CHAPTER TWO

The Triumphant Error

THE STRUGGLE OF PYTHAGORAS AGAINST THE PAGAN MENTALITY — HIS EFFORTS TOWARD RECONSTITUTING THE PROTO-SYNTHESIS

Paganism in the Time of Pythagoras. — Resistance of the Third Orders. — Pythagoras and Aristotle. — Is Pythagoras a Philosopher? — His Masters. — The Ancient Religious Unity. — The Different Syntheses; Their Superposition. — Adam. — Mention of Moses. — Koush; the Kashidim. — Pythagoras, Pilgrim of Unity. — Orpheus’s Books. — Thoíth and Thoth. — Names of the Word in the First Two Syntheses. — Pythagoras Rejects Paganism. — The Theophany of Pythagoras. — Orphism. — The Noachid Dominion. — The OSI-oï. — Pythagoras Destroys His Own Works.

Philosophical paganism is the result of this mental regression we have just described, following the path of a child who becomes a literate adult and who, even in Pythagoras’s day, already dominated the currently enslaved Europe. It was against this same force that the great Initiate and the Orders he founded, following the plans of the Orphic synthesis, attempted in vain to act as social healers among the leftover debris of the Third Ionian and Phoenician Orders, which had corrupted the spirit and subverted the ancient organizations of Greece and Italy—those of the Celtic-Slavs and the (Indian) Pelasgians, which we mentioned earlier.

These secular lay theologians, especially Pythagoras and Aristotle, stand out from the trivial background of their time as men of another race and another Cycle. Emerging from the metropolitan temples of polytheism, they strove to overcome a twofold plague eternally afflicting their people in the form of civil revolution and its military corrective: war. In his Epistles to the Romans, Saint Paul marvelously defines the mediocrity of the third mental and moral caste, and we can say that these philosophers had predicted it.

History more than sufficiently proves how resistant these groups remained to the action of these men, to any hierarchical spirit, and to all sociology—and how only the second mental race, that of the military General Staff, could forge a forced peace among them.

That admirable Pythagoras, who coined the word philosophy in the Greek language, was he really a philosopher in the sense we use the term today: someone who “possesses his own wisdom”? A religious figure, yes; a founder of Orders, yes; the Saint Benedict of the almost divine Orpheus, indeed; but calling him a philosopher is both too much and not enough.

For many centuries, the heads of the Orphic confraternities that governed Greece and Italy at that time were called theologians and prophets. Prior to Pythagoras, Numa had been one of those sent to the nascent anarchy of the Romans. He was the elected king of an Etruscan Collegium Sacrum according to patriarchal rites. The Mediterranean Masters of the Great Samian possessed the same characteristics: Epimenides; Pherecydes of Syros; Aristeas of Proconnesus, all were theologians and prophets; the second was a thaumaturge; the third a priest. His predecessor in Italy, Xenophanes, the spiritual father of the Eleatics, was also a theologian; he confronted Ionian paganism head-on, and even its polytheism, as well as that of the Phoenicians.

Moreover, the hierophants who taught Pythagoras were not philosophers: Temistocles was the high priestess of Delphi; Abaris was a priest of the Solar Word among the Hyperboreans; Aristeas, already mentioned; Zalmoxis was the leader of the Thracian priests; Aglaophemus was the high priest of Lesbetra, etc., etc.

Here we mention only the leaders of the proto-Greece temples, Orphic and Slavic, connected to the Celtic-Slav and Pelasgian federations, which trace back to the patriarchal Church that Manu and Moses designate with the names Koush and Rama.

But let us follow Pythagoras to the initiatic metropolises of Africa and Asia. His priestly Masters were, in Sais, the prophet of Oshi; in Om (Heliopolis), in the temple where Moses, bearing the name Oshar-Sif, had once been the prophet of Oshi-Rish and the initiator of Orpheus, the prophet Hon-Ofi; in Babylon, it was Nazarath (this name is suggestive, as the prophet Daniel, the Nazarene, was then the Grand Master of the Sacred School of the Magi). In Persia, it was the head of the neo-Zoroastrians, the Gheber Zarothosh. In Nepal, also visited by Lao-Tse, it was the senior pandit of the Sacred College of Brahma, after Krishna and before that latter of IShVa-Ra.

Let us pause here to show some important stages in the ancient religious unity. It consisted of numerous syntheses and overlapping alliances, as follows:

1. The Universal of IShVa-Ra
2. India of the brown and golden races, that of Bharat and of IShVa-Ra
3. The conquering Arya, that of Pavan, of Hanouman, written from Rama
4. The system of Nareda, which was linked to the proto-synthesis
5. The Brahmanic concordat of Krishna, source of the abrahamism of the cashidim, who were a branch of the iyotishikas of Cassi, Cashi. The concordat-based Egyptian tradition follows the Pouranikas of Tirohita.

This superposition of pre and post-diluvian systems, of their Cycles and doctrines, is almost impossible to grasp because of the inversion of the Seal of AMaTh, which, made by Krishna some three thousand years before Pythagoras, encodes the Word of the Divine Verb BRA-ShITh, of its ShéMa and its SéPheR. But with the Archeometer it is relatively easy to recognize it (the inversion), and the aforementioned superposition becomes quite clear.

Moses calls the proto-synthesis the first Covenant: Adam, in Veda AD-Am, Unity-Universality; and it multiplies into as many ethnic Churches as Moses, following the Egyptians, the Chaldeans, the Brahmans, the Magi, the Kouo-Tsé-Kien of the Far East, and the Votanidas of the Far West, thus mentions the patriarchs up to Noah.

Then begins the deutosynthesis, the second universal Covenant. If we were to cite all the historical documents of these two Catholic Churches, this book would scarcely suffice. Moses, who had them all at his disposal, records only some among them, as usual with his precision, those that concern and interest the vanguard of the white race in Asia, in Nepal, and in Persia more than ever. Below is the translation of these extremely mysterious words, hidden by great art, because their foundation is very simple, very real, and, above all, has no metaphors or philosophy:

Bereshith, ch. VI, vv. 1–4

1. “Once the Church of the patriarch Adam was corrupted, due to the multiplying of races and their intermixing over the visible face (PhaNa-I) of the spiritual Earth (ADaMaH), numerous confraternities of virgins were formed.
2. “The sons of the celestial Alhim loved these daughters of Adam. They took them for spiritual spouses, for inspired ones, for Nashim, those whose love had especially captivated them in spirit (B’HaROu, an inversion of BaROu-aH).
3. “Because the Nephilim¹ successively existed on the astral Earth in those Ya-Mim, Eras and Luminous Waves of Yá. Indeed, ever since the sons of the Alhim had mingled with the virginal confraternities of Adam’s Church, the ghiborea alliance, the Great Boreal, had been born of that inspiration and, from the most distant antiquity, had founded the Anosh-yá, the male corporation of Yá, the sacred General Staff of Ha-Shem, of the celestial Shema of divine glory.”

Behold the ancient alliance that we today call Aryan, founded by a reaction of inspired virgins against universal decadence. As leader of Orders, Pythagoras would not forget to acknowledge the true feminism for its entire role in his Mission and its legitimate share of influence.

In addition to this alliance, but many centuries later, we must mention the alliance dating back to the patriarch Koush, before the Nimrodic Revolution. The Eastern metropolises whose Sacred Colleges were associated with all other centers that more or less adhered to the Ancient Order were: the capital of Jana-Cadesha; Mithilâ, for the section on divine and human sciences called the Puranic or Holy Humanities; and Kashi, for the section on sciences called positive or iyótic, because Astronomy, carried even into cosmic physiology, was considered the synthesis of those sciences.

From those historical periods, long before Moses, date the priestly relationships of India with the Orient and the Far East on one side, and Northern Asia and Europe, including Greece and Italy, on the other side; and finally with Egypt and Ethiopia. It was from Kashi, today Benares, that the College of the Kashidim (literally “given by Kashi”), the Chaldeans, came. It was also there that the Magi of ancient Iran completed their Iyótic Higher Studies. But after the first Zoroaster and the reputation of the Cult of the Devas, which the old Orthodoxy regarded as an opponent, they refrained from visiting Mithilâ, the Great Puranic College frequented by Egyptian, Colchidian, Delphic, and other priests.

Hence, Pythagoras was a religious man, a devout pilgrim of Unity and of the Patriarchal University, faithful to its dual revelation and its dual criterion, which we will study further on: Life and Science. Life, eternal life, because without it, thanatism, which is the final end of every being, would be the Principle of life, which is an absurdity. And Science, not that of man, but that which existed before him, with all its deeds, from the infinitely great to the infinitely small: the biology of the invisible Universe and the physiology of the visible Universe.

Apart from that, let us listen through his disciples; they will tell us whether the criteria of truth are objective or subjective, real or metaphysical, living or dead, universal or singular:

“Human reason by itself has only the value of conjecture. Knowledge and wisdom belong only to the Divinity, and we have the capacity to obtain this knowledge solely according to our degree of receptivity.”

These words, reported to us by Proclus, exude the aroma of incense at the altars of the Word, of Its one and universal Christianity, Its discontinuous Revelation from the first patriarchs to those of our time.

Let us begin with the altars of the Word.

It is historically certain that Pythagoras, thanks to the documentation of the temples, reconstructed one of Orpheus’s books: The Hieratic Word. He dedicated it to the memory of that Slavic prophet, renovator of patriarchal Greece and Italy. Indeed, the Egyptian priests preserved, under the name of Thoth, books stemming from the pre-diluvian proto-synthesis of the Word, and underneath the book of Thoth, those of the post-diluvian Deuto-synthesis. We do not doubt that the basis of these books was shared by the religious Universities of Europe, Africa, Asia, and even America, up until the political and philosophical revolution of 3100 years before the Incarnation, which broke this Holy alliance and forced it into hiding. It is indisputable that among the countless titles of the Word scattered throughout those two syntheses, from all antiquity we find Its direct and inverted name: in Ethiopian ShOu-I, in Zend IOSh, in Chaldean IShO, in Veda IshVa, in Sanskrit ISOua, in Chinese ShOuI and SOul. It is IeShU, King of the patriarchs in our liturgies. That same name belonged to Moses, written just like that of the infant Thermouthis, which was: M’OShI, dedicated to OShI.

The Qabbalists are absolutely right when they traditionally say, “The name of God is within that of Moses.” However, they cannot provide the proof thereof; it lies in what we have just noted.

We must return in detail to all these points. But what we have noted so far shows that the basis on which Pythagoras relied regarding the Word in the Temples of Europe and Asia is religious, not philosophical. It belongs to the one and continuous universal revelation of the Church and the Patriarchal Churches. Consequently, Pythagoras could not help but reject Ionian paganism, with its atheist polytheism, its mental anarchy, and its anti-social politics. And in this, he merely followed in the footsteps of Numa and Xenophanes in the West, of Lao-Tse in China, and of Daniel in Chaldea, of Zaratas in Persia. More so, the Invisible Himself is said to have sent him.

His Greek and Alexandrian biographers indeed say that he received the grace of his first theophany, or his calling, in Crete, around the year 550 or 553. He had then reached and even surpassed his thirtieth year. Thus he satisfied one of the ritual conditions imposed by the Patriarchal Churches for the second birth, the spiritual one, for the opening of the physiological senses to the divine biology, the entrance, through the Gate of Death, to experience immortality.

When the Incarnate Word would perfectly fulfill His own law as Creative Word, He observed that same rite during His retreat in the desert.

It was then that Pythagoras would have first seen Heaven and Hell, and in the most dreadful circles of the latter, the two chieftains of Paganism, the two magi of Mediterranean Ionism: Hesiod and Homer, whose admirable songs had delighted his refined youth in his father’s home, the rich banker of Samos. Devastated, he did not dare believe what his eyes beheld. He looked upon these spirits, victims of the Spirit of Darkness, the multitude of Demons, and its black and red light.

“Why?” he cried out at them. And they answered him: “Oh, for having sullied gods and men; the gods, by giving them Atheism as Master, calumniating them, making them appear as corrupt as we men; and the men, by deifying their vices.”

Thus a perfectly solved antinomy is cut at its root by Pythagoras’s supreme intelligence. On one side, the prophet Orpheus and the Divine Word, whose holiness is hidden in Its celestial majesty; on the other side, raw human chatter, evidently borrowed from the sacred art of pantheism, where everything is God except God Himself, of its theosophism, in which everything is divinely true except Truth, and of Amath (the Seal of the eternal Word) and of the Word Himself.

Orphism, a thousand years before Pythagoras, had been, in Europe, one of the great efforts of the Templarian alliance against the invasion of the Asiatic revolution, its rhetoricians, its sophists, its exploiters, its usurping and slave-owning politicians.

In Moses’s and Orpheus’s time, Crete with its hundred cities had been reaffiliated with the Holy alliance of the Temples of Manu and Menes. The Curetes were a priestly mission of the Kouros, celebrated in Hindu poems. The Minoa of Minos² had seen them renew one of the Gordian knots,³ symbols of the Orcus⁴ and the Orphic Orcus, of the oath of alliance with God. Philosophy and politics cut these sacred knots with ease, to the misfortune of nations; only religion could retie their peace.

Those names - Minoa, Minos, Menes, Manu - mean in the language of the Bereshith: Na-NoaH, the rule, the orthodoxy of Noah. Meanwhile, O-Rifeo, the Ribhou of the Vedantas, the son of the Sarmatian kings of Thrace, Orpheus, renewed the same vow in the Slavic and Pelasgian sanctuary of Delphi. This is the Egyptian Daliph, the Sanskrit Daliph. In Devanagari⁵, Dalapha or Dalapa means one of those sacred places, neutralized, as well as one of those sacred treasures of the alliance. The same goes for Dodona,⁶ one of the Dyomnas of Vedic Danu and of Moses’s Dodonim.

The Great Noachid Sovereignty, renewing the Adamic, scattered such Dalaphas in its priestly path from one end of the planet to the other.

In Europe, there were siríngos⁷ of this kind stretching from the Caucasus to the Pyrenees, and the catalog of these subterranean libraries was the property of the metropolitan pontifical sovereigns. Colchis also had its Dalapha, prompting the Orphic expedition of the Argonauts.⁸ This latter name designates one of the ancient eras of the alliance called Arga or Arka. Its oversight council was called Argus, the dog of Pan, of Phanés, and of the Great Pan.

Orpheus had been commissioned in Europe to be the restorer of the Celtic-Slav and Pelasgian Amphictyonic Leagues whose date derives from Krishna regarding the worship of the Gods, the Devas, the Alhim, the pagan fruit of the Asiatic bourgeois revolutions. Behind that neo-concordat, the ancient orthodoxy of the OSI-oï was safeguarded; the Delphic pontiffs preserved the Holy Name. Likewise, it bound the sacred peace—in Colchis, in Greece, in Taurida, in Italy, and as far as Gaul and Spain—upon the revolutionary invaders, held at bay from century to century over Europe by the eastern bulwark of the Magi and later by the kings of Persia. Their teachings, recorded in the Deva language and later in Doric upon copper plates, were kept in each central city by native families who, even in Athens, still enjoyed great prerogatives in Pythagoras’s time, let alone in the rest of Greece and Italy.

The work of Orpheus, once destroyed, was, as we said, reconstructed by Pythagoras, who, to better seal his impartiality of thought, his submission of his own supreme reason, scorning easy laurels from the Ionians, neither wrote nor destroyed his own works, so as to entrust their substance only to the memory of his disciples. This disregard for his entire body of doctrine, for all individual successes, together with many other signs, makes Pythagoras a Greek without equal, one who stands closer to the patriarchal priests and farther from the philosophers.

This way of understanding him is the true, the Christian, perspective, the one we developed in our first Mission.

II. The Successors of Pythagoras — The Golden Verses

Manuscripts Bought by Plato. — The Persecution of the Pythagoreans. — Lysis and the Golden Verses. — The Great Pan. — The Three Creeds. — The Oath of Orco and the Threefold Certainty. — The Foundation of the Universal Social State.

Since Pythagoras, for the reasons stated above, and possibly for others mandated by the Templarian Initiations, left behind no written documentation except the increasingly unreliable memory of his disciples, his higher teaching remains in reserve, veiled from view, though not rendered impenetrable.

Three manuscripts bought by Plato fortunately escaped that harsh discipline. Oedipus and Sophocles are worthy of a Sphinx, for the author of the Timaeus⁹, both in date and in category, is the earliest commentator on the same notes, if not the same summaries, of Pythagoras.

The title that the friend of Archytas and Timaeus of Locri gives his admirable dialogue signals its lineage. In light of the circumstances, the Order had no doubts about what Plato, as a disciple of Pythagoras, highlighted. The Order needed independent supporters; the envious bourgeoisie that he had decimated and dispersed continued to resent him as a threat to their usurpations. They sensed behind him and his Founder the sacred synthesis resurrected by the royal son of Eagro, to whom Pythagoras, with respect to Europe, referred, like all the others, his cosmological theology that he conveyed to us in the Timaeus.

Among the fragmentary remnants of the teachings of the Italian School, one of the best-known is certainly the Golden Verses, written by Lysis in the fifth century B.C., which formulate the esoterism, the elementary teaching, of the semi-Orphic Order of the dispersed Pythagoreans.

These verses, indeed, constitute the catechism of the Great Pan, but not of pantheism. Pan is one of the cosmic names of the Word, the cosmic shepherd of the stars, of the powers that guide them, and of the souls that inhabit them. This word stems from the Sanskrit Pana, “the Protector.” From an earthly point of view, it also symbolizes the universal alliance of the Temples in that same Word, whose vigilance is signified by Argus. What precedes sheds light on what follows.

The first two verses are a creed, and this creed, by virtue of its opposition of terms, resembles the two hierograms of Moses: ALHIM, “the gods” or “the Powers of God,” and IHOH, “the Absolute Being.” And while the Egyptian Epopte declares, “Hear, O Israel, God, your gods, the Absolute Being, the One,” Orpheus, Moses’s disciple, Pythagoras, restorer of Orpheus, and Lysis, editor of Pythagoras, say:

Pay lawful homage to the gods of nations,
And keep your oath to the legitimate God.

Indeed, all ancient cults derive, more or less faithfully, from one same universal source: the primordial revelation, the proto-synthesis or patriarchal Christian religion, Religio vera, said Saint Augustine. This culminating fact, the keystone of the science of comparative religions, undermines all anti-Christian systems presiding today over the double stage of classical education and its consequence: Higher Studies.

In the patriarchal Empire, before Krishna,¹⁰ the act of faith was: “Om, Sas, Tal, IshOua-Ra, Hamo!” Om, Sas, Tat; in IeShU-Rex, Glory! Such was the glorification of the Word, using the name according to the covenant. After Krishna, it was: “Om, Sas, Tat, BRA-H-Ma, Hamo!” IshVa expresses the Being who exists by Himself; BRA-H-Ma expresses His image, reflected in the waves of endless time, His creative energy working in the substance and the subsistence of beings.

Reading the first Slokas of the Manava-Dharma-Sastra, one will see that what we have said is its key. Thus, indeed, Krishna the Vyasa, in reforming the Laws of Manu, indicated the lineage of the Indian deutosynthesis, Noachid (Ma-NoaH), and the proto-synthesis of the first patriarchs: the Universal, the Adamic of Eden, the Christian-Catholic.

Fifteen hundred years after Krishna, eight hundred years after A-BRA-HaM, Moses, bringing everything back to the Primordial Unity, subordinated the ALHIM not to BRA-H-Ma but to BRA-ShITh, the Word of the Genesis hexad: “BRA-ShITh BRA ALHIM,” and the name IHOH is spoken only at the fulfillment of the seventh cosmic IOM. The Creed that he imposes on the Indo-Egyptian pariahs, from whom he fashions a shematic people, is: “SheMWa IShRAL! IHOH ALHI (M)-NO, IHOH AHD”. “Hear, O Israel! God, your gods; the Absolute Being, One.”

For the Jew, though not for Moses or the prophets, Israel is only himself; but for the children of Japheth, it is Humanity in its Zodiac or Universal Organism. In Veda, Israel, read in the European manner, is the inversion of RAShI, the Zodiac; L is Indra’s monoliteral symbol, the divinized astral sky.

Behind Moses stand Pythagoras and Lysis.

The various ethnic cults that arose from the universal religion no longer agreed on his thirtieth year, except among the best. As we saw with the Samian Epopte, the terrible revelation of the invisible, the reintegration of human existence into absolute Life, through and in that ecstasy so little known to modern Europeans, as well as the validity of all other religious mysteries. Even in the initiations, more or less in the three offshoots of the deutosynthesis, the “twice-born” of the Gospel, the Dwija of the patriarchal Toras, referred to the other World within this one, to the following three fundamental confirmations: the Existence of God, of His Word, and of Its Powers; the immortality of the soul (in other words, human existence); and finally its accountability before that same Word and those same powers, the Osiris of Amenti, according to the Egyptian priests; or the Mahadeva Ishvara, according to the Aryan priests. In this judgment, containing the name of Jesus, which, during his double birth, the Initiate took as his Oath, to Orcos, to the Orcus of the Orphics, of patriarchal Greece and Italy. And that name Orcus likewise signified the Great Judge, Lord of the Vedic Triloka.

And it is upon this threefold certainty that the first Universal Social State was founded; whenever one has tried or tries to strip that State of this sacred triple foundation, the Spirit of the Beast has returned or returns, reverting to its law of war and anarchy and all the punishments of the invisible world.

Lysis does not fail to record this Orcos in his second verse, which, along with the first, is thus explained: “Respect the diversity of Cults, the Power and the role of the Name, and remain faithful to the Orcos, i.e., to the one and universal religion to which you have sworn.”

III. The False Ancient and Modern Pythagoras — The Three Mental Races

The Golden Verses Bend Toward Pantheism. — The Main Commentators of Lysis. — The Three Conclusions; The Three Mental Races and Their Relations to Christianity. — Alexandrian Eclecticism. — Hierocles. — The Concordatary Theologians. — Dacier. — Neopaganism. — Giordano Bruno. — Fabre d’Olivet. — Reservations About the Final Golden Verses. — Empedocles. — The Pure White Race. — The Dangers Resulting From a Compromise with Paganism.

Despite this reserve of paramount importance, accessible only to the mentalities of the two higher degrees, the Verses of Lysis, given their intended yet perilous level of elementary teaching, could not help but lean toward a pagan philosophism of pantheist tendencies, which led others to adopt them as their philosophical and religious code.

That is what befell the majority of their commentators, most of whom claim good faith and believe themselves to be true Pythagoreans.

Among these commentators, three stand out: Hierocles, Dacier, and Fabre d’Olivet; for no one better than they can illuminate that shift from Pythagoras’s true doctrine, universal and eternal Christianity, toward paganism, nor more precisely summarize, for enthusiastic students of pagan studies, the three conclusions drawn from those studies regarding Christianity and Christendom:

1. Eclecticism, like Marcus Aurelius
2. Concordatarianism, like Constantine
3. Pure Paganism, like Julian the Apostate

These categories aim to facilitate our discernment of the corresponding races of spirits. For greater clarity, let us call “Black” the Paganism, and “White” the theological Christianity, inseparable from its true form, which is Catholicism. Consequently, we naturally call the “mulatto” race Eclectic, the “fourth” race Concordatary, and the “black” race purely Pagan: Nigra sed pulchra. (“Black but beautiful.”) Well, if, like Pythagoras, we keep our faith in a “fourth,” the wholly white (though concealed) one, which is the same Wisdom, all the more reason to cover with flowers the three Graces whose apple we refuse.

We are only concerned with these three conclusions as they relate to Christianity. From this perspective, the representative of the first is Marcus Aurelius. It is the liberalism of M. Prudhomme; it is good to lean on the bayonets but not to sit on them. This liberal, however, is no less a persecutor in the name of the reason guiding the Empire and the State. Still, times have changed since Constantine. Over time, the bayonets of that era gradually shifted to Christianity, and Philosophy hides its claws, for the bishops vigorously defend the faithful with their own.

The second conclusion is well named Concordatary, a position between theological autonomy and that same philosophy. Both sides retract their claws now and then, depending on political directions, whether from the right flank or the left flank.

The third conclusion is that of Julian the Apostate, decidedly on the left flank. That character, so typically Parisian during his life, as my dear Lutetia would say, had a sizable share in the Encyclopedic movement of the eighteenth century and in its amicable political and anti-social consequences.

Back to the first: it succeeded the Alexandrian Eclecticism more than fifteen centuries ago and was revised and corrected by an admirable official professor of philosophy: Hierocles. Essentially, it is the Greco-Roman Imperial approach, the reason for instruction among philosophers who chain the reason of the State to the Pantheon, and even to Saint Sophia, from Augustus down to the Augustuli. More or less imbued, whether knowingly or not, with the dual Christianity before and after the Incarnation of the Word, they fail to grasp its divine essence and its human scope, believing themselves able to eliminate or subordinate it to their own criteria and methods.

Hierocles was appointed by the Byzantine emperor to pacify a dreadful civil war among pagan-scholastics and churchmen. In the gentle beauty and profoundness of his teaching, he senses that the concordatary period is about to dawn. He is an Orphic theologian like all the Pythagoreans. He is not a philosopher in the common sense of the word. Undoubtedly, after Orpheus, Pythagoras remains the greatest unifier produced by the Slavic-Pelasgian, later Greek and Roman, polytheism. But from the founder of the Academy down to Hierocles, the initial Pythagorism’s inclination resurfaces all the more as individual systems base themselves on their factions, forming one last static glory at the threshold of the Moon of the Doxia of the Temples.