The Golden Verses of Pythagoras — with commentary (1917)
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united the science of genethlialogy or astrology with the priesthood, and concealed with care the principles of this science within the precincts of the sanctuary." It was a Secret of State among the Etruscans and at Rome,' as it still is in China and Japan/ The Brahmans did not confide its elements except to those whom they deemed worthy to be initiated.'^ For one need only lay aside an instant the bandage of prejudice to see that an Universal science, linked throughout to what men recognize as the most holy, can not be the product of folly and stupidity, as has been reiterated a hundred times by a host of moralists. All antiquity is certainly neither foolish nor stupid, and the sciences it cultivated were supported by principles which, for us today, being wholly unknown, have none the less existed. Pythagoras, if we give attention here, revealed to us those of genethlialogy and of all the sciences of divination which relate thereunto.
Let us observe this closely. The future is composed of the past — that is to say, that the route that man traverses in time, and that he modifies by means of the power of his will, he has already traversed and modified; in the same manner, using a practical illustration, that the earth describing its annual orbit around the sun, according to the modern system, traverses the same spaces and sees unfold around it almost the same aspects: so that, following anew a route that he has traced for himself, man would be able not only to recognize the imprints of his steps, but to foresee the objects that he is about to encounter, since he has already seen them, if his memory preserved the image, and if this image was not effaced by the necessary consequence of his nature and the providential laws which rule him. Such is
« Boulanger, Antiq. divoil., 1. iii., ch. 5, § 3.
I> Mem. de I'Acad. des Insc, t. i., p. 67; Tit.-Liv., Decad., i, 1. ix.; Aul. Gell., 1. vi., c. 9.
« Duhald., t. ii^, p. 578; t. iii., p. 336, 342; Const. d'Orville, t. i., p. 3. <* Philostr., In Vitd Apoll., 1. iii., c. 13.
1 84 The Golden Verses of Pythagoras the doctrine of Pythagoras as I have already revealed. It was that of the mysteries and of all the sages of antiquity. Origen, who has opposed it, attributes it to the Egyptians, to the Pythagoreans, and to the disciples of Plato.
It was contained in the sacred books of the Chaldeans, cited by Syncellus, under the title of Uvres geniques.^ Seneca and Synesius have supported it as wholly in accordance with the spirit of the initiations.'^ What the ancients called the great year, was a consequence of this doctrine ; for it was taught in the mysteries, that the Universe itself traversed, after a sequence of incalculable centuries, the same revolutions that it had already traversed, and brought around in the vast unfolding of its concentric spheres, as much for it as for the worlds which compose it, the succession of the four ages, the duration of which, relative to the nature of each being, immense for the Universal Man, is limited in the individual to what is called infancy, youth, manhood, and old age, and is represented on the earth by the fleeting seasons of spring, summer, autumn, and winter.
This great year, thus conceived, has been common to all the peoples of the earth.** Cicero has plainly seen that it constituted the veritable basis of genethlialogy or the astrological science.
Indeed if the future is composed of the past — ^that is, a thing already made, upon which the present is gradually unfolded as upon the circumference of a circle which has neither beginning nor end, it is evident that one can succeed, up to a certain point, to recognize it, whether by means of remembrance, by examining in the past, the pictttre of the whole revolution; or by means of prevision carrying the moral sight, more or less far, upon the route through which
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