freemasonry of the ancient Egypt 13

freemasonry of the ancient Egypt 13

THE INITIATION OF THE FOUR ELEMENTS

(according to the doctrines of the Egyptians)

 

 

 

 

CRATA REPOA

 

OR INITIATIONS TO THE ANCIENT MYSTERIES

OF THE PRIESTS OF ECYPT

 

♦

 

 

 

I ranslated from the German, and published by the Rro. Ant. Bailleul Paris. — At Ant. Bailleul,

 

I dilor, Rue Ihbautode 8; Renard, Library, Rue St. Anne, 71; Delaunay, Rue Palais Royal, 582 1

 

 

 

PREPARATION

 

 

 

When an Aspirant desired to enter the Ancient and Mysterious Society of

< i .n .i Rcpoa, he had to be recommended by one of the Initiates. The propo-

sition was ordinarily made by the King himself, who wrote an authorization

to the Priests.* Having applied at Heliopolis, the Aspirant was referred to the

learned of the Institution at Memphis, and these sent him on to Thebes.

 

 

 

' I hr government of ancient Egypt was theocratic. While the Pharaoh appeared to be the head of the

Si.ii«\ the priests were the actual governors of the empire. The king was placed on his throne by the

(•in viv maintained there by priestly influence, and remained the whole of his life under the guardian

•hip and protection of the priesthood. The temples were the sanctuaries of the Letters and Sciences,

and learning in all its branches was cultivated exclusively by the priesthood.

 

In modern civilization it is regarded as a sacred principle that knowledge be common property;

all mankind has a right to participate in knowledge according to the extent of his intellectual capacities.

Km m ancient Egypt learning was regarded as a high privilege, and education was under the direction

"I • small number of chosen individuals who were organized into the Mystery Schools or sacred

Si .He uvst nut ions. The members of these groups were united by bonds, pledges, and vows of secrecy.

 

 

 

• / 6 5 .

 

 

 

CRATA REPOA

 

 

 

(Porphyre— Vie de Pythagore.) Here he was circumcised.* (Herodotus, book

2nd. Clement of Alexandria, Scromat L) They put him on a particular diet,

interdicting him the use of certain foods, such as vegetables and fish, also

wine^ but after his initiation this restriction was relaxed. They compelled him

to pass several months imprisoned in a subterranean vault, t abandoned to his

reflections he was allowed to write his thoughts. He was then strictly exam-

ined to ascertain the limit of his intelligence. When the time had arrived to

quit his prison, they conducted him to a gallery surrounded with the columns

of Hermes, upon which were engraven those maxims which he was required

to learn by heart. (Jamblique, de Mysteriis. Pausanias, book I, expressly stat-

ing that these columns were found in subterraneans near Thebes.) When he

had accomplished this an Initiate, termed the Thesmophores (Introductor), ap-

proached him. He held in his hand a large scourge, with which he kept back

the people from the entrance, called the Gate of the Profane. He introduced

the Aspirant into a grotto, where they bandaged his eyes, and attached bonds

or manacles, of an elastic nature to his hands.

 

FIRST GRADE— PASTOPHORIS

 

The Apprentice was charged to guard the entrance, which conducted to the

Gate of Men. The Aspirant having been prepared in the grotto,* the Thes-

mophores took him by the hand (Apuleius, Metamorphoses, book 2, and pre-

sented him at the Gate of Men. Ciceron, de Leg, bus, book 2— Mysteriis ex

 

“Bro. Godfrey Higg,n s suggests that this is the origin of the popular belief that all Freemasons are

branded.

 

*The Druses and other societies known in our 29° follow the same ancient custom.

 

*The Hindu Yoge docs the same, but this is to give h.m the opportunity of adopting h.bcrnating cus-

toms. and contribute to the result.

 

§ By th,s ,s mcam that was called in Freemasonry of the eighteenth century a cabinet of reflec-

 

tion. or a room set aside for concentration and meditation.

 

 

 

• 166 •

 

 

 

CRATA REPOA

 

 

 

•w'lrsii imamquc vita cxculti ad humanitatem, ct mitigati sumus.) Upon his

•nival the I hesmophores touched the shoulder of the Pastophoris (one of

ilu Iasi apprentices), who was guarding the exterior, and invited him to an-

il* miiii « the Aspirant, which he did by knocking at the gate of entrance. (On

mil <>! the Pyramids this act is naturally figured.) The Neophyte having

iir.iied the questions asked of him, the Gate of Men opened and he was

mlmitted.

 

I lie I lierophant questioned him anew upon various subjects, and the

f h ophyte answered categorically. (Plutarch, in Lacon Apoph. Lysander.) They

ih* m * atised him to travel round the Birantha ( Histoire du del, book I, page 44),

in. I endeavoured to terrify him by artificial lightning, claps of thunder, hail,

i mi, and tempest. (Eusebius. Caesar, Preparat Evangel. Clement of Alexan-

 

• !i i i, Adinonit ad Gent.)

 

II lie was not, by this, too much discouraged, the Menes, or reader of laws,

m i. I to him the constitution of the Society. He promised to conform himself

thereto. After this adhesion the Thesmophores conducted him with uncov-

. ie»| head, before the Hierophant, before whom he knelt. They put the point

o! ,i sword to his throat and caused him to take the oath of fidelity and dis-

. let ion, invoking sun, moon and stars to witness his sincerity. (Alexander ab

 

ilextindro, Book 5, Chapter 10.) He had then the bandage removed from his

eyes and was placed between two square columns named Betilies (Eusebius,

/ kmonst. Evang. book I). Between these two columns was placed a ladder of

• \rn steps, and another allegorical figure with eight doors or gates of differ-

 

• ni dimensions. (Origene, Coni. Ceb. — page 34 of Bouchereaus translation).

I lie I lierophant did not at once explain the mysterious sense of these em-

blems, but addressed him as follows:

 

" lb you who come hither to acquire the right of listening I address my-

sell: the doors of this Temple are firmly closed to the profane, they cannot

 

• liter hither, but you, Menes, Musee, Child of Celestial works and research,

listen to my voice, for I am about to disclose unto you great truths. Guard

y« »ui self from those prejudices and passions which might draw you from the

 

 

 

. 167 .

 

 

 

CRATA REPOA

 

true road to happiness, fix your thoughts upon the divine being and keep

Him ever before your eyes, in order the better to govern your heart and senses.

If you earnestly desire to tread the true path to felicity, remember that you are

always in the presence of that All-powerful being who governs the universe.

This sole being has produced all things, through Him they exist* and He

preserves them; no mortal can behold Him, and nothing can be hid from His

sight. (Eusebius, Preparat Evangel I— 1 3, Clement of Alexandria, Admonir ad

Gent.)

 

After this address they caused the apprentice to ascend the steps of the

ladder and taught him that it was a symbol of Metempsychosis. They also

taught him that the names and attributes of the Gods had a higher significa-

tion than was known to the people.

 

The instruction of this grade was scientific or physical; they explained to

the Neophyte the cause of winds, lightning, thunder; they taught anatomy

and the healing art, and how to compound drugs. They also taught the sym-

bolical language and the common hieroglyphical writing. (Jamblicus, Life of

Pythagoras .)

 

The reception finished, the Hierophant gave the Initiate the word by

which they recognized each other. This word was Amoun. and signified. Be

discreet. (Plutarch, Of Isis and Osiris .) They also taught him the grip of the

hand. (Jamblicus, Life of Pythagoras .) They clothed him with a sort of hood

which terminated in a pyramidical shape, and they placed round his loins an

apron termed Xylon. Round his neck he wore a collar with tassels falling on

the breast. In other respects he was unclothed. It was his duty in turn to act as Guard of the Gates of Men.