was that of the ancient Egyptians, among whom Pythagoras had imbibed it. "Man is mortal with reference to the body," they said, "but he is immortal with reference to the soul which constitutes essential man. As immortal he has authority over all things; but relative to the material and mortal part of himself, he is subject to destiny."[1]
One can see by these few words that the ancient sages did not give to Destiny the universal influence that certain philosophers and particularly the Stoics gave to it later on; but they considered it only as exercising its empire over matter. It is necessary to believe that since the followers of the Porch had defined it as a chain of causes, by virtue of which the past has taken place, the present exists, and the future is to be realized[2]; or still better, as the rule of the law by which the Universe is governed[3]; one must believe, I say, that these philosophers confounded Destiny with Providence, and did not distinguish the effect from its cause, since these definitions conform only with the fundamental law of which destiny is but an emanation. This confusion of words had to produce and in fact did produce, among the Stoics, an inversion of ideas which was the most unfortunate result[4]; for, as they established, according to their system, a chain of good and evil that nothing could either alter or break, one easily inferred that the Universe being subject to the attraction of a blind fatality, all actions are here necessarily determined in advance, forced, and thereafter indifferent in themselves; so that good and evil, virtue and vice, are vain words, things whose existence is purely ideal and relative.
The Stoics would have evaded these calamitous results if, like Pythagoras, they had admitted the two motives of which I have spoken, Necessity and Power; and if, far from instituting Necessity alone as absolute master of the
