with the book of Saint Augustine in hand, proved it later on, by causing in this church, at different times, troubles more or less violent on the subject. This is the moment to complete the proofs of what I advanced in my Seventh Examination, that the liberty of man can be established only by the sole theosophical tradition, and the assent that all the sages of the earth have given to it; and that there is no doctrine, which, becoming separated, does not abandon the Universe to the irresistible impulse of an absolute fatality. I have shown sufficiently the emptiness of all the cosmogonical systems, whether their authors have founded them upon a sole principle or upon two, upon spirit or upon matter; I have sufficiently indicated the danger that would have ensued from divulging the secret dogma of divine Unity, since this disclosure drew with it the necessity of explaining the origin of Good and Evil, which was impossible; I have cited the example of Moses, and I have demonstrated as a decisive point in this matter that those of his followers who rejected the oral tradition of this great man, to attach themselves to the literal meaning only of his Sepher, fell into fatalism and were led to make God himself the author of Evil; finally I have announced that Christianity and Islamism, issuing alike from the Mosaic doctrine, have not been able to evade the dogma of predestination: this dogma, although often repulsed by the Christian and Mussulman doctors, alarmed at its consequences, is shown, none the less, from the facts. The Koran which teaches it openly exempts me from other proofs in defence of the Mussulmans. Let us turn to the Christians. It is certain that one of the greatest men of the primitive church, Origen, perceiving to what consequences the explanation of the origin of Evil led, by the way in which it was vulgarly understood, according to the literal translation of the Sepher of Moses, undertook to bring all back to allegory, recalling Christianity being born to the theosophical tradition pertaining to the free will of man[614]; but his books, wherein he exposed this tradition according to the doctrine of Pythagoras and Plato,[615] were burned as heretical, by the order of Pope Gelasius.[616] The church at that time paid little attention to the blow dealt by Origen, occupied as it was with examining the principal dogmas of incarnation, of the divinity of Jesus, of the consubstantiality of the Word, of the Unity of its person and the duality of its nature; but when, following the energetic expression of Plucquet, the flame of conflagration had passed over all these opinions, and when the waves of blood had drenched the ashes, it was necessary to offer new food for its activity. An English monk named Pelagius,[617] born with an ardent and impetuous mind, was the foremost to attack this thorny question of the liberty of man, and, wishing to establish it, was led to deny original sin.