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274 criticism and Comptist positivism by gnosticism, his romanticist return towards the old theology and the old religion, may all, I believe, be considered indications of decadence.

N the year 1899, Solov'ev published in the periodical "Nedělja" an apocalyptic picture of the end of the world. He himself termed this writing a work of genius, and the judgment was endorsed by his friends and adherents.

Solov'ev's apocalypse is certainly of great philosophical interest, and in our general appreciation of this writer it is important to note the manner in which his views on the philosophy of history underwent modification towards the close of his career.

First, however, we must briefly recount the contents of the three discourses.

At the close of the nineteenth century, Japan awakens the slumbering energies of China and unites the Mongol races. During the ensuing half-century, Europe falls a prey to the Asiatics. At first the unprepared Russian army is defeated; the Germans gain a great victory; but the French now enter into an alliance with the Asiatics, and the Germans are given honourable conditions of demobilisation. The French army gets out of hand, and Paris, where there has been a rising of the sanspatrie workmen, opens its gates to the bogdyhan [Russian title for Chinese emperor]. The English buy his favour, paying for a pledge that he will not attack England. This subjugation brings the various European nations to their senses; they effect their political unification; the Mongol yoke is shaken off after a decisive victory of European arms has been secured in the plains of Russia. The old European monarchies disappear; the United States of Europe are organised "more or less democratically"; at their head is the superman as life-long president. No long time elapses before this president, who has acquired world-wide reputation by a work entitled The Open Way to Universal Peace and Well Being, is, as a mark of general recognition, elected Roman emperor.