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1passer son quartier d'hiver ici, peut-étre avec le T. P. Maitre de Grainville.
2J’attends pareillement le T,P. Maitre de Balzac”.1 Sobre este punto queremos hacer una aclaración, si es que encaramos el tema desde el punto de vista literario, pues afirmamos que ese nombre no puede corresponder al del escritor Juan Luis de Balzac, que nación en Angouleme en 1597 y murió en 1654.
3Pero, si no hay otra aclaración más explícita, sobre el “Maitre de Balzac”, a quien hace alusión la carta de Martines de Pasqually, nosotros vamos a exponer una documentación literaria que la venerable Orden Martinista podrá someter a consideración entre sus ilustres Miembros.
4Por lo que a nuestro juicio respecta, podríamos decir que sería aceptable que ese “Hermano” tendría que ser el padre de Honoré de Balzac.
5La prueba, claro está, literaria, es desde ya una fuente de información, que no deja duda alguna.
6Ahora, permítanme que haga aquí un poco de arrastre de materiales, para hilvanar el proceso de los acontecimientos transcurridos.
7La hermana de Balzac - me refiero a Honoré, el novelista - ha escrito un pequeño volumen que se intitula: “Balzac, sa vie et ses ouvries”1 2.
8Empecemos por aceptar estas afirmaciones, para comprender mejor el proceso espiritual de Honoré de Balzac.
9Dice su hermana Laura, en la obra de referencia.
10“Ma mére, fort occupée d’idées religieuses, lisait alors les mystiques et les avait collectionnés; Honoré s’ empare des oeuvres de Saint- Martin, de Sweddenborg, de mademoiselle Bourignon, de madame Guyon, de Jacob Boehm, qui forment plus de cent volumes et les dévore”.3 Ahora, es necesario pasar a otra información para probar quien fue el que inició a Ana Carlota Laura Sallambier, la futura esposa del padre de Balzac.
11El padre del autor de Louis Lambret fue hombre apasionado por las letras y escribió algunos folletos.
12Era un hombre ilustrado y muy buenos consejos le dio a su hijo, lo mismo a Laura que fue también una buena consejera de Honorato.
13En el año 1796, se casó en parís con la hija de uno de sus jefes de la administración de guerra, Laura Sallambier, treinta y dos años más joven que él.
14Al año siguiente, encuéntrase en Tours, donde ejerce, de 1804 a 1812, las funciones de administrador del hospicio general.
15Y allí en la ciudad de Tours, mientras su mujer lee a Swedenborg, él lee también la Biblia, para alternar con los libros que le encomienda que lea su esposa.
16Una nueva información de un balzaciano, nos ofrece otro material para este testimonio que dice así: “Peut-etre s’est-elle adonnée a la lecturé de tels ouvrages, sur Tinstigation de son mari, adepte de cette franc-maqonnerie du XVIIIe. siécle, qui se proposait de faire suite au christianisme défaillant, et comportait des tracés d’illuminisme et de mysticisme” (“Sténie, ou les erreurs philosophiques”) por A. Prioult.4.
17Pero, aún existe una comprobación más interesante, para comprender que Honoré de Balzac, el famoso novelista, tuvo en sus manos la hermosa biblioteca de su madre y que 1 Nota de traducción: “Le hago partícipe que el señor de Saint Martin me ha escrito que debe venir a refugiarse del invierno aquí, y puede ser con el Maestro de Grainville.
18Yo espero igualmente al Maestro de Balzac.” 2 Nota de Traducción.
19“Balzac, su vida y sus obras”- 3 Nota de traducción: “Mi madre, muy ocupada de ideas religiosas, leía entonces a los místicos y los había coleccionado; Honoré se apoderó de las obras de Saint-Martin, de Swedenborg, de la señorita Bourignos, de la señora Guyon, de Jacob Boehm, que formaban más de cien volúmenes y los devoró”.
204 Nota de traducción: “Quizá se dedicó a la lectura de tales obras, bajo la instigación de su marido, adepto de aquella francmasonería del siglo XVIII, que se proponía ser la continuadora del cristianismo defectuoso, e implicaba los trazos del iluminismo y del misticismo”.
2119
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.
1passer son quartier d'hiver ici, peut-étre avec le T. P. Maitre de Grainville.
2J'attends pareillement le T. P. Maitre de Balzac".[1] On this point we wish to make a clarification, approaching the subject from the literary point of view: we affirm that this name cannot correspond to the writer Jean-Louis de Balzac [Guez de Balzac], who was born at Angoulême in 1597 and died in 1654.
3But if there is no more explicit clarification of the "Maitre de Balzac" to whom the letter of Martines de Pasqually alludes, we shall set out a literary documentation which the venerable Martinist Order may submit for consideration among its illustrious Members.
4For our own judgement's part, we might say it would be acceptable that this "Brother" would have to be the father of Honoré de Balzac.
5The proof — literary, of course — is from this point a source of information that leaves no doubt whatever.
6Now permit me to do here a little hauling of materials, to thread together the process of the events that passed.
7Balzac's sister — I refer to Honoré, the novelist — wrote a small volume entitled: "Balzac, sa vie et ses ouvres"[1] [2].
8Let us begin by accepting these affirmations, the better to understand the spiritual process of Honoré de Balzac.
9His sister Laura says, in the work referred to:
10"Ma mére, fort occupée d'idées religieuses, lisait alors les mystiques et les avait collectionnés; Honoré s'empare des oeuvres de Saint-Martin, de Sweddenborg, de mademoiselle Bourignon, de madame Guyon, de Jacob Boehm, qui forment plus de cent volumes et les dévore".[3] Now it is necessary to pass to other information, to prove who it was that initiated Anne-Charlotte-Laure Sallambier, the future wife of Balzac's father.
11The father of the author of Louis Lambert was a man passionate for letters, and wrote some pamphlets.
12He was an enlightened man and gave very good counsels to his son — as did Laura, who was also a good counsellor to Honoré.
13In the year 1796 he married in Paris the daughter of one of his chiefs in the war administration, Laure Sallambier, thirty-two years younger than himself.
14The following year he is found at Tours, where from 1804 to 1812 he exercises the functions of administrator of the general hospice.
15And there in the city of Tours, while his wife reads Swedenborg, he too reads the Bible, alternating with the books his wife charges him to read.
16A further piece of information from a Balzacian offers us more material for this testimony, which reads: "Peut-etre s'est-elle adonnée a la lecture de tels ouvrages, sur l'instigation de son mari, adepte de cette franc-maçonnerie du XVIIIe siécle, qui se proposait de faire suite au christianisme défaillant, et comportait des tracés d'illuminisme et de mysticisme" ("Sténie, ou les erreurs philosophiques") by A. Prioult.[4]
17But there exists a still more interesting verification for understanding that Honoré de Balzac, the famous novelist, had in his hands his mother's beautiful library, and that [1] Translator's note [The article's own]: "I inform you that Monsieur de Saint Martin has written me that he must come to take his winter quarters here, perhaps with the Master de Grainville.
18I likewise await the Master de Balzac." [2] Translator's note [The article's own].
19"Balzac, his life and his works". [3] Translator's note [The article's own]: "My mother, much occupied with religious ideas, was then reading the mystics and had collected them; Honoré seized upon the works of Saint-Martin, of Swedenborg, of Mademoiselle Bourignon, of Madame Guyon, of Jacob Boehm, which formed more than a hundred volumes, and devoured them".
20[4] Translator's note [The article's own]: "Perhaps she gave herself to the reading of such works at the instigation of her husband, an adept of that eighteenth-century freemasonry which proposed to succeed a failing Christianity, and carried the traces of illuminism and mysticism".
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Our translation, period-faithful. Citable as our translation, never as the source.
Wrapper pages 1–2 and the back cover survive as photographs whose OCR layer is garbage — the extractor returned noise, not text, and the plate test missed them because a text layer exists. Transcribed by hand from the render against the known wrapper of Nº 13–14; the one change is the date line.
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The masthead's reproduction-with-attribution grant repeats — third number running. The subscription block and roster are unchanged.
Walter Bauer, the wandering German Rosicrucian — doctor of philosophy, member of academies, chaste from birth, golden-bearded — enters the biography as Jehel's first road-teacher: months on foot through Argentina in the Sannyasin manner. No trace of him has been located outside the run; the portrait is hagiographic and the walking apprenticeship of the son is the concrete fact inside it.
Governor Lencinas of Mendoza is real — the Lencinas family dominated Mendoza politics in the early 1920s, and political violence around them was real enough (José Néstor Lencinas died in office 1920; his son Carlos Washington was assassinated 1929). The claimed clairvoyant warning and land offer in the Sonda valley are the family's tradition, hung on a verifiable political frame.
Ida Hofmann of Monte Verità, in the run's own pages. \"Ida Hoffman… Sor Peregrina, most intimate collaborator of Reuss (Fra Peregrino)… intimate collaborator of Henri Ocdenkóven, founder of the celebrated naturist sanatorium-colony of Monte Venus, near Ascona.\" Every identification checks: Ida Hofmann (1864–1926), co-founder with Henri Oedenkoven of Monte Verità at Ascona; Theodor Reuss (Frater Peregrinus) of the O.T.O. held his 1917 congress there. Two corrections the note must carry: the colony was Monte Verità (\"Venus\" is the retype's or memory's slip), and Reuss was not \"the successor of Rudolf Steiner\" — the two men's O.T.O. entanglement is real but the succession claim inverts it. That Hofmann and Oedenkoven ended in Brazil is documented; that she co-founded Monte Sol at Joinville with Cedaior in 1923 is this text's testimony, and it makes the run a primary source for the Ascona diaspora.
The Montevideo stopover plants the run's own future: the friendships of 1923 (\"several ties of that period still subsist\") are the seed of the GIDEE founded here in 1942, and the musical system of Menchaca — the Uruguayan reformer Ángel Menchaca's notation — \"an idea the Master will never again abandon\" is a thread the estate's music-theory shelf (Boethius, Guido) should watch for when later numbers return to it.
Monte Sol: 120 hectares, 40 km from Joinville, in the Palmital — the Brazilian colony named as the successor of Monte Verità's idea, sustained by Cedaior playing café orchestras at 51 while Hofmann, at 60, worked the land. Malaria already present. The failure-shape of every colony attempt in this biography — Nahuel-Huapi, Mendoza, now Joinville — is the same: the doctrine survives its settlements.
Pastor Wilhelm Brepohl (the retype prints \"Brephol\") — a real German-Brazilian Lutheran writer — married to a sister of Ida Hofmann, redirecting his library from Mendoza to Brazil in step with Cedaior's own move: offered by the author as evidence of guidance \"from above\", it is at least evidence of how tightly the German-utopian network's threads ran through one family.
The course's sources named plainly: Saint-Yves d'Alveydre (\"the intellectual Master of Papus\") standing on Fabre d'Olivet's forty years — and the table that follows is drawn from La Langue Hébraïque Restituée with the run's own additions in parentheses: the three Worlds, the Latin letter, the numeric value. The bracketed Sephiroth attributions (Zain–Hod, Heth–Netzah, Teth–Yesod…) are the French occult school's, not Fabre d'Olivet's own.
Julevno and Raphael are real astrological authorities: Julevno (Jules Eveno), the French Martinist astrologer whose Nouveau Traité d'Astrologie Pratique was standard; \"Raphael\" the long-running English almanac-house name. The hyleg/anereta doctrine given here is the traditional apparatus correctly summarised — with the run's characteristic reserve about publishing the death-rules in full.
The withheld rules, withheld again: the course declines to print the complete death-calculation doctrine — publicly reasoning about who could bear or abuse it, and adding the karmic-book argument. The Press reproduces the reticence as printed; the passage is itself a primary document of how the school handled dangerous knowledge.
The fortunate-day table slips twice in one line: VIRGO and LIBRA are given \"MERCURY\" and \"VENUS\" — the ruling planets — where every other row names the day (Wednesday, Friday). The English marks both on their face. A compositor reading one column while setting another.
Supta Vajrasana introduced through the Muslim prayer-posture comparison — the course's recurring habit of grounding the East in the reader's nearest neighbour. Figures 12 and 13 are announced in the text; the plate for neither survives in our witness (the caption itself is garbled to \"Ff^ra 13!\"), joining figure 11 of Nº 14 on the facsimile-hunt list.
Charles Henry and the 9.48-micron claim: Henry (1859–1926), the Sorbonne psychophysicist beloved of the occult press, did publish biophysical radiation work the popularisers rendered as a \"human wavelength\". The figure as printed — \"9 microns 48\" — is the infrared skin-emission band, dressed as vital vibration; the argument against xenografts (different species, different wavelength) is period vitalism reasoning over a real datum.
The rejuvenation history is accurate: Brown-Séquard's 1889 self-injection report to the Société de Biologie, his death five years later (the retype says 4 — he died April 1894, the report was June 1889), Steinach's vasoligature, Voronoff's monkey-gland grafts, and even the verdict — no lasting rejuvenation, but endocrinology founded on the wreckage — matches the scientific consensus as it stood. Kapila's medicine is period-correct where his therapeutics are not.
The Suddha funnel, updated: 38 → 42 active disciples in one month, the fourth-exercise cohort appearing (3), and the Centre's document protocol published by number-ranges — 335 documents in six months for Argentina, Brazil and Uruguay. The run keeps its own administrative books in public; compare Nº 14's first census.
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The source itself loses a passage: mid-sentence, the retype jumps — the run's own bracketed note marks where text was lost in transmission. The witness is honest about its wound; the reader sees the gap as the source carries it, not smoothed over.
Gastaldi opens his third instalment by affirming the Latouche initiation \"according to the Martinist Tradition\" — now the third independent voice in the run (after Chaboseau via van Rijnberk in Nº 12 and Privat in Nº 14) to carry the same claim. The Flammarion epigraph is the astronomer of Juvisy — where Quénisset of Cedaior's chain worked: the run's references keep shaking hands.
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A date that cannot stand: the Pasqually letter awaiting \"le T. P. Maitre de Balzac\" is quoted as 13 August 1788 — but Martines de Pasqually died in 1774, and Nº 12 quoted the same correspondence at 13 August 1768. The 1788 is a slip (the article's or the retype's) for 1768. Gastaldi's further hypothesis — that this Balzac of La Rochelle \"would have to be\" the novelist's father — outruns the evidence he prints: Bernard-François Balssa took the name Balzac later, and no document connects him to Pasqually. The elder-Balzac hypothesis is recorded as the Confraternité's conjecture.
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Laure Surville's testimony is genuine: her Balzac, sa vie et ses œuvres (1858) does describe their mother's mystical library — Saint-Martin, Swedenborg, Bourignon, Guyon, Boehme, \"more than a hundred volumes\" — and Honoré devouring it. This is the strongest documentary ground anywhere in the run's three-number Balzac dossier: the mother's shelf, from the sister's hand.
The Vendôme reading list: the Oratorian college's library was genuinely rich in this material, and the titles cited (Basil Valentine's Twelve Keys, Lull, the transmutation treatises) circulate in every account of Balzac's schooling drawn from the Louis Lambert tradition; the confiscated Traité de la Volonté and the Peau de chagrin speech quoted here are the canonical evidence. Lovenjoul (the retype prints \"Levenjoul\"), the great Balzac collector, and *Prioult's Balzac avant la Comédie humaine*** (here cited by its Sténie subtitle) are exactly the right scholarship for 1943.
The Papus memorial is precise: Gérard Encausse died 25 October 1916 at the Charité hospital of tuberculosis contracted serving at the front — every detail as the run gives it. The occasion is the death of Émile Sergent (1867–1943), the phthisiologist under whom Papus trained; his Argentine visits of 1926/1928/1937 explain why a Montevideo review mourns a Paris chest-physician. The star ★ sets the piece as an obituary within the literary section.
Fátima, A∴M∴ — another new feminine voice, after Annie in Nº 14: a prose-poem on mothers' eyes closing the number. The feminine college of the run (Martha, Lorelair, Maya, Leona Constantia, Annie, Fátima) now publishes in consecutive numbers; the Hidden Mothers shelf-work has its primary trail here.
The back cover turns over: Bucheli's almanac ad is replaced by two book ads from the same Santiago address — Siebenschein's Hermetic Astrology and Josef Ranald's hand-reading text (\"member of the School of Freud\" is the publisher's flourish; Ranald was a popular palmist-author of the 1930s). The Mascheville–Della Rosa language-lessons panel and Sosín Saborido's occult bookshop continue unchanged.
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The SUMARIO calls the Cedaior piece the \"4th article\" — as did Nº 14's. Both are right by their own counts (Nº 13's instalment carried no number in its head), but the series numeration has silently forked; the biography's instalments are best cited by issue, not by the printed article number.
The VAU entry — the \"universal convertible sign\" between light and darkness — is the passage Fabre d'Olivet's whole system turns on, and the run has now printed it twice: paraphrased by Jehel in Nº 14 (7:010) and here in the formal table with the school's Tiphereth attribution added. The excision screen flagged it for \"degeneration\" language; read in full, it is sign-metaphysics with no human referent — it stands.
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Nahash at Samech: the fifteenth letter glossed as \"the guardian of the threshold\" with Destiny and the Fall — the point where the alphabet table absorbs the Genesis serpent into its Sephirothic parentheses. The three-Worlds parenthesis system is at its most syncretic here; nothing of it is in Fabre d'Olivet, whose entry the plain text faithfully renders.