The Archeometer

Synthetic Carrier of Higher Studies

Blade 1

The III Letters of construction: A.s.Th.

We can continue with the thought of Hierocles, in Alexandria, in the Bruchium that had survived the destruction of the Serapeum. The traditions concerning Pythagoras are scattered among more than 40 authors and 60 volumes. Successor to Hypatia, after a long period that ended with the death of Saint Cyril, the elegant master, with hair as white as his tunic, also counted among his friends all those countless books piled from shelf to shelf. In such a soul, in such an enlightened intelligence, all those treasures, more or less contradictory, seek through various forms of attraction the lost unity, the perfect harmony of the Lyre. How many meditations did this man have in about half a century; how many dialogues with the mysterious affiliates of the League of philosophers and priests of the gods, irremediably defeated by the Church after having tried in vain to crush it under the avenging arm of the emperors.

Oh! The degenerate mysteries of his time had not given him a true Epiphany like that which so many Christians had, without Pythagoras having told them: “Find Jesus!”. However, he knew how to preserve, above the profane flesh, a simple and real teaching of majesty. Neither the shadow, nor a simple expression, but the movement of the soul indicative of any resentment against the triumph of Christianity: as a Pythagorean, he is not at all afflicted by the defeat of Paganism; on the contrary, perhaps, and with all his soul which is in Hellenism, he would kiss the Cross if it had been planted on Mount Olympus and not on Calvary.

The darkness accumulates more and more, and from all horizons, the deluge of barbarians comes to submerge this civilization, the decadent daughter of a mother who, on the contrary, is beautiful and pure, immortalized by the sacred books of all peoples. Thus, Hierocles’ will is not only to lead to the ancestral unity of Pythagoras an anarchy of teachings already harmonized since Plotinus, but to make this ideal Hellenism compete with the Gospel, to make it religious again, to make it survive luminous despite that light of lights.

He wants his enchanting Phryne to be the elder sister of this dazzling Apollo, and that her last smile may still illuminate the generations to come, submitting their intelligence before the past of the rarest glories of their race. That is why his commentaries, animated without knowing it by the evangelists and the priests, have a slight accent of farewell, the majesty of the last sigh of the national soul that surrenders to the soul of Humanity. It is a social legacy that from the hands of Phidias rises to the incomparable testament of Our Lord Jesus Christ; something beautiful, piously collected, almost divine, also diverse Testaments, that of a Hellas transfigured, artistically placed in its point of immortal perspective, with Orpheus for Moses, Pythagoras for Elijah, Lysis for Elisha.

It is with this noble race of spirits, so well represented by Hierocles, that the second is neo-concordatory, especially since 1648; but without dominating it scientifically with the invincible power of its reserves and its principles. This second race is the Thomist¹, then the opportunist of Loyola², the Lutheran of the Augsburg Confession, the Calvinist, passing through the Greek national orthodoxies, the Anglican and others, which we will classify as sisters and cousins ​​of the Roman Church, from the point of view of common interests.

In his modest role as translator, the good Dacier represents this second race very worthily, and has much more importance than his lack of character, his humility, and especially his poor clothes would suggest. What clothes! What a coat of endless frayed periods, what a style!… Yes, however, what a conscience and what a beautiful Christian light in that poor lantern that honored the Academy. It has been said of him and his wife that they were the marriage of Greek and Latin; a marriage of love, and how prolific it was! Dacier is the “Gigogne³ father of translations. A multitude of scholars have pored over his translations without exhausting them.

However, there is much more than that in the work that occupies us. Leaving aside his erudition, Dacier always so perspicacious, apart from his value as a philologist and scholastic, he is a passionate calculator who deeply loves his Hierocles, who knows how to add, without imitating, precious stones to his rosary. How serious are his Christian studies, which his admiration for Hierocles’ commentaries never made him forget! What discreet care he takes in warning studious youth against the deviation that drags professors and students on all sides. That is why his own conclusions are found disseminated in the notes, leading the pagan Renaissance to the patriotic Renaissance, at the precise point of the Concordat.

He takes care not to be deceived by the historical hour. Do not set your pocket watch by the stars of Scholasticism, nor by the Moon of the Summa. Go, if not to the theological sun, at least to the Sun of its worshipers, who after the Apostles were the closest. He is a good Catholic, an honest Christian of primary religious teachings, of catechesis. This degree of religious instruction is purely theological; however, the other two are of the same nature: the secondary and higher degrees have been missing since Constantine.

This real sagacity was also, since the fourteenth century, one of Petrarch’s merits. Without a doubt, Saint Thomas Aquinas remains, for his merits, the theological master of the Clergy; but he requests no less instruction, to defend himself, than the Great Master, Saint Augustine, who is followed by all the priests, whose understanding is closer to the Supreme Master, the Word Creator and the Word Incarnate, that of the double Christianity before and after the Incarnation. But what a difference between the faith of Dacier and that of Petrarch! Petrarch is the fidelity of erudite and scholarly Catholics passionate about pagan intellect, offering it their reason and reserving their heart for Christian sentiments. It is adultery minus the last act. Dacier, on the contrary, much more solid in his double pagan and Christian erudition, does not release all his reasoning to the attractions of Philosophy. Furthermore, the monomania of glory, the atavism, the necropolitan patriotism of the Roman Republic and Empire, the silent unleashing of pagan possession, in self-love and in all instincts, are rejected without the slightest effort, and do not reach Dacier’s moral level.

As we have never had such an expanded vocation to fly to the rescue of the victors, we give ourselves the honor of adding that the closest conclusion to the queen of intelligences and the perfect Immaculate is the noble defeated today: the Concordataria, in the mental and governmental sense of the term. Pagan by her head, yes, that is her atavistic weakness, her classic flaw, and in it she only remembers her two Atrides sisters, of whom there remains only the small dark lunula in the pearly white of her nails. But her heart is Christian, and that is enough for us to believe that this living fire will once again transform into the divine cerebral light.

But still, and this time somewhat sacerdotal, she is the sole depositary of the Sacred Tradition and the Promise. With this title, she is the forever venerable mother of all Christians, the safeguard of Christianity, and pagan Europe today no longer supposes all that it owes to her and all that it still has to receive from her.

In Fabre d’Olivet, finally, we have classical Anti-Christianism, the pontifical laicism of philosophers and erudite scholars, who oppose the secondary and higher Greco-Latin teachings, the primary religious teaching of the Catechism, pagan Philosophy, and the Theology of the concordatarians.

We already see this race dawning, which is proper in the person of Fabre d’Olivet, the neo-Pythagorean of the 18th century, among the filthy apostolic secretaries, of whom we will speak elsewhere, who exploited the papacy in the first half of the 14th century. His truest modern figure is the poor Pythagorean Giordano Bruno, disarmed of Catholicism for Humanism, to fall first into Protestantism, then to reverberate outside of Christianity, to finally throw himself headlong into Pythagoreanism. The end of Pythagoras was given, in a bonfire, when a shower and some good words would have been enough to lead him to Jesus Christ. As for Fabre d’Olivet, he was stabbed. One does not renounce Christianity in vain; and this kind of Humanism is that of Julian the Apostate, a true infernal possession. Fabre d’Olivet suffered this possession; however, there is something curious that deliberately raises altar against altar. It is the most systematic spirit of Freemasonry of that time, which surpassed it by a hundred cubits⁴ that of today. Among the lay pontiffs who exchanged erudition for a miter, we could cite many, and not the least: Couit de Gébelin, Boulanger, Dupuis, Volney; in Germany, Scheiling and many other friends of the commentator of Lysis. Let us not forget Lá Reveillére-Lepeaux, the famous theophant and theophilanthropist, who no one knows these days and who also pontificated with sleepwalkers by Pythias.

It is certain that Fabre d’Olivet founded a neo-Greek cult of this kind, which fortunately did not survive. As he died in 1824, and I was born in 1842, it would be difficult for me to speak directly about him, and the only person who could speak about him with knowledge of the cause sadly concealed this subject. However, a manuscript that was indicated to me by M. Rosen in 1885 proved to me that rendering a good service to the memory of this great classic is to leave his cult there where it is found, in the dungeons of History. This, on the other hand, takes nothing away from the value of his commentaries, which constitute a beautiful and patient mosaic of encounters, in which he presents as a novelty his anti-Christian conclusion of secondary and higher Studies.

Before leaving Lysis, we must have the most expressive reservations regarding the last lines of the Golden Verses, those that consider the intellectual superman, dear to the pagan mentality, the philosophical Homunculus who self-administers himself in honor of deification. A document in a certain way different for the way we behave today, it charitably warns us that this apotheosis is that of Empedocles. This illustrious philosopher, whom we cannot consider a philoneist, is the Nietzsche of the 15th century before ours. The Brotherhood found him too compromising and discreetly showed him a way out. But he, without a doubt, believed that his day of glory had arrived, continued his parade in the open air. Ridiculously dressed in a purple tunic, his hair flying, a crown on his head like the Pythia, he sang in the street his own divinity, in verses that involuntarily evoke the cantatas of the Goddess Reason and the “theophilanthropists”, in the cathedral of Paris.

In the chest of the immortals, a God arises, you yourself.

Nothing less than that!… Municipal councilor, deputy, senator, minister, president of the Council, president of the Republic, mannequin of the palaces, statue at the crossroads, all at the expense of social economy; let it still happen, but. God!… These types of Greek, prototypes of our Jourdains and his philosophy professor, doubted nothing, not even themselves, less than anything else.

But, how far they were from the true thought and character of Pythagoras, the desire of these Greeks for foreign glory, their search for opinions and an inordinate pleasure in progressing!

To summarize, raising the slightest doubts about our thinking in relation to the three races, we lacked adding that: all our faith, as we have already said and repeat again, goes from the colorful to the pure white of autonomous Theology, without any mixture; but the second, the concordatary Theology, also has our respect. What we criticize in Christian Theology is all the flirtation of synallagmatic commitments with the pagan, with the more or less mitigated black-and-white. We can never forget that this is anti-social, mediocrative, supplanting, and enslaving. When it offers the goods of this world, or rather, of its world, it always does so in an obligatory way, but never freely. It is “cabotino”,⁵ but also, oh, a charlatan of patriarchal Antiquity, who never provides knowledge without altering it. It is a philosophical and political “make-believe”. His mental state always has a government behind his ear (monitoring him), there is nothing of orthodoxy⁶ in the Roman or Greek republic.

Byzantine Caesarism has a reasoning for teaching and a reasoning for the State; in any case, it is always anti-social. It can let its sovereignty survive a little to sentimental Christianity in the heart; but it radically expels Christianity from the brain. Well, it is this, the only way to join one with the other, that could lead to the dominion of the current world and return the black to its hierarchy.

The black is Mephistopheles, for Faust is no more than Punchinello. The concordat, including the mental one, is the jewelry scene, whatever music is played. We want to be tenderly respectful towards the three classical graces, which we love so much, without thereby bothering the others, to whom we would not even want to convert. However, we do not ignore the Margaret that these types of renewed stories of Constantine the Great always end deplorably with a Someone or Other. It is priestly adultery, the prophets say severely to the Jewish leaders who became concordatary theologians. The Race that derived from this was worth as much as that of Ezra for his Judea, as blows from Jehovah, among which are Islam and the Mongols, which can restart the Sabbath more beautiful and stronger than ever. But those moxas⁷, those tips of iron and fire, are beneficial compared to the internal ills, past, present, and future, caused to Christianity by the imprudence of the same race.

Does it happen like this because it is priestly? Yes! the black-and-whites shout. Is that not enough? We answer: it is not enough. Is it because she is theological? Yes! the Demons of Julian the Apostate vociferate. We say: it happens like this because she is a Concordatary Theological.