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Paradoxes of the Highest Science

Eliphas Levi

The Count of Monte Cristo

Alexandre Dumas

The Revolt of the Netherlands

Friedrich Schiller

Further Adventures of an Irish R. M.

Edith Somerville and Martin Ross

Hermeneutic interpretation of the origin of the social state of man and of the destiny of the Adamic race

by Antoine Fabre d'Olivet


This man of genius, now almost forgotten—whom France will one day be proud to honour when esoteric or religious science is established upon its own irrefragable foundation —this man who, transcendental in his intelligence and with his attributes of seer, has "cleared the luminous path," has penetrated the mysteries of the Bible, and given to us not only the visions of a lost past, but has esoterically interpreted its symbols.

He was never understood by his contemporaries, for he was a century in advance of his day, and among them, when he died in 1825, had but the reputation of a visionary or a fool.

Of honourable and independent character, he worked unreservedly, and while confined in a studious retreat he saw the Revolution pass before him. In his researches of the languages he rejected what was clear, precise, and logical, seeking always for the mystic, throwing himself into shadowy regions where he sought to find unknown revelations.

Durozoir writes of him: '' He pretends to have found the key of the hieroglyphics, and also the means of restoring hearing to deaf-mutes after a method borrowed from the priests of ancient Egypt. . . . He attaches so great faith to the power of the will, that he assures having often made rays come from a volume of his library, by placing himself in front of it and imagining strongly that the author in person was before his eyes; this, he said, happened often to Diderot."

His Les Vers dores de Pythagore, translated for the first time in eumolpique1 French,—that is to say, in harmonious cadence,—precedes his Discours sur I 'essence et la forme de la poesie chez les principaux peuples de la terre; this was published in 1813. The next work of this wonderful seer of the prehistoric past of humanity, was La Langue Hebraique restitute, published in 1815. It is in two parts, the first being a dissertation on the origin of Speech, in which he restores and proves the real meaning of the Hebrew words, by root analysis; and the second part, a translation of the Cosmogony of Moses, allegorically depicting the creation of the world in general and Adam in the generic sense; Eve as a faculty; and Noah, universal repose. This work was placed on the Index at Rome by the papal decree March 26, 1825.

Fabre d'Olivet, in his Hermeneutic Interpretation of the Origin of the Social State of Man and of the Destiny of the Adamic Race, sums up all his works. It is the history of the White or Borean Race—ours; and is a condensation of the destinies of this race, whose progressive development he traces across time and space.

His Introductory Dissertation is a veritable chef-d'oeuvre; it contains the motives by which he has been urged to write

'rf/ioXiroj, sweetly singing.

this work; he shows that the knowledge of man is indispensable to the legislator and of what this knowledge consists; he then defines the metaphysical constitution of man and demonstrates that the latter is one of the three great powers that rule the universe. In defining the other two, he establishes between them a distinction, to wit: the Will of man, Destiny and Providence. Its occult sense has reference to the first chapter of the Sepher of Moses.

What is remarkable in this study is the prophetic power of the laws which are at stake. This is exercised not only upon the past, but even upon our present; and all politicians, all sociologists, all patriots ought, by meditating profoundly upon the essence of the principles which d'Olivet describes, to put themselves within reach of logically foreseeing the solution of the national, international, and world-wide problems which today occupy all intelligences.

Nayan Louise Redfield.

Hartford, Conn.
July, 1915.

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