ANTOINE FABRE D’OLIVET , WRITER , PHILOLOGIST , AND OCCULTIST (1767-1825) D’Olivet started his literary career as a writer publishing a novel, founding different journals, and writing many musical opuses. He was an encyclopedic mind like we don’t see anymore…Being more and more interested in theosophy and philology he published his ”La langue hébraique restituée” (1815 2 vol) wich greatly influenced those after him. According to himself, he had found the true meaning of the Hebrew language, the one Moses spake and with wich he wrote (spake) his sepher, wich nobody understood when the bible’s been translated for the first time , for the true meaning had been lost since the fall of Jerusalem, after the exod , except for the Essenians wich had keep the knowledge of hebrew roots intact. So he re-worked from scratch the ensemble of the hebrew grammar as well as hebrew roots in an effort of systematisation. He also translated lord Byron’s Cain (18 23) with a metaphysical refutation of Byron’s poem based upon the new grammar wi ch he presented in his ”langue hebraique” or what he calls ”the sepher of Moses”.

We don’t know what occult current or organization d’Olivet was a member of. A lot of friends of Saint-Martin gravitated around D’Olivet, so it’s not impossible that there was an initiation. Some sources says he was a ”magnetist/hypnotist” . He pretended to have cured deaf-mute patients, but we still don’t know how he proceeded. Some have argued that with his musical theory he could produce curative sounds. His posthumous disciples called him the theosoph, wich could be in a ccord with his view in the book ”Histoire philosophique du genre humain, 2 vol. 1824 ”. It is ressemblant to the theosophic society views on the history of proto-humanity, ancient races, and the goal of reintegration of humanity into divinity trough a perfectly hierarchically structured universal empire, (we can see here where St-Yves developed his idea of ”synarchie” ) but it was before Blavatsky came into the picture (1875). He wrote also on music, especially the pythag orean theory. He translated Pythagora’s famous ”Golden verses”(Les vers dorés de Pythagore , expliqués et traduits pour la premiere fois en vers eumolpiques franc ais, précédés d’un discours sur l’essence de la poésie chez les principaux peuples de la terre 1813) as well as many works on the ”langue d’oc” (wich is old occitan l anguage), and the poetry of the ”troubadours” wich were sort of french bards. In his magnum opus (Langue hebraique)we can find : ”a dissertation on the origin of the word, a full hebrew grammar, a series of hebrew roots, a preliminary d iscourse, and a translation of the first 10 chapters of the Genesis, containing the cosmogony of Moses ”. Here i will reproduce the translation of a part of hi s 1st chapter of Genesis to give a quick idea of this work :

1-”AT-FIRST-IN-PRINCIPLE, he-created, AELOHIM (he caused to be, he brought forth in principle, HE-the-Gods, the-Being-of-beings), the-selfsameness-of-heavens , and-the-selfsameness-of-earth.”

2-”And-the-earth was contingent-potentiality in-a-potentiality-of-being : and -darkness (a hard-making-power) -was on-the-face of-the-deep (fathomless-conting ent-potentiality of being) and-the-breath of-him-the-Gods (a-light-making-power) was-pregnantly-moving upon-the-face of-the-waters (universal passiveness).

3-”And-he-said (declaring his will), HE-the-Being-of-Beings : there-shall-be light; and-there-(shall be)-became light(intellectual elementizing).

4-”And-he-did-ken, HE-the-gods that-light as good; and-he-made-a-division (he caused a dividing motion to exist)HE-the-gods, betwixt the-light-(intellectual elementizing) and-betwixt the-darkness (compressive and hardening force).

5-”And-he-assigned-for-name, HE-the-Gods, to-the-light, Day (universal manife station); and-to-the-darkness, he-assigned-for-name, Night (nought manifested, a ll-knitting) : and-there-was west-eve; and-there-was east-dawn (overand back again); Day the-first (light’s first manifestation)……….

D’Olivet gives the original hebrew text, followed by a french and an english translation, then follows a long commentary, in which every single word is analyzed with D’Olivet’s ”new grammar”, which will be too long to reproduce here. This constitute the 2nd volume of his ”langue hébraique”; the first part consisting of the grammar, roots, etc…In my opinion, and the opinion of his followers, he is lifting a part of the Veil that has rarely been lifted.