The

Creation of a Universal System:

Saint-Yves dAlveydre and his Archeometer
by Joscelyn Godwin

First published as La Gense de lArchomtre: Documents indits de Saint-Yves dAlveydre rassembls et introduits par Joscelyn Godwin,
LInitiation, 2 & 4 (1988): 61-71, 153-166. Abbreviated English version published as The Creation of a Universal System: Saint-Yves
dAlveydre and his Archeometer, Alexandria, 1 (1991): 229-249. This complete English version produced and edited by Ariel Godwin with
the authors gracious permission. [Publishers Note: The various articles referred to in the following document have all been
translated and are included in the Sacred Science Translation Society Edition of The Archeometer, making it the most complete
and comprehensible version of this important work ever presented.]

When one opens a heavy folio volume entitled The Archeometer: Key to All the Religions and All
Sciences of Antiquity; Synthetic Reformation of All Contemporary Arts, something tells one that it may
[1]
not quite live up to its ambitions. Unfortunately the work of Saint-Yves dAlveydre which bears this
resounding title is not even the work of his own hand: it is a collection made by Papus (Grard Encausse)
and other Friends of Saint-Yves of some fragments from the universal synthesis that the great esotericist
was putting in order when death interrupted him in 1909. Although it would be churlish to underrate the
devotion of this group, and particularly that of its leaders, Papus and Dr. Auguste-Edouard Chauvet, it
must be said that they were worried, up to the last minute, about the principles and the coherence of their
[2]
compilation. Thanks to the patronage of Count and Countess Keller, Saint-Yves son- and daughter-in-
law and his heirs, the elegant edition of LArchomtre, with its many illustrations and colored plates,
appeared in a form more fit for admiration than for comprehension.
Nevertheless, the serious scholar will know to refer to another explanation of the system, also
called LArchomtre, published between 1910 and 1912 in twelve numbers of the short-lived review La
[3]
Gnose: the periodical that also carried the astonishing articles of the 21-year-old Ren Gunon. The
articles on the Archeometer are signed T, the pen-name of the journals editor, Alexandre Thomas (also
known as Marnes). They are thought to be based on information furnished by F.-Ch. Barlet (= Albert
Faucheux), another friend of Saint-Yves who had evidently parted company from the official Friends.
[4]
Gunon supplied some very erudite notes, mostly on the Hindu tradition. But all in all, one is at a loss
to find any indications of the original source of this imposing and ambitious scheme. Should one regard it
as traditional doctrine, as independent revelation, as pure fantasy, or as an inextricable mixture of all
these?
For Papus, the work of the man he acknowledged as his intellectual master went, like much else,
without criticism or question. For the dignitaries of the Gnostic Church, it was more of a basis for their
[5]
own speculations. Gunon never renounced it, no matter how far he traveled from Saint-Yves kind of
thinking, and he cited Saint-Yves approvingly in Le Roi du Mondea subject to which I have devoted a
[6]
specific article. Here we are concerned solely with the enigmatic figure of the Marquis himself, and in
the circumstances which led him to construct so profound and so personal a system. There was a time
when one might accept some individuals system as an infallible dogma; but we have seen too many of
them! All the same, the Archeometer remains a true summation of the intellectual and esoteric currents of
the nineteenth century, just as Saint-Yves himselfmore than Papus, Stanislaus de Guaita, or Pladanis
the archetypal universal man of the Symbolist (and decadent) period. He is the supreme Hermeticist
of his epoch.
 There is fortunately a third primary source for archeometric studies: Saint-Yves own manuscripts,
willed by Papus (died 1916) to some public library, and eventually deposited by his son, Dr. Philippe
Encausse, in the Sorbonne Library in 1938, as part of the enormous Papus Bequest (including several
[7]
hundred books, many of them from Saint-Yves own collection). Our interest here is not in the heap of
papers concerning the posthumous edition of LArchomtre, but rather in the scruffy school notebooks in
which Saint-Yves recorded and worked out his systems, philosophy, schemata, and visions. Sometimes
written in a fine, flowery hand, sometimes in a scarcely legible scrawl, these notebooks reveal a part, at
least, of the events that preceded the elaboration of the Archeometer as it is found in the printed sources.
The life and work of Saint-Yves have not yet been described adequately in English, which is a pity
since he is often mentioned superficially. The reader of French needs only to be referred to Jean Sauniers
[8]
indispensable book. We meet him in 1885, aged 43: the author of a mystical book on Life, Death, and
the Sexes (Clefs de lOrient), a huge historical study (Mission des Juifs), and a few other books on
politics and poetry. He was living in a fine house near the Etoile with his aristocratic wife Marie-Victoire
(born de Riznitch), his senior by fourteen years; dreaming up developments of his theory of ideal
government which he called Synarchy; and beginning to study Sanskrit. At this point, the Archeometer did
not exist. We will follow its progress through a series of six revelationsfor that is how they seemed
to Saint-Yves, whether given by more or less mysterious Orientals, by the soul of his wife (who died in
1895), or in response to his prayers and meditations. They are:

1. The Vattanian Alphabet (1885)
2. The Aum (1885-86)
3. The cosmic correspondences of Vattan (1885-86)
4. The Definition of Life (1896)
5. The table entitled The Heavens declare (1897)
6. The Triangle of Jesus (1898)

First Revelation: The Vattanian Alphabet
Saint-Yves learned this from Haji Sharif (or Hardjji Scharipf), his Sanskrit teacher. Haji came
from Bombay and lived in Levallois-Perret, a suburb of Paris. The lessons took place three times a week,
beginning on June 8, 1885, and continued with a few interruptions at least until November 12, 1886.
Sometimes the Marquise was also present. These lessons, written out very carefully by Haji, are in the
Sorbonne Library (MS. Carton 42); they are also interesting for the information they contain on Agartha,
[9]
which I have treated elsewhere.
Already in the first lesson, which Haji entitled Secret and sacred method of a guru for his Dwija
(twice-born), Vattan was mentioned as the primitive source of all the languages in the world. On
[10]
October 25, 1885, Haji wrote Saint-Yves name and title in these characters. As Haji also knew
Hebrew (and Arabic), he was evidently the source for the equivalents of the 22 letters of Vattan with
those of Hebrewcrucial for the Archeometerand with part of the Sanskrit alphabet.
As for the sources from which Haji got this Vattanian alphabet, totally unknown to philologists, it is
a mystery. Certainly he belonged to some secret Brahmin society, which Saint-Yves chose to imagine as a
great university, and in the end as the subterranean realm of Agartha. Could there be some connection with
the language and alphabet of Senzar that H. P. Blavatsky and other Theosophists were mentioning at
almost exactly the same time, but which has never been revealed? For Saint-Yves, according to his
interpreters in the Gnose articles, This [Vattanian] alphabet, which was the original script of the
Atlanteans and of the Red Race, whose tradition was transmitted to Egypt and India after the catastrophe
in which Atlantis disappeared, is the exact transcription of the astral alphabet [...] The primordial
alphabet of the Atlanteans has been preserved in India, and it is through the Brahmins that it has come
[11]
down to us. But their presentation of such facts is so much woven in with concepts reminiscent of
Fabre dOlivet that I cannot believe in them as coming from Haji Sharif, any more than the fantasies of the
underground world which Saint-Yves wrote as Mission de lInde. Table 1 shows this alphabet, with its
equivalents.

Second Revelation: The Aum
The notebooks contain an essay entitled On the Aum 1st degree, and described as the Secret
[12]
teaching of the Brahmins, communicated to me by Rishi Bagwandas-Raji-Shrin. This name may be
that of the other Oriental to whom several commentators (Barlet, Jean Reyor, etc.) have alluded; but in
the text one also finds the suggestive words Haji says... The essay, which is extremely complex,
elliptical in style, and peppered with Sanskrit, Hebrew, and Vattanian letters, centers on the cosmogonic
explanation of the Sanskrit word Aum; it also treats the correspondences of the primary sounds of the
human voice with the primary signs of Vattan: a symbolic link of the audible with the visible. For
example, the Vattanian A is the masculine principle; the OU, the breath or soul; the M, the neutral,
temporal, and terminal principle.
The revelation consists in the fact that this alphabet encodes the archetypal realities behind
cosmic manifestation, shown through the cosmogonic analysis of the Sanskrit word Aum, with the
correspondences of the primordial sounds of the human voice to the primordial letters of Vattan: a
symbolic link between eye and ear. A secondary layer, which could open up many linguistic
developments, is the correspondence of Sanskrit with Hebrew words. But one cannot be sure how much
of that came from the guru, and how much from the pupil, who had already made a thorough study of
Hebrew from the work of Fabre dOlivet.

 Table 1

On the Aum 1st degree

The unity in the trinity: masc. fem. neuter m f.
The the great breath of God, creative soul and essence the in the created beings.
and he formed
Wa I BaRa Alahim ath ha Adam: Moses c. 1, v. 27-28.
The Brahmins say Al-LaHIM the Powerful among them, and, mystically, say his two principles
which, before Creation were united into a single abode, the Thohou VVa Boh. Ala great, Alahy
habitation. Alhym the great abode of the . The all, the whole, the of the Veda Aham, the Aum
.
A, masc. principle. 1st chief, scepter, staff, unity, seed, power.
There, breath, soul, existence, secret, marvel, terror.
Circle, serpent, continuation, measure, time, respiration, expiration, thought, spirit, death, etc.
Trinity of functions: father, mother, husband corresponding to water, air, fire. [41'] Science of the
mystic Union. The primitive tongue Veda has been constituted on the . The echo of the is ,
the image and resemblance of . Thus, the Infinite , . The analysis of this mystic word in the Vedas is

written thus . The human Being cannot exist without being attached to the soul of souls, breath of .
God is the , the mortal is the , nasal respiration; because other than , action and armor, nothing
acts but the .
Hashdi-bibyah secret name one finds inlaid in all ancient [illegible] of Vedo-Brahm. antiquity
[13]
analysis: Hardji says: the supreme breath always present in the
breathed. This, he says, is the mystery of Yg, yogi, yogm. This is the ihova.
Thus the in its origin has been the neuter Principle, neither vowel nor consonant, nor sign, an
abstract circular dot in the imagination of the human spirit. [42]
Only when it has become supreme thought, in order to show itself outside of itself, has it made its
return into itself to show itself in . Thus is the Vasdva, the abode of God, when he was hidden in the
his Holy of Holies which is the . MV. in Vedic elevation exaltation of Being. This is the Sanskrit
, by euphony and often through , above, on male force, and Amovi: I am the producing
the A, the O producing the I.

The Vedic compound would relate to IHOH, and would signify: The all is breathed or
supported by the great breath.
The Kabbalists call the the Nicod bila SOPh, the point of the Infinite, and the , saman hibor,
sign of the Union (s masks Sh of Moses, the Prophets, Daniel, Jesus and his Apostles).
[42'] Secret pronunciation of the Kabbalists: IhHOuHa of the initiates IaHh-Va-Ha. in order not to
pronounce it, one substitutes IOD Ki for IOD Kyam, eternal Point. Why the point? IOD is enough. In the
synagogues, ADONa-I the Lord I. Adni, my Lord. ADONa-I the Lord of the Iod or the Nicod. According
to the Manu Veda as the Cabbalists secretly pronounce it the day of Kipor, IOM Kipor. Likewise
the day of the : of the complete Aum. The Panditas with the Bratma and the Yogis bear it as a
symbol on their foreheads, toques and miters, thus A, H, M, O, H, I. (Putting I in the place of M:
AHIOHI and reversed, 1. IHo-MaHa; 2. IHOHI-A. Moses is written MOShIaH according to the Misra
Sastra Veda lect. 100 Sloka 1. The Kabbalists for their part say Shem Moshe Sha Ma ha ShiM: There, in
the name of Moses, is the name of God. In writing [43] MOShoH, MOShaH one has IShOH-Ma, Ma-
OShi. The rule of Oshi-Ri.
The Nothing. in Hebr. AiN [sic], means exactly what one conceives neither as cause nor as
essence. AiN KaDMON AbVaT the primitive non being would be the Anterior to the universe,
Pourvalokam, anterior even to the wisdom Jajnanas on which the world was founded.
Jajnanas indicates the e.
[14]
Moshi, a name that sacerdotally made the Title of Pharaoh given to Moses
[15]
MOShI-Hah say the Sastras
BaRAShITh movement : Dvyo Brasthananta gtis. The movement of
the incessant divine march, the Circle of Life.
What is the essence of Wisdom, how, by what mode is it contained in Non-Being (?) (anteriority) in
the supreme crown?
To this question the Vedo-Brahm answers and O breath of the in the masc. Seed
that breathes it into the fem. Principle .

Third Revelation: The Cosmic Correspondences of the Vattanian Alphabet
For his first attempt to align the 22 Vattanian letters with the cosmic archetypes, Saint-Yves
naturally referred to the Sephir Yetzirah, where the Hebrew alphabet is divided into groups of 3, 7, and
12 letters, the last two categories corresponding to the seven Chaldean planets and the twelve signs of the
zodiac. There remain three mother letters, A, M, and Sh (see Table 2, left-hand columns). Saint-Yves
wrote this system down in his Hermetic Notebook, where the corners of the pages are signed with Haji
[16]
Sharifs monogram, denoting the gurus approval. But the pupil was not satisfied.
From a note in the same notebook, it appears that Saint-Yves was currentlylike many others
consulting the History of Magic of Paul Christian (actually the historian J.-B. Pitois). In that book there
is another system of correspondences for the planets and zodiacal signs. In a context of practical
astrology, but without giving any source, Pitois aligns them with the 22 major arcana of the Tarot, which
[17]
he recognizes as also correlating with the Hebrew alphabet.
Saint-Yves adopted the letter-equivalences of the first twelve planets and signs (see Table 2). But
he had only to read the titles that Pitois gives to the arcana to think up a better arrangement from the
[18]
thirteenth letter onwards. For number 14, the solar genius, why not the Sun itself? And the 15th,
Typhon, genius of catastrophes, fits very well with the symbol of duality, the primordial source of evil.
The crocodile of Arcanum 0 could be the serpent that devours time, thus Chronos or Saturn. Whatever
his reasonings, Saint-Yves arrived, after a few pages, at a new and definitive system which would
[19]
become that of the Archeometer (see columns 4-7 of Table 2).
The very shapes of the traditional symbols seemed to confirm his choices, as shown in a large leaf,
drawn by a professional hand, found among the papers concerning the publication of LArchomtre by
[20]
the Friends of Saint-Yves. This leaf was doubtless intended to take its place in the finished work. It
comprises three columns, titled Vattanian alphabet, Derivation, and Astral alphabet. These
derivations were presumably arrived at as a speculative exercise by Saint-Yves, perhaps with Haji
Sharifs collaboration.

 Table 2

The reader can judge their validity (see Table 2, columns 6-9), keeping in mind that the derivation
goes from right to left; the signs of the zodiac and planets are supposed to have been derived from the
primordial letters of Vattan.
Saint-Yves played with these materials for a few monthsone cannot say much more than that. He
filled about forty pages of his Hermetic notebook with alphabets, herbal recipes, messages in code, all
rather more magical than Hermetic in content. In the course of these pages, Hajis monogram gets more
and more cursory, then, in the middle of a section on Botanical magic, it disappears entirely. Perhaps
one can see in this the process of the gurus disillusionment to which several commentators have alluded.

Fourth Revelation: Marie-Victoire provides a Definition of Life
Marie-Victoire de Riznitch, born 1827, the divorced wife of Count Keller, married Saint-Yves in
London in September 1877. Thanks to her, he was able to resign from his job at the Ministry of the
Interior, acquire the Italian title of Marquis dAlveydre, have his books published, and pursue his esoteric
researches and his plans for political reform through Synarchy. Their marriage is said to have been very
happy, but Marie suffered much from ill health in her last years, and died on June 7, 1895.
Towards the end of 1895, Saint-Yves installed an oratory in his apartment on the ground floor of 9
Rue Colbert, just opposite the Palace of Versailles, and had it consecrated in correct Catholic fashion. On
June 6, 1896, the eve of the anniversary of Maries death, he had a mass celebrated there, after which he
had an ecstatic experience. He described it on a blank page of the Hermetic notebook which he had
[21]
neglected for nine or ten years. This seems to have been the first reappearance of Marie, who
[22]
appeared to him again on July 21, 1896 in a blinding light, as he told Alfred Erny on August 16.
This initiated a new period of researches, which would fill out this notebook and several others. Saint-
Yves writes: My wife demonstrated to me a definition of life, and inspired me to find it in this grouping
[23]
of the sacred letters. There follows the Hebrew alphabet with its numerical equivalences, and then a
grouping of it into threes and twos:


1 2 3 4 5 6 7 8 9

10 20 30 40 50 60 70 80 90

100 200 300 400
111 222 333 444

1 2 3 4 5 6 7 8 9

center of obedient activity
compression inwards, manifestation spreading outwards
revolution of the celestial spheres, universal exchange, brewing and mixing of the cosmic
substance
integration and disintegration of bodies, assimilation and de-assimilation of elements,
fixation and mobilization of souls, astral identification of beings and migration through the
transition of death
such is life
fruit of the celestial ocean
present agitation in fear of the future
repose, assured security
temporary and mobile shelter of mortal man, eternally stable goal of his immortality.

The words thus obtained make no sense in Hebrew. They appear with quite another meaning in
the Oedipus Aegyptiacus of Athanasius Kircher as names of God in the Saracenic, namely, Arabic,
 [24]
Kabbalah. Without a doubt, Saint-Yves consulted La Langue Hbraque Restitue (The Hebrew
Tongue Restored) of Fabre dOlivet, which includes a Radical Vocabulary of all the possible
combinations of two letters, and many of three. Fabre dOlivets interpretations are taken virtually word
for word by Saint-Yves, except in the case of the sixth root, where the earlier writer understands a
whispering in the ear, even a temptation of the devil, that would not fit very well in the present case; and
in the last word, which Fabre dOlivet says is not used in Hebrew or Arabic.
For Saint-Yves, this grouping confirmed his cosmogony, the first three words corresponding closely
to the hypostases symbolized by his three foundation letters Aleph, Shin, Thau. And of course, Maries
visitation was the experiential proof of life beyond death. It inspired him to write a poem, Let the Peace
of Jesus, King of Heaven, be on Us. Then he started an essay called Life after Death. But he stopped
after having written only a few words on the parts of the human being according to the Egyptians. The next
page of his notebook carries a new revelation.

Fifth Revelation: Marie-Victoire helps in the composition of the table, The Heavens declare.
This is the most important revelation of all (see Table 3). It confirms Saint-Yves original
arrangement of the cosmic elements (planets and signs of the zodiac) with the Hebrew alphabet, as
arrived at in the Third Revelation. The confirmation consists in the numbers which result from adding up
those of the signs, in two groups of six, and the planets. Saint-Yves uses kabbalistic means to reduce these
numbers and to find in them archetypal words. For example, the sum of the twelve signs of the zodiac,
565, becomes 5, 6, 5, corresponding to the letters He, Vau, He. These make the name of Eve, and with the
addition of Yod, that of Yahweh. The sum of the seven planets numbers, 469, gives the Sanskrit word De-
va-ta, or God.
Finally, by a procedure that some would class as mere juggling, Saint-Yves succeeds in extracting
the name of Jesus (Ye, Sh, V): a discovery which moved him profoundly, as he relates in the long
[25]
commentary below, to which I have applied the title The Word.
The emphasis of this revelation of the Word which created all things in six days is the key not only
to the integration of colors and tones into the Archeometer, but also to the philosophy behind it: a
philosophy that is at once religious, moral, and historical. Anticipated in Saint-Yves Missions and
sketched out in this unfinished commentary, it finds its fullest expression in the essay La Sagesse vraie
which prefaces LArchomtre.

 Table 3

Saint-Yves drew the table which he entitled Coeli enarrant (The heavens declare) twice in his
[26]
Hermetic notebook. He followed the first version with a Sanskrit alphabet, ecstatic exclamations such
as Glory! Glorify him! Sing, whirl!, and an equally ecstatic poem, Glory! Glorify IEVE, Angels and
Gods! Then he constructed a circle of the zodiac and its Vattanian letters on which he tried to distribute
the musical tonesseven diatonic and twelve chromaticand the seven colors of the rainbow. But he
was not yet contented with the result.
The second version of the table bears the rubric: Made with my Angel, Easter Sunday 1897.
What was new here were the numbers and letters beneath the table, in which, as Saint-Yves described in
his commentary, he saw emerging the sacred name of the Word. The discovery of the name of Jesus
encoded, as it were, in the heavens themselves confirmed the words of the Psalmist: The heavens
declare the glory of God, and the firmament shows his handiwork (Ps. 19.1). It gave him the impulse to
write the extraordinary commentary in which one can see Saint-Yves in his philosophic workshop, both
oratory and laboratory, writing at top speed with the red ink that he reserved for his most important
(though also most illegible) notes. Without any care for literary style, the authors mind ranges around his
discovery in ever-widening circles. After explaining the kabbalistic derivations, he throws himself into
historythe polemical history that he had published in Mission des Juifswith the added dimension of
[27]
the Brahmin universities unveiled in Mission de lInde.
 This version of history is marked by Saint-Yves disapproval of the way the Jews abnegated the
principles given them by Moses, and by his hatred of the Romans. These two peoples he reckoned
enemies of the ancient Synarchy propagated by Moses and known to previous civilizations, whose key
and essential symbols he believed himself to have rediscovered.
The commentary then addresses music. No subject gave Saint-Yves more trouble than speculative
music: over the succeeding years he filled hundreds of pages with notes, mostly on the problems of
finding a tuning of the scale that would agree with the sacred numbers. The culmination of this quest is the
musical ruler in LArchomtre (page 263) for which he even took out a patent, intending it to be used
by artists, designers, and architects to make their work properly archeometric. It bears all the diatonic,
chromatic, and enharmonic tones, assigned their tuning-numbers within the framework of the apocalyptic
number 144,000, which may actually have been the result of a further (seventh) revelationthe last of
[28]
which I have found any mentionon November 1, 1901. But at this point, in 1897, Saint-Yves was
limited to making the planets correspond with the tones of the diatonic scale. He took as his basis the
same system as Fabre dOlivet had used, generally attributed to the Egyptians on the authority of Dio
Cassius:

Moon = A, Mercury = G, Venus = F, Sun = E, Mars = D, Jupiter = C, Saturn = B.

In the notes following the essay The Word, Saint-Yves took the crucial decision that was the
natural reflection of the Six Days creation: he substituted the hexad for the heptad. In returning to his
work on the correspondences of tones and colors with the zodiacal circle, he worked henceforth with six,
instead of with seven. He abandoned the rainbow, to which Newton had attributed seven colors, for the
six primary and secondary colors of the painters. For the same reason, he extracted the tone E of the Sun
[29]
from the scale and replaced it at the center of his Archeometer, leaving twice six tones on the circle.
Always practical, Saint-Yves tested them on his Bechstein piano and his harmonium, and, as one
discovers in another series of notes, constructed colored circles which he spun on a top, while
assimilating these experiments to reflections on the sexual act: a fine example of the universality of his
[30]
thought.
Now the majority of elements of the Archeometer were assembled, without yet being united in a
single diagram. They were the following:

1. The zodiacal circle
2. The planets, placed according to their rulerships
3. The twelve Hebrew/Vattanian letters corresponding to the signs of the zodiac
4. The seven letters corresponding to the planets
5. The numbers corresponding to these nineteen letters
6. The six or seven tones, A, G, F, (E), D, C, B
7. The six colors arranged in a six-pointed star.

The Word

I am the - said JeShV, as he also said I am the and the .
This affirmation of the Word incarnate cannot not be uttered by the creative word, divine, angelic,
cosmogenic, and cosmological, absolute basis of the Word and the life in us men and in everything.
The sum of the Elohim of the middle column opposite, the total of the numbers of their living letters,
of their spheres, organic and biogenic, both in the fluid-heavens and in their astral-heaven, has given us
469, or in Vattanian, Vedic, and Sanskrit letters, 4 + 6 + 9 de Va ta, God, Divinity. The addition
of the three letters and numbers 4, 6, 9 gives us 19, the 19 letters of the three columns opposite or of the
- of the creative Word speaking through his creation.
The sum of the two zodiacal columns has given us 565 , , absolute Life.
The Universe therefore tells us in its living Word: Divinity is absolute Life. But to utter the whole
NAME, the 19 unite 1 + 9 into 10, on the central column, which contracts them into itself alone [163'] and
the DVT, deVata 469 = 19 has its absolute union in its God in 10, that is to say in or . It is now that the
creative Word pronounces, through all the Angels, all the fluid-heavens, all the astral heaven divinely
biologized, the sanctification of the NAME, the perfect accomplishment of his work, that of the six divine
illuminations, of the six supreme and primordial geneses, in which nothing can die, in which everything
lives again eternally because everything is constituted in God Life Eternal. And it is only on the 7th day
that the Name is and can be uttered and sanctified by the universal Life united to its unity. Unity, absolute,
indissoluble Life, manifested by the Word in Universality, infinite Life, enjoys all of its Gift of divine
Love, given, received, and returned in the Adoration; and in this absolute, infinite, eternal union, Being
and Life, Husband and Wife are a single God .
Here is what the absolute Word has just proven to us through all its genesic letters through all their
numbers, through all their Angels, through all their fluid heavens, through all the astral heaven, vivified
and organized.
[164] It is therefore not IV who is the - at least in a direct manner, because the NAME is
only uttered on the 7th day.
The 6 preceding illuminations are the work of the 6 ALOHIM of the central column who form it
themselves: six on the right, six on the left in the Zodiac of the Gods of which that of the Heavens is only
the Shadow.
But a Power, the organic Power, the creative Word, the of the 6, has itself created all the
and through the Gods all the Angels Aleph-Thau, living Alphabet of the fluid-heavens and Aleph-Thau of
the astral heaven, that is to say organic Powers, instrumentally organizing functionalities of this same
biogenic Word incarnate in the universe. The Elohim therefore have a Master, a King of the Gods; and this
King is not directly : it is his Son engendered from his unity, , from all Eternity, before the
heavens, before the Gods.
It is therefore to the Son, to the Word Himself, that we say his Name in his absolute Speech.
Let us examine the middle column. Its d, Va, ta, 4, 6, 9, then its Ya, Ta, 10, 9, [164'] all return by
summation to the number 10, to the letter Y. Therefore I is the first letter of the King of the Gods, of the
son of who will only pronounce the Name of the Father after having totally manifested and through all
this living manifestation. By this letter he is one with the Father, consubstantial, co-essential.
The 2nd letter is at the base of the middle column of the 6. Its Angel has two faces, the one to the
rear in the anterior Eternity of life, the other forward. Its letter is Shin, its star is Saturn, its zodiacal
heaven by right is Capricorn. For there are not two absolute words but a single one, and that of the Stars
relates that of the Heaven of Glory.
All the patriarchal universities have called Capricorn the Gate of the Gods. It is through this Gate
that at the northern solstice Mother Night is the Mother of the Savior, and the King of Glory opens the
cosmic year.
It is thus in the astral world, because it is thus in the divine world. The name of the creative Word is
therefore IS, pronounced ISh in Hebrew. And since he is the lord of the 6 and, through them, of the
universe, there must be added to his name the letter of the number [165] 6 and this divine Name before
which everything bows, from heaven down into Hell, heaven itself shows us this and utters it to us in the
absolute Speech IeShV, in numbers 10, 300, 6 and by summation 10, namely again the letter ,
consubstantiality, co-essence with the Father, which must be confirmed thus, both in front and behind, in
Living Eternity.
 in the Hebrew of Moses signifies the divine Man, the Hero of the Spirits , the savior,
therefore the King.
Anterior to Moses and his sacerdotal Hebrew, in the triple patriarchal anteriority, in Sanskrit, in
Vedic, in Vattan, I Sh V signifies the lord of the Spirits, the King, the Master of the spiritual or angelic
world, its sun. In Egyptian I Sh V has the same meaning.
The ancient Noachide and pre-Noachide or Adamic patriarchal university had read this Name in the
absolute Speech of the Angels and the heavens as we have just read it, and they worshiped it as I worship
It.
Read in Egyptian style, from right to left, this name is found in O-Sh I-RIS, and inversely SIV I Sh V
the lord InShV. Read from left to right, in Sanskrit it is IShU-Ra Ra, Light, Fire, Motion or [165']
motive cause, divine desire, prayer.
r archetypal Gift, sacrifice to heal and save and redeem.
riah glory and glorification by Gift and sacrifice.
The ancient word I.Sh.Va Ra, the lord of Glory, has passed from the ancient Church whose sacred
language was Vattan, to the Noachide or Manavic Church in Vedic, then into Sanskrit, then from the
Ramids of India and Egypt to the Abramids of Chaldea. Moses, who knew all this through the ancient
brotherhood of the metropolitan patriarchal universities, made this name into the hierogrammatic standard
of the Egyptian pariah people which he had established only in order to carry these sacred relics. Wild
ass of the desert, as its terrible master called it, this people, cobbled together by Moshe, receives from
him the name of the King of Glory, the celestial Messiah: ISh-ra; and if the letter of the number 6, the Vau,
disappeared, it is because it is replaced by the word AL signifier of the ALOHIM Gods, Angels, Ynges.
Let us dwell again on this word sacred. The exactitude of our zodiaco-planetary sphere of the Word
is verified by first of all verifying the [167] NAME, the archetypal Shmah. For this, all the organism of
the creative Word had to be exactly placed, all his powers, each in its letter and its angelic, celestial,
astral number, was in its place and concordance in the A-Th, in the Aleph-Thau, that is to say in the
whirling ray that emanates from the Absolute out of the point of the ungraspable center that constitutes the
boundless sphere of the Infinite, that is to say again the universal Living Soul or the Vital Glory of Being.
It also needed an interior circle, that of the letter S or Samek, and all that it signifies, to make possible the
Gift of Love, in the Soul, in the universal Essence Aleph-Thau, and this time gave us the ASTh, the Asoth,
the archetypal substance of this essence. Jesus having said: I am the Aleph-Thau, this was our first beam
of light, meditating on the Vedic characters, and above all the Vattanian in which the sacred morphology is
preserved in the alphabet of the most ancient temple, the Atlantean or Adamic alphabet of the 22
Powers. That of the Jews is also exact in its number of letters and letters of numbers, but it ceases to be
sacred or holy, that is to say true and just, in terms of the forms of these letters or the morphology of the
Word. In this respect as in many others, the Master Scribe, the remarkable theologian, the diplomat writer
who was Esdras shows himself to be no more a disciple of Moses than directly living and seeing in God,
[167'] no more epopt than prophet. He was a good Jew but not an Israelite at all, not a patriarchal
Catholic of the angelical Judias ISh-ra-El, of the Word I Sh V son of IHOH. He was all the more the man
of the Jewish political bourgeoisie who despite Samuel had annihilated the social synarchy of Moses. If
he had been more than that, they would have assassinated him like all the prophets. Besides, this caste in
rupture with the divine and social synarchy was not only the plague of the Jewish nation, it also stank up
the earth after the schism of Irshou. Master of all through the political State Niniveh which was born from
it and died from it, Babylon (Bab-ilon the city of the partisans of the nature, people of [illegible]) choked
it, the divine synarchy of the IAO of Orpheus, the social Zodiac of the Greece was already disfigured by
the politician Prudhommeries of Sparta, Thebes, and Athens, the divine synarchy of IEVE, of the
Etruscans, the social zodiac of Italy was already devoured from heart to head by the enraged wolf through
the demonic conspiring of the bourgeois of Rome. All that Moses had seen, read, and understood [in] the
university sanctuaries and in the Word that lives in the past, present, and future, all that his wild ass had
built and exercised in the desert under the [illegible] to save the sacred relics through the accursed ages,
the memories and promises of the Patriarchs, all the anti-Word of the anti-God, the anti-Christ and Satan
unwound his anti-Bereshith into action year by year, century by century, cycle by cycle, sepher by sepher,
scroll by scroll. Only Chinese Prudhommery born of the bourgeois schism of Irshou having had the good
sense to establish itself in the Celestial Empire of IAO, in social although anti-sacerdotal synarchy,
competed in vitality with [168] the ancient Indo-Egyptian metropolises. As for the Turanian
Prudhommeries, rotten from anarchy for more than fifteen hundred years, they were overcome by
materialism in all the attacks on the Faith, the Law, the economy of the ancient social State of the
Patriarchs, imposing its ringleaders on Assyria, assailing Iran, the supreme protestation of the ancient
Habysah from before the Hebrews of Moses. A last Zoroaster would be incarnated in a last prophet. That
of religious and social Greece had found only one brilliant aid in the initiate Homer, but his Iliad his
ileant [sic] of joy at the annihilation of Trojan Prudhommery says a great deal, read with the keys of our
Zodiac of the Word. It is still ancient religious science, although already disrupted and degenerated, that
was its seducer. Troy is Ilion, word for word Matter conceived as the source of the principal Being of
below opposed to the Bereshith of above by a Prudhommery rupturing the patriarchal ban, hated by the
Elohim because of its anti-religious anti-royal anarchy, erected in the Mother Doctrine of universality and
political State. The emblem of this Alma Mater was not the ancient winged Yonah, the divine substance
Sun ima da, but its terrestrial antithesis through the patriarchal Templars, having been thus raised to
bravado by the [illegible]. The sow there was Prudhommery satiated. Likewise, the Prudhommeries of
Latium, connecting to their Trojan anti-patriarch and initiator Aeneas, the anti-Enosh, raising as a standard
the carnal, the symbol of the coat of arms that the Italian synarchists applied to them, Lupa, the She-Wolf,
starving anarchy, devouring dissolution. She generated for herself a Cain, an Abel, the one political,
representing her as the Master Mind of her City of Election, the other social, assassinated by this Demon.
It would reduce social Italy to slavery. The names, although altered, recall those of the Ramid and
Abrahamid patriarchs. Rom-ulus is the Rama of matter and the emanation [?] of a future Ramayana of
brutality. Likewise the new name given to the Etruscan city ruptures it from the sacred metropolis, Roma,
reverses the device Amor, and opposes the Land of hatred to the ancient universal Charity.
[169] But the Vattanian Alphabet itself [would] never have been useful to us, had we not had the
inspiration to group it first into the letter of the ray, A letter of the great sphere indicated by two
semicircles joined as a code, and finally by the letter of the small sphere sa, marked by two points to
indicate two foci of the ellipse or ovoid.
Having the Aleph-Thau of the absolute Essence, the A.S., and the Sath of the bi-polarizing
substance or the biogenic prism of the egg of the world, 19 letters remained for me. Their morphologenic
relationship with the most ancient celestial signs, 12 zodiacal and 7 planetary, struck me. I arranged the
twelve and 7 letters consequently, and verified the harmonic and melodic positions and revolutions on an
exquisite Bekestein [sic] piano and on the no less fine Mustal [?] organs. For need I say that the astral
world is simply the weight of the numbers of the divine world and its word, that the dodecenary zodiac is
constituted by and upon the creative mode of all the past, present, and future modes of [169'] 12 tones and
semitones, that the planetary septenary is simply the correct septuple weight, and the exact septuple
measure of the diatonic scale of 7 divine numbers. I did the same testing for the primary and combined
colors, then through other correspondences, and I arrived at the supreme proof, at the Sacred Name of the
7th Day. But the first 6 days remained closed to me, even in terms of their true genesic sense, that is to say,
neither metaphysical nor physical, but divinely biogenic because God is Life.
Jesus, who had opened to me the Way, the Truth, and the Life of the Word, by telling me in His
Gospel I am the Aleph-Thau, had also guided me infallibly, telling me I am the Bereshith. From then on
this word, animating itself in my heart, poured forth living as far as my brain, and I felt, in a superhuman
joy of all my being, that a True principle is not an abstraction but an animation containing all its animate
things, not [170] only in potential of being in the vain manner of metaphysicists, that is to say nothing in
nothing real, but that which is the opposite in the Potential of Being, that is to say in the eternal reality of
their realization, always at the present in Him. So that a Veritable Principle contains in itself all
sacredness, its means which are sextupling, its finality which is septenary.
If the Bereshith is what the metaphysicists say, we are all lost, and the universe as well. For
according to them there is no reality except in the temporal progressions of Principles outside of the
Principle. But happily, it is the contrary, and the constitution of the angelic and astral universe in absolute
Being is infinitely living, is the guarantee, the indestructible reality of every particular life in its ante- and
ultra-temporal specificity. Show me the death of a being, vegetable, animal, or man, in the world of
Bereshith, before the [170'] Fall of Adam. Death is not possible there in the Living God who rules from
cycle to cycle. One does not die in Absolute Life, nor in the world created in its image by its Bereshith;
but everything that dies in our world, destroyed by us, is resurrected in that other world. For the Bereshith
creates always and eternally in the present, preserving and saving its creature of love. For it is called
Love itself, the absolute love of all love, the absolute life of all life, the absolute organizer of all
substance organized according to its specific species by him, in him, and in .
When this light of life was made in me, I understood that the creative Word of the 6 was only in
them because they were in Him as Him in IEVE, operating through them as through his organic and
functional powers, and I opened the Zodiac and the Planetarism of the Word in trifatic sexenary. The name
of Jesus pours forth from it according to his own laws of living light through the heavens of heavens, as
far as the astral heaven. For the heavens of mortal time are the shadow projected by the light of the
heavens of eternal Life.
[171] It remains for us to see, on the Sphere of the Living Word, the Shema, the Name of the
ALHIM, the Vattanian A shows us the radiants of the Aleph Thau and of the ASoTh of the Ethereal, 6 three
times = 18 six times = 36, 6 60 times = 360, the number of the Decans, then the infinity of radiances. The
second letter L in Vattan shows us the winged beings of the celestial air, the sign of Libra, sign of air
and the autumnal equinox of the heavens, their quality as Judges of Lives at the council of the Gods
presided over by the King of Glory, ad Dexteram Patris, because the I, the and the of IEVE is in the
sign of Virgo, sign of the earth of glory, or translucent. The H, in Vattan , shows them to us at the vernal
equinox of the heavens in the sign of Aries or the solar Lamb where the Sun of the Spirits has his
exaltation in his Gift, in the Agni in the Fire of love of his supreme sacrifice, Life, the letter Y in Vattan
unites them to Ie Sh V and to IEVE in the sign of Virgo, and of the earth of glory above, the letter M in
Vattan shows us Scorpio, the executive of their judiciary right after the council of the Gods presided
over by the king of Glory, sign of the Living Waters of Heaven, vivified by them and where all Life is
revivified in the celestial Water and in the spirit, which bears witness to it.
[171'] Finally the ALHIM in musical numbers of their letters say 1, 30, 5, 10, 40 and by summation
86 the Ph (80) the speech in 6 or the breath of the 6. These 86 yield 14 = ID, in Sanskrit or to
glorify, to bear witness to God through worship. Read from left to right, this is Mihla or mila [end of
essay].

Sixth Revelation: The Triangle of Jesus
The idea of the hexad in combination with the zodiac naturally led to an investigation of the
equilateral triangles joining the signs by elements, which form a double Star of Solomon. Saint-Yves
hoped to find significances that would confirm those that the Heavens declare. The four triangles are as
follows:

Direction Element Zodiacal signs Numbers Letters
East Fire Aries, Leo, Sagittarius 5 + 9 + 70 = 84 E, T, Ou
Cancer, Scorpio, 8 + 40 + 200 =
South Water H, M, R
Pisces 248
Libra, Aquarius, 30 + 100 + 7 =
West Air L, K, Z
Gemini 137
Capricorn, Taurus,
North Earth 80 + 6 + 10 = 96 P, V, Y
Virgo

Saint-Yves began by treating the four sums as the limiting numbers of musical scales, namely, as the
number assigned to the highest (or lowest) tone, which would allow all the other tones to be given, in
their proper proportion, as whole numbers. He discovered that a harmonious scale cannot be made with
the numbers 137 or 84, but that 96 and 248 give satisfactory tuning systems, for example:

Vibrations per
String length Tone OR Tone
sec.
48 cm. E' 96 C'
54 D 90 B
60 C 80 A
64 B 72 G
72 A 64 F
80 G 60 E
90 F 54 D
96 E 48 C

But if only the letters of these triangles gave equally beautiful results! Saint-Yves was at a loss
with the barbaric triglyphs ETOu, HMR, LKZ, PVY. Even Fabre dOlivets book had no more help to
offer.
[31]
Saint-Yves found the solution at Pentecost, May 29, 1898. The Triangle of Earth is nothing
other than the Triangle of Jesusso long as one substitutes for the tiresome P of Capricorn the Sh of his
ruler, Saturn. Thereupon it is transformed into YShV, Jesu. The other musical triangle, that of Water,
revealed itself at the same time, but without casuistry, as the name of Maria, MRHa: Marie-Victoire, of
[32]
course, no less than the Blessed Virgin. These triangles are much discussed in LArchomtre.
Now the Archeometer was practically finished; it would be ready for Papus to demonstrate it on
[33]
September 26, 1900, at the International Spiritist and Spiritualist Conference in Paris. A passage
follows in which Saint-Yves, for the first time, gives it a definition:

 Table 4

The Wisdom
The universal Fact, and every fact within it, is in the Law, the Law is in the Principle, the Three are indivisible, and
from the Principle nothing emanates, everything immanates in Him. The Fact is experimental, the Law is revealed by the Fact,
the Principle by the Law. The integral science is this revelation, and the Revelation is this science itself. Antiquity called it
Wisdom, profane superstition called it magic, Christianity calls it religion, total synthesis in the Law and by the Law in the
Principle, creative Word and preserver of the universal Fact and its supreme miracle: Life. St. Paul, who knew to their depths
the most secret traditions of the Jews, declared them absolutely ignorant of sacred Wisdom. Three thousand years before him,
the hieroglyphic Christian poem known by the name of Job proclaimed it lost. It is this supreme Wisdom of the pre-Hebraic
Patriarchs that Saint Augustine calls the True Religion, the Christianity of the creative Word, then of the incarnate Word. [213]
This knowledge was experimental, and the supreme instrument of its experiments is that which I have reconstituted
under the name of the Archeometer.
I cannot give a better brief definition of the Archeometer than the mother Prism of the Principle and of the universal
[34]
Correspondences therein.

Conclusions
I doubt that there is anyone todayeven that there ever was anyonewho shares the opinion of
Saint-Yves: that the Archeometer is the result of his rediscovery of the true, primordial wisdom of
mankind, disfigured and denatured no less by the Jewish Kabbalists than by the profane Greco-Roman
civilization of which we are the unfortunate heirsa wisdom familiar to Moses and Jesus, but since
preserved solely in the secret universities of the Brahmins, their very existence unsuspected to this day.
Nevertheless, the origin of this Vattanian alphabet remains an open question until Hindu scholars
and philologists can explain its existence. It is not enough simply to dismiss it, or to veil it in further
mystifications: one needs to know exactly where Haji Sharif learned it, and what he understood (not what
his pupil understood!) by the great Agarthian school whose tradition he is supposed to have preserved.
[35]
At present, the information of Hindus on Saint-Yves work is anything but satisfactory. The
informants of Marco Pallis, for example, absolutely deny any Hindu origin for the name Agartha
[36]
introduced by Saint-Yves in his Mission de lInde. But the anonymous informant of Whitall N. Perry
[37]
affirms it, and even provides it with an etymology!
It is also up to the Hindus and Sanskritists to judge the validity of the Second Revelation, the
Aum. Do they know of any metaphysic of letters such as is found here, with its striking resemblances to
that of Hebrew? It is at least an ingenious linguistic synthesis of the Vedic and Hebrew cosmogonies, very
similar to that which Madame Blavatsky was working on at exactly the same time, with the assistance of
Oriental sources no less mysterious than those of Saint-Yves.
The decisive point in the Archeometers development was the decision to reject the traditional
correspondences of the Kabbalah. Without that, nothing in the geometry of the diagram would have
worked. In perhaps the most intelligent article ever written on the Archeometer, Jean Reyor writes on this
point:

Whatever some people have said, the correspondences indicated in LArchomtre seem to us worthy of consideration; the
fact that they differ from those given in the Sepher Ietsirah, for example, does not necessarily mean that one or the other is
wrong. Divergence is not always contradiction; it may be a question of a simple difference in point of view. [Note] Thus, to
take one example, the correspondence of the letter Beth of the Hebrew alphabet with the Moon, as indicated by
[38]
LArchomtre, can be defended just as well as the correspondence with Saturn indicated by the Sepher Ietsirah.

Admittedly there are at least two systems of cosmic correspondences in the traditional Kabbalah:
another one gives the Moon the letter Ain, and Saturn the Lamed. But one wonders just how far these
different points of view can go. Certainly Saint-Yves justified his system by its results, as the
traditional Kabbalists do theirs. Every constructor of a cosmological system adapts the traditional and
scientific data (planets, constellations, etc.) to his own point of view. Perhaps the author of the Sepher
Ietsirah did exactly that; this, at least, is the conclusion that one is led to on admitting different points of
view, and for my part, I do not find it troubling. Unlike purely metaphysical principles, questions of
correspondences of a cosmological order are subject to the psychological and racial formations through
which they are viewed. Cosmologies change with timeeven with individualsbut that does not prevent
each from having a certain degree of truth.
We are touching here on the problem of all universal systems, of which there have been so many
since the Renaissance, if not since the Ionian philosophers. To say, with Thales, that All is Water is not
so very different from saying with Saint-Yves that the universe is created on Archeometric principles. For
each of them, it is a satisfying explanation of a cosmos which defies the rational mind. But at the same
time as Thales, Heraclitus was saying, with just as much reason, that All is Fire; and contemporary with
Saint-Yves there is the admirable Charles Henry whose system also connects, but in a very different way,
tones, words, colors, numbers, and even the survival of the soul.
This last subject leads us to reconsider the revelations which Saint-Yves received after the death of
Marie-Victoire. Was he a spiritualist? To answer this question, it must be understood that the whole affair
of his wifes deathoratory, rituals, apparitions, and inspirationswas the natural consequence of ideas
[39]
he had expressed twenty years before, in his book Clefs de lOrient (1877). There he described the
procedures to be used in assisting the soul to leave the body, and recommended that this science of
psychurgy should be cultivated within the family. There can be no doubt that he used it himself at
Maries death.
There is more. A small dossier of manuscripts, dating from the same period as Clefs de lOrient,
contains the valuable evidence that Saint-Yves had drawn up at least the plans for a secret sanctuary
dedicated to psychurgy, that is, to the evocation of souls for obtaining messages, either through table-
rapping or through a human medium. This sanctuary had obvious links with the cult founded by Fabre
[40]
dOlivet in the last months of his life. But twenty years later, Saint-Yves doubtless regarded the
visitations of Marie-Victoire, either in a blinding light or more inwardly, not as spiritualist phenomena
but as mystical experiences: as encounters with a reintegrated beinghe calls her a Saint in Paradise
[41]
whom he rightly named his Angel.
Yet it is not obligatory to believe everything that people say about angels. Although his
experience may have been authentic from his point of view, the human vessel is not always a faithful
transmitter of what it has received from above; its confessional and psychological traits have a lot to do
with it. I would guess, for example, that in Saint-Yves case it would have been impossible for him not to
discover the name of Jesus as the crown of his system. Like every universal system of modern times
and I am thinking particularly of Saint-Yves French precursors Fabre dOlivet, Charles Fourier, Hon
Wronski, and his contemporaries Charles Henry, Azbel (= Emile Chizat), Maurice Griveauthe
Archeometer is primarily an exteriorization of the interior cosmos that constitutes the soul of its author.
And how is it possible, after all, to reproduce the Macrocosm without filtering it through some
microcosm?

[1]
LArchomtre: Clef de toutes les Religions et de toutes les Sciences de lAntiquit; Rforme Synthtique de tous les Arts
Contemporains (Paris: Dorbon Ain, n.d. [1912]). The best of several reissues (Paris: Gutenberg Reprints, 1979) has an introduction by Jean
Saunier, and is followed by LArchomtre musical and La Thogonie des Patriarches.
[2]
Letter from Chauvet, probably to Papus, July 13, 1912: It is inadmissible: we owe it to the master to make a readable book, not a
heterogeneous compilation. During the previous days, Chauvet was writing to the printer Darantire, still discussing the order of the sections
of the book, whose publication date is customarily given as 1911. (Letters in the Bibliothque de la Sorbonne, MS. Carton 42)
[3]
Beginning with No. 9 (July-Aug., 1910), 179, and continuing through the last number of the journal (Feb. 1912).
[4]
Mostly collected by Nicolas Sd in J. P. Laurant, ed., Ren Gunon (Paris: Cahiers de lHerne, 1985), 117-135.
[5]
Also for their spiritualist sances, following (whether they knew it or not) in the footsteps of Saint-Yves. See Robert Amadou, LErreur
spirite de Ren Gunon, Sphinx (Beaugency), No. 3/4 (Autumn, 1978): 21 unpaginated pages; no. 5 (Spring, 1979): 45-60; No. 7/8 (Autumn-
Winter, 1979): 83.
[6]
J. Godwin, Saint-Yves dAlveydre and the Agarthian Connection, in The Hermetic Journal (Tysoe, G.B.), 32 (1986): 24-34; 33:31-38.
[7]
See the summary of R. Amadou, Les Fonds Saint-Yves dAlveydre la Bibliothque de la Sorbonne, in LInitiation, 2 & 3 (1981). I
have adopted his numbering of the manuscript notebooks.
[8]
J. Saunier, Saint-Yves dAlveydre ou une synarchie sans nigme (Paris: Dervy-Livres, 1981).
[9]
J. Godwin, Saint-Yves dAlveydre and the Agarthian Connection, op. cit.
[10]
This can be seen in the otherwise undeciphered inscription that prefaces Saint-Yves posthumous book Mission de lInde (Paris: Dorbon-
Ain, 1910; more complete edition, Nice: Blisane, 1981).
[11]
La Gnose 9 (1910), 185. Saint-Yves explains thus the etymology of the word Vattan: Vat signifies to speak, say, share, measure,
distribute, envelop, connect, knot. Vata signifies circle, sphere, equality of form and dimension. Tan signifies to deploy. (MS. 1823, Notebook
2, f. 44')
[12]
This is how the essay is catalogued in MS. 1826, Notebook 26. The essay itself is in MS. 1823, Notebook 2, beginning f. 41. The original
was written rapidly in black ink; the complete text appears below, translated into English as literally as possible, in order to preserve its
spontaneous character.
[13]
In the margin, in pencil: Shda, ShdeH. haYBi.
[14]
In the Margin: 356.
[15]
In the Margin: 366.
[16]
MS. 1823, Notebook 5, f. 126'.
[17]
P. Christian, Histoire de la Magie (Paris: Furne, Jouvet, n.d.), 495.
[18]
P. Christian, op. cit., 115.
[19]
MS. 1823, Notebook 5, f. 134'.
[20]
MS. Carton 42.
[21]
MS. 1823, Notebook 5, f. 166'. For the description of the mass, see Saunier, Saint-Yves dAlveydre, 401.
[22]
The notes of Ernys visit and conversations are partly in MS. carton 42, and partly in the Fonds Papus of the Bibliothque Municipal de
Lyon. They range over a fascinating variety of topics, and deserve to be published as a contribution to the very sparse documentation of Saint-
Yves later thought.
[23]
MS. 1823, Notebook 5, f. 157.
[24]
A. Kircher, Oedipus Aegyptiacus, Vol. II (Rome: V. Mascardi, 1652-54), 382-383.
[25]
MS. 1823, Notebook 5, ff. 163-165', 167-171'. Folios 166-166' contain the description of the mass of June 6, 1896.
[26]
MS. 1823, Notebook 5, ff. 158', 162', drawn in red, black, and green ink. My redrawing follows the first version, with the additions from
the second version at the head and foot of the diagram.
[27]
See Mission des Juifs, 2nd ed. (Paris: Dorbon Ain, 1928), chapter XVI, 576ff.
[28]
MS. 1823, Notebook 4, f. 105: 144,000 is called the theogonic number for the divine Wisdom and for its cyclical mode . . . Response from
my angel, All Saints Day, 1901.
[29]
The musical notes are scarcely legible on the Archeometer (see Table 4); they follow the planets in their zodiacal houses, the Sun taking
the same A as the Moon. The archeometric developments in music and architecture take these notes as the bases of triads, proportions, etc.
[30]
MS. 1823, Notebook 3, ff. 66-70.
[31]
MS. 1823, Notebook 5, f. 191'.
[32]
LArchomtre, 186-206.
[33]
See R. Amadou, Dmonstration de lArchomtre par Papus, LAutre Monde 77 (Dec. 1983): 28-32, for the stenographic report of
Papus demonstration.
[34]
MS. 1823, Notebook 5, ff. 212'-213.
[35]
See J. Godwin, Saint-Yves dAlveydre and the Agarthian Connection, op. cit.
[36]
M. Pallis, letter to J. P. Laurant, Ren Gunon, 354.
[37]
W. N. Perry, Gurdjieff in the Light of Tradition, part I, Studies in Comparative Religion, Vol. 8, no. 4 (1974), 215n.
[38]
J. Reyor (= Maurice Clavelle), Saint-Yves dAlveydre et lArchomtre, Le Voile dIsis, Vol. 40 (July 1935): 290.
[39]
Reissued with introduction by J. Saunier (Nice: Blisane, 1980).
[40]
See Lon Cellier, Fabre dOlivet (Paris: Nizet, 193), 312-321; and Celliers edition of Fabre dOlivets La Vraie Maonnerie et la
Cleste Culture (Lausanne: La Proue, 1977). The dossier on the Psychurgic Sanctuary is in MS. carton 42.
[41]
The Abb Simonin, who celebrated the mass of June 6, 1896, brought sacerdotal vestments of white and gold, believing with me that my
beloved wife is a Saint in Paradise. See Saunier, Saint-Yves dAlveydre, 401.