Chapter 2: Preface

For five centuries classical studies have existed, for three they have increasingly usurped European leaderships and led them to successive ruin, to the benefit of America and Asia. From crown princes down to college scholarship holders, one enters these inverted catacombs less and less Christian, and emerges more and more pagan.

They are thus superfluous, or else something is lacking at the second exit of this descent into hell, at the emergence from this land of Shadows where young generations enter pink-cheeked and emerge pale. What is lacking is a comparison, a judgment, an initiation into full life, a cure of true Humanity, of celestial air, of divine light.

Upon leaving these studies, we already viewed their spirit with suspicion. Our higher studies later revealed to us, above this anarchy of Teachings, the universal Principle of Knowledge and Sociology, whose Law of State subsequently became the object of our historical demonstrations.

There are hierarchies among peoples; especially among their guides, according to their original Essence and the graft these peoples can bear.

As if regulated by a human Astronomy, these guides reappear age after age, people after people, illuminating the darkness, the waves, the reefs, and the direction of Collectivities. For a time more or less long according to the nature of environments, they disentangle their entangled deformations, restoring to them a general meaning and a resurgence of destinies. They come at their hour to fulfill one of the functions we have described⁽¹⁾, all of which attract and entail one another like a system of gravitation.

The highest degree being Theocracy, peoples are always visited in time by one of the types of the first Order, which likewise has its degrees: Orpheus, Numa, Pythagoras. Thus they are summoned to the maximum of Social life and civilization, for their own peace as for Humanity’s example.

Our Missions prove that none admired the great men of all times—and consequently those of Greco-Latin Antiquity—more than we. We cannot say as much for the Athenians and Romans, those municipal foils to these remarkable individualities.

Among all historical environments, indeed, there were never any more refractory to this supreme Organism than the Athenians and Romans. Never has human quality dealt with a more chaotic, incoherent quantity, more anarchic by essence, more individualistic in banal mass, and consequently more rebellious to Individuality.

Never was there such frenetic atomicity less susceptible to molecular cohesion beyond compression under the force of circumstances, laid bare in armed might.

It is permanent civil chaos, destined for military regulation or invasion.

It is then that, for the temporary safeguarding of these environments, a second-Order type reappears—a secondary star of human Astronomy. He is called Alexander and Caesar; and so that civil disorder may not devour itself, his general staff makes it devour the World.

The first Order was social, the second political. One creates, the other preserves what exists but modifies it only externally. Intellectual and social rot remains within.

This is why everything crumbles in the late Roman-Byzantine Empire; it is the sequel to Babylon’s affairs. Europe remains beholden to this ancient yet unantique memory, as eventful as a novel of adventures and scandals. Thank God! This is not the Norm of universal History’s long course, but the evolutionary series of successive decadences—its serpentine undulation. The Athenians and Romans were themselves, from their origins, merely refugee decadents, almost strangers in these cities, much more so in Greece and Italy.

Archaeology among moderns, Mythology among ancients—for by decree of Indo-Egyptian Sacerdotal Universities, History like other Sciences was written only in enigmas—the sacred Books, finally, have allowed us elsewhere to lift the veils of remote ages⁽¹⁾.

Never shall we have sufficient veneration for the two Peninsulas that the Balkan and Alpine chains extend toward our Continent. At every step one may say: “Sta viator, heroem calcas!^[*]” But the traveler treads not only upon some sparse poor hero of ancient, almost recent History; beneath his feet lie the necropolises of Heroic Ages and more still—the Metropolises of Patriarchal Cycles.

When Philip of Macedon responded with gentle irony to the arrogance of Peloponnesian ambassadors: “How many true Greeks are there among you?” he gave them, without seeming to, a small history lesson, knowing better than they that the Graikoi, or Crane Totemists, were Epirote Celto-Slavs, and that ancient Greece itself was Slavic and Pelasgian until the invasion of revolutionary traders from Asia: the Yonijas and Yavanas of Manu, the Yavanim of Moses. An Etruscan Larthe, a Numa, might equally have asked the Levantines of the Tiber: how many true Italians are among you?

Indeed, the true Greeks were Balkan Slavs; the true Italians were Celto-Slavs descended likewise from the mountains, western and eastern Alps. All belonged to the vast confederation of Harakala Pelasgians, before them to the Rama of Moses and the Brahmins, the Bacchus of Greco-Latins, and further back still to the first Cycle of Patriarchs.

These rectifiers of rivers, seas, flooded lands—these tamers of animality and wild nature—were learned priests, military engineers, plowmen and city founders such as have never been seen again.

Their Aryas grouped in dodecapoles extended from Italy to Greece, from the Balkans to the Caucasus, from Tauris to Tartary’s plateaus, from the Ghiborim’s Iran to the Nephilim’s Hebyreh^[*], and all Aryavarta^[*].

”O Hebyreh, abode of pure Law in Aryavarta.”

So speaks the first Zoroaster, twenty-eight centuries before our era, twelve centuries before Moses. The latter faithfully records Heber from Hebyreh. He cites him in his rank among the Patriarchs he lends as ancestors to his Hyksos, to those Manetho calls Egypt’s Pariahs. The Brahmins, regarding India, say the same as Manetho, but Zoroaster explains it all.

In Italy alone, one may cite the Metropolises of these city zodiacs—Argytas as grandly beautiful as Thebes and Memphis, as ancient as Babylon and Nineveh—witnessing the same science that illuminates northern India’s university cities like Kashi, dear to Chaldeans, and Tirohita, beloved of Egyptian priests. Thus even in Europe, the antediluvian social fall descends like an ever more opaque veil until the Redeemer’s advent.

But if one ascends fold by fold, the veil torn by Jesus, the Incarnate Word, thins and lets shine through, then resplend the light of primordial civilization—the universal Empire of Aryas and Rutas, the Indo-European and Egyptian Theocracy of Ishva-Ra and Oshi-Ri, of Jesus, Word-Creator, Jesus Rex patriarcharum, as our litanies rightly say.

”In the beginning was the Word,” says the disciple whom Jesus loved and for whom the Master had no secrets. One could not more clearly designate the Cycle of governmental Proto-Synthesis—the primordial era when the Word-Creator worshiped under His true name was prophesied as Incarnate Word, as Savior of the fallen Social State.

And when Mediterranean Paganism arose—the sabbath of slave-owning Bourgeoisies—the regular Societies of Europe, Asia, Africa, their Universities, their Temples never ceased protesting against Sophists, false democrats, politicians, rhetoricians rebellious to all order and social peace.

Rome and Athens were outlawed by Humanity, like Babylon, Tyre and all Ionia’s intellectual and moral rot.

Celtic-Cymric Druths, Celtic-Slavic Droths, Scandinavian Volas, Germanic Velles, Italian and Iberian Larthes, Egyptian Prophets, Israel’s Nabis, Persian and Chaldean Magi, Manavic Brathmas, Vedic Rishis, Tibetan Lamas, Tartar and Mongol Shamans—everywhere the same anathema against Moses’ Edom and Yavan, against Manu’s Yavanas and Mlektas.

At last rises the North’s avenger—the great Ase of Asgard, Frighe son of Fridolf—and the People’s age-old fury roars in him. Half druid, half Buddhist, he raises upon his shield Vodán borne on the twelve swords of his Apostles. He takes the name of boreal Trismegistus, to gather in his militant deism all Northern, Central, Eastern Europe and its reserves: Og, Gog and Magog, unto High Asia’s heart.

Then these human deluges, slowly amassed, roll upon Satan’s civilization. Fulfilling Christ’s prophecy, pagan Rome unknowingly avenged heaven by devouring Jerusalem; Europe avenges Earth by giving empty Rome to Christ’s Pontiffs.

Byzantium remains where all Rome’s and Athens’ pestilences merge to corrupt Barbarians and Christians. Then arises the Vodan of the South, and Muhammad breathes the Quran, the Sunna, and the Jihad into the human whirlwinds of Islam. What the race of snows could not complete is accomplished by that of flames and embers: Arabs, Turanians, Turkomans, and Osmanlis.

Present-day Europe incurs the same destinies. It provokes them all at once, ever since rejecting the living Spirit for the dead spirit, the Christian Spirit for the pagan.

And if human energies prove insufficient to restore it to its Principle, Jehovah will unleash those of the elements upon this new Adamah and its Atlantis.

Willingly or by force, through the Son or the Father, Christendom shall return to the Holy Spirit.

Six centuries before Our Lord Jesus Christ, in the somber darkness of Mediterranean Paganism that succeeded the celestial clarity of the Orphic synthesis; in the anarchic period following the Sudras’ revolution for the benefit of the slave-owning Bourgeoisie and agnostic Clergiate; from the full height of an Epoch, a man arises—Pythagoras—who resembles an Old Testament Patriarch; who deserves more still and better than all that has been said of him, and whom, for this reason, we place at the head of this book intended to prepare the intellect for understanding and utilizing the precision Instrument that renders experimental the universal Revelation of the Word, the divine Wisdom.

For at twenty-five centuries’ remove, our epoch, regarding Europe’s mental and governmental state, presents a remarkable identity with that of Pythagoras. At the very moment Pythagoras undertook Europe’s Mission, the Orphic synthesis—reclaimed from the patriarchal or verbal Proto-Synthesis—had vanished or nearly so, drowned beneath the invading tide of Paganism from Asian and Ionian Lettered castes. Likewise today, Christianity—obscured since the Concordat of the ^ixth century, and wholly deprived of its Mastership since the Renaissance—yields ground everywhere to neo-pagan Humanism.

Pythagoras, his era, his work, and the conclusions it entails thus offer us solid ground for the study we have undertaken, and the exposition of scientific means to employ for rectifying the fallen Social State and reestablishing the synthesis which the great philosopher vainly sought to reconstitute.

Now, from our twentieth year, we had resolved to be the Pythagoras of Christianity, supplanted since the Renaissance by the pagan Spirit. Hence, twenty years later, our four missions among modern gentiles, and our actions in Paris, Brussels, Rome, and elsewhere—and in this testimony rendered to Truth, we counted on God alone, and His aide-de-camp, Time.

And now, in full old age, casting a retrospective glance upon the long trajectory of our fulfilled duty, we see with great peace of mind and conscience that it has deviated neither in our books nor our public or private acts. It soars above misapprehension and calumny, higher than disdain, as high as divine pity for these wretched blind led by the blinded to the human Hell about to engulf them.

This same Charity—despite the cruelest of bereavements, despite age, despite illness—compels us to complete the Work we had promised the divine Master to undertake, and with His help, accomplish.

Its glory must therefore redound to Jesus Christ alone, and in Him, to the angelic soul to which He united us and whose death He willed should not sunder us. Thus, before having the ineffable joy of pinning our visiting card with P.P.C. upon this planet, we are delighted to salute Pythagoras’ glorious memory with the same reverence as in our youth.

(1) See Mission des Juifs. Note by the A. St-Y.