CRATA REPOA - PREPARATION AND FIRST GRADE

PREPARATION 

When an Aspirant desired to enter the Ancient and Mysterious Society of Crata Repoa, he had to be recommended by one of the Initiates.

The proposition was ordinarily made by the King himself, who wrote an authorization to the Priests (*1).

Having applied at Heliopolis, the Aspirant was referred to the learned of the Institution at Memphis, and these sent him on to Thebes, (Porphyre-Vie de Pythagore.) Here he was circumcised (*2). (Herodotus, book 2nd. Clement of Alexandria, Scromat I.)

They put him on a particular diet, interdicting him the use of certain foods, such as vegetables and fish, also wine (*3), but after his initiation this restriction was relaxed.

They compelled him to pass several months imprisoned in a subterranean vault (*4), abandoned to his reflections he was allowed to write his thoughts. He was then strictly examined 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 engraving those maxims which he was required to learn by heart. (Jamblique, de Mysterus. Pausanias, book I, expressly stating that these columns were found in subterraneans near Thebes.)

When he had accomplished this an Initiate, termed the Thesmophores (Introductor), approached 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 (*5), the Thesmophores took him by the hand (Apuleius, Metamorphoses, book 2, and presented him at the Gate of Men. (Ciceron, de Legibus, book 2-Mysterus ex agresti imanique vita exculti ad humanitatem, et mitigati sumus.)

Upon his arrival the Thesmophores touched the shoulder of the Pastophoris (one of the last apprentices), who was guarding the exterior, and invited him to announce the Aspirant, which he did by knocking at the gate of entrance. (On one of the Pyramids this act is naturally figured.) The Neophyte having satisfied the questions asked of him, the Gate of Men opened and he was admitted.

The Hierophant questioned him anew upon various subjects, and the Neophyte answered categorically. (Plutarch, in Lacon Apoph. Lysander.) They then caused him to travel round the Birantha (Histoire du  Ciel, book 1, page 44), and endeavored to terrify him by artificial lightning, claps of thunder, hail, rain, and tempest. (Eusebius. Caesar, Preparat Evangel. Clement of Alexandria, Admonit ad Gent.) If he was not, by this, too much discouraged, the Menes, or reader of laws, read to him the constitution of the Society. He promised to conform himself thereto.

After this adhesion the Thesmophores conducted him with uncovered head, before the Hierophant, before whom he knelt. They put the point of a sword to his throat and caused him to take the oath of fidelity and discretion, invoking sun, moon and stars to wit-ness his sincerity. (Alexander ab Alexandro, Book 5, Chapter 10.) He had then the bandage removed from his eyes and was placed between two square columns named Betilies (Eusebius, Demonst. Evang. book 1).

Between these two columns was placed a ladder of seven steps, and another allegorical figure with eight doors or gates of different dimensions. (On gene, Cont. Cels.-page 34 of Bouchereau’s translation).

The Hierophant did not at once explain the mysterious sense of these emblems, but addressed him as follows: 

"To you who come hither to acquire the right of listening I address myself: the doors of this Temple are firmly closed to the profane, they cannot enter 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 yourself from those prejudices and passions which might draw you from the 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 (*6), and He preserves them; no mortal can behold Him, and nothing can be hid from His sight." (Eusebius, Preparat Evangel 1-13, Clement of Alexandria, Admonit 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 signification 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 symbolical language and the common hieroglyphically 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.

(*1) The government of ancient Egypt was theocratic. While the Pharaoh appeared to be the head of the State, the priests were the actual governors of the empire. The king was placed on his throne by the priests, maintained there by priestly influence, and remained the whole of his life under the guardianship 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. But in ancient Egypt learning was regarded as a high privilege, and education was under the direction of a small number of chosen individuals who were organized into the Mystery Schools or sacred State institutions. The members of these groups were united by bends, pledges, and vows of secrecy.

(*2) Bro. Godfrey Higgins suggests that this is the origin of the popular belief that all Freemasons are branded.

 

(*3) The Druses and other societies known in our 29 degree follow the tame ancient custom.

 

(*4) The Hindu Yoga does the same, but this is to give him the opportunity of adopting hibernating customs, and contribute to the result.

 

(*5) By this is meant that which was called in Freemasonry of the 18th century a cabinet of reflection, or a room set aside for concentration and meditation.

 

(*6) One of the deepest secrets of the metaphysical doctrines of antiquity was belief in one, unique, eternal, and perfect God. The wisest initiates recognized the unity of the divine principle and left to the ignorant and uninformed populace polytheistic theologies. The Greeks, like the Egyptians, recognized one God, whose Mysteries they celebrated with appropriate rituals arid rites. The less informed among the Greeks, however, continued to venerate an elaborate pantheon of divinities. The worship of the One God was celebrated by the greatest of the Greek philosophers in the temple of Elcusis under the pretext of venerating the Goddess Ceres.