New-York tribune., 1921-08-07

[/~~ = HATS the World Com
~ "A ing To?" is question
" that the moderns are
not alone in asking.
The ancients discussed the subject
rather fully, and when one of their
wise men thought he had the answer
he formed a cult and instructed his
followers in philosophy that enabled
them to bear up under the social in
equalities and various forms of in
justice Of the day. To-day we trans
late the ancients.
Pythagoras was one such sage and
D'Olivet, his French translator, was
another, but their teachings did not
endear them to the people of their
time. Pythagoras escaped persecu
tion in $40 B. c., though his followers
were not so fortunate. D'Olivet in
Cured the enmity of Napoleon Bona
parte and was slated for deportation
to Africa. Deportation still being in
vogue, Miss Redfeld may suffer like
fate, especially if the United States
Senate ever delves into the Hermeneu-
tic Interpretation of the Origin of the
Social State of Man, wherein D'Olivet
declared that this government is not
merely Indifferent to religion, but
actually atheistic. No Senator who
has stood UP for two, four or six years
under the invocations of the chaplain
End his guests of all religious faiths
will tolerate that accusation.
D'Olivet is not amiably inclined to-
ward republics. Although the United
States at the time of his writings was
barely in existence, he prophesied that
liberty-which he considers a vital
force in spiritual and political evolu-
tion-would not long endure here. He
warns Europeans, inspired to hopes of
republic by Americas example, that
"such a republic cannot belong to Eu-
rope unless Europe consents to become
the conquest of America and to be one
of its dependencies. And II America
becomes strong enough to attempt
such conquests he propfesies its over
throw.
The reason for D'Olivet's gloomy out
look on republicanism lies in his ex
animation Of the history of the Borean,
or white, race for 10000 years. The
conclusions he was forced to draw from
tnat monumental study agree with
his Interpretation of the Pythagorean
cult, of which he was an Initiate.
In brief, he perceived that there was
metaphysical correlation Of Provi
dence, Destiny and the Will Of Man,
which is working toward the complets
evolution Of man until, "ascending into
radiant ether, midst the Immortals,
thou shalt be thyself God" Destiny,
according to D'Olivet, reigns over the
past, the Will of Man over the future
and Providence over the present.
If, he reasons, man belongs to
sighted philosophers have attributed
him to be, without progression in his
course and consequently without
future" But, as the work of
Providence always mitigates destiny,
man advances freely in the route which
is traced for him, perfecting himself in
proportion as he advances and tending
thus to immortality. Providence he
conceives as the expression of the
Divine Will, and Destiny the domain
Of the individual, in which domain,
however, man has the power to domi-
nate and regulate conditions accord
ing to the efficiency of his will.
In tracing the history Of monkind
D'Olivet follows the course of the
ancient religions and philosophers
which, to him, are the mansprings of
progress toward the ultimate state of
man as god. Without consideration
of the sacred books of the nation, he
declares that history is meaningless.
However one may question his con-
clusions, the study of history in the
light of the three principles which
govern his philosophy is intensely in
teresting. Even fine print, which is the
curse Of the reviewer and sudden
death to the casual searchings of the
layman into philosophy, could not hide
the fascination of these two books.
But the fact that they are beautifully
bound and printed in type that can be
read as easily as the best printed novel
Is cause not merely for honorable men,