Balder Ex-Libris - Fabre d'Olivet AntoineReview of books rare and missing2024-03-16T01:56:42+00:00urn:md5:aa728a70505b2fae05796923271581c2DotclearFabre d'Olivet Antoine - The Hebraic tongue restoredurn:md5:0875b6dd039355f13753fe1978832e792012-09-25T15:23:00+01:002014-05-05T15:23:52+01:00balderFabre d'Olivet AntoineJew <p><img src="https://balderexlibris.com/public/img/.Fabre_d_Olivet_Antoine_-_The_Hebraic_tongue_restored_s.jpg" alt="" /><br />
Author : <strong>Fabre d'Olivet Antoine</strong><br />
Title : <strong>The Hebraic tongue restored and the True Meaning of the Hebrew Words Re-established and Proved by their RadicalAnalysis</strong><br />
Year : 1815<br />
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THE HEBRAIC TONGUE RESTORED is a strong appeal to those who, realizing that the time of philosophy is past and the time of religion at hand, are seeking for those higher truths the spreading knowledge of which has already altered the complexion of the world and signalled the approaching end of materialism. In this prodigious work of Fabre d'Olivet, which first appeared in 1815, he goes back to the origin of speech and rebuilds upon a basis of truly colossal learning the edifice of primitive and hieroglyphic Hebrew, bringing back the Hebraic tongue to its constitutive principles by deriving it wholly from the Sign, which he considers the symbolic and living image of the generative ideas of language. He gives a neoteric translation of the first ten chapters of the SEPHER OF MOSES (Genesis) in which he supports each with a scientific, historic and grammatical commentary to bring out the three meanings: literal, figurative and hieroglyphic, corresponding to the natural, psychic and divine worlds. He asserts plainly and fearlessly that the Genesis of Moses was symbolically expressed and ought not to be taken in a purely literal sense. Saint Augustine recognized this, and Origen avers that "if one takes the history of the creation in the literal sense, it is absurd and contradictory." Fabre d'Olivet claims that the Hebrew contained in Genesis is the pure idiom of the ancient Egyptians, and considering that nearly six centuries before Jesus Christ, the Hebrews having become Jews no longer spoke nor understood their original tongue, he denies the value of the Hebrew as it is understood today, and has undertaken to restore this tongue lost for twenty-five centuries. The truth of this opinion does not appear doubtful, since the Hebrews according to Genesis itself remained some four hundred years in Egypt. This idiom, therefdre, having become separated from a tongue which had attained its highest perfection and was composed entirely of universal, intellectual, abstract expressions, would naturally fall from degeneracy to degeneracy, from restriction to restriction, to its most material elements; all that was spirit would become substance; all that was intellectual would become sentient ; all that was universal, particular. According to the Essenian tradition, every word in this Scphcr of Moses contains three meanings the positive or simple, the comparative or figurative, the superlative or hieratic. When one has penetrated to this last meaning, all things are disclosed through a radiant illumination and the soul of that one attains to heights which those bound to the narrow limits of the positive meaning and satisfied with the letter which killeth, never know. The learned Maimonides says "Employ you reason, and you will be able to discern what is said allegorically, figuratively and hyperbolically, and what is meant literallv." HARTFORD, CONN. October, 1918. NAYAN LOUISE REDFIELD. <strong>...</strong></p>Fabre d'Olivet Antoine - The Golden verses of Pythagorasurn:md5:639db02257ea5b1e2f4b17964366bc892012-09-25T15:19:00+01:002014-05-05T15:23:46+01:00balderFabre d'Olivet AntoineGreece <p><img src="https://balderexlibris.com/public/img/.Fabre_d_Olivet_Antoine_-_The_Golden_verses_of_Pythagoras_s.jpg" alt="" /><br />
Author : <strong>Fabre d'Olivet Antoine</strong><br />
Title : <strong>The Golden verses of Pythagoras Explained and Translated into French and Preceded by a Discourse upon the Essence and Form of Poetry Among the Principal Peoples of the Earth</strong><br />
Year : 1813<br />
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IN this twentieth century, the sacred books of the ancients are undoubtedly better understood than they were even by their contemporaries, for their authors, by the greatness of their genius, are as much nearer to us, as they were distant from them. At the close of the eighteenth century, the light which came from the illimitable mind of Fabre d'Olivet shone with solitary splendour and was destined to be seen by only a few devoted followers. But history shows that a great inspirer always appears at the beginning of every great epoch, and however small the number of his disciples, these disciples with their pupils form the magnetic chain which, according to Plato, carries his thought out into the world. Fabre d'Olivet, bom at Ganges, Bas-Languedoc, Dec. 8, 1768, was distinguished even in his own day not only for the extent of his learning but for the rectitude of his judgment and the sublimity of his conceptions. If one can infer from the all too scarce records available since the calamitous fire which destroyed so many of his valued manuscripts, he evidently suffered keenly from the fetters of mortality, and sought with unfailing fervour what Porphyry so aptly called the "Olympia of the Soul." Saint Yves d'Alveydre, writing of him in La France vraie, says, that it was in 1790, while in Germany, he received his Pythagorean initiation, the profound imprint of which marked all his later productions. After returning to Paris he applied himself to philological and philosophical studies undisturbed by the terrible revolutionary storm. In obscure seclusion he amassed, to quote S6dir, "a disconcerting erudition." He became familiar with all the Semitic tongues and dialects, the Aryan languages, and even penetrated the secrets of the Chinese hieroglyphics. It was during these ten years of retirement that he wrote his Examinations of the Golden Verses which were not published tmtil 1813, with its dedication to the Section of Literature of the Imperial Institute of France. It is known that the Golden Verses of Pythagoras were originally transcribed by Lysis and that it is to Hierocles we owe the version which has come down to us. Fabre d'Olivet has translated them into French verse, the style of which he caUs eumolpique, that is, subject to measure and harmonious cadence but free from rhyme, with alternate masculine and feminine terminations. In the Essence and Form of Poetry which precedes the Golden Verses, he illustrates this melodious style, in applying it to the opening Unes of some of the well-known classics, and to others not so well-known. These Golden Verses, so remarkable for their moralelevation, present the most beautiful monument of antiqxiity raised in honour of Wisdom. They formed the credo of the adepts and initiates. In his recondite Examinations, Fabre d'Olivet has drawn the metaphysical correlation of Providence, Destiny, and the Will of Man, in which combined action Destiny reigns over the past, the Will of Man over the future, and Providence over the present, which, always existing, may be called Eternal. One will find this given at greater length in his Hermeneutic Interpretation of the Origin of the Social State of Man and the Destiny of the Adamic Race: admirable work of this little known theosophist, "to give him the name he loved best to hold," says Pierre Leroux in De VHumanitS. The inequality of human conditions, upon which depend the social and political questions, forms one of the vital subjects of these esoteric teachings. He has also endeavoured to explain the true opinion of Pythagoras concerning metempsychosis which was his sacred dogma, and said that the dogma of transmigration of souls, received by all peoples and revealed in the ancient mysteries, has been absolutely disfigured in what the modems have called metempsychosis. His strange death, which occurred March 25, 1825, is mentioned by des Essarts in Les Hiirophantes, and other authorities including Pierre Leroux, have asserted that he died at the foot of his altar. NayAn Louise Redfield. Hartford, Conn., October, 1916. <strong>...</strong></p>