " of Constantinople

up to the time of the destruction of that edifice by fire , recently . There is also another one to which the Derviches attach a still higher importance , in a mystical point of view , preserved in an especial building near the mosque of Mohammed IL , iu the charge of a descendant of the family of Yais , on whom it was

bestowed by the Prophet himself . To arrive at the Dervich degree of Khalifeh , or successor , it is , as afore-mentioned , necessary to spend much time in "fasting and prayer , " and in a complete abstraction from all worldly pursuits . In their mvstical language , the man must die before tho

saint can be born . To this degree of spiritual perfection , as well as to his supposed familiarity with allthe mystical doctrines , dogmas , and tenets of the Order , he must also possess the respect , reverence , ancl entire submission of all the other Murids , ordisciples . By constant prayer , his breath—even his .

touch—must possess a sanctifying influence , and be believed to possess a superhuman power of performing , miracles . This is peculiarly the ease with the Euftaees ,. or "Howling Derviches , " whose loud invocation ofthe Islam creed , " There is no other God than Allah , and Mahomet is the prophet of Allah" and the miraculous

, powers which this is supjiosed to give to them during their devotional exercises , renders them the most celebrated of Constantinople . If , iu the course of his devc > - tionat probation , the disciple , who seeks advancement , succeeds in seeing in a vision the peer or founder of

his Order , his seclusion and abstraction may be terminated by the permission of his Murchid ; and , though much reduced iu bodily strength , his trial has not yet ended . He must , in obedience to the con > mands of the Murchid , wander from place to place , visiting holy tombs , and in the performance of the

pilgrimage to Mecca and Meddeena , and even proceed to the revered tombs of Kerbellay , near to Bagdad , where repose the remains of the Caliph Aali , his two sons , Hassan and Hussain , and their descendants . Such visions may be a natural result of the constant mental occupation of the devotee on one subject , and

that he therein actually beholds tbe individuals who are so continuously present to his imagination . Among some of the Orders the Sheik is not compelled to accept a Khalifeh , but is entirely free to leave his mantle of succession , at his death , to whomsoever of his Muriels , or "initiated brethren , " he deems most worthy of it . Iu this empire , the office