E ARE NOW going to survey another important strand of the Authentic Tradition. This time, it is somewhat related to the Gold R+C (at least according to the common Legend), plus a lineage that has ancestry deriving from the Ramsay lineage, and then some. This is perhaps one of the most important lineages (to the OTO and to those who are still practicing it) in the Western branch of the Authentic Tradition, not because of its present-day successors and claimants, but because it culminates in the early 19th Century, in the establishment of the Science of Archaeology, and created such a ‘bone’ of contention against it, by other ‘Masonic’ Rites, that it must be taken seriously and not regarded merely as a heretical institution of irregular Freemasonry, practicing the ‘rejected knowledge,’ so-called.
“Since I have in turn referred to a Magical Society, i.e. the Golden Dawn, mentioned Waite's hypothesis that Mackenzie might have had some connection with its pre-history, and identified Irwin as a believer in the occult arts, some may suppose that I have a personal involvement with occultism. This is not the case. As a historian of ideas I am solely concerned with the historical fact of the persistent survival of beliefs which can be equated with the concept of 'Rejected Knowledge', meaning knowledge which is rejected by the Establishment at large because it is held to be superstitious, lacking a rational basis, unscientific, and so on. Astrology is a typical example.”
Speaking of the Societas Rosicruciana In Anglia, Herr Howe writes:
“Important in the context of this study is that during its early years it provided a meeting place for Master Masons who were interested in one or other variety of 'Rejected Knowledge'. In the 1870s a fair number of its members can be identified as spiritualists. A decade later Dr. W. Wynn Westcott, Dr. W. R. Woodman (2) and S. L. MacGregor Mathers - in 1887 they became the Hermetic Order of the Golden Dawn's founding Chiefs - led the Society in the direction of the western Hermetic tradition, e.g. the study of the Cabbala and alchemical symbolism. In 1900 Westcott described its members as 'students of the curious and mystical lore, remaining still for investigation, as to the work and philosophy of the old Rosicrucians, Alchymists, and Mystics of past ages'.”
Writing about Saint Mackenzie:
“Mackenzie was already interested in the 'Rejected Knowledge' area by 1858, when he published (at his own expense) four issues of The Biological Review: A Monthly Repertory of the Science of Life (October 1858-January 1859). This periodical, which soon failed for lack of support, was particularly concerned with mesmerism's medical applications, homoeopathy, a novelty called 'electro-dentistry', and what Mackenzie described as 'the finer Physics generally'.”
Turning to Frederick Hockley:
“Frederick Hockley (1808-85), an accountant by profession, was well known in circles which cultivated 'Rejected Knowledge'. He was about twenty-five years older than Mackenzie, who probably first met him when he was editing the Biological Review in 1858-9. Apart from his scrying experiments with crystals and so-called 'Magic Mirrors', which were used to induce trance states, he was a diligent copyist of old magical manuscripts. (1) He became a Freemason rather late in life in 1864 (aet. 56), but his career in the Craft was not without distinction. (2) He was also Mackenzie's guru in occult matters. The time came, however, when his pupil became tiresome. His letter to Irwin of 23 March 1873 explains why Mackenzie's career had gone to seed, hence why he no longer had his carriage and the world at his feet.”
Later on, a commentator to Howe’s paper says:
“An interesting question that arises in my mind from Bro. Howe's paper is, 'Does the sort of thing he deals with go in hundred year cycles?' The latter part of the 18th century was fertile in the raising of a number of additional degrees some of which, like the Royal Arch, the Knights Templar etc., were to become thoroughly restpectable and established, whilst others withered and died - just as a century later the more absurd creations of the Little-Mackenzie-Irwin 'manufactory' did not survive but some, with a more traditional or pseudo-historical basis, lived on and still do. If then these manifestations do go in cycles it seems that we are just about due for another. Certainly if one looks around there is ample evidence of a great deal of interest today in what Bro. Howe so aptly calls 'Rejected Knowledge', As an indication of this one need look no farther, for instance, than the books advertised on the back of the dust-jackets of Bro. Howe's own book on the Golden Dawn, or Bro. Alex Horne's King Solomon's Temple in the Masonic Tradition. On the whole, however, I think that the resurgence of interest in occultism and mysticism will pass Freemasonry by and produce no masonic'drop-outs' or fringe whimsies. The cold wind of economics would be likely to nip any new growth in the bud!” -- Ellic Howe, Fringe Masonry in England 1870 – 1885.
So, if the so-called “rejected knowledge” is regarded by Howe as this particular line of enquiry – does that mean that archaeology is to be included among that which is rejected?
As we shall see, there is plenty to recommend a greater investigation of this “rejected knowledge” – relating to the groups we are presently surveying.
"The Oriental Rite of Memphis first appeared in 1838 when Jacques Etienne Marconis de Negre first established the Grand Lodge Osiris in Brussels. The underlying legend of the rite was that it descended from the Dionysian and Egyptian mysteries. The sage Ormus is said to have combined the mysteries with Christianity to produce the original Rose-Croix. The Oriental Rite of Memphis was a system of ninety-seven degrees, producing such August titles as Commander of the Luminous Triangle, Sublime Prince of the Royal Mystery, Sublime Pastor of the Hutz, Doctor of the Planispheres, and so on. See Waite, New Encyclopaedia of Freemasonry, Vol. 2, p. 241ff. The rite was eventually reduced to thirty-three degrees, calling itself the Ancient[sic] and Primitive Rite. It was taken to the United States circa 1854-56 by H. J. Seymour, and to England in 1872 by John Yarker. It was later associated with the Ordis [sic]Templi Orientis. The Magazine of the Rite of Memphis, the Oriflamme, advertised the O. T. O. in its issues. In 1875 the rite was amalgamated with the Rite of Misraim[sic]. In History of the Antient and Primitive Rite of Masonry (London, 1875) the Rite of Memphis is said to derive from that of the Philadelphians of Narbonne, established in 1779." – HBHG, p. 461, paperback edition.
In this long footnote, the authors of HBHG do their best to summarize as concisely as possible, the confusing history of the Rites associated with Memphis, Mizraim, the A & P Rite, et cetera. We recommend the interested reader consult the TimeLine of the Authentic Tradition, for several years between the late 18th Century and the latter portion of the 19th Century, as well as any Masonic Encyclopaedias that may be available.
As for this segment, we are going to continue with a line of influence that comes from the time of Ramsay’s famous Oration: the development, of not merely High Grade Freemasonry, but the development of several important Esoteric Orders and that which ultimately derives from them.
For example, the Amis Réunis and its succession depend upon something that is not entirely “Masonic” – it depends upon the Order(s) and Group(s) established by Ramsay, Tschoudy, Pasqually, Willermoz, and…. Saint-Martin. For that matter, so does the Bavarian Illuminati.
With this, we get to the genesis of the French Occult Tradition that was responsible for the French Revival in the 19th Century.
But, through the Amis Réunis, the Philalethes, the Scottish Philosophic Rite, and the Philadelphes (or Primitive Rite of Narbonne), a lineage was developed that led to the Disciples of Memphis.
This would include some very gifted men in France – men who had been a part of the Mission to Egypt, as well as others who would be involved in very important studies….
“Antient and Primitive Rite of Masonry, otherwise of Memphis. This rite claims a derivation from Egypt, and an organization from the High Grades which had entered Egypt before the arrival of the French Army, and it has been asserted that Napoleon and Kleber were invested with a ring at the hands of an Egyptian Sage at the Pyramid of Cheops. However that may be, in 1814 the Disciples of Memphis were constituted as a Grand Lodge of Montaubon in France by G. M. Marconis and others, being an incorporation of the various rites worked in the previous century, and especially of the Primitive Rite of the Philadelphes of Narbonne.” – 1 Mackey.
Here, we shall present some links to data that exist elsewhere in our body of work. That would be the TimeLine material. Also, we tabulate the Degree changes over three versions, that of 1839, 1862, and 1872 and later.
Again, we recommend the TimeLine of the Authentic Tradition for several strands of this Tradition, most notably the following years:
1754 (Pasqually); 1756-7, Order of African Architects; 1760, 1766, 1767-8, 1770, 1771, 1772, 1773, 1774, 1775, 1776, 1777, 1778, 1780, 1782, 1784, 1785, 1786, 1788, 1789, 1791, 1792, 1795, 1798, 1805, 1806, 1808, 1810, 1811, 1812, 1813, 1814, 1815, 1816, 1817, 1818, 1819, 1821-2, 1826, 1830, 1832, 1833, 1836, 1837, 1838, 1839, 1840, 1841, 1842, 1851, 1852, 1853, 1854, 1856, 1857, 1859-60, 1862, 1865, 1871, 1872, 1875, 1881, 1884, 1887, etc.
Also, the various versions of the Degrees, from the original , to the reduced, to the expanded version of 1872;
Also, consult the Readings, section, where we include a copy of “A Historical Sketch…”
One of the fundamental legends in the Rite of Memphis package, is that of the Legend of Ormus – his conversion and fusing the Mysteries with Christianity and creating the Rose + Croix, inaugurating a School of Solomonic Wisdom, et cetera. There is a chronology involved, that goes back to very ancient times, using Masonic Legend as a way to tell the Story.
Also, it is clear to us that the Ormus story is incomplete without other “High Grade” Legends, particularly those elaborated by the Baron Tschoudy in his L’Ètoile Flamboyante. These Legends deal more with the Crusades, but show a connection to the Ormus Story. Also, certain legends that fall under the Strict Observance heading are important.
Not only in the Legends but in the Rites that propagated them do we see connecting links. We shall analyze some of these below.
While some may think it ridiculous to include the Memphis tradition in our survey, because it is considered by “True” Masons to be irregular, it is clear to us that we are on the right track with excavating the buried literature of the past for clues as to the Story that has remained hidden for at least a thousand years.
While the Transmission Legend is a part of the Memphis Legend proper, along with the Ormus Legend, the majority of the Legends of Transmission from the Dark Ages to the Crusades can be seen to rely upon the Baron Tschoudy’s writings and the influence he derived from Ramsay.
Where did he obtain them?
Going by the biography from Mackey’s that we quoted earlier (in the segment on the Qadosh Fathers), we are told that he travelled to Italy as the “Chevalier de Lussy”, an assumed name, and got in trouble with the authorities. This led him to write a condemnation of the Papal Bull of Benedict XIV against Freemasonry. This Papal Bull was issued following Ramsay’s Oration.
After picking up Ramsay’s Templar Masonry, travelling in Italy, getting condemned by the Pope, travelling to Russia, getting in trouble, and so on, Tschoudy becomes affiliated in 1762 with the Knights of the East. The Rite he propagated in his two volume Magnum Opus, L’Étoile Flamboyante, appears to bear a resemblance to grades in various Martinesist, Martinist and Philalethe groups.
Masonic Encyclopaedists tell us that he is responsible for the Knight of Saint Andrew Degree.
If so, the degree as it stands in Pike’s version, is quite different from what the original must have been.
For, we read in L’Étoile Flamboyante of stories pertaining to the Crusades that bear little or no resemblance to the Saint Andrew’s Grade in Pike’s Ritual, as well as that which was practiced by the Scottish Rite from its inception at the beginning of the 19th Century: or, for that matter, the chopped up version given to us in the Blanchard Ritual.
In this version, we are dealing with bargaining for the release of a captured Knight in Saladin’s Castle.
But, in the earlier legends pertaining to the St. Andrew’s degree, we are dealing with the Legends of the Scottish Knights who met the Knights of the Morning and of Palestine, also known as the Qadosh Fathers.
It is still a worthwhile question to ask: Why did these Masons of the 18th Century place such a high importance on the transmission to the West, of the old Gnosis – the Primitive Christian Religion – at precisely the time when a new era was in progress: the Age of Reason, the Enlightenment – which signalled an end to reliance upon religious forms as a matter of policy?
As we shall see much later on in this part of our enquiry, there is an interpretation of Primitive Christianity that unites all strands of the Judaism-Christianity-Islam mind-set under one banner, with ends much like those sought by thinkers like Fénelon and Ramsay, and other early Masonic philosophers.
Coming in the purchase-only version. When it is complete.
Coming in the purchase-only version. When it is complete.
There are quite a lot of interesting items, and most of them are in the Readings section.
According to Waite’s New Encyclopaedia of Freemasonry, here is the Legend of the Rite of Memphis:
“The lying legend advanced on behalf of this colossal system, conprising ninety-seven Degrees, may be summarised under the following heads:
(1) Certain Greek Initiates emigrated to Asia Minor, where they established the ANTIENT AND PRIMITIVE RITE OF MEMPHIS, under the name of DIONYSIAN MYSTERIES, about 1060 B.C.
(2) The headquarters were at Byblos, identified with the Scriptural Gebal.
(3) At the beginning of the Christian Era an Egyptian Sage named Ormus, represented as a convert of St. Mark, married the Mysteries of Egyptian priests with those of the New Law, and so produced the GRADE OF ROSE-CROIX, according to the Memphis version.
(4) In 1118 a.d., a chivalric body, vaguely denominated KNIGHTS OF PALESTINE – a name borrowed from Baron Tschoudy – seem to have reached Edinburgh, and there founded a Grand Lodge for the purpose of reviving the knowledge of Ormus.
These transactions notwithstanding, the Rite did not emerge above the horizon of history till about 1814, when an obscure adventurer, calling himself Sam Honis of Cairo, is said to have brought it to France – ready-made, apparently, with all its Senates and Classes. In conjunction with Gabriel Mathieu Marconis, and a few others, he is reported to have founded a Lodge at Montaubon in 1815. …..” – II Waite 241, s.v., ORIENTAL RITE OF MEMPHIS.
The Ormus story evidently comes from the Baron de Westerode, who was a member of the Philalethes, and who came across this story while travelling in Italy. It is said elsewhere that this story comes from Sweden, possibly the “Swedish Rite”. The Knights of Palestine / Knights of the Morning layer comes from the Baron Tschoudy, who also spent time in Italy early in his career. This is all very interesting. The Chevalier Ramsay wrote his Travels of Cyrus after spending time in Italy. We shall cover this more in our segment on Ormus.
We recommend re-reading the segment on the Qadosh Fathers, in Part One of this Book Two.
We present here, from “Masonic Charges and Lectures”, various elements of the Memphis Legend, as best we can.
“The true brethren of all periods have had but one aim, and have laboured for the accomplishment of a single mission. This aim, this mission, is the study of that wisdom which enables us to discern truth. Our labour is that of developing reason and intelligence, and thus to cultivate the beneficent qualities of the human heart and the repression of its vices. In all times our brethren have been distinguished by their extensive tolerance. They admit without distinction all men of elevated soul, of gentle manners, and of recognised probity, whatever their religious opinions may be. In the interior of our Temples are found neither Israelites nor Mussulmen, Jews nor Christians, Catholics nor Protestants; there are only Brothers working in common to enlighten each other, and thus reach a higher state of moral perfection.” – p. 82.
THE CABIRIAN MYSTERIES.
The dogma of the Antient and Primitive Rite of Masonry has but one thought, -- to do Good; but one Banner, -- that of Humanity; but one Crown, -- it is for Virtue. Its origin is lost in the night of time. The most judicious historians assign as the birthplace of its philosophy, the Plains of Tartary, and trace it to our day through the sages of India, Persia, Babylon, Ethiopia and Egypt.
In an immeasurable antiquity, according to Indian monuments, Sages sought the light on the banks of the Ganges, and in the countries of lower India. Like us, they worshipped Truth and propagated it unostentatiously. Their doctrines were simple and devoid of superstition. They adored an Eternal God, Creator of the world, who preserves its existence and causes destruction to give birth to reproduction.
This simple Theology spread throughout Egypt, India and Persia. It was cultivated by the Magi. It changed, as everything changes in the world, and was reduced to its primitive simplicity by a second Zoroaster. Its faithful disciples still exist in Ethiopia as well as in India, among nations not now classed in the ranks of civilisation. Its votaries assembled in the Isle of Meroe, and gave freedom and happiness to the nations which they governed. These benefactors of the human race deemed it impossible to present the true light to rude and uncultivated minds. They veiled under emblems which the multitude construed literally, the Truth, which had her devotees in the Temples of Sais, Thebes, Memphis and Heliopolis. Thus, as in China, Greece, and ancient Rome, as also among enlightened people of the modern world, there were two religions in Egypt; that of the multitude, which mostly addresses itself to objects of the external world, and that of the enlightened, who, disregarding such objects, or viewing them only as important in an allegorical sense of sublime significance, and covering great moral truths, or great features of nature. Each city of Egypt had its peculiar symbols. Memphis, the eloquent, assumed for herself the “Raven.” Thebes, which elevated its thoughts to heaven, decorated her banner with the “Eagle with the eye of Fire.” Canopus chose the “Incense Vase,” emblematic of Divine worship. The Sphynx, couching at the gates of the Temple, denoted the Sages that watched over Egypt. These Sages, educated in the solemn mysteries of Heliopolis, Memphis and Thebes, were the conservators of the Divine Fire. The Sacred Fire of Masonry glowed a thousand years, and no effectual attempt was made to extinguish or weaken it.
On the banks of the Nile, whilst the august guardians of the Traditions veiled them from contemporary eyes, and communicated them only to the few whom they deemed worthy of initiation, other adepts in the interior of Africa, assembling barbarous nations, polished their manners, propagated knowledge, and, in short, instituted our secret mysteries among the burning sands of Nubia and Ethiopia. Meroe, on one hand, gave light to her Gymnosophists on the banks of the Ganges and the Indies. Zoroaster founded the Magian School in Persia and Media, and his followers conquered Scythic and Semitic Babylon. Orpheus established the mysteries of Samothrace, which were consecrated by the Cabiri, and spread among many nations. Triptolemus gave laws to Greece, and laid down the principles of agricultural knowledge, and founded the Temple of Eleusis. Abaris carried the light into the North. The mysteries of Memphis were introduced everywhere, even among the frozen plains of Scythia.
In the early ages of mankind, all branches of science, and especially the architectural, were entrusted entirely to the Priests, or to such as they might admit by initiation; but religion, as explained by the mysteries, was the grand object – science a subsidiary one. Such certainly was the case in the Egyptian mysteries, and as those of Eleusis were brought to Greece from Egypt shortly before the departure of the Israelites, there is no reason to suppose that they were founded on different principles.
But after a period of four hundred years, during which Greece had advanced much in civilisation, some of the initiated attached themselves more to one branch than another; while some devoted themselves to religion, others followed up more closely the paths of science; and about the year 1060 B.C., a portion emigrated to Asia Minor, and gave that country the name of Ionia. Here the Rites received the name of Dionysian Mysteries, from a representation of the death and revival of Bacchus or Dionysos, and were no longer practised chiefly for inculcating religion, but as a necessary initiation or purification of the mind, before the candidate could be admitted to the privileges of an Architect; -- for building was so peculiarly the object of this association, that its members were in after time known as the Dionysian Artificers. One of their chief cities was Byblos, the Gebal, or Gabbel of the sacred volume, and the Hebrew word Gibblim, translated (1 Kings v. 18) stone-squares, is in another place (Ezekiel xviii. 9) rendered, ancients of Gebal, which means the inhabitants of, or workmen from, Gebal, and indicates with sufficient precision that the artists sent by Hiram, King of Tyre, to Jerusalem, were a party of these famed artificers.
After the ceremonies of initiation, the candidate was led to the Presiding Priest, and instructed in the mystic science of the institution. Theology, Morals, Philosophy, and Politics being embraced in these instructions. He was baptised, and, as in the Christian Church, received a new name. This was engraved, together with a mystic token or sign, upon a small white stone, which thus prepared was presented to the initiated. He preserved it as a sacred talisman, and carried it with him wherever he went, as a means of recognition, it being efficacious to procure him relief from distress and security from danger. It was at the same time the emblem of victory over fear, darkness and error, and the means of enjoyment and peace.
St. John, of the Apocalypse, was an initiate of the Cabiri, and alluded to the mystic stone just noticed, when he says, ‘To him that overcometh will I give to eat of the hidden manna, and will give him a White Stone, and in the stone a new name written, which no man knoweth, saving him that receiveth it.’ (Rev. ii. 17.) The Apostle means to say, as the initiate in the Cabirian mysteries, who, with a brave heart and an unfaltering step, passes boldly through the terrible ordeal appointed to try his patience, receives a White Stone with a new name and a mysterious inscription upon it, which is a powerful resource against misfortune and gives him immunity from danger; so shall be given to the man who overcometh his passions and triumphs over vice, security from sin and misery. It will raise him to a divine companionship in celestial fraternity, and to a full participation hereafter in the mysterious enjoyments of the Secret Pavilion above. These Rites were spread through all the cities in Syria, and Hiram, King of Tyre, was a High Priest of these mysteries.
This Institution existed in Judea in the time of Christ, and it is a notable fact that while he denounced in the severest terms the Pharisees and Saducees, he did not say a word against the Essenes, the faithful depositaries of the ancient Cabirian Rite. That he was familiar with this Rite is certain, for it cannot be supposed that a mind like his could pass over without due consideration a society like theirs, admired for amiability and gentleness of manners, and dignified with so many virtues. Besides the moral sentiments, the social maxims, the idea of liberty, fraternity, and equality, which distinguished the Order, differ in no respect from the teachings of Christians regarding the same things.
Though the Lodges in Judea were chiefly composed of Jews, yet they admitted into their Order men of every religion and every rank of life, and like the priests of Egypt, the Magi of Persia, the Gymnosophists of India, they united the study of Moral with that of Natural Philosophy. Although patronised by the great, and respected by all men for the correctness of their conduct and the innocence of their lives, they were persecuted by the Romans until the abolition of their Rite, about the middle of the fifth century.
After the building of the Temple at Jerusalem, Freemasonry was preserved as the result of Roman laws and institutions under the incorporation of Numa Pompilius, 728 years before the common era, and maintained its Rites, especially in Britain, until its amalgamation with the Hermetic Societies of recent times, who thus employed Masonry as subsidiary to their own development.
The real secret of Masonic principles is preserved in our Venerated Ark Whilst the ordinary man is content with the appearance of mystery, and is satisfied with pronouncing some words of which he knows not the meaning, the Masonic philosopher roams through antiquity, and ascends to primary causes in the study of our institution. Whatever success may crown his toil, if the lamp of study has guided him through the labyrinth of ancient mystery, still eager to learn, he will knock at the gate of our Temples. It is among the successors of the Sages of Memphis that he will come to seek that which he thirsts for.” – pp. 129-134.
MASONRY AND THE EASTERN PHILOSOPHY
When casting investigating looks upon the debris which surrounds him, the Sage dares interrogate the bowels of the earth, which he treads disdainfully under his feet, he encounters buried under the rubbish immense skeletons, gigantic ruins appertaining to extinct races which have turn by turn succeeded each other upon the surface of the globe: he sees the characteristics that separate them and is obliged to confess that there has been between the first creation and that of which we form a part, an undoubted progress upwards. If, now guided by the observations he has made, he submits to the investigation of the objects which surround him; if, overrunning the chain of beings, from cold and inert matter, he passes to man, masterpiece of the new creation, studying successively the innumerable transformations, by the aid of which informal clay is metamorphosised into imperfect vegetables, and from thence in an ascendant march to the most accomplished animal organisation; then necessarily a vast and profound thought illuminated his spirit, and unveils to him, so to say, the secrets of T. S. A. O. T. U.; he will be compelled to ask himself, if the divine breath which animates him has not, like the impure vase, which grows superb and odoriferous flowers, submissive to the progressive march of beings, undergone all possible transformations before elevation to the degree of perfection which characterises himself?
…
“It seems certain from our knowledge of the Egyptian priests and the Essenian sects, that the latter were only the continuators of that ancient caste which dispersed itself at the period of those troubles and dissentions which turned Egypt into one scene of anarchy, by which the Romans profited so far as to convert it into one of their provinces. It is reasonable to conclude that the founders of the Essenian Societies were Egyptian priests. What proves this very clearly is that, on the one hand we know not what became of these after the overthrow of the throne of the Ptolemies and the invasion of the country, while on the other hand the societies of the Essenians which appeared at that time, present almost the same character as did the priestly caste of Egypt; indeed we find among the Essenians of Jerusalem and Egypt, the mysterious initiation, the oath of prudence, and the evidences of the Egyptian priests, the same love of the sciences, the same philosophy; everything in fact establishes a perfect resemblance. We may affirm from proofs so intimate, that the confederacy of philosophers, known by the name of initiates or priests of ancient Egypt, reappeared and continued its system in the societies of the Essenes after those later wanderings which followed its dissolution and the dispersion of its members. Contemporary with the Essenes, were the Therapeutae, a magical, astrological, and alchemical sect, who quietly disappeared. They were succeeded by the Ascetics, that is, by a kind of Jewish monks, who, though devoted to a purely contemplative life, preserved amongst them opinions which suffice to prove that they had received from the Egyptian Priests and Essenes that spirit of true philosophy which neither new dogmas or even superstitions had been wholly able to denaturalise.
“Christianity came and enlarged the circle of initiation, it extended to all men the benefits and the moral parts of the mysteries; but the scientific part, its grand foundation, it neglected, as less essential to its mission; it left it as noble pasture to the indefatigable study of the curious and the wise.
“Christian Monks succeed in turn to the Jewish Ascetics and the ruins of the Coptic Monastery are shown, where it is said 360 monks were devoted to seeking, without rest, for the philosopher’s stone. The traditional history of the Templars asserts, that their Grand Master of Nazareth was consecrated Pontiff of the universal religion by the Priests of Egypt.
“What is historically more important to know is, that the Coptic monks who exist in Egypt, even in the present day, are the immediate successors of the Egyptian Priests and Essenes. This connecting link having been established so clearly, it is evident that the spirit and philosophy of these Priests and Essenes, are not lost, seeing that these different bodies have been continued by an unbroken succession till the present day.” – pp. 22-24.
HISTORY OF THE DEGREE OF ROSE CROIX
“I have now to inform you, my brethren, that the Order of the Rose Croix is of the highest antiquity, and has a double origin assigned to it, the one historic and the other philosophic. It was founded by Ormus, who was a Serapian Priest at Memphis, and a friend of the Christian Apostles. Converted by Saint Mark in the year 46, he reformed the doctrines and ceremonies of the Egyptians by the recognition of the Law of the Apostles. His disciples united with the Essenes, who had founded Lodges or Schools of Solomonic science, and travelled from the East to propagate their secret doctrines in the West, where they instructed their pupils in the mysteries of religion and philosophy. The Society, thus became divided into two sects, or orders, known as conservators of the Mosaic secrets, and conservators of the Hermetic secrets, or the doctrines of the Egyptian Thoth.
“The Rosicrucians of the twelfth century, were Hermetic philosophers, who derived from an anterior association which came from the East, with the mission of propagating the secret sciences in the West. Three of them founded in Britain a philosophical seminary, where they taught the sublime sciences. Of these some joined the Crusaders to fight in Palestine, side by side, with those valiant Maccabees, and became known as Knights of Palestine and Knights of the Rose Croix, forming themselves into armed associations for the protection of pilgrims who visited the Holy City; where they cultivated our mysteries and entrusted them to Guarimont, Patriarch of Jerusalem, and Hugh de Payens, in the year 1118.”
[Note: there actually was a Patriarch of Jerusalem named Gormond.]
DEGREE MATERIALS WORTH QUOTING:
36° SUBLIME NEGOCIANT.
Here we have a reference to what appears to be Pernetty’s Rite, Sublime Masters of the Luminous Ring (according to the various historical matters pertaining to the Rites connected to Memphis and the A&P Rite). The description of the Degree in the materials, written by Yarker, says “It has reference to primitive worship and the consequences resulting from the Astronomical observations of the Priests of Babylon, Chaldea and Sidon.” [Note: Interesting that Sidon gets mention.] “It quotes a Chapter in Al-Koran, being the protests of Abram against star and idol worship. The labour is consecrated to Geometry and Astronomy.
O.K. This is interesting.
1. Sabianism
2. Condemnation in Koran against same.
3. Form changes to Geometry and Astronomy.
4. Charge of “President” of Rite.
In one period, it was Sabianism, then it was condemned by the “Rulers”, and then its form changed to scientific forms in order for it to be able to survive… .
38° SUBLIME ELECT OF TRUTH (THE RED EAGLE)
Mention of Achmoneyn as a password. See Description de l’Ègypte.
49° SUBLIME SAGE OF THE PYRAMIDS.
This degree is one of the few that is represented by a full ceremonial. It is definitely an interesting ritual, as far as Masonic Rituals go. The main reason for commenting upon it is in the endnote. In the 62° ritual [see below], we are given the idea of the transformation of the Pagan Mysteries into the Christian Mysteries. Here we have Napoleon and Kleber mentioned, as getting the Mystical Ring from the Sage under the shadow of the Great Pyramid.
“The Rite of Memphis in Egypt says that Kleber, and Napoleon received Investiture with a ring at the hand of an Egyptian Sage, at the Great Pyramid.”
See our comments elsewhere on this (in this article).
52° SAGE OF THE LABYRINTH.
Certain interesting things are mentioned, such as the Palm of the Valley of Oddy, which it turns out refers to the Sycamore trees near Heliopolis, where the Holy Family, by Church Tradition, is said to have sojourned. The Sycamore being, of course, sacred not to Isis, but to Hathor. The Mystic Rose of Kab would be referring to El Kab, for which see Description de l’Ègypte.
It says: “Consult Virgil, Homer, Nicholas Flammel, Cagliostro’s Egyptian Masonry, etc.” Interesting listing of personalities.
56° PONTIFF, OR SAGE OF CADMIA.
Now we come to a degree that discusses some of the secret history pertaining to how Greece survived the Aryan conquest. This is an important part of the story, and there is a relationship to the history of Arcadia, though not pursued in the narrative in the ritual description.
“After Cabiric, or Pelasgic Greece, was desolated by Aryan conquests, Egypt interested itself in the restoration of Greece and sent Orpheus, then Cadmus, who was of Phoenician descent. He erected Thebes in Boeotia and the Citadel retained the name of Kadmia until late times.
“ Mythology, in a myth of which we must seek the meaning says that he killed a Dragon, and having sowed its teeth, a host of armed men sprang up, who fought with each other until five only remained to help to build the City. The legend says that he had five children by his wife Hermonia, the daughter of Ares and Aphrodite, whom the God Zeus (Latin Deus) gave him.
“ He is said in his old age to have fled to Illyria, and he has been credited with the introduction of the Greek Alphabet to which additions were made at a later period. His era is about 1500 B. C.”
Perhaps, but then again it might actually have been later.
59° SUBLIME SAGE, OR GRAND PONTIFF OF OGYGIA.
This one continues the Greek theme. This time we are given the story of Deukalion’s Flood. All we need to state here is that while not mentioned in the ritual material, but in an article by Maltebrun, the flood of Deukalion had to do with crimes committed in Arcadia.
60° SUBLIME GUARDIAN OF THE THREE FIRES.
“A part of the instruction of the priest of old: the Mysterious Key which opens the forgotten intelligence of the world of light and truth, and joins the finite to the infinite. It is the chain of golds, frequently sung by the poets; the basis of the hidden philosophy of Democritus, Pythagoras, Plato, Apollonius, which they went to demand of the Hierophants of Egypt, and the Gymnosophists of India and Ethiopia: invisible to the eyes of the senses, it is the Study of the Soul.”
62° SUBLIME SAGE OF ELEUSIS
This degree deals in an allegorical form with the conversion / change from the Pagan Mystery Traditions to the Christianized forms. This would appear to be alluding to (without directly mentioning it) – the story of ORMUS being a priest of the Egyptian Mysteries of Serapis and getting converted by Saint Mark, thereby creating the Rose+Croix, fusing the Pagan and Christian Traditions together, etc.
78° GRAND PONTIFF OF THE THEBAID.
“Lucian says that the Ethiopians and Thebans invented the Science of the Stars and named the planets. In time Memphis became the chief city but succumbed to Alexandria. The humanised trinity of Heseri, Osiris, Isis, Horus was preserved at This, Thinis, or Abydos, the birth-place of Menes, the first king of the two Egypts 7000 years ago, were the enlightened Apostles of immortal life, and to later times was preserved by the Cenobites of the Thebaid.”
This is another reference to the Thebaid Brethren, who preserved the Ancient Mysteries of Egypt. These are the Cenobites founded by Saint Pachomius, the Serapic Priest.
83° SUBLIME ELECT OF THE VALLEY OF ODDY.
“There is the Symbolic Palm of the Valley of Oddy. The palm was dedicated to the Sun, with 365 properties, and the production of a branch each month, or 12 annually.
“ Near Heliopolis there is a venerable Sycamore, sacred to Isis, who as the goddess of the heavenly sycamores pours their virtues on mankind. The primitive Initiations were under the shadow of trees.”
See our note earlier in this comment on some of the degrees.
86° SUBLIME PHILOSOPHER OF THE VALLEY OF KAB.
“We have the Sublime Rose of the Valley of Kab. The Priests of Memphis consecrate a Rose Bush to Isis, herself termed the Queen of Roses. It has the same signification as the Acacia.”
This would be El-Kab. See Description de l’Ègypte.
88° GRAND ELECT OF THE SACRED CURTAIN.
“Sign: motion with both hands, as if opening a curtain.”
-- this one is for students of Golden Dawn origins. This would be the sign of the Rending of the Veil. Now you will probably tell me that everybody already knows this, but then, how come we never came across it before? Tell us that.
This is what we are told concerning the origins of the Antient and Primitive Rite of Memphis, by John Yarker, undoubtedly quoting earlier writings:
“It is believed that the Ancient Mysteries are yet practised in Egypt by certain Dervishes, and Napoleon the Great and Kleber, who were French Masons, received affiliation to the Egyptian by investure [sic] with a ring by an old Egyptian Sage, at the Great Pyramid of Cheops. Napoleon and the officers of his army, upon this, in 1798, established European Freemasonry with a Grand Lodge at Cairo, and, having initiated a brother named Samuel Honis, he reconveyed the present Rite of Memphis to France. It was in 1815 that certain travelled initiates, Frenchmen and Egyptians, of this Rite (Gabriel Mathieu Marconis de Negre, Grand Master and Hierophant; the Baron Dumas, the Marquis de Laroque, Samuel Honis, of Cairo, &c.) reconstituted a Grand Orient of it at Montaubon, called Disciples of Memphis. The Egyptian Rite of Memphis continued to prosper, and when Mehemet Ali Pasha obtained the direction of affairs in Egypt he gave his patronage to the Lodges on Egyptian soil; they continued a correspondence by means of cyphers, yet preserved to us, with there confreres in Europe and the rest of the world. After the death of the great Pasha, the Rite of Memphis sank for awhile – as it is asserted that in his time Greek and Arab women were members of the Lodges. The son of the first French Grand Hierophant, Jacques Etienne Marconis, a man of great learning and strict morals, and in every way an honour to Masonry, supported by his father, carried our Rite to Brussels in 1838, and to Paris in 1839, where he founded the Grand Lodge of Osiris, whence it spread again to Egypt, Italy, Roumania, and America.” – John Yarker, Speculative Freemasonry, a Historical Lecture Upon the Origin of Craft and High Grade Freemasonry, etc., pamphlet re-printed by Holmes.
Here is something we are told in an autobiography of Kleber, concerning the Egypt Campaign:
[From a listing of Kleber’s journals and writings]: « 3° Journal des opérations du Général Kleber, pendant toute la durée du commandement qu’il exérça à Alexandrie du 18 Messidor au 2e jour complémentaire an VI… »
On 16 Nivose (i.e., 05 - 06 January 1799), Kleber writes that he visited the Pyramids, and the next day went to Heliopolis, and other parts of Egypt.
So, we know that this part of the story took place, but there being no mention at all of much contact with the Pyramid of Cheops or the Sage thereunder….. All we have so far is one reference. And, rather than 1798, it was in early 1799, the former year being the year in which the Campaign began. As we delve into this research we shall see what we can find of relevance.
It is said in the above account of the foundation of the Rite of Memphis that its founders were among those present in the Napoleonic Mission to Egypt (or the Egypt Campaign), and that they included initiates of several High Grade Rites, such as the Philalethes, the Philadelphes, et cetera:
“Most of the Members of the Mission to Egypt who accompanied Bonaparte were Masons of the old initiatic Rites: Philalethes, African Brothers, Hermetic Rite, Philadelphes, Primitive Rite, without omitting for all the Grand Orient of France. Having discovered at Cairo a gnostic-hermetic survival, then in Lebanon the Druse Masonry which Gerard de Nerval had encountered there and which went back to the operative Masonry of the Templars, the Brothers of the Mission to Egypt decided as a result to renounce their affiliation to the Grand Lodge of London, and to practice a new Rite which owed nothing to England, then enemy number one. And thus, under the direction of Samuel Honis and Marconis de Negre, was born the Rite of Memphis in 1813 in Montaubon.” – Robert Ambelain, Ceremonies and Rituals of Symbolic Masonry, as quoted by T. Allen Greenfield, in the Compleat Rite of Memphis, p. 14.
We can see where there are flaws in this story, such as the association with the Druzes, but, this is a clue to other things that exist in the Levant. We do know, however that members of this Mission would be involved in several important pursuits as the 19th century dawned and led to Archaeology, Oriental Research, and other areas.
Indeed, one such figure may have actually been related to Gerard de Nerval, née Labrunie, same surname as Hippolyte Labrunie, one of the founding members of the Disciples of Memphis. In de Nerval’s work The Illuminati: or the Precursors of Communism, he starts off with a short chapter on the books of his uncle, which led him to inquire about the subject matter of the piece.
Why is this important? It has to do with the Transmission – at at least two important historic periods – of Initiatic Knowledge – a) to persons associated with the first Crusade and those who instigated it; b) to the people associated with the Mission to Egypt. We can add other events but at this time only these two are what we are covering.
An important connecting link between these is the story of the Monks of the Thebaid, sometimes referred to as "Knights". They appear in Tschoudy, they appear in the Memphis Legend, even in the original Ormus legend, which may be from Sweden, from the Gold RC, from sources unknown, but definitely prior to the Rite of Memphis. It is clear that the First Crusaders contacted something, a body of Initiatic Knowledge, and a lineage, from a surviving band of Gnostic / Hermetic / Mystic Monks. It is also clear that the mission of the First Crusade was inspired by some of these surviving Thebaid Monks, only ones who migrated to Calabria. The Rite of Memphis, coming as it did from groups like the Philadelphes, the Philalethes, et al., received knowledge of this, as well as knowledge received in Egypt.
By the way, what we are doing here is not merely “copy – paste”. And before calling us a couch potato (as one uninformed maggot has done), this is actual key-entry, based upon years, and years, and years, of dedicated research. By the way, where else are you going to get all of this material in ONE location?
“Amis Réunis, Loge des. The Lodge of United Friends, founded at Paris in 1771, was distinguished for the talents of many of its members, among whom was Savalette de Langes, and played for many years an important part in the affairs of French Masonry. In its bosom was originated, in 1775, the Rite of Philalethes. In 1784 it convoked the first Congress of Paris, which was held in 1785, for the laudable purpose of endeavoring to disentangle Freemasonry from the almost inextricable confusion into which it had fallen by the invention of so many rites and new degrees. The Lodge was in possession of a valuable Library for the use of its members, and had an excellent cabinet of the physical and natural sciences. Upon the death of Savalette, who was the soul of the Lodge, it fell into decay, and its books, manuscripts, and cabinet were scattered. (Clavel, p. 171.) All of its library that was valuable was transferred to the archives of the Mother Lodge of the Philosophic Scottish Rite. Barruel gives a brilliant picture of the concerts, balls, and suppers given by this Lodge in its halcyon days, to which “les Crésus de la Maçonnerie” congregated, while a few superior members were engaged, as he says, in hatching political and revolutionary schemes, but really in plans for the elevation of Masonry as a philosophic institution.” (Barruel, Mémoires pour servir à l’Histoire du Jacobinisme, iv., 343.)
“Philalethes, Rite of the. Called also the Seekers of Truth, although the word literally means Friends of Truth. It was a rite founded in 1773 at Paris, in the Lodge of Amis Réunis, by Savalette de Langes, keeper of the Royal Treasury, with whom were associated the Vicomte de Tavannes, Court de Gebelin, M. de Sainte-Jamos, the President d’Hericort, and the Prince of Hesse. The Rite, which was principally founded on the system of Martinism, did not confine itself to any particular mode of instruction, but in its reunions, called ‘convents’, the members devoted themselves to the study of all kinds of knowledge that were connected with the occult sciences, and thus they welcomed to their association all who had made themselves remarkable by the singularity or the novelty of their opinions, such as Cagliostro, Mesmer, and Saint Martin. It was divided into twelve classes or chambers of instruction. The names of these classes or degrees were as follows: 1. Apprentise; 2. Fellow-Craft; 3. Master; 4. Elect; 5. Scottish Master; 6. Knight of the East; 7. Rose-Croix; 8. Knight of the Temple; 9. Unknown Philosopher; 10. Sublime Philosopher; 11. Initiate; 12. Philalethes, or Searcher after Truth. The first six degrees were called Petty, and the last six, High Masonry. The Rite did not increase very rapidly; nine years after its institution, it counted only twenty Lodges in France and in foreign countries which were of its obedience. In 1785 it attempted a radical reform in Masonry; and for this purpose invited the most distinguished Masons of all countries to a congress at Paris. But the project failed, and Savalette de Langes dying in 1788, the Rite, of which he alone was the soul, ceased to exist, and the Lodge of Amis Réunis was dissolved.
From Nesta Webster, so it might be suspect, but she does have some interesting tid-bits, does she not?
Under the guidance of these various sects of Illuminés a wave of occultism swept over France, and lodges everywhere became centres of instruction on the Cabala, magic, divination, alchemy, and theosophy;[Clavel, Histoire pittoresque, p. 167.] masonic rites degenerated into ceremonies for the evocation of spirits – women, who were now admitted to these assemblies, screamed, fainted, fell into convulsions, and lent themselves to experiments of the most horrible kind. [The Baron de Gleichen, in describing the ‘Convulsionists,’ says that young women allowed themselves to be crucified, sometimes head downwards, at these meetings of the fanatics. He himself saw one nailed to the floor and her tongue cut with a razor. (Souvenirs du Baron de Gleichen, p. 185)].
By means of these occult practices the Illuminés in time became the third great masonic power in France, and the rival Orders perceived the expediency of joining forces. Accordingly in 1771 an amalgamation of all the masonic groups was effected at the new lodge of the Amis Rèunis.
The founder of this lodge was Savalette de Langes, Keeper of the Royal Treasury, Grand Officer of the Grand Orient, and a high initiate of Masonry – ‘versed in all mysteries, in all the lodges, and in all the plots.’ In order to unite them he made his lodge a mixture of all sophistic, Martiniste, and masonic systems, ‘and as a bait to the aristocracy organized balls and concerts at which the adepts, male and female, danced and feasted, or sang of the beauties of their liberty and equality, little knowing that above them was a secret committee which was arranging to extend this equality beyond the lodge to rank and fortune, to castles and to cottages, to marquesses and bourgeois’ alike. [Barruel, Memoires sur le Jacobinisme, IV, 263.]
A further development of the Amis Rèunis was the Rite of the Philalèthes, compounded by Savalette de Langes in 1773 out of Swedenborgian, Martiniste, and Rosicrucian mysteries, into which the higher initiates of the Amis Rèunis – Court de Gebelin, the Prince de Hesse, Condorcet, the Vicomte de Tavannes, Willermoz, and others – were initiated. A modified form of this rite was instituted at Narbonne in 1780 under the name of “Free and Accepted Masons du Rit Primitif,” the English nomenclature being adopted (according to Clavel) in order to make it appear that the rite emanated from England. In reality its founder, the Marquis de Chefdebien d’Armisson, a member of the Grand Orient and of the Amis Rèunis, drew his inspiration from certain German Freemasons with whom he maintained throughout close relations and who were presumably members of the Stricte Observance, since Chefdebien was a member of this Order, in which he bore the title of “Eques a Capite Galeato.” The correspondence that passed between Chefdebien and Savalette de Langes, recently discovered and published in France, is one of the most illuminating records of the masonic ramifications in existence before the Revolution ever brought to light. To judge by the tone of these letters, the leaders of the Rit Primitif would appear to have been law-abiding and loyal gentlemen devoted to the Catholic religion, yet in their passion for new forms of Masonry and thirst for occult lore ready to associate themselves with every kind of adventurer and charlatan who might be able to initiate them into further mysteries. In the curious notes drawn up by Savalette for the guidance of the Marquis de Chefdebien we catch a glimpse of the power behind the philosophers of the salons and the aristocratic adepts of the lodges – the professional magicians and men of mystery; and behind these again the concealed directors of the secret societies, the real initiates. – Secret Societies and Subversive Movements, pp. 170-2
But for the present we must follow its course from the moment of its [The Bavarian Illuminati’s] apparent extinction in 1786. This course can be traced not only through the ‘German Union,’ which is believed to have been a reorganization of the original Illuminati, but through the secret societies of France. Illuminism in reality is less an Order than a principle, and a principle which can work better under cover of something else. Weishaupt himself had laid down the precept that the work of Illuminism could best be conducted ‘under other names and other occupations,’ and henceforth we shall always find it carried on by this skilful system of camouflage.
The first cover adopted was the lodge of the ‘Amis Rèunis” in Paris, with which, as we have already seen, the Illuminati had established relations. But now in 1787 a defining alliance was effected by the aforementioned Illuminati. Bode and Busche, who in response to an invitation from the secret committee of the Lodge arrived in Paris in February of this year. Here they found the old Illuminatus Mirabeau – who with Talleyrand had been largely instrumental in summoning these German Brothers – and, according to Gustave Bord, two important members of the Stricte Observance, the Marquis de Chefdebien d’Armisson (Eques a Capite Galeato) and an Austrian, the Comte Leopold de Kollowrath Krakowski (Eques ab Aquila Fulgente) who also belonged to Weishaupt’s Order of Illuminati in which he bore the pseudonym of Numenius.
It is important here to recognize the pecular part played by the Lodge of the Amis Rèunis. Whilst the Loge des Neuf Soeurs was largely composed of middle-class revolutionaries such as Brissot, Danton, Camille Desmoulins, and Champfort, and the Loge de la Candeur of aristocratic revolutionaries – Lafayette as well as the Orléanistes, the Marquis de Sillery, the Duc d’Aiguillon, the Marquis de Custine, and the Lameths – the Loge du Contrat Social was mainly composed of honest visionaries who entertained no revolutionary projects but, according to Barruel, were strongly Royalist. The role of the “Amis Réunis” was to collect together the subversives from all other lodges – Philalethes, Rose-Croix, members of the Loge du Neuf Soeurs and of the Loge de la Candeur and of the most secret committees of the Grand Orient, as well as deputies from the Illuminés in the provinces.
Here, then, at the lodge in the Rue de la Sourdiere, under the direction of Savelette de Langes, were to be found the disciples of Weishaupt, of Swedenborg, and of Saint-Martin, as well as the practical makers of revolution – the agitators and demagogues of 1789. – ibid., pp. 235-237.
From Gould’s History of Freemasonry, Volume III (Our edition):
From 1740 onwards, there existed at Avignon, capital of the department Vaucluse, a school or rather many schools of Hermeticism, working in some cases under Masonic forms on the basis of the Craft degrees, with an intermediate structure of so-called Scots degrees. The head of the movement was apparently Dom. Ant. Jos. de Pernety (1716-1801), a Benedictine Monk, alchemist, and mystic.
Later on – 1787 – tbe Polish Starost Gabrianca, founder of the Illuminati of Avignon, added Martinist and Swedenborgian philosophy. Among the many rites which originated here may be mentioned the Elus Coens, Illuminés du Zodiaque, Frères noirs, etc. Of most importance to French Freemasonry was the “Mother Lodge du Comtat-Venaissin,” the date of constitution of which I have been unable to ascertain. About the year 1766 this Mother-Lodge worked the following extra degrees: -- 4°, True Mason; 5°, True Mason on the Right Road; 6°, Knight of the Golden Key; 7°, Knight of Iris; 8°, Knight Argonaut; 9°, Knight of the Golden Fleece. On July 22, 1757, the Archbishop issued a mandate against the whole system; and on February 3, 1775, the Inquisitor P. Mabille, himself a Freemason (so it is said), surprised the Mother-Lodge with an armed following and forced its dissolution.
A Lodge existed in Paris under the name of Saint Lazarus, which had been constituted by the Grand Lodge of France on May 20, 1766, And founded by Lazare Phil. Brunetau. On April 2, 1776, this Lodge constituted itself the “Mother-Lodge of the Scots Philosophic Rite in France,” changing its title to “Social Contract.” On May 5, 1776, it was installed as such by commissioners from the “Scots Mother-Lodge du Comtat-Vennaissin,” which on August 18 amalgamated with the Contrat Social; thus the Mother-Lodge, broken up at Avignon, revived in the bosom of a Paris Lodge, founded by the Grand Lodge of France, and since 1772 owing allegiance to the Grand Orient.
The “Social Contract” apprised the Grand Orient of its new departure, but for years the latter refused to recognise it as a Mother-Lodge, i.e., a Lodge with power to constitute others, and erased it from the roll. The history of the negotiations belongs to that of the Grand Orient, and it will be sufficient to state here, that in 1781 a Concordat was agreed to, which reinstated the Social Contract as a daughter of the G. O. in regard to the three degrees proper of Freemasonry, but which left it sole control over the Scots-Hermetic grades. It was prohibited from warranting Lodges within the jurisdiction of the G. O., but permitted to do so elsewhere, and to affiliate itself to French Lodges already in existence, and to endow them with Chapters, Tribunals, etc., etc. This was practically a victory for the Philosophic Rite.
I shall now give a short summary of its subsequent history.
1776. December 27. – It elected as G. M. the Marquis de la Rochefoucault-Bayers, Baron Bromer being chosen Dep. G. M.
1777. February 20. – Its Grand Chapter prohibited all affiliated Lodges from working the Templar Degrees.
1778. December 26. – It convened the first Philosophic Convent. At these assemblies, Masons of all rites were allowed to be present, and to take part in the discussions. The subjects ranged through the whole field of Masonic and archaeological research – art, science, alchemy, and social economy, etc., -- and are acknowledged by all writers to have done very much to raise the tone of Freemasonry in France. Papers were read and discussed by the first men of the age, and many of the most celebrated names in the literature of the Craft may be recognised amongst those of the contributors to the proceedings. For example, and quoting almost at random, Gount de Gebelin, Dr. Boileau, C. A. Thory, and Alex. Lenoir – not to mention other eminent literary characters – were members of this rite. Convents were held in 1778, 1779, 1780, 1782, 1784, 1785, 1786, 1788, 1789, 1812.
1779. June 19. – A building and a plot of land in the Rue Coquéron was purchased by the rite – and on August 16, it affiliated the notorious Paul Jones.
1780. October 4. – M. de Montausier was granted a patent to establish the Philosophic Rite in St. Domingo and the French islands.
1783. March 12. – There was a “meeting in the symbolical degrees to initiate François Frist, military veteran, age 103 years (?).”
October 17. – Dr.Boileau, claiming to be National Grand Superior of the Lodges and Chapters of the Scots Philosophic Rite in France, instituted the Supreme Tribunal and various suffragan Tribunals. The members bore the title of Grand Inspector Gommander, and their duty was to supervise the dogma and supreme administration of the Rite. There is much doubt about the validity of Boileau’s patent, as it is impossible to conceive who possessed the right to grant it, but inasmuch as he transferred all his rights of National Grand Superior to the Dep. G. M. of the system, I am inclined to believe that it was manufactured for the occasion. During the existence of this rite seven Tribunals were erected, but after 1814 those of Antwerp and Brussels of course ceased to be French.
December 27. – M. Dubuissonnais presented the Grand Metropolitan Chapter with the sword used by the Count de Clermont when presiding over the Grand Lodge.
1785. July 20. – It refused to recognize Cagliostro’s Egyptian Rite.
1786. December 24. – The Viscount de Gand was elected G. M.
1787. March 10. – C. A. Thory (born 1759; died 1827) was appointed Grand Librarian. The Library of this Grand Lodge was at that time one of the finest in existence. In 1789 it was partly pillaged, but the missing documents were subsequently recovered. In 1806 Thory enriched it with the most valuable of the works formerly belonging to the Library of the Philalethes, Lodge of the Amis Réunis, dispersed during the Revolution. On the extinction of the Philosophic Rite this grand collection remained in Thory’s custody, and at his death passed to Dr. Charles Morrison of Greenfield, whose widow presented it – upwards of 2000 volumes – to the Grand Lodge of Scotland in 1849. It is, however, possible that even these 2000 volumes do not comprise the whole collection; as in 1860 and 1863 sales were advertised in Paris purporting to be from the library of the Contrat Social?
1788. December 13. – Francis, Lord Elcho – Grand Master of Scotland, Nov. 30, 1786, to Dec. 1,
1788 – received the Philosophic Degrees in the Grand Metropolitan Chapter.
1791. July 31. – Outbreak of the Revolution. The Mother-Lodge resolved to suspend work, and invited her daughters to follow her example. From subsequent statements it appears that the Grand Chapter did not dissolve.
1801. June 28. – The members of the Social Contract having been dispersed by the Revolution, the position of the Mother-Lodge devolved by the statutes on the next oldest Lodge of the system in the capital, and failing this on the senior Lodge of the provinces. It will be perceived that this rule acted as a preventive of any possible fusion of the Rite with any other system, because the creative power remained unchanged unimpaired so long as a single Lodge withheld its adhesion. The Senior Lodge in Paris belonging to this system was constituted by the Grand Lodge of France May 19, 1777, under the title “St. Charles of Triumph and Perfect Harmony of St. Alexander of Scotland;” and the warrant was made out to the Chevallier Delamacque, Perpetual Master – a proprietary Lodge. At the time of affiliating with the Philosophic Rite – 1782 – it changed its name to St. Alexander of Scotland simply. In 1801 it became the Mother-Lodge, and in 1805 the remnant of the Social Contract united with it. The Grand Chapter and Grand Tribunal of course attached themselves to the new Mother.
1807. March 4. – Prince Cambacères, G. M. of the Grand Orient, was also elected G. M. of the Philosophic Rite.
1808. November 24. – C. A. Thory in the chair. Askeri-Khan, ambassador of the Shah of Persia, was initiated, and presented the Lodge with a sword which had served him in twenty-seven battles.
1809. November 23. – The Mother-Lodge acquired a curious collection of Indian idols formerly belonging to the Baron de Horn, then lately deceased.
In 1815 Thory gives the following list of its degrees: 4°, Perfect Master; 5°, Select Philosophic Knight; 7°, Grand Scots Mason; 8°, Knight of the Sun; 9°, Knight of the Luminous Ring; 10°, Knight of the Black and White Eagle; 11°, Grand Inspector Commander. Clavel in 1843 gives a yet more extended list, but inasmuch as the Rite had ceased to exist at that time, we must accept Thory as the more competent authority.
Its calendar of 1818 (the last) shows 76 Lodges warranted or affiliated to the system between 1776 and the last in 1814, besides the Chapters and Tribunals. But at this time, and in spite of the exertions of Thory, the rivalry of the 33 degrees of the Ancient and Accepted Scottish Rite appears to have overwhelmed it. Its last Lodge was warranted in 1814. In the same year the Grand Chapter met for the last time. Its last public act appears to have been the issuing of a Calendar in 1818, and in 1826 it had ceased to exist. In spite of its theosophic and hermetic degrees, the Philosophic Rite merits our admiration for the high tone of its literary labours and the quality of its membership.” – Gould III – 371-4.
Now, from the pen of the “enemy camp,” “Lady Queensborough” –
Chapter LVIII
THE SCOTTISH PHILOSOPHIC RITE
(Founded 1799)
Rev. E. Cahill, S. J., in his book Freemasonry and the Anti-Christian Movement, page 143, names The Scottish Philosophic Rite as one of the principal divisions of Freemasonry, and he writes:
“ The Scottish Philosophic Rite is practised by the Masons subject to the Lodge Alpina in Switzerland. This latter Grand Lodge, which is among those formally recognized by the Grand Lodges of the British Isles, is of special importance, as it is not unfrequently utilised as a kind of liaison body by the different rites and lodges of the several jurisdictions all over the world in their negotiations with each other.” – Occ.Theoc., p. 397.
For the Root of this movement, she points to:
CHAPTER XLVI
THE ILLUMINATI OF AVIGNON
(Founded 1760)
The Illuminati of Avignon were founded in 1760 by Antoine Joseph Pernety, an unfrocked Benedictine, a Cabalist and alchemist. Modified in 1766 by Chastanier, one of the founders of the English Rite of Swedenborg, this rite was introduced into Paris in the Lodge Socrates of Perfect Union under the name of Theosophical Illuminés. In 1770, Pernety, founded La Grande Loge Ecossais du Comtat Venaissin. This Lodge was raided in 1774 and its papers confiscated by order of the Pope. It was revived in 1789. [Marc de Vissac, Dom Pernety et les Illuminés d’Avignon, 1906.]
Among its members were Cagliostro and his friend Baron de Corberon, Mesmer, Marquis de Thomé and the Marquis de Puysegur, self-styled Professor of “Mesmerism”.
In Les Illuminés d’Avignon by Joanny Bricaud (page 103) we read that ‘today, its members having become affiliated to Martinism, the society has ceased to exist’. This author also states that the Degree of Knight of the Sun, founded by Pernety, which is divided into two degrees, forms now the 27th and 28th grades of the Ancient and Accepted Scottish Rite.
This is all interesting. So, the roots of the Scots Philosophic Rite go back to Pernety, and his Illuminés of Avignon. Also, the Illuminés point to Martinism and the Chevaliers Bienfaisants de la sainte cité at Lyons, which was also connected to the Amis Rèunis / Philalethes / Philadelphes.
“Nodier’s literary and esoteric activities were quite clearly pertinent to our investigation. But there was another aspect of his career that was, if anything, more pertinent still. For Nodier, from his childhood, was deeply involved in secret societies. As early as 1790, for instance, at the age of ten (!), he is known to have been involved in a group called the Philadelphes. [18. Pingaud, La Jeunnesse de Charles Nodier, p. 39.] …”
“In Paris in 1802 Nodier wrote of his affiliation with a secret society
he described as ‘Biblical and Pythagorean.’ Then, in 1816, he published
anonymously one of his most curious and influential works, A History of
Secret Societies in the Army under Napoleon. In this book Nodier is deliberately ambiguous.
He does not clarify definitively whether he is writing pure fiction or pure
fact. If anything, he implies, the book is a species of thinly disguised allegory
of actual historical occurrences. In any case it develops a comprehensive philosophy
of secret societies. And it credits such societies with a number of historical
accomplishments, including the downfall of Napoleon. There are a great many
secret societies in operation, Nodier declares. Nodier declares, But there
is one, he adds, that takes precedence over all others, that in fact presides
over all others. According to Nodier this ‘supreme’ secret society
is called the Philadelphes. At the same time, however, he speaks of ‘the
oath which binds me to the Philadelphes and which forbids me to make them known
under their social name.’ [22. Nodier, History of Secret Societies, p.
105.] Nevertheless, there is a hint of SION in an address Nodier quotes. It
was supposedly made to an assembly of Philadelphes by one of the plotters against
Napoleon. The man in question is speaking of his newly born son:
‘
He is too young to engage himself to you by the oath of Annibal; but remember
I have named him Eliacin, and that I delegate to him the guard of the temple
and the altar, if I should die ere I have seen fall from this throne the last
of the oppressors of Jerusalem.’ [23. ibid., 116.]
Are these Philadelphes the same as the Philadelphes of the Primitive Rite of Narbonne? We do not have the data that connects them together, however, it might not be all that impossible to do so. Until we do, though, we shall leave it to speculation.
We really do not get enough to paint an accurate picture of the Philadelphes. The conspiracy hack writers have given us the idea that they are particularly nefarious, but is that the case? The Philadelphes of Narbonne were allied to the Philalethes.
“In 1780 a somewhat similar society was formed at Narbonne, which took the name of Philadelphians, Lodge and Chapter of the Primitive Rite. It was established by a Chevalier Pen, ‘Grand Officier de l’Orient des free and accepted Masons,’ in the name of the ‘Supérieurs généraux majeurs et mineurs de l’ordre des free and accepted Masons.’ Who Pen was, whence he obtained his wonderful title and authority, are unknown; but from the use of English words in the above designation, it is reasonable to conclude that he represented his authority as derived from some supposed English body. " -- Gould.
From the above we can see that the early Primitive Rite was that of the Philadelphes, or Primitive Rite of Narbonne. This was associated both with the various esoteric currents in the area, and with the Philalethes. The Philalethes and the Scottish Philosophic Rite had common threads, the former being descended from the Amis Rèunis, and from currents which the Baron Tschoudy himself drew from, like the Knights of the East. The Scottish Philosophic Rite drew a lot from the early Scots Lodges in France, as well as the systems founded by / based upon Antoine Joseph Pernety. Ultimately these would lead to The Rite of Memphis.
Here we present an article from Mackey’s Encyclopaedia of Freemasonry, on Gabriel Mathieu Marconis:
“Marconis, Gabriel Mathieu, more frequently known as De Negre, from his dark complexion, was the founder and first G. Master and G. Hierophant of the Rite of Memphis, brought by Sam’l Honis, a native of Cairo, from Egypt, in 1814, who with Baron Dumas and the Marquis de la Rogne, founded a Lodge of the Rite at Montaubon, France, on April 30, 1815, which was closed March 7, 1816. In a work entitled The Sanctuary of Memphis, by Jacques Etienne Marconis, the author – presumably the son of G. M. Marconis – who styles himself the founder of the Rite of Memphis, thus briefly gives an account of its origin:
“’The Rite of Memphis, or Oriental Rite, was introduced into Europe by Ormus, a seraphic priest of Alexandria and Egyptian sage, who had been converted by St. Mark, and reformed the doctrines of the Egyptians in accordance with the principles of Christianity. The disciples of Ormus sontinued until 1118 to be the sole guardians of ancient Egyptian wisdom, as purified by Christianity and Solomonian science. This science they communicated to the Templars. They were then known by the title of Knights of Palestine, or Brethren Rose Croix of the East. In them the Rite of Memphis recognizes its immediate founders.’
“The above, coming from the G. Hierophant and founder, should satisfy the most scrupulous as to the conversion of Ormus by St. Mark, and his then introducing the Memphis Rite. But Marconis continues as to the object and intention of his Rite:
“’The Masonic Rite of Memphis is a combination of the ancient mysteries; it taught the first men to render homage to the Deity. Its dogmas are based on the principles of humanity; its mission is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the development of reason and intelligence; it is the worship of the qualities of the human heart and the impression of its vices; in fine, it is the echo of religious toleration, the union of all belief, the bond between all men, the symbol of sweet illusions of hope, preaching the faith in God that saves, and the charity that blesses.’
“We are further told by the Hierophant founder that
“’The Rite of Memphis is the sole depositary of High Masonry, the true primitive Rite, the Rite par excellence, which has come down to us without any alteration, and is consequently the only Rite that can justify its origin and the combined exercise of its rights by constitutions, the authenticity of which cannot be questioned. The Rite of Memphis, or Oriental Rite, is the veritable Masonic tree, and all systems, whatsoever they be, are but detached branches of this institution, venerable for its great antiquity, and born in Egypt. The real deposit of the principles of Masonry, written in the Chaldee language, is preserved in the sacred ark of the Rite of Memphis, and in part in the Grand Lodge of Scotland, at Edinburgh, and in the Maronite Convent on Mount Lebanon.’
“’Brother Marconis de Negre, the Grand Hierophant, is the sole consecrated depositary of the traditions of this Sublime Order.’
“The above is enough to reveal the character of the father and reputed son for truth, as also of the institution founded by them, which, like the firefly, is seen now here, now there, but with no steady beneficial light.” – II Mackey’s 467.
Well, perhaps, to the died in the wool orthodox traditionalists among the “Regular” Camp of Freemasonry, but…. This is not such a fanciful narrative anymore, and the past needs to catch up with the Orthodox Masons, who really have no traditions to base their claims upon.
This we shall elaborate upon in more detail, in later segments of this survey.
Here’s what Black Propagandist Ellic Howe has to say:
GRAND LODGE AND THE RITE OF MEMPHIS
The History of the rite, which was of French origin, in England is of interest for several reasons. For about seventeen years after 1850 in this country it was in the hands of Frenchmen. Up to 1859 it was possible that they only initiated their compatriots. It is conceivable that Grand Lodge knew nothing about it until the latter year when it learned, to its displeasure, of the existence at Stratford, Essex, of a Memphis 'Craft' lodge whose members were all British. Under the heading 'Answers to Correspondents' in its issue of 14 October 1871 The Freemason stated that 'The Rite of Memphis is the only so-called Masonic Rite which has incurred the denunciation of the Grand Lodge of England.' This was because the 'Equality Lodge King of Prussia' at Stratford had never been warranted by Grand Lodge and was therefore in every respect irregular. It is unlikely that the rite still survived in England under its French rulership as late as 187I. However, in 1872 John Yarker imported it from the U.S.A., but since he did not confer its first three degrees, meaning that he did not initiate Masons, the rite was not 'irregular'. On the other hand it was areatly disliked by the Supreme Council 33 degree of the Ancient and Accepted Rite which had already expelled Yarker in 1870. I will refer to Yarker's extraordinary career in 'fringe' Masonry later.
The multifarious information - or more often misinformation – about the early history of the Rite of Memphis, which has been transmitted from one book or encyclopaedia to another, cannot be condensed into a few lines. (1) The usual story is that it was established with ninety five degrees by Samuel Honis at Cairo in 1814. He brought it to France in 1815 and a lodge ('Les Disciples de Memphis') was founded on 30 April at Montauban by Honis, Gabriel Mathieu Marconis de Negre and others. This lodge was closed on 7 March 1816 and Honis and Marconis de Negre conveniently disappear from the scene. Next we encounter the latter's son Jacques-Etienne Marconis de Negre, commonly known as Marconis, at Paris in 1838. A few lodges were formed but it is evident that J.-E. Marconis, Grand Hierophant 96 degree, failed to attract much of a following.
In 1841 the police intervened, no doubt after receiving a gentle nudge from the Grand Orient or the French Supreme Council 33 degree, and the rite went underground until 1848, the
(1) Here I have mainly used Albert Lantoine, Histoire de la franc-maconnerie francaise, Paris, 1925, pp. 287-97; articles or references in The Freemason, 1869-72; Albert Mackey, An Encyclopaedia of Freemasonry, Philadelphia, 1875 (not in Wolfstieg but probably a more or less exact reprint of the first 1874 edition); and the 'historical' article on John Yarker's Antient and Primitive Rite of Masonry in his periodical The Kneph, Vol. 1, No. 8, August 1881. The latter contains many misrepresentations.
'Year of Revolutions'. Then, under a more liberal regime, Marconis was able to revive it. Lantoine (seefootnote 1, previous page) inferred that the rite suffered a debacle totale in December 1851 and that Marconis then allowed it to 'slumber', furthermore that its somnolence was permanent. This may well have been the case in France, but there was an export market for a novelty that offered a grand total of ninety-five degrees and during the next decade it was sold - it is inconceivable that Marconis offered all those degrees as friendly gifts - to the U.S.A., Egypt and Roumania. The rite also reached England in 1850, but in the possession of Frenchmen who had previously belonged to it in France. Their status, both as 'Memphis' Masons and as individuals is of considerable interest and I will refer to this later. Honis surrendered the rite, or rather its corpse, to the Grand Orient in 1862 and relinquished any form of jurisdiction over it. The G.O. regularised its French members by recognising them as Craft Masons and placed all its higher degrees upon what it hoped was a conveniently high shelf. Marconis, however, did not keep faith with the G.O. and dispensed warrants outside France, claiming that his renunciation only applied to France itself. He died on 21 November 1869, unregretted as far as the G.O. was concerned.
Grand Lodge first became aware of the rite's eastence in the autumn of 1859, although it appears to have been quietly active here since 1850. On 24 October I859 the Grand Secretary, William Gray Clarke, sent a circular letter to the Masters of all lodges in the English constitution. This document included a facsimile reproduction of a Memphis certificate issued by the 'Loge Egalite, O[rientl de Stratford' from which the name of the recipient and various emblematical devices had been deleted.(1)
The Grand Secretary's letter began: 'I am directed to inform you ... that there are at present existing in London and elsewhere in this country, spurious Lodges claiming to be Freemasons.' He warned Masters to be careful not to admit any irregular 'Memphis' Masons to their own lodges and emphasised that 'the Brethren of your Lodge ... can hold no communication with irregular lodges without incurring the penalty of expulsion from the Order, and the liability to be proceeded against under Act 39, George III, for taking part in the Meetings of illegal secret Societies'.
Some weeks later the Grand Secretary received a polite letter from Stratford. It disclosed that the lodge there was being joined by members of the artisan class who could not afford to join regular lodges. The letter did not reveal that the heads of the rite in England were French radical republicans who had fled from France in 1849-50 after Prince Louis-Napoleon Bonaparte was elected President of the Republic in December 1848. It is possible that the Stratford lodge might have been 'political' to an extent uknown in English Craft lodces, in which all political controversy was forbidden (see Antient Charges, VI, 2). (2) The letter was signed by Robert Meikle, Leamen Stephens, David Booth, Charles Ashdown, Charles Turner, Stephen Smith and another whose name is illegible. Its first paragraph follows:
Equality Lodge King of Prussia Stratford
The 4th day of December 1859 V.'. E.'. Sir and Brother,
As it appears from a Circular issued by the Board-for [sicl General Purposes addressed to The Masonic body in England, that a great misconception exists in the minds of the Members of that Board as to the real objects and character of the Brethren comprising the Equality Lodge at Stratford we are instructed by the W.M. and Council of the Lodge to forward to you for the information of the Board such facts as may be useful to make known at the Quarterly communication. In the first place Stratford and its neighbourhood contains a population of some thousands of Skilled Mechanics, Artisans and Engineers, many of whom from their superior attainments or from the exigiencies of Trade are called upon to pursue their avocations in the various states of Continental Europe or in our own colonial possessions (3) and to whom therefore the advantages rising from Masonic Fraternity are of great consequence. A desire therefore has long existed for the erection of a Masonic Temple in this district and one or two abortive
(1) The certificate, with parallel texts in French and English, was undoubtedly designed and printed in France. It is headed: 'Au Nom du G .'. Conseil Gen .'. de l'Ordre Mac .'. Reforme de Memphis, sous les auspices de la Gr .'. Loge des Philadelphes'. The signatures of the seven lodge officers (Le Ven[erable] de la L[oge], Le ier Surveillant) etc. were all of Englishmen. The signatures of three 'Grand Officers' were those of Frenchmen.
(2) The analysis and discussion of various documents relating to the Rite of Memphis in France and England, 1850-70, are reserved for a separate article.
(3) There was a Memphis lodge at Ballarat, Australia, during the 1860s.
attempts have been made for this purpose by Brethren in connection with your G.L., the failure arising chiefly from the large sums necessary for Initiations and raisings. The matter would probably have rested here, had it not happened some eighteen months since that several parties now Brethren of this Lodge were brought into communication with a number of Foreign Brothers meeting in London ... We feel honoured therefore by our association with those Intellectual and Honourable men to whom we owe our existence as a body; we are sympathetic to their misfortunes, and regret the causes that have made them exiles from their native land.
In 1869 almost ten years had passed since Grand Lodge issued its warning that the Rite of Memphis was irregular. It still existed in England although it cannot have had many members. The amnesties of 1859 and 1869 had made it possible for its French brethren to return to France. Robert Wentworth Little, the editor of the recently established weekly periodical The Freemason (No. 1, 13 March 1869) and second clerk and cashier in the Grand Secretary's office at Freemasons' Hall, referred to the rite in the issue of 3 April 1869. An extract from his leading article follows:
We are induced to use very strong language in allusion to this pretended rite, from the fact that its adherents have dared to erect their 'ateliers' or workshops in the heart of London, and because they now claim to be connected, on terms of amity and alliance, with some Masonic bodies on the continent, notably with one or two lodges in the south of France, and even with the Supreme Council of the 33rd degree at Turin . . .
We grieve to learn, however, that doubtless in ignorance of this caution [i.e. the Grand Secretary's warning in 1859], some members of English lodges have given countenance to the 'Philadelphes', by attending their soirees and balls, where, tricked out in fantastic finery, as 'Hierophants of the Star of Sirius', 'Sovereign Pontiffs of Eleusis' and 'Grand Masters of the redoubtable sacred Sadah', these imposters libel the simplicity and purity of our noble Craft ... The gravest rumours are also in circulation as to the designs of these intriguing 'Philadelphes', the most revolutionarv ideas, it is said, have been broached in their mystic assemblies, and Orsini like conspirators have been seen emerging from their dark and dangerous dens. (1)
At the Quarterly Communication of Grand Lodge held on 7 June 1871 the Rite of Memphis and, by implication, Little's name were mentioned in the same context. The subsequent fracas was to occupy Grand Lodge's worried attention until a year later.
From Mackey’s Encyclopaedia:
“Antient and Primitive Rite of Masonry, otherwise of Memphis. This rite claims a derivation from Egypt, and an organization from the High Grades which had entered Egypt before the arrival of the French Army, and it has been asserted that Napoleon and Kleber were invested with a ring at the hands of an Egyptian sage at the Pyramid of Cheops. However that may be, in 1814 the Disciples of Memphis were constituted as a Grand Lodge at Montaubon in France by G. M. Marconis and others, being an incorporation of the various rites worked in the previous century and especially of the Philadelphes of Narbonne (q.v.). In the political troubles that followed in France the Lodge of the Disciples of Memphis was put to sleep on March 7, 1816, and remained somnolent until July 7, 1838, when J. E. Marconis was elected Grand Hierophant and arranged the documents, which the Rite then possessed, into 90 degrees. The first Assembly of the Supreme Power was held on September 25, 1838, and proclaimed on October 5th following. The father of the new Grand Hierophant seems to have been living and to have sanctioned the proceedings. Lodges were established in Paris and Brussels until the government of France forbade the meetings in 1841; however, in 1848 work was resumed and the Rite spread to Roumania, Egypt, America, and elsewhere.
“ In 1862, J. E. Marconis united the Rite with the Grand Orient of France, retaining apparently the the rank of Grand Hierophant; and in 1865 a Concordat was executed between the two bodies by which the relative value of their different degrees was settled.
“ In 1872 a Sovereign Sanctuary of the Rite was established in England by some American members with Bro. John Yarker as Grand Master General, and has since continued at work.
“ An official journal entitled The Kneph was at one time issued by the authority of the Sovereign Sanctuary, from which we learn that the Antient and Primitive Rite of Masonry is ‘universal and open to every Master Mason who is in good standing under some constitutional Grand Lodge, and teaches the Fatherhood of God and the Brotherhood of Man.’ The degrees of the Rite are 95 in number, starting with the three Craft degrees, and divided into three series, and appear to have been rearranged and renamed at various times.” – E. L. Hawkins., in I Mackey’s 62.
We conclude this segment with our own narrative of this story. It is a confusing story, particularly the various accounts that have been collected together in Masonic Encyclopaedias. That is why we first concentrated on the Rite of Memphis, the Rite of Misraim, the Ancient and Primitive Rite, and related Bodies, when we started compiling the TimeLine of the Authentic Tradition late in 1997.
The narrative follows a lineage of Initiated Priest-Sages, who migrate from India, and who, from what we can gather from various accounts, would have been associated with the Yadava lineage. This comes from the Lunar Race of Pitris. The Pitris are the disembodied ancestor-spirits of the ancient Indians. That is what we are told, though it might be also true that they are the descendants of the Anunnaki that colonized the Indus Valley.
At about the time of the Kurukshetra war (at least according to old/archaic reckonings), the Yadava lineage was disgraced, or caused to exile, and so… they did what evolution and progress does naturally: they migrated west. First, across Persia, then Arabia, finally: Ethiopia, with a stopover at the Island of the Dioscorides, or Socotra. The Dioscuri were twin medical deities who originated as the Asvini-Kumaras. They rode in their golden chariot in the sky. No beep-beep stuff here, unless you do it with Fiamm Italian air-horns! The Dioscuri were associated with the Kabiri, and the Kabiri are all-important in the traditions behind the Rite of Memphis.
The Priests establish themselves in Ethiopia, and create a lineage in Egypt. About the time of Akhnaten’s fall they migrate across the Mediterranean, and settle in the Greek Isles, eventually having a hand in the creation of the Eleusinian Mysteries.
In Egypt, the group remaining behind, sent missionaries to Palestine, at the time of the building of Solomon’s Temple, according to some versions of the Legend.
According to others, the Greek branch moved over to Ionia and the Dionysian Artificers was the result… and … these migrate to Sidon and become known as the Sidonians. And, of course, to Tyre, and become the Tyrian builders and artisans who were employed in the creation of the Temple at Jerusalem.
Around the time of “Jesus”, this sodality is known as the Essenes, in Judea, and other parts of the Decapolis, Trans-Jordan, and Syria; and in Egypt as the Therapeutae.
In the meantime the Alexandrian Mysteries were those of Osiris, Isis, Horus, and a particular Osiris form was Asar-Hapi, or Serapis.
At around 46 c.e., there was a man named “Ormus”, who was a Serapic Priest. We are told elsewhere that he was a Seraphic Priest, but there is more significance to the term Serapic Priest, and Seraphic is really an error in translation on the part of the American Masons, like Mackey, Hawkins, et al.
Ormus, we are told, was converted by Saint Mark to Christianity. This fused the Mysteries with Christianity and created the Rose+Croix. This legend surfaces first during the time of the various Philalethe conventions, and was first used in the historical legend of the Gold Rosicrucians. See the first segment of this section Four for details.
It was later taken up by the Rite of Memphis. It is clear that it was not invented by J. E. Marconis de Negre.
We are told by Ambelain that the Mission to Egypt (the Napoleonic campaign to Egypt), included many high-grade Masons, of various orders. Some of these were Philadelphes (of Narbonne), Philalethes, African Architects, et cetera. The idea was to break away from the British Grand Lodge jurisdiction, since Britain and France were locked in battle.
Napoleon and Kleber, it is said, were met by a mysterious Sage in the shadow of the Great Pyramid, and invested with an equally mysterious Ring. This is the Sage of the Pyramids we hear about and read about and have a grimoire based upon. At any rate, The Mission to Egypt contained many gifted scientists and artists, and from this work the science of Archaeology and the deciphering of the Egyptian hieroglyphs came about.
The Marconises, and others retired to Montaubon, France, (an important Cathar village), and we are told, established the Disciples of Memphis.
If any of this is true, then it is worth exploring further. If it is all made up, at least it makes for an interesting read. There is plenty of archaic historical documentation to back up elements of it, which some might say only shows that they had access to the same sources. Not exactly, in all cases.
It is hard to believe that someone would simply manufacture an elaborate story such as this, merely to peddle paper degrees, as the detractors of the Rite of Memphis tend to urge. Sure, there are some silly elements, extravagant names, and so on, but is it all really that much more silly or extravagant, than, say, the other more “orthodox” high-grade Rites?
When we get to
the next segment, on Ormus, it should be clear how important these traditions
are, for remembering things in the past that are worth remembering,
but which most people weren’t allowed to remember for about sixteen centuries.
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