(From the foreword by Maria Liber)

For real!? A little guide?
Why does this little guide show up now, seven years after the first edition of the saga?
Confession: we wrote this text quite some time ago.
It was our third original writing plan of the biography of Alberto Auctor's ancestors. Yes, the third.

To read or not, just like the Saga itself.
Daniel Pennac, author of the 119th hectoyear said it already: the rights of the reader include the right to skip parts of a work or not to read a work.

“Hello. Do you give me permission to tell a story? Because I tell stories, I can't write poetry. And, to be completely honest, I don't know if I can tell stories. My friends say yes. But I see them more as reports than as stories.”
It is with these words that Alberto Auctor invites us to read Imprimatur, the first of the thirteen volumes that tell the life of the Magister-Auctor Dynasty. The book was conceived as a prologue, in which Alberto presents the Dynasty and the co-authors who tell their saga. He does this in the form of a year of conversations and exchanges of ideas, based on his notes from his diary from the year 122.08 of the Holocene calendar.

Alberto Auctor comes from a dynasty of anthropogogists. Born and raised in Bibliopolis, he has spent much of his life mentoring children's learning communities. Together with his father Lev, he proposed the creation of the Joana and Catherine Demeester Space, of which he has been the curator since 122.06. Since then, the space has become a meeting place around ignarometric analysis and institutional anthropogogy.

In second Volume of the Magister-Auctor saga we are introduced to the first three generations of the dynasty of anthropogogues.
We follow the conversations of Wolfgang, Pieter and John and their family and friends against the background of religious wars, increasing slavery and serfdom and the evolution of the Northern and Southern Netherlands.
We also follow the evolution of the settlement of the school from 1630 AD to 1730 AD. For humanists and intellectuals it is the place to make learning commonplace, for those in power a means of facilitating the enslavement of common people.

Babitha Chakma is a historian. She has chosen the oppressor - oppressed relationship as her field of study.
Delun Huang is interested in the history of the printed word and the dialoguing interaction and power relations in matters of faith.

Dieudonné Lemaître and Mathilde Larouge live and work in Paris and Lille.
In the background we follow the activities of the French salonnières and the informal Res publica litteraria.
We get to know some remarkable women who were active in the literary and scientific circles of the second half of the 117th  hectoyear. Meanwhile, the gap between rich and poor seems to be widening, with humanists hardly interested in servants, neither in women and children employed in draperies, nor in the slaves on the plantations of European emigrant.

Delun Huang is interested in the history of the printed word and the dialogizing interaction and power relations in matters of faith.
Umut is interested in mythology and the influence that dogma-attached power exert on the human mind.

We accompany the Lemaître family, the fourth to sixth generation of the Magister-Auctor saga in the second half of the 18th century (117th hectoyear).
Just about everywhere in the known world, a broader class of citizens is committed to replacing monarchies with forms of government where decisions are made on a larger basis.
Yet knowledge is still a privilege not given to everyone. Jan Lemaître and Madeleine Lacour and some friends try to do something about it, on a small scale, using their grandparental library in the expanding city of Ostend on the coast of the Southern Netherlands.

Umut is interested in mythology and the influence that dogma-attached power exert on the human mind.
Binh Pam is interested in the history of the misinformation provided by those in power and how troop movements cause wars in the name of ideals that are often not honoured.

We follow the last three generations of the first Magister - Auctor dynasty during the first half of the 118 th hectoyear.
Children and young people are the new slaves of power in an industrializing Europe. Tensions between those who want to rule as monarchs and those who favor republican rule determine the growing grip of the emerging nations on the instructing school.
In the relative tranquility of the micro-state of Free Moresnet, Johanna Lemaître continues to strive for a dialogic and natural education. She can lean on the previous generations of the dynasty. Friedrich and Karl Fröbel are sources of inspiration.

Babitha is a historian and focuses on the relationship oppressor - oppressed. She studied, among other things, the influence of the arrogance of the 117 th and 118 th hectoyear rulers of Zone 2 West on the suffering of the local population and the population of the colonized zones.
Zainabu Cheboi studies the way in which xenophobic and fascist ways of thinking, in association with forms of human and non-human communication, can bind local communities together in a hierarchical society.

The generalisation of compulsory education is in full swing in Europe in the second half of the 118th hectoyear. Simultaneous education emerges everywhere as an economic compromise between dialogue-based and mutual education.
Once again, it seems enlightened citizens are opting for private schools for their own children, while most working-class children only end up in often dogmatic state schools.
In Kelmis and Liège, Johanna Lemaître, Frederick Teacher and Jeanne Teacher, their family and friends follow closely the educational development against a background of new colonisation and inhumane working conditions.

Sayen’s interest goes to dialoguing learning and the guiding of learning process of young children. She has researched the Demeester legacy for hecto years 118 and 119, especially in connection with the education of children of wealthy enlightened parents.
Zainabu investigates how the presence of xenophobic and fascist ways of thinking, in association with forms of human and non-human communication, bind together local communities that are hostile to each other in a hierarchical society.

This seventh episode of the saga tells the further adventures of Jeanne Teacher, her son Louis Demeester and her grandson John with the Éducation Nouvelle and the Escuela Moderna in the background.
We are in the first half of hectoyear 119, which is dominated by two major wars, so it are Leaden Times. We follow the influence of those wars on peoples life in former Belgium and Western Europe through the adventures of Lucien Souris, father of Jeanne Souris.
Jeanne grew up in Koksijde, John in Gent, two cities in the Kingdom of Belgium. Both spend their teenage years under the occupation of a foreign army without gaining some awareness of what is happening around them.

Leaden Times was compiled by four contributors to the saga. Binh Pham’s research topic is communication and disinformation from a historical perspective. Babitha studies as a historian the oppressor-oppressed relationship. Sayen’s interest lays in dialogical learning and the guiding of  learning processes of young children. Zanaibu investigates how the presence of xenophobic and fascist ways of thinking in hierarchical society and act as a binding agent for local communities.

The twentieth century of the Christian era is in its second half. The Demeester family looks at the development of power blocs in the world and the growing rise of a capitalist model based on individualism. She wonders what role school systems play in promoting a kind of mass mediocrity.
At the end of this part of the saga, Moana tells us some episodes of the childhood of Catherine and Joana Demeester recurring to the scarce information preserved in Bibliopolis.

Moana Southpath is interested in all pre-Rebuilding phenomena that result from the relationship between knowledge and power. In the Central Library of Bibliopolis, she organises the archives of freedom movements and thinkers who analysed the danger of the unsustainable social model known as Western capitalism.
Moana has developed her own line of thought, which boils down to the fact that development based on knowledge and free initiative becomes sustainable as soon as money and its negative influence on a specific category of power-hungry people are taken away.