Fetching
One moment.
Eight numbers, from May to December 1942, printed in Montevideo by a body calling itself the Grupo Independiente de Estudios Esotéricos. The name is not incidental. Papus had founded a Groupe Indépendant d'Études Ésotériques in Paris in 1888 and given it a review called L'Initiation; Nº 6 of this magazine names him as its president and founder in so many words. What you are reading is a deliberate re-founding of that institution on the other side of the Atlantic, half a century later, with the same name and the same title over the door.
The first number sets out what the review means to be: the organ of an independent society of thought, open to criticism from its readers, "not a business either, nor anyone's means of livelihood", falling into "no particularism, and still less into any personalism". That claim is worth holding onto, because the volume keeps testing itself against it. A commentary on masonic ritual praises the symbols and then says plainly that the institution has forgotten what they mean. An article on Schopenhauer complains that philosophers and occultists each miss half of him. A poem on the second page rebukes the very piety the editorial has just described.
Four long series run through the volume and none of them finishes: Jehel's commentary on the masonic degrees, which reaches the raising of Hiram; Surya's astrology course, which builds one real chart for one real birth in Montevideo across six instalments; Asuri Kapila's course in the postures, with a Sanskrit glossary that reaches its seventy-third entry; and a treatise on the planetary hours that does conclude, in Nº 8, with Saturn and Jupiter. Threaded between them is something stranger — a Uruguayan woman signing herself Maya, who went to India, sat on the floor of Sri Ramana Maharshi's hall, and wrote it down. He asked her, as she left, whether she would visit the temple at Madura. She said the chance had gone. A railway official then sent her eight hundred kilometres in the wrong direction and she arrived at Madura. The magazine gives that sequence three issues and lets the reader draw the conclusion.
The volume closes in French, with Saint-Martin's "Le Cimetière d'Amboise" — begun in Nº 6, continued in Nº 7, still unfinished at the end of Nº 8.
On the apparatus. Every page of this volume carries commentary: 392 notes across 179 pages, marked by evidence tier, saying where a claim has been checked against a text the Press holds and where it has not. Quotations have been verified where verification was possible. Dante is misquoted here — nostri for vostri, which turns a rebuke of humanity into a shared observation. The "Prayer of Saint Francis" on p. 9 of Nº 4 is not by Francis; it first appears anonymously in 1912. Three arithmetical faults in the astrology course are identified, including one that does not affect its result and is marked as such. Where a contributor is right, that is recorded too, and he often is: the Gita is quoted accurately, the elemental triangles are correctly assigned, Montevideo's coordinates are right, and the mean daily motion of the Sun is given correct to the arcsecond.
On what is withheld. Five passages in this volume are not reproduced, amounting to 1,153 characters — about two hundredths of one per cent of the text. Each is marked where it stood, with the reason. The Press does not reproduce racial theory, racial-improvement doctrine, or period race-language used in pseudo-historical claims. Nothing is removed silently and nothing else has been altered; passages that merely use the vocabulary of 1942 while arguing against racial distinction — and there are several — stand as printed.
On the medical claims. The courses in this volume promise cures: of sterility, of gallstones, of arteriosclerosis, of spinal deformity. Nº 7 prints two clinical reports describing a man whose grey hair, baldness and wrinkles are said to have reversed over eleven years. These are reproduced because they are what the magazine said, and they are endorsed by nobody. Read them as evidence of what this readership was invited to believe.
1Curso Práctico de Astrología Judiciaria (Enseñanzas de SURYA, S. I.) Me ha parecido imposible que nadie pueda realmente interesarse con provecho de la Astrología, si no posee los conocimientos necesarios para comprender su alcance en los tres planos: el humano y concreto, el moral y astral, el oculto y espiritual.
2Por eso, este curso abarcará las tres partes, dando, es cierto, la más elevada solamente de manera emblemática, a veces, para que aquellos que sepan meditar y observar sean los únicos que lleguen a poseer tales verdades, claves prácticas de misteriosos poderes y posibilidades.
3Empezaré por transcribir la parte fundamental de la Enseñanza del Venerable Maestro PAPUS sobre la Astronomía de los Templos de la Antigüedad, tal como se la encuentra en el “Arqueómetro” de St.
4Yves d’Alveydre.
5Dice PAPUS: “Lo primero que despierta al espíritu humano es la Naturaleza en su diversas manifestaciones: la salida y la puesta del Sol de la Luna, las estrellas brillando en la noche, y las estaciones, las tormentas, el arcoiris, el crecimiento de los vegetales, la reproducción de los animales y su utilización por el hombre; todo eso exige largas y serias meditaciones.
6“Digamos en se guida que, contrariamente a ciertos positivistas del mundo profano, pretendemos que toda la instrucción de los primeros pensadores terrestres fue hecha, no por raciocinios infantiles, sino bajo el impulso directo de los Seres Invisibles de diversos planos.
7Es la revelación directa, la que se encuentra en el origen de toda ciencia; la experiencia viene solamente más tarde para negar, primero las afirmaciones de los Seres Superiores, aunque sea para tener que volver después a ella.
8De allí viene el proverbio: “Un poco de ciencia nos aparta de Dios; mucha ciencia nos lleva nuevamente a Él”.
9Pero no anticipemos.
10“La ciencia actual nos enseña que somos los habitantes de un planeta que se llama Tierra; este planeta gravita, con algunos otros, alrededor de un astro llamado Sol, que envía calor y vida, tanto a la Tierra como a los demás planetas de su sistema.
11Dichos planetas son, apartándose del Sol, Mercurio, Venus, la Tierra, Marte, Júpiter, Saturno (todos conocidos de los antiguos) Urano y Neptuno, agregados al sistema solar por los sabios modernos.
12“Cada uno de estos planetas puede tener, a su vez, astros menores que él y que giran a su alrededor.
13Estos astros son llamados satélites.
14La Tierra tiene un satélite: la Luna.
15Marte tiene diversos, Júpiter también y Saturno se halla rodeado de una verdadera nube de satélites y además de un verdadero anillo.
16Se puede hallar todos los detalles útiles en los libros elementales de astronomía.
17“Cada una de las estrellas que vemos en el cielo y a las que se llama estrellas fijas, son un SOL con su cortejo de planetas.
18Por el contrario los astros móviles que aparecen bajo el horizonte terrestre en ciertas épocas del año, y que circulan en el Cielo de un grupo de estrellas a otro, dotados a menudo de un color particular, son PLANETAS.
19“Fue estudiado primero esas circulaciones astrales, después la duración de la rotación de la Tierra sobre sí misma, la duración de la rotación de la Tierra alrededor del Sol y, finalmente, el tiempo de rotación del Satélite Luna, alrededor de la Tierra, que se ha podido establecer la base de la determinación del Tiempo y los diversos sistemas de calendarios.
20“El SOL parece recorrer en el Cielo cierto camino, indicado por grupos de estrellas fijas.
21Estas estrellas con como marcos celestes rodeando el camino solar.
22En un año 10
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1Practical Course in Judicial Astrology (Teachings of SURYA, S. I.). It has seemed to me impossible that anyone could really take a profitable interest in Astrology without possessing the knowledge necessary to understand its reach on the three planes: the human and concrete, the moral and astral, the occult and spiritual.
2For that reason this course will embrace all three parts, giving the highest, it is true, only emblematically at times, so that those who know how to meditate and observe may be the only ones to come to possess such truths — the practical keys to mysterious powers and possibilities.
3I shall begin by transcribing the fundamental part of the Teaching of the Venerable Master PAPUS on the Astronomy of the Temples of Antiquity, as it is found in the “Archéomètre” of St.
4Yves d''Alveydre.
5PAPUS says: “The first thing that awakens the human spirit is Nature in its diverse manifestations: the rising and setting of the Sun and of the Moon, the stars shining in the night, and the seasons, the storms, the rainbow, the growth of vegetables, the reproduction of animals and their use by man; all this demands long and serious meditations.
6“Let us say at once that, contrary to certain positivists of the profane world, we maintain that all the instruction of the first terrestrial thinkers was given not by childish reasonings but under the direct impulse of the Invisible Beings of diverse planes.
7It is direct revelation that stands at the origin of all science; experience comes only later, first to deny the affirmations of the Superior Beings, if only to have to return to them afterwards.
8Hence the proverb: “A little science turns us from God; much science leads us back to Him.”
9But let us not anticipate.
10“Present-day science teaches us that we are the inhabitants of a planet called Earth; this planet gravitates, with some others, about a star called the Sun, which sends heat and life both to the Earth and to the other planets of its system.
11Those planets are, moving outward from the Sun: Mercury, Venus, the Earth, Mars, Jupiter, Saturn (all known to the ancients), Uranus and Neptune, added to the solar system by modern savants.
12“Each of these planets may have, in its turn, bodies smaller than itself which revolve about it.
13These bodies are called satellites.
14The Earth has one satellite: the Moon.
15Mars has several, Jupiter likewise, and Saturn is surrounded by a veritable cloud of satellites and moreover by a true ring.
16All useful details may be found in elementary books of astronomy.
17“Each of the stars we see in the sky, and which are called fixed stars, is a SUN with its retinue of planets.
18By contrast the moving bodies which appear above the terrestrial horizon at certain seasons of the year, and which circulate in the Heaven from one group of stars to another, often endowed with a particular colour, are PLANETS.
19“It was by studying first those astral circulations, then the duration of the rotation of the Earth upon itself, the duration of the revolution of the Earth about the Sun, and finally the time of revolution of the Satellite Moon about the Earth, that the basis could be established for the determination of Time and the various systems of calendars.
20“The SUN appears to traverse in the Heaven a certain road, marked out by groups of fixed stars.
21These stars are as celestial waymarks surrounding the solar road.
22In one year — 10
Our translation, period-faithful. Citable as our translation, never as the source.
The founding statement of the review, May 1942. The GIDEE names itself for the Independent Group of Esoteric Studies that Papus organised in Paris, and takes the title of its journal from Papus's own — a claim of descent made in the first paragraph of the first issue.
Surya's astrology course opens by transcribing Papus at length. The work quoted is not the Traité élémentaire de Science Occulte held in the library but a separate astrological treatise; Kabir names it exactly in Nº 4 as the Traité Méthodique de Science Occulte, Volume II. Acquiring that volume would allow the thirty-eight installments of this course to be checked line by line against what they claim to quote.
→ thread:traite_science_occulte_papus
The GIDEE describes itself as “initiatic in its substance and eclectic in its form”. That formula governs the whole run: doctrine from one tradition, method from another, and no obligation to reconcile them. It is why the same issue can print a Martinist degree commentary, an Indian asana course and a chromotherapy protocol without remarking on the combination.
The article “Vivisection or veneration towards all the Masters?” sets the review's posture toward criticism at the outset — before any doctrine is taught. Placed second in the first issue, it is a statement of house rules rather than of belief.
The Commentaries on the First Degree open here, bylined “by various Unknown Superiors of the Order” rather than by Jehel, who signs them from Nº 2 onward. The collective attribution in the first issue and the personal one thereafter is worth noting when the series is cited: the same running commentary changes its claimed authorship after one installment.
Asuri Kapila's course begins in the first issue and runs twenty-two installments across the review. Its opening frame — that yoga is a science with schools, grades and a technical vocabulary — is what allows the Press to treat the material as documented historical practice rather than as devotional writing.
→ hour-sol
An article on reading personality from the creases of the hand, sitting between the astrology course and the essay on celestial influences. The review's range in a single issue runs from palmistry to a defence of the value of criticism; nothing in the editorial apparatus ranks these against one another.
Leo de Mascheville's essay on celestial influence over metals, vegetables and human beings — the piece whose Saturn–Uranus forecast he will score in print in the next issue. Read together, the two installments are the corpus's only instance of a prediction and its own public assessment appearing a month apart.
Maya's travel notes begin here and run four installments. She writes as a married woman travelling in India with her husband and a companion; the series is the review's only sustained first-person reportage, and the only place where a contributor describes meeting a living teacher rather than transmitting a dead one.
The GIDEE ran daily courses from 19.30 to 21.30, with enrolment open and a secretariat keeping office hours at Av. 18 de Julio 1018, Montevideo. The organisation had premises and a rolling intake — a working institution, not a private circle.
The "Adamic language or WATAN" and the reference to Saint-Yves d'Alveydre point to his Archéomètre, the instrument and alphabet he claimed to have recovered as the primordial script. Saint-Yves is named again in Nº 5 as one of the two types of the Path. The Press does not hold the Archéomètre; it is a sourcing target.
Part of this passage is withheld. Papus, quoted here, explained the divergence of calendars by assigning lunar-only reckoning to named racial groups. Under the ruling of 2026-08-23 the Press does not reproduce period racial-ethnographic claims, so the parenthesis is withheld; the astronomy around it — the 28-day lunar month, the solar month of a little over 30 days, and the attempts to reconcile them — stands unaltered.
The etymology is sound: yoga derives from the root yuj, to yoke or join, and the article's gloss — to unite, to join, to weld — is accurate. Its welding image, two pieces of metal becoming one, carries the doctrine cleanly.
The founding declaration, and the clearest statement of what the magazine took itself to be: the monthly organ of an independent society of thought, greeting initiated and uninitiated alike, open to criticism from readers, and "not a business either, nor anyone's means of livelihood". Everything in Volume I should be read against this claim of independence from doctrine and sect.
"Falling into no particularism, and still less into any personalism" is pointed in 1942 Montevideo, where the occult societies were numerous, overlapping and quarrelsome. The magazine is positioning itself against the personality-cult that organised much of the field.
The page turns without warning from institutional self-description to a poem signed "Krish", and the poem rebukes precisely what the magazine is: you take refuge in the temple of illusion, you kneel upon the path of egoism, your being calls and you silence it with prayer. Setting the two on one page is characteristic of the whole run.
Jehel's argument turns on a hard point: the Masters cannot give more than the disciple has conditioned himself to receive, because they cannot transgress universal law. Goodness is not enough — the limit is in the receiver. The same doctrine, that influence is neutral and the state of the receiver decides, returns as the standing motto of the astrology course in Nº 8 and as Lorelair's whole argument in Nº 7.
The bibliography places the magazine in a real network. Julio C. Hirian Corda is named as president and founder of the Rosicrucian Fraternity of Uruguay, described as an affiliate of the Rosicrucian Fellowship of Oceanside, California — the body founded by Max Heindel in 1909. The Montevideo circle is reporting a live institutional link to a Californian order.
The accession number — Nº 733 — implies a library of the Martinist Order of South America already several hundred volumes deep in the first issue. The Press has not located that library; if it survives it is the single best index of what this circle actually read.
Ricardo Levene (1885–1959) was a genuinely eminent Argentine historian, president of the Junta de Historia y Numismática and the force behind institutional history-teaching in Argentina. His appearance beside a Mexican delegate and a Brazilian commission shows the magazine tracking a pan-American cultural politics quite separate from its occult content.
The observation that almost all Rites refuse candidates who declare themselves atheists, while leaving the Supreme Architect undefined and unpersonalised, is accurate to the Anglo-derived constitutions, and is the hinge on which the nineteenth-century quarrel between English and Continental Masonry turned. The article states it without taking a side.
Reading "neither naked nor clothed" as magnetic polarisation — foot below and right, arm and breast above and left — imports Theosophical subtle anatomy into a masonic rubric. The article is candid that the rule about metals survives while its reason has been forgotten, which is its recurring complaint: the forms persist, the understanding does not.
The three-step account of Reality — subjective, then intuitive, then illuminative — is the article's own scaffolding, and it maps the blindfold onto an epistemology: initiation enters by the inner channels, so the outer eyes are bound.
The bitter cup is glossed as "the SOMA of the true initiations upon Earth". The thread is picked up six issues later: Nº 8 p. 12 gives Soma a full page in the Asana course — the pressed juice, the lunar divinity, the identification with the Eucharist. The magazine returns to its own images across the volume.
The moral reading of the cup — what is sweet at the beginning is bitter at the end, what is bitter at the beginning generates peace — is offered as the Egyptian sense that Masonry has lost. The claim about Egyptian practice is asserted rather than evidenced, and no source is given.
The aside is worth marking: the article distinguishes Masonry proper from "certain purely political rites such as the Carbonari, who were not properly Masons", precisely in order to deny that the death-threat is literal. The Carbonari were indeed a political conspiracy rather than a masonic obedience, though the two overlapped heavily in Restoration Italy.
The three threats are re-read as consequences rather than punishments: ruined health through pride, a poisoned inner life through perjury, and the "shock of return" for setting oneself against a current one had promised to serve. It is the karmic reading of an oath, and it removes the human executioner entirely.
The account of the first degree ends with a barb of the magazine's own: the second pair of white gloves is for the woman the initiate most esteems — "a courtesy somewhat cunning in modern Masonry, which esteems woman so much that it does not admit her." The criticism is deliberate, and the run carries contributions signed by women.
This floating epigraph is the first Hermetic Principle of the Kybalion (Three Initiates, 1908), printed here without attribution at the foot of the Yoga course. Six issues later, in Nº 7 p. 20, a contributor recalls "one of the postulates of the Emerald Tablet" and quotes this same line — the Emerald Tablet teaches correspondence, not mentalism. The error is explained by this page: the sentence was circulating inside the magazine as an unattributed maxim, and a later writer reached for the older authority.
The criticism begun on the previous page is pressed harder: Masonry holds that the Mason should guide his wife outside the Temple "because she is incapable of receiving the True Light directly", which the article calls characteristic of a civilisation it does not endorse. Two pages later this same issue prints a poem by one woman, recited by another, both named.
The alms trial is neat: the candidate is asked for money for the poor, having had his money taken from him on entry, and must confess he has none — a staged poverty from which he is invited to draw a lesson. The article reports it without comment, which is itself a comment.
Two women are named on this page in the first issue: Srta. Margarita de Escalá, described as "our literary contributor", who asked leave to recite the poem, and María Carmen Danieri de Arena, who wrote it. Set beside the criticism of Masonry for excluding women on the same page, the magazine is making a point about its own practice.
The poem's argument is the same altruism the Instructor had been expounding, turned into a refusal: with the world a wasteland, what right have we to ask God for happiness for ourselves and our own? It rejects petitionary prayer on moral rather than doctrinal grounds.
"Astronomy shows us, above our heads, no more than an immense cemetery of inert masses and blind forces" is the sharpest formulation in the run of the magazine's quarrel with official science — not that it is wrong, but that it is bereft. The next sentence asks for the "official union of the two sciences", which is the position the magazine holds throughout.
The article is explicit that astrology places the Earth at the centre "to facilitate its calculations" — a working convention, not a cosmological claim. It then sets Neptune and Uranus aside to operate with the seven planets of antiquity. Both moves are stated as method rather than smuggled in.
The mind as "a true transmitting and receiving station, a lucid antenna" dates the page precisely. Radio was the governing metaphor for mind at a distance in 1942, and the next sentence makes thought "a powerful focus of radioactivity". The physics is decoration; the doctrine underneath is older than the vocabulary.
Placing Buddha and Jesus together as perfect yogins, and their miracles as yoga applied on the metaphysical plane, is the Theosophical harmonisation the magazine works with throughout: one science, many masters, no exclusive revelation.
The definition attributed to Patanjali is the second sutra of the Yoga Sutras — yogaś citta-vṛtti-nirodhaḥ — and both technical terms are transliterated correctly and glossed in the page's own vocabulary: CHITTA as mental matter, VRITTIS as the thought-forms that invade the mind. The rendering is faithful.
The editors' decision to run a Sanskrit glossary with every instalment is a real editorial commitment, and it is kept: the glossary numbering continues across the volume and reaches entry 73 by Nº 6. The magazine is teaching a vocabulary, not only a practice.
"Lexer" is Erich Lexer (1867–1937), the German surgeon who pioneered free grafting; the difficulty of graft healing between blood relations was genuinely his territory. The citation is real, and unusually specific for the magazine.
The whole article is an attempt to give chiromancy an anatomical foundation — fingerprint uniqueness, creases formed in the embryo before movement, persistence under ankylosis — and then to conclude that psychic influences determine the creases. The evidence assembled supports individuality of the skin; it does not reach the conclusion drawn. The move is characteristic and worth naming: real science recruited to carry a claim it does not bear.
"Krish" closes the issue's verse as he opened it on p. 2, and again the image is a solitary figure on a road, bowed by the weight of illusion. Whoever Krish was, the magazine gave him the first and last poems of its first number.
From here to the end of the issue the magazine prints a first-hand account of a visit to Sri Ramana Maharshi at Tiruvannamalai, signed "Maya, S∴I∴" — a Uruguayan woman writing as an eyewitness. Whatever its lapses, this is a South American traveller's direct report of Ramana, published in Montevideo in 1942, and it is the most unusual document in Volume I.
The Frenchwoman of the opening paragraphs is not named: born in Paris, married to "a great Bengali physician" who shares her asceticism, a daughter being educated in London, many languages, years of rigid discipline, now poor. The details are specific enough to be identifiable and the Press has not identified her. Recorded as a research lead, not as a guess.
The account compresses Ramana's own story. He did not flee to the temple at Madurai for answers: the death-experience that turned him came at his uncle's house in Madurai when he was sixteen, and some weeks later he left for Arunachala, never to return. The writer has folded the two places and the sequence together — an eyewitness to the ashram, not to the biography.
The charge that the temple priests exploited the young Ramana, charging people to see him without his knowledge, belongs to the Virupaksha-cave period and is reported in the devotee literature. The editors append their own footnote conceding the article is "the impression of a visit and not" a history — an unusual editorial scruple.
The cow Lakshmi is real and well attested: she came to the ashram as a calf, was treated by Ramana as a devotee rather than an animal, and on her death in 1948 was given a samadhi in the ashram grounds where it can still be seen. The detail that she came to bow and lick his feet is exactly what the ashram records describe.
The tiger-skin story — a feared tiger that came to sleep at the Master's feet and died there — is given at second hand, "a friend tells me". It belongs to the ashram's oral literature rather than to its documented record, and is recorded here as told.
The silent companion — a wealthy Hindu lawyer who abandoned everything and took a vow of silence, speaking for five years only with the Maharshi — is described but not named. Several of Ramana's devotees fit parts of the description; the Press has not established which, and does not guess.
The meal is reported with a novelist's eye: banana-leaf plates, rice served with a wooden ladle from a copper vat, no cutlery, the left hand not used, the leaf folded in four like a handkerchief afterwards. The writer's comparison is to her own country — being laughed at as "a townsman turned up" on the old estancias — and it is that Uruguayan frame that makes the passage worth keeping.
The dialogue is given in French — "Avez-vous peur, peut-être?" — and answered in French, then undercut immediately: "But to you I confess that I had not so much courage as I affirmed." The magazine prints the exchange untranslated, as it prints Saint-Martin and Lévi untranslated: its readers were expected to have French.
The comparison offered for the Vedic chanting is the Sistine Chapel choir, and the writer says plainly that Rome could not communicate anything similar to her soul. She is a Catholic-formed South American measuring one liturgy against another and finding her own wanting.
"Like Gandhi, he shows that no sacred book dictates the castes in the form in which the priests present them, and that woman ought to be the true companion of man." The pairing with Gandhi is the writer's, and the social reading is hers rather than Ramana's emphasis; but it tells us what a Montevideo readership was expected to take from him.
Maunam is correctly given as silence. The teaching that follows — that silence is not inertia or the negation of activity but something positive and creative, the supreme peace — is consistent with Ramana's recorded instruction, where silence is the highest teaching and speech a concession.
The issue ends on a question the writer does not appear to have understood. Ramana asks whether they will visit the temple at Madura; they say they have lost the chance; he says "What a pity! Is it that you will not visit it?" Madurai is where his own turning came. The last words of the first number of La Iniciación are a master pressing a question its recipients let pass.
The silver-and-blotting-paper experiment is offered as evidence that "there is something" proportional to lunar force, strongest in silver, and the article notes it accords with two traditional axioms. The reasoning runs the wrong way — the axioms are being confirmed by an experiment designed around them — but the impulse to test rather than assert is genuine, and rare in the run.
The appeal to Paracelsus treating a portion of a sick man's blood, at a distance from the patient, refers to his doctrine of the mumia and the weapon-salve — a real strand of his medicine, and the ancestor of the sympathetic cures debated across the seventeenth century. Paracelsus did indeed tie his practice to celestial timing, as the article says.
The invitation is characteristic: readers are given a "datum" supplied by an astrologer of the Martinist Order so they may make their own observations. The magazine repeatedly asks its readers to verify rather than believe — the same instruction the astrology course gives in Nº 8, that those who do not work the calculations "will never really profit".
The masthead motto — "TO ALL THOSE WHO, WEARY OF LEARNING, DESIRE AT LAST TO KNOW" — is credited on the cover to Papus. It is not his. The Press now holds L'Initiation complete, and there the same words stand at the head of the Paris review from early 1889: "puissions-nous un jour inscrire au fronton de notre œuvre cette belle parole de Morin : À CEUX QUI, FATIGUÉS D'APPRENDRE, DÉSIRENT ENFIN SAVOIR!" — this fine saying of Morin, over the signatures of Barlet, Stanislas de Guaita, Montière and Papus. So the Montevideo masthead reproduces its Paris parent's masthead exactly, down to the sentence — and inherits its authorship one step wrong. Papus adopted the motto; he did not write it. Which Morin the Paris editors meant, they do not say.