Bayle’S Relations With England and the English 9780231878845

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BAYLE'S RELATIONS WITH ENGLAND AND THE ENGLISH

BAYLE'S RELATIONS WITH ENGLAND AND THE ENGLISH By Leo Pierre Courtines

New York: Morningside Heights COLUMBIA UNIVERSITY PRESS 1938

COPYRIGHT COLUMBIA

UNIVERSITY

1938

BY

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YORK Milford,

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ACKNOWLEDGMENTS

T

H E P L E A S U R E I should have taken in expressing my appreciation to Professor G. L. van Roosbroeck for his guidance during the preparation of this study has been sadly curtailed by his untimely death on July 12, 1936. I am permanently indebted to Professor John L. Gerig, whose invaluable suggestions and encouragement have enabled me to complete this thesis, and to Professors Horatio Smith and Norman L. Torrey for their helpful suggestions. I first became interested in Bayle when, in 1 9 3 1 , 1 consulted manuscripts at the British Museum, in London, at the libraries of The Hague and Leyden, and at the Bibliotheque nationale, in Paris, to verify the group of Bayle's unpublished letters in the possession of Columbia University, which Professors van Roosbroeck and Gerig have published since that time in the Romanic Review, and to survey the field of Bayliana. Professor van Roosbroeck then suggested Bayle and England as a possible topic for investigation. Upon the advice of Professor Paul Hazard, who suggested that I go to England for material, I spent several summers at Oxford and at the British Museum, of London, the Royal Society and the Public Record Office, of London, tracing Bayle in England. It was particularly gratifying to discover how important a place he held in the field of English periodicals, which had never before been explored. I wish to take this opportunity to thank the staffs of the abovementioned institutions for their courtesy in extending to me the use of their facilities. L. P. C. N e w York April 4, 1938

CONTENTS Abbreviations

xi

Introduction

ι

I. Baylc's Knowledge of England and English Thought

12

English References in (Euvres diverses

12

English References in the Dictionnaire

35

II. Bayle's Relations with French Refugees in England

39

III. Bayle and English Periodicals

62

IV. Bayle's Relations with British Learned Societies

96

V. Bayle's Relations with Locke

no

VI. Bayle's Relations with Shaftesbury and Other English Liberals

120

VII. Conclusion: an Estimate of Bayle in England

152

Appendices

157

A . English References in (Euvres diverses

157

Β. Articles on Englishmen Found in the 1697 Edition of the Dictionnaire,

Supplemented

by the

1720

Edition

172

C. English References in Articles and Remarks Found in the 1697 Edition of the Dictionnaire

183

χ

CONTENTS

Bibliography Works by Bayle References to Bayle and His Works in English Periodicals Modern Works on Bayle General Works Manuscripts Consulted Index

231 231 235 238 241 244 245

ABBREVIATIONS RR

Romanic Review

RLC

Revue de litterature comparee

OD

CEuvres diverses of Pierre Bayle, 1727-31

O D (1737)

CEuvres diverses of Pierre Bayle, 2d edition, 1737

RCC

Revue des cours et conferences

PMLA

Publications Modern Language Association

Diet.

1

Dictionnaire historique et critique of Pierre Bayle, 1697

Diet.'

Dictionnaire historique et critique of Pierre Bayle, 1702

Diet.3

Dictionnaire historique et critique of Pierre Bayle, 1720

INTRODUCTION H E R A P I D growth of the fame of Pierre Bayle (1647-1706), 1 even during his lifetime, when he was a refugee in Rotterdam, seems at first difficult to explain. A brief analysis of conditions prevailing in Holland at the time, however, will help to uncover the factors which made this poor French refugee and mere professor, in Rotterdam, a universal luminary who was to exercise a far-reaching influence. When Bayle arrived in Rotterdam, in 1681, Holland was already a clearinghouse for European thought.2 Many forbidden books were published in Holland and from there smuggled into other European countries. Internationally famous printers made their headquarters in Holland and disseminated all sorts of news and information of literary, political, and theological character to England, France, Germany, and other lands. Holland was probably the only country where antagonistic religious and political groups could, at times, meet on neutral ground. These various groups, all equally eager to propagate their individual views and refute those of their adversaries, in the course of their discussions spread Bayle's ideas, the unusual boldness and critical contents of which were welcome in all centers of controversy. Bayle knew no Dutch, but French was so distinctly the growing international3 tongue of Europe that he was far from handicapped 1 For a detailed life of Bayle, particularly in Holland, vide C. Serrurier, Pierre Bayle en Hollande. - Vide Gustave Cohen, Les tcrivains franfais en Hollande. 3 Brunot et Bruneau, Precis de grammaire historique de la langue fran(aise, p. xxii: "1684—Les Nouvelles de la republique des lettres de Bayle mettent le franfais au service de la correspondance scientifique internationale. A partir de ce moment une vague d'idees nouvelles, qui annonce !e XVIII® siede, se repand en France et en Europe. C'est la langue fran^aise qui leur sert de vehicule. En revanche, ces idees preparent son 'universalite.' "1685—Revocation de l'Edit de Nantes. Evenement decisif pour la propagation du franfais dans le monde. Plus d'un million de protestants fugitifs vont porter leur langue dans tous les pays oil la communaute de religion les fait accueillir. lis se repandent jusqu'en Afrique et en Amerique. La Hollande, l'Allemagne lutherienne, et surtout la Prusse, leur donnent liberte et secours. II se fonde des colonies franjaises. L'enseignement du franfais en re(oit une impulsion vigoureuse."

2

INTRODUCTION

on this account. Besides, Bayle knew Latin, as did all learned men of his time. Therefore, whether he addressed himself to the learned world in Latin or to the general intelligent public in his native tongue, he was bound to be understood. During the period of Bayle's activities in Rotterdam, from 1681 to his death, the growth of the literature of protest continued. The age was one of intense interest in religious and scientific discussion.4 Books were rare and expensive. The development of free thought and libertinism made people eager for news, for information, for facts which might help them settle their doubts, refute their opponents, and sustain their arguments. There was an ever-greater tendency toward the popularization of knowledge. The intricacies of the scientific and learned manner were being brought to the level of the average intelligent mind. Books of travel and adventure, as well as books of criticism, were eagerly seized upon to be used as a basis for attacks on authority. Booksellers played an important role in furnishing authors with an efficient machinery for the comparatively rapid and reliable dissemination of their ideas. There was as yet no way for a writer to protect the products of his pen. Censorship seems to have served merely to enrich printers and booksellers who were willing, for the sake of handsome profits, to take books into any country and deliver them to those bold enough to receive them and willing to pay exorbitant prices for them. Holland was the rendezvous of refugees and exiles from France, England, Germany, Switzerland, and even from the Scandinavian countries. The French refugees were, or usually became, language teachers, ministers, booksellers, writers, or, almost invariably, leading artisans, for it must be remembered that only the boldest, the most skillful, and the better equipped could afford to leave France and embark upon a life of exile in a foreign country. In Bayle's day, international correspondence was conducted almost exclusively in a personal way. Travelers brought books into Holland and exchanged them for other books. Bayle was at the center of this international market for books and news of all kinds and could 4 CI. an early book discussing nature and its manifestations: Balthasar Bekker (1634-98), Le Monde enchante.

INTRODUCTION

3

spread his ideas, as well as those of his correspondents, in all directions. As soon as Bayle became known as a news purveyor, through the publication of his Nouvelles de la republique des lettrcs (1684-87), savants communicated with him, either to inquire about the works of other authors or to have their own given publicity. We can readily imagine how thirsty Bayle's correspondents were for news, when we realize that our present-day magnificent news agencies, monographs, and literary magazines often do not supply the information we seek about contemporary writers and movements. How much more handicapped those early students of literary history must have been, and how eagerly they must have seized upon works such as Bayle's Nouvelles and Dictionnaire, which were crammed with information, erudition, and critical notes! A glance at the names of Bayle's numerous correspondents helps us to understand how his letters and those of his friends could account, in a large measure, for the spread of his renown. Many of these letters to and from Bayle assume the appearance of dissertations. In Holland, Bayle had, indeed, a European audience. In 1688, when William of Orange ascended the English throne, Holland and England became more closely united politically and culturally. This state of affairs made it easy for one who lived in Holland, as Bayle lived, to reach England's ear. The great number of Protestant sects, so cleverly criticized by Bossuet in his Histoire des variations des Eglises protestantes (1688), and later admired by Voltaire in his Lettres philosophiques ou Lettres anglaises (1734) as a sign of English tolerance, made Bayle's ideas, deism, and all sorts of critical attitudes toward moral, historical, theological, and learned problems highly significant. As mentioned above, from 1684 to 1687, Bayle undertook the publication of a remarkable journal, Nouvelles de la republique des lettres, in which he reviewed in an impartial and critical manner books appearing in different countries in several languages. From that time his fame became European, for his journal was read by learned men in various parts of the world.5 5 For information regarding a few of Bayle's more outstanding correspondents and sources of some of his news vide Leo Pierre Courtines, "Some Notes on the Dissemination of Bayle's Thought in Europe," Revue de litterature comparee, October-December, 1937, pp. 700-705.

4

INTRODUCTION

A brief discussion of Bayle's life and more important works may help to determine the nature of his relations with the learned world. H e was born in Carlat, in Southern France, of a devout and purposeful Protestant father, minister of his village. Until the age of nineteen young Bayle seems to have been under the constant influence of his father, w h o imparted to him most of his own knowledge of theological matters. T h e boy took an early and significant interest in the writings of Montaigne and Plutarch, whose skeptical tendencies thoroughly permeated his mind. His father sent him, at the age of nineteen, to the Protestant Academy of Puylaurens,® where he took so intense an interest in his studies that his health gave way under the strain of overwork, making it necessary for him to return home to recuperate. Early in 1669 he was sent to Toulouse to study at the Jesuit College. There he lived with a Catholic priest, whose influence, plus the clever dialectics of the Jesuits, led him to embrace Catholicism. Eighteen months later, however, when questioned by Protestant friends as to the reason for his conversion to Catholicism, unable to refute all the disturbing arguments presented by these friends, he returned to his father's faith. T h e importance of this conversion to Catholicism and its subsequent rejection, cannot be overemphasized as an indication of Bayle's turn of mind. It seems that reason based on incontrovertible facts could determine his conduct. Just before Bayle's return to Protestantism, laws involving serious penalties had been enacted against relapsed Catholics. He was, therefore, compelled to flee from Catholic jurisdictions to Geneva, where he remained from 1670 to 1675 as a student of theology and the Cartesian philosophical method. In 1675 he went to Paris. There he supported himself by tutoring young boys, a situation which he greatly disliked because of the lack of interest shown by his young charges. He gladly acccepted a position to teach philosophy, won in a very difficult competitive examination, at the Protestant Academy of Sedan. When that academy was closed by orders of Louis X I V , in 1681, he was called to teach in Rotterdam—thanks to Adrian Paets. Bayle remained in Rotterdam until his death, in 1706/ 0

Located in the Department of Tarn, Southern France. For further details about Bayle's life, vide Desmaizeaux's Life oj Bayle, prefixed to the Dictionnairc. 7

INTRODUCTION

5

His first important work was Pensees diverses sur la comete de 1680, which appeared in March, 1682. The Church argued that God produced miracles as evidence of His divine will. Bayle used this theological concept in a most startling way. Said he, if God sends heavenly bodies as a sign of His divine will, it must be to warn sinners that they must change their ways and abide by His commands. However, comets and other heavenly bodies are seen by idolaters who are thereby confirmed in their idolatry. Since God would not multiply miracles unnecessarily, comets are simply natural phenomena. Comets were believed to be presages of dire consequences. Bayle proceeded to show by his critical erudition that as often as not nothing unusually unpleasant occurred after the appearance of a comet in the heavens. Among the numerous and somewhat intricate problems which he discussed in his Pensees, a few propositions stand out clearly—namely, that atheism is not worse than idolatry, that there is no necessary connection between a knowledge of God and morals, that men are ruled by their passions rather than by the love of God, and that it is quite conceivable that a society of atheists, by making for itself rules of conduct based on honor, could behave as well as, if not better than, a religious group. This book contained, indeed, very clear hints regarding the unreliability of authority, whether Biblical or otherwise; and questioned the necessity of believing in God and all given traditions currently accepted as absolutely necessary for leading the worthy life in this world. The writing of this book was due to the actual appearance of a comet. We find that Bayle's productions were usually inspired by some occurrence which aroused his critical sense—a fact which shows Bayle to have been essentially a pragmatic critic rather than a metaphysical philosopher. In the same year (1682) Bayle published the Critique generale de l'Histoire du calvinisme de Μ. Maimbourg, exposing the unreliability of contemporary historians regarding the religious wars in France. Since anyone knowing the situation could verify these allegations of Bayle, which were fortified by considerable and accurate erudition, this work made a deep and favorable impression on the great minds of the time.

6

INTRODUCTION

Another of the more important works of Bayle was his Commentaire philosophique sur ces paroles de Jesus-Christ: Contrains-les d'entrer. Published in 1686 as a reaction to the claims of Catholics in France who were using a passage of St. Luke, "Compel them to come in," as a justification for their forced conversions of Protestants to Catholicism, this work contains one of the greatest indictments of intolerance ever made by man. Three years before the publication of Locke's first letter on tolerance, we find that Bayle made an even broader plea for justice and equality in matters of faith for all religions and beliefs, including atheism and Judaism. Among his lesser works there is the Avis aux refugies (1690), of which the authorship has been frequently questioned. Whether Bayle was its sole author or simply its editor, his responsibility remains indisputable.8 No one can deny the authenticity of a man's work just because in one instance he departs from his customary mildness of expression. The most unbiased scholar, under the stress of circumstances, is likely to convey to his readers more than he would under normal conditions. Events in Protestant countries could not have failed to convince Bayle that Protestants were as likely to be unfair to Catholics as Catholics were to Protestants and that no one ought to allow his personal bias, avowed or not, to get the best of his judgment. But his truly monumental work was his Dictionnaire historique et critique, of 1697, re-edited during his lifetime, in 1702. Here he questioned the most solidly established beliefs in such a way as to call attention to their inconsistencies. At the same time he stressed the need for tolerance, because, he said, so many great men have been mistaken and because there can be no absolute certainty in anything that is contrary both to reason and to conscience. Equipped with his encyclopedic knowledge, it was Bayle's custom, in practically every one of his letters to announce a new book, make a remark about some literary figure, or comment on the circumstances leading to the presentation of this or that work. In other words, Bayle's method is the one adopted by modern writers and 8 C f . F. Puaux, IJ-S Precurseurs franfais de la tolerance an XVW siecle, p. 207; E. Gigas, Chotx de la correspondance inedite de Pierre Bayle, p. 207: letter of Jean Robert Chouct to Bayle (1694).

INTRODUCTION

7

publishers of ναήα, in university reviews on literary history and research, which may inspire someone to direct his attention to a worth-while topic likely to illuminate a phase of literary history. Bayle's influence in matters of literary history was basic, though long unrecognized; and if his contributions were at present fully appreciated, every scholar, whatever his field, would have in his library the best extracts of Bayle's articles on criticism and history. It is my firm belief that the works of Bayle contain explanations of some of the most important intellectual movements in the modern world. In addition, his philosophy and tolerance make him easily one of the most likable, as well as one of the greatest, scholars of all time. He has his place in the intellectual development of modern Europe, whether we look for his influence on French or on English letters. Nevertheless, the amount of his knowledge of England and of the English has not been determined. Bayle has been placed side by side with Fontenelle, with whom he had much in common. Both belonged to the seventeenth and eighteenth centuries and were representative of the seventeenth in the pessimistic view they took of human nature. Yet, if Fontenelle announced the eighteenth century by his eagerness to spread the new scientific knowledge, Bayle, on the other hand, helped the new century make its way untrammeled by theological and metaphysical impedimenta. These the latter examined and weighed so thoroughly in his works, that for some seventy years French and English philosophers looked to him for support of their contentions.9 If his characteristic "method" was to set forth arguments for and against accepted beliefs 1 0 and thus to instill a salutary skepticism in the minds of his readers, he, himself, was unyielding on the subject of tolerance. A s a protagonist of absolute toleration he had no forerunner. 11 Locke's espousal of the cause of toleration was limited in scope, but Bayle was willing to accept the atheists whom Locke carefully had excluded from his doctrine. According to Bayle, tolerance could admit of no restrictions, except in rare cases where a sect incited public violence and disorder. T o his way of thinking, per» J. B. Bury, The Idea of Progress, p. 1 1 8 . 10 G. Lanson, Hisloire de la litterature frangaise, p. 637. 11 J. M. Robertson, Λ History of Freethought, II, 703.

INTRODUCTION

8

sonal opinions and convictions were sacred and any punishment for harboring them, unjustified. In his Dictionnaire, Bayle presented antagonistic religious dogmas so carefully and impartially that freethinkers as well as theologians could make use of the information he supplied.12 Those who consulted his works usually learned to doubt accepted theories and to sympathize with heretical views, whether or not Bayle's intentions were deliberately directed toward that end.13 He wished his reader to suspend judgment, in other words, to be skeptical of all dogmatic belief. The next step was for the reader to accept Bayle's view that morality did not depend upon orthodoxy. Hence, his plea for universal toleration and peace.14 Bayle, who was thoroughly at home in theological history, was eminently fitted to criticize accepted dogma. For fifty years after his death the deists used him as "their theologian, their doctor, their oracle." 15 His ideas may be traced in their works,16 particularly in the books of Mandeville, who seems to have been more candid than his fellow deists in acknowledging his debt to Bayle. Mandeville's Fable of the Bees was founded on Bayle's skepticism and general belief that it was almost impossible to find truth, that man's actions had little to do with religion, and that man is not a "reasonable" animal. Throughout the Fable, Bayle's influence is apparent.17 The Encyclopedic was, in several respects, the grandchild of Bayle's Dictionnaire, which was only two generations removed from it. The authors of the Encyclopedic, well aware of how much Bayle had accomplished in destroying conventional and traditional theories, looked to his Dictionnaire as their model in many ways. Both works were compendiums of useful information and helped to popularize and organize knowledge. Bayle was not as deliberate as that, having written his Dictionnaire ostensibly to rectify Moreri's errors; nevertheless he spread knowledge and enlightening, if disturbing, doctrines to the far corners of Europe. The authors of the Encyclopedic, on the other hand, had a definite idea of the propaganda purposes of their work in spreading the "new" knowledge. They were, in 12 10 17

1 Ibid., p. 702. 1 3 L a n s o n , op. at., p. 637. 1 4 Ibid. ·''Robertson, op. cit., II, 704. Leslie Stephen, History of English Thought in the Eighteenth Century, II, 3 3 0 . F. B. Kayc, Bernard Mandeville. The Fable of the Bees, I, ciii.

INTRODUCTION

9

addition, socially minded; they felt that much could be done to better humanity. Bayle himself had held little hope for that. Both works, however, made war on prejudice.18 Let us for a moment consider the contrast presented by Bayle's attitude toward humanity, his gloomy outlook on his fellow beings, with his own disposition. He was not a neurotic who tortured himself because he realized that truth was impossible to find and would probably be unrecognized if found. He was stimulated by the elusive search for truth. In spite of a stormy, tragic life, if we consider his experiences in themselves—his exile in Holland, the loss of his professorship due to the machinations of Jurieu,19 the death of his brother in prison—he was far from being a tragic figure. He was never unhappy; he was untouched by the world; he loved to work. If his work is primarily that of an erudite rather than that of a literary man in the finer sense of the word,20 he is, on the other hand, an admirable writer, for he can be read today with much pleasure.21 Indifferent as he was to literary fame,22 he was, nevertheless, a "best seller" and found his way into all libraries of any importance.23 Unfortunately, his folios were not easily handled, because of their size. This was probably one of the reasons why so many extracts were made of his works and why so many small, easilytransported books were born and survived to reach the world at large.21 However, probably one of the chief reasons for Bayle's survival is that his writings, aside from the Dictionnaire, were collected and published as (Euvres diverses, in four folios. Let anyone surround himself with the four folios of the Dictionnaire and the four of the (Euvres diverses and he will undoubtedly become an ardent admirer of Bayle. Although we know that he spent fourteen hours a day for several decades on his work and was singularly free from worldly distractions, it will always remain a mystery how he could accomplish his task in the span of his lifetime. Bayle's influence in the field of English letters and criticism is so 18

19 Bury, op. at., p. 164. Pierre Jurieu ( 1 6 3 7 - 1 7 1 3 ) , French Protestant theologian. Lanson, op. cit., p. 637. Robertson, op. at., II, 704. 2 2 Lanson, op. cit., p. 637. 23 A. Monod, De Pascal a Chateaubriand, p. 2 9 1 : "Mais les ouvrages qui gardent encore le plus de prise sur les esprits sont les livres de polemique philosophique. Bayle, dont les catholiques decouvrent enfin le venin, figure dans 288 bibliotheques sur les 500 dont D. Mornet a dcpouille le catalogue ( . . . C ' e s t le livre le plus repandu . . . ) " 24 Lanson, op. cit., p. 638. 20

10

INTRODUCTION

far-reaching that any attempt to treat it in such limited space would, of necessity, touch only upon its highlights. Instead of presenting a general and therefore incomplete view of Bayle's influence in England, the scope of this study has been limited to a detailed consideration of Bayle's relations with England and the English. When we remember that Bayle knew no English, never went to England, lived in Holland at a time when books were comparatively difficult to obtain and communication slow and uncertain, it is surprising to discover how much he knew of England and English thought. A reading of his CEuvres diverses from the standpoint of English references and the discovery of the large number of specific references to Englishmen in the Dictionnaire have revealed a wealth of material which has up to the present been permitted to slumber in the great folios. Bringing this material to light will add, I hope, to the general knowledge we have of Bayle's incredible erudition, accuracy of detail, and wide humanism. Bayle, then, is a significant figure, not only because of his direct influence on English men of letters, but also because he helped make their country better known outside its boundaries by his inclusion in his works of material on England. He was one of the world's first great press agents. I shall show that Bayle had numerous correspondents in England, particularly among the French refugees, with whom he was in constant communication. His position in Holland made it comparatively easy for him to send news to England, while a steady stream of Englishmen visited Holland and acted as intermediaries between Bayle and his correspondents. Aside from his authorship of the epoch-making Dictionnaire and his wide correspondence, Bayle's editorship of the Nouvelles de la republique des lettres and the recurrence of his name in English periodicals would have left his mark in English literary circles. As a French refugee in Holland, Bayle was naturally disposed to take careful note of works coming from England.25 The Holland journals, in turn, edited for the most part by French refugees, some of whom, like La Roche, eventually went to England and founded journals there, but all of whom knew Bayle and his works, influenced the development and general make-up of English periodicals. These 25

Ibid., p. 818.

INTRODUCTION

11

English journals were likely to pay close attention to Bayle's activities during his lifetime and his influence after his death. How close this relationship with Bayle actually was and how often Bayle figured in English periodicals I have set forth in Chapter III. This information shows definitely how much more in the public eye Bayle was than is generally known. If the public at large, as represented by readers of periodicals and monthly magazines in England, knew of Bayle and his works, the members of British learned societies, with whom he entertained cordial relations, surely were close to him. In the chapter on Bayle's relations with these groups I shall show how useful he was in giving publicity to books written by their members. Bayle's keen interest in contemporary events in British science, religion, and politics gave him, quite naturally, contact with such outstanding persons as Robert Boyle, Sir Hans Sloane, Bishop Burnet, Shaftesbury, and a number of other leading figures of the time.

CHAPTER ONE

BAYLE'S KNOWLEDGE OF ENGLAND AND ENGLISH THOUGHT H E (Euvres diverses of Pierre Bayle and his correspondence with distinguished persons contain frequent references 1 to England and English people. Many of these relate to controversies between Protestants and Catholics. The theological discussions of the day were concerned with questions in which the religious and the political were inextricably mingled, questions which affected the spiritual and economic welfare of whole nations. When hundreds of thousands of French Huguenot families went into exile after the Revocation of the Edict of Nantes, their exodus affected, for several generations, not only France but also the nations which welcomed them. The selections made from Bayle's works referring to England not only reveal the author's style and reasoning method but also are significant in that they focus attention on the divergent interests of Protestants and Catholics. Although it is undeniable that religious controversies have in some happier countries lost much of their virulence since Bayle's day, the basic human traits which prompted them still function, even in our times, and help to explain, or at least to account for, many of our present-day problems. Bayle never visited England, but as early as 1675, ten years before the Revocation of the Edict of Nantes, he thought of England as a haven for French Protestants. It was natural for a persecuted man, or one who feared persecution in his own country, to admire a land willing to receive him and to give him protection and professional advantages.2 Besides, in 1675, Bayle seems to have met, in Paris, the 1

For English references in (Euvres diverses, vide infra. Appendix A. Cf. The Romanic Review, X X V (1934), 341 ff. "Unpublished Letters of Pierre Bayle (continued) XVI. Bayle in Paris (1675); Unpublished Letters to His Family." 2

B A Y L E ' S K N O W L E D G E OF E N G L A N D

13

famous Justel3 with whom he was henceforth in correspondence and by whom he was kept informed regarding English men of learning and science.4 By 1700 Bayle's early interest in England had been transformed into a well-grounded admiration for a country capable of producing scientists and learned men of a bent so similar to his own. In a letter to Desmaizeaux concerning a dissertation on which the latter was working, we find him saying, je voudrais mcme la faire paraitre tout a la fois en anglais et en fran^ais. L'Angleterre est le pays du monde ou les profonds raisonnements metaphysiques et physiques, assaisonnes d erudition, sont le plus goutes, et ä la mode; et il n'y a point de pays, ou il soit plus de votre interet d'etre connu, qu'en celui-la.5

In his Critique generale de l'Histoire du calvinisme de Μ. Maimbourg/ Bayle mentions a letter dated July 22, 1681, from the King of England to the Bishop of London which reveals England's kindness to French Protestants, whom she received with a great show of hospitality. He praises Charles II both for his ability to forget the causes of dissension between the two countries and for the aid he rendered to the unfortunate Protestants. He adds that in Holland they met with similar kindness on the part of charitable individuals and magistrates, as is shown in the following: les charitables et genereuses intentions de ce prince [Charles II] ont ete executees avec une affection, qui sera eternellement glorieuse aux Anglais; 3 Henri Justel, born in 1620, was counselor to Louis XIV until 1664, when edicts were enacted against Protestants. He fled to England in 1681. Justel had corresponded with Henry Oldenburg, secretary of the Royal Society, from 1663 to 1667, when the latter died. From his arrival in England, where he eventually became William Ill's librarian, to his death in 1693, Justel was the principal agent of the Royal Society in its dealings with foreign countries. He seems, at all times, to have been at the center of Franco-British literary circles and Bayle held him in high favor, for he contributed to his stock of knowledge of things English. The Royal Society unanimously elected Justel to membership, in 1681, upon the nomination of its president, Sir Christopher Wren. For full information on Justel vide Rene Ternois, "Les Debuts de l'anglophilie en France: Henri Justel," R L C , October-December, 1933, pp. 558 ff., and Harcourt Brown, "Un cosmopolite du grand siecle: Henri Justel," reprinted from Bulletin de la Societe de l'Histoire du protestantisme franfais, April-June, 1933, pp. 1, 6, 14. 4Cf.

R R , X X V ( 1 9 3 4 ) , 361 Λ. Bayle, CEutres diverses ( 1 7 2 7 - 3 1 ) , IV, 794-95: "Lettre CCLII ä Μ. Desmaizeaux, ä Rotterdam, le 22 octobre 1700." For the sake of uniformity the French spelling in quotations taken from Bayle's works has been modernized. • F a t h e r Louis Maimbourg (1610-86), French Jesuit and ecclesiastical historian. 5

14

BAYLE'S K N O W L E D G E OF E N G L A N D

car sans ecouter le peu de Sympathie qu'il y a entre les deux nations, et les causes raisonnables qu'ils peuvent avoir de ne pas aimer ce qui vient de France, ils ont temoigne a nos pauvres gens de la religion une bonte et une charite extraordinaires, pendant que ceux qui choisissaient la Hollande pour leur asile, eprouvaient une semblable charite de la part des particuliers, et des magistrats. 7

T o criticize Maimbourg and show the contrast between the treatment of Protestants in France and the Catholics in England and Holland, Bayle holds up the latter as models for France to follow. It seems that Bayle frequently used England to shame France, as he was wont occasionally to praise the French at the expense of the English, for his nature was such that he could give praise when due and criticism when warranted. 8 Maimbourg, Bayle tells us, seeks to give the impression that Catholics are ill-treated in England and Holland. Bayle explains at length that English Catholics are forbidden only to have their own churches. They live in peace, go about their religious rites, practice their professions, engage in business and trade without interference. If they decide to embrace Protestantism and then wish to return to Catholicism, they are not prevented from doing so. In other words, Bayle argued that all the so-called Catholic persecutions in England, used in France as a pretext for Protestant persecution, were based merely on newspaper reports and on hearsay. A report that a measure had been passed in the lower house of Parliament meant only that it was to be submitted to the House of Lords and to the king. T h e French did not understand that more often than not these measures were never passed by the second body and that even when they were passed they were forgotten as soon as Parliament adjourned. In France, on the other hand, plans of the clergy were quickly converted into Council decrees and carefully carried out.9 Bayle, refuting the arguments of Maimbourg, gives interesting information on the right to toleration of Catholics living in England 'OD, 8

II, 3 2 : " L e t t r e

If w e

study

could not blindly

VI."

instances of

persecution

in E n g l a n d ,

we

admire E n g l i s h tolerance, e v e n t h o u g h

E n g l i s h learned m e n and scholars. C f . C . R . Gillett, Burned British 8

History

and Literature,

II, 598 ff.

O D , II, 104: " L e t t r e X X I I I . "

readily

understand

why

he t h o u g h t h i g h l y of Books,

Neglected

Bayle

individual

Chapters

in

BAYLE'S KNOWLEDGE OF ENGLAND

15

or in Holland. Maimbourg, according to Bayle, shows inconsistency, on the one hand, in condemning the Protestant princes as unjust because they did not grant English Catholics full liberty, and on the other, in maintaining that the French king was justified in persecuting French Huguenots. Although, said Bayle, sovereigns had no right over conscience, they could make more or less stringent laws governing religious toleration. He could conceive a situation whereby it might be wise even to banish those who professed a certain sect, if there was reason to feel that its members conspired against the State. It was natural that those banished in this way would complain, and Bayle felt that they were to be pitied, but that they could not rightfully maintain that there had been any violation of good faith. However, if, after having enjoyed privileges extended to them by a sovereign for many years, these privileges were taken from them, it was certain that a real injustice had been done them. Bayle said that the first case was that of the English Catholics and the second, that of French Protestants. He pointed out that there was a great difference between the two situations; that it was more unjust to promise and not keep a promise than never to have promised at all. For that reason, Protestant persecution in France was far worse than Catholic persecution in England. Returning to his original argument, Bayle reiterated that Maimbourg was wrong in maintaining that the French king was justified in treating Protestants as the Catholics were treated in England. The French king was breaking faith; the English ruler, complying with the laws of his State.10 In his "Remarques sur certaines lois de ce royaume," Bayle uses England and its laws to show the absurdity of certain customs and laws both in England and France. Referring to an English statute which permits little girls of seven to choose their own husbands, Bayle affirms that English judges are too wise to permit such a law to be carried out. Even if this law were rigidly enforced, those who would enact a similar one would be more susceptible to blame than those who had originally passed it. Bayle here seeks a comparison between the choice of a husband by a child of seven in England and 10

ibid., pp. 105-6.

BAYLE'S KNOWLEDGE OF ENGLAND

16

the embracing of Catholicism by children of similar age in France. He then proceeds to give concrete instances of queer English laws which are evidently disregarded. For example, by some laws women are treated harshly, although men are kinder to their wives in England than in other countries. Young people are permitted much freedom of choice before marriage. He mentions also a law whereby a child born eleven months after the death or absence of the husband is considered legitimate provided the mother has not left the country. Bayle considers this particular law a very gallant gesture toward the fair sex and, at the same time, most unusual. Bayle classes the law regarding a child's free choice of a husband in the same category as the laws mentioned above. He supposes that if the little girl changed her mind, she would not be held to the marriage, whereas in France, abjuration of Protestantism is considered permanent in the case of seven-year-olds. Bayle is confident that he has amply brought out, by analogy, the inconsistency in reasoning in this situation.11 The enemies of the Protestants, in France, maintained that a change in religion meant a change in political government. For that reason Protestants were held to be dangerous to the State. T o prove the falsity of such a contention, Bayle points to the Roman Empire, whose pagan rulers had issued decrees of toleration in favor of the early Christians without changing the form of government of the State. Likewise, Constantine himself embraced Christianity; France became Christian; Sweden, Denmark, and the German States became Lutheran; and yet they did not change their type of government on that account. Finally, Bayle emphatically points to England where the State religion had changed three or four times within the lifetime of an individual, without any basic change in government. 12 Some of Bayle's articles calling attention to certain ideas then prevalent in England were indeed pointed criticisms of France's attitude in tracing all State authority to the divine right of its king. Bayle reminds his readers that in France, in the past, the will of the prince was not sufficient to establish the validity of a law, for it was necessary to have the approval of Parliament (Estates-General). 13 11

Ibid., p. 215: "Nouvclles lettres critiques sur l'Histoire du calvinisme, lettre VIII." 13 >= Ibid., p. 255: "Lettre XIII." Ibid., p. 287: "Lettre XVIII."

B A Y L E ' S K N O W L E D G E OF E N G L A N D

17

Bayle's interest in English history caused him to pay particular attention to books which appeared on the subject from time to time. In the Nouvelles of April, 1684, he reviews Gregorio Leti's 14 11 Teatro bntannico, ο Vera histona della Gran Brettagna. Upon publication in England this book was seized, and Leti was asked to leave the country within ten days because portions of his work were considered objectionable to those in power. In his journal Bayle gives the history of the publication and then proceeds to give a full account of its contents. Thus, he was able to pass on to his readers valuable information on England and its people, although he himself was handicapped by his lack of knowledge of the English language. Incidentally, although he knew Italian well, Bayle may not even have read Leti's study. Jean le Clerc,15 one of his early collaborators and later his bitter enemy, who took a particular interest in Leti, his father-in-law, sent Bayle a resume of the book 18 before its publication. After the book review had been issued, Le Clerc commended Bayle on the manner in which he finally couched the article. The following extract will reveal the concise manner in which the material was presented.17 L e premier volume contient onze livres, dont le premier traite en peu de mots de letat ou a ete l'Angleterre, et de la religion, quelle a suivie pendant qu'elle a ete possedee par divers princes, et qu'elle a porte le nom de Britannia, c'est-ä-dire jusques ä Egbert, 1 8 qui la reduisit toute entiere sous sa puissance, et qui lui donna le nom d'England, ou d'Anglia, sur la fin du huitieme siecle. II y a dans ce premier livre diverses choses curieuses touchant les druides, et touchant les dieux que Ton adorait en Angleterre, avant qu'on y cut plante la foi. L'auteur decrit dans le second livre la grandeur, la situation, les provinces, les fleuves, les villes, les eveches, les habitants, la fertilite, les marchandises, le negoce, et les bätiments de l'Angleterre. L e troisieme livre est employe tout entier a la description de la fameuse ville de Londres. On trouve ici plus d'exactitude que dans les ecrits meme de quelques Anglais, qui ont donne au public 14

Vide supra, p. 3 n. Jean le Clerc ( 1 6 5 7 - 1 7 3 6 ) , savant and critic, born in Geneva, was of French origin. 16 Cf. letters of Jean le Clerc to Bayle, April 26, 1683, and June 3, 1684, in Gigas, op. dr., pp. 444 ff., and pp. 691-92. 17 OD, I, 3 1 : "Article IV." 18 Egbert the Great, king of the Anglo-Saxons, who united, under his rule, toward 827, the Anglo-Saxon heptarchy (the seven Saxon kingdoms of England). 15

18

B A Y L E ' S K N O W L E D G E OF E N G L A N D

l'etat de cette celebre ville, et celui de tout le royaume. L e quatrieme traite du gouvernement et des privileges de la raeme ville, aussi bien que des factions qui la divisent. L e sixieme decrit le naturel des Anglais, et l'attachement qu'ils ont ä la religion, et a l'observation des lois du pays. L e septieme est une continuation du meme sujet, et une description des lois, et de diverses coutumes de l'Angleterre. L e huitieme parle des etrangers qui sont en ce pays-lä, et surtout des protestants frangais qui s'y sont refugies depuis quelque temps. On y trouve la declaration du roi de France, 1 9 portant que les enfants de ceux de la religion pretendue reformee se pourront convertir ä sept ans; on l'y trouve, dis-je, accompagnee de reflexions politiques tres curieuses. 20

Another history analyzed by Bayle in his Nouvelles of November, 1685, was De Rosemond's French translation of Bishop Burnet's History of the Reformation of the Church of England.21 Its important divisions and highlights are easily grasped by glancing through Bayle's article. He tells us that apparently English kings used the souls of their subjects as balls for play, in the same way that the ancient gods used men, "puisqu'en moins de trente annees ils les firent changer quatre fois de religion." 22 Bayle seems pleased at seeing a work of this type translated into French, because the French language has become the means of communication of all the people of Europe.23 It is a language which might be called transcendental, says he, for the same reason that philosophers apply this term to substances which spread and enter into all classifications.24 Bayle points to England's virtues, in order to criticize France in the same way as Voltaire, Montesquieu, and others later profess to admire England for what they believe France lacks. He believes that the English were fortunate in having been able to change their religion in a short time through peaceful means.25 In the December, 1685, issue of the Nouvelles, Bayle reviews a 19

20 Louis XIV. Vide supra, note 17. "Histoire de la Reformation de I'Eglise d'Angleterre, sccondc partie, contenant le progres de la Reformation sous le regne d'Edouard VI, son renversement sous l'autorite de Marie, et son retablissement par la piete d'Elisabeth, traduite de l'anglais de Μ. Burnet, par M. de Rosemond, a Londres, 1685, in-4." 22 OD, I, 4 1 9 : "Article VI." ^ Vide supra, p. 1 n. 24 25 OD, I, 416. Ibid., p. 417. 21

B A Y L E ' S K N O W L E D G E OF E N G L A N D

19

book, Jugement des savants sur les principaux outrages des auteurs in which he mentions the fine qualities which the author attributes to the English. L'auteur rapporte, quand il parle des Anglais, le jugement qu'en a rendu le P. Rapin, 2 7 savoir que par cette profondeur de genie qui est ordinaire ä leur nation, ils aiment les methodes profondes, abstruses, recherchees. II est certain qu'il n'y a point de philosophes qui s elevent autant que les Anglais vers la region de la verite la plus abstraite, et qui approfondissent comme eux les matieres peu battues, qu'ils entreprennent de prouver. 28

Reviewing a "Lettre de monsieur Ν. ä un seigneur d'Angleterre, s'il est bon d'employer les jesuites dans une mission," in the April, 1686, issue of the Nouvelles, Bayle discusses the evils which Jesuits allegedly caused in England and the harm they might yet do there. He remarks, "qu'il ne se pourrait rien faire de plus pernicieux ä la religion et ä l'Etat, et que si contre toutes les apparences, on obtenait d'avoir quelques missionnaires et qu'on appelät des jesuites, on devrait regarder ce coup comme un terrible jugement de Dieu, et comme un nouvel effet de sa colere contre l'Angleterre." 28 At the time of the Revocation of the Edict of Nantes, French Catholics had taken advantage of a passage of St. Luke, "Compel them to come in," to justify compulsory conversions to Catholicism. In his Commentaire philosophique sur ces paroles de Jesus-Christ: Contrains-les d'entrer, Bayle, discussing the laws of England which excluded papists from all public offices and exacted from them an oath whereby they recognized the supremacy30 of the law of the land over that of the Catholic Church, tries to explain the situation thereby created in a manner which shows his keen critical sense as 26 " A Paris chez Ant. Dezallier, rue St-Jacques; et sc trouve a Amsterdam chez Wolfgang et chez Mortier, 4 vol. in-12." 27 Paul de Rapin ( 1 6 6 1 - 1 7 2 5 ) , historian generally known as Rapin-Thoyras, first took refuge in England in 1686. He later enlisted in Holland, and he returned to England with the troops of William of Orange. In 1693 he became tutor to the Duke of Portland's eldest son. He is famous for his History of England, which was written in French and appeared in 1723 and 1725. It was translated into English and continued by various writers, remaining the standard history of England until the publication of Hume's work. 28 OD, I, 441: "Article IX." 29 Ibid., p. 546: "Article VIII." 30 In 1534 Parliament, controlled by Henry VIII, passed an Act of Supremacy, according to which the king was substituted for the pope as head of the Church of England.

20

BAYLE'S KNOWLEDGE OF E N G L A N D

well as his ability to present both sides of a controversy." However, he leaves no doubt in the reader's mind as to wherein justice lies. Bayle notes the defect in the law excluding Catholics from office in England when he observes that newly converted Protestants are not excluded. He feels that it would be reasonable for them to be excluded from office, too, for they are not factors conducive to a peaceful reign. non pas que je croie [he explains] que la fausse religion des papistes, consideree simplement comme telle, soit une juste raison de faire des lois contre ceux qui la professent. Non ce n'est point cela. Je crois que la justice de ccs lois n'est fondec que sur ce qu'ils ont des dogmes incompatibles avec le repos public d'un royaume oü ils ne dominent pas, comme, qu'il faut contraindre d'entrer les heretiques; qu'un roi heretique ne doit pas etre obei, etc. Car je veux qu'il y ait des particuliers qui ne croient pas que l'obeissance a un roi heretique soit mauvaise; il suffit que chaque particulier le puisse croire comme un dogme veritable, et plus goüte ä Rome, et plus conforme ä l'esprit de plusieurs conciles, que le sentiment oppose; cela, dis-je, suffit pour qu'on ne se fie jamais ä des sujets catholiques, qu'ä bonnes enseignes, d'autant plus qu'ils introduisent clandestinement dans le pays des moines, et des emissaires de la cour de Rome, qui cherchent toujours les occasions de brouiller, et de faire tomber la souverainete sur des tetes de leur religion, apres quoi ils ne parlent que d'abattre les tetes de l'hydre infernale de l'heresie, et de sacrifier ä cela toutes promesses faites au contraire.32

Bayle cites history during the reign of Elizabeth and her successor to prove his contention that Catholics could do much harm to a State religion. In his discussion of the Oath of Supremacy he reveals its ineffectiveness. He is certain that under stress many Catholics would not hesitate to perjure themselves.33 Furthermore, in his Reponse d'un nouveau converti a la lettre d'un rtfugiS, Bayle reviews religious controversies and persecutions in both England and France. His impartiality in presenting arguments 31 Monod (op. cit., p. 3 2 1 ) shows that Bayle's influence could, at the same time, bring about Christian rationalism within the Church and antireligious rationalism without. "L'esprit de Bayle n'a pas cesse de cheminer dans le protestantisme. Tandis qu'il s'epanouit hors des eglises dans le rationalisme irreligieux, il donne naissance dans les arnes religieuses ä un rationalisme Chretien qui peut unir la ferveur pietiste du cceur ϊ une entiere liberte de pensee." 32 33 OD, II, 360-61: "Preface." Ibid.

BAYLE'S KNOWLEDGE OF ENGLAND

21

for both Catholics and Protestants shows the two-edgedness of his critical mind and largely explains his historical Pyrrhonism. A writer, a philosopher, a critic who could be now a defender of the Protestants, now an apologist for the Catholics, surely deserves our praise today, but at that time he was bound to enlarge the number of religious controversies and to make enemies in both camps. At any rate, a reading of the arguments that he marshals can only foster the critical spirit with all its subsequent doubts leading to skepticism and, hence, to at least a fair degree of tolerance—tolerance here meaning that intangible heritage of intelligent people which enables them to understand other people's points of view. In this instance, Bayle's liberalism seems to have been strengthened and enlarged by his thorough knowledge of religious and political controversies in England. Bayle questions the boasted moderation of Protestants toward other sects, citing laws 3 4 to prove his point. He shows that in England from the time of Elizabeth, Catholics have been abused and that they would have been even more harshly treated had it not been for the mercy of English kings. He is unable to point to any instance in the Catholic Church comparable to Englishmen's jealous regard for their penal laws. Refuting Protestant boasts of moderate treatment of Roman Catholics, he emphasizes the part that politics, particularly during the reign of Elizabeth, has played in their actions.35 In order to sustain certain of his arguments, Bayle affirms that the desire to crush Catholics and humiliate France was the underlying motive which led to the violent results of the Reformation in England. France's prosperity at the time caused deep concern in England. The English king's only crime was apparently his unwillingness to act with the enemies of France against her. Bayle does not feel that the English took action against Catholics because they really feared that if the Catholics gained a foothold, they would eventually, in turn, oppress the Protestants. The English merely wished to crush the Catholics. He compares the very suspension of the penal laws to a dam which suppressed the English spirit of persecution, but which 34 Ibid., p. 5 7 1 , editor's note: "Les lois d'Angleterre condamnent ä la mort tout sujet qui sc reunit ä l'Eglise romaine." «» Ibid.

22

BAYLE'S K N O W L E D G E OF E N G L A N D

would give way at the first favorable opportunity. Bayle, speaking as a newly-converted Catholic, says to the French Protestant refugee: Apres cela vous osez encore vous vanter d'une grande moderation, et ne parier jamais de l'Eglise romaine, que c o m m e d'une societe mal endurante: mais vous vous refutez vous-memes par vos actions, et vous gagnerez ä coup sür de vous faire mieux connaitre, et de vous rendre plus ha'issables, par ces prompts succes dont vous tirez tant de vanite.3®

Writing in the same vein, Bayle reviews the events in England which led to Cromwell's success. He seems to point to a sadism in the nature of Protestants which awaited Cromwell's arrival to power before expressing itself in persecutions against the Catholics. We see here Bayle's extraordinary gift for using the weakness of any party's arguments to ridicule them. His unusual impartiality and his apparent indifference to dogmatic belief " made him the champion now of Catholics, now of Protestants, the critic par excellence of all religions, hence the enemy of organized religion under any form whatsoever. Cromwell was admired and the Stuarts derided. Even James I, who had written much against Rome, was not spared. Protestants, according to Bayle, urged James to use fire and sword against Catholics, rather than mere words. This he refused to do. Even when Du Plessis-Mornay, Henry IV's adviser, known as the "Pape des huguenots," offered him his sword, James I refused to take violent action against Catholics. Cromwell, however, was willing to do what James would not do, even to carry out the penal laws with severity.38 In his Avis important aux refugies sur leur prochain retour en France Bayle opposes the violence of the satires of the refugees to the moderation of English Catholics. In this particular work he speaks in behalf of Catholics and shows his disgust with the exaggerated claims of French Protestant refugees. It is needless to say that this work did not make Bayle popular among Protestants. It was 3e

Ibid.,

p. 5 7 2 :

"L'envie

d'accabler

les catholiques

a etc ]e m o t i f de la

Reformation

d'Angleterre." 37

Discussing the " E t a t des esprits au debut du X V I l I e siecle, progres de

Monod

(op.

cit.,

p.

185)

etat d'esprit c r i t i q u e . " 38 O D , II, 573·

says: " N o u s savons c o m m e n t

l'incredulite,"

Bayle a porte ä sa perfection

cet

BAYLE'S K N O W L E D G E OF ENGLAND

23

his honesty as a thinker and perhaps his love for his native country which caused him to raise his voice against the unfair attacks made on France by many French refugees in Holland and England. No one was more keenly aware of the injustice brought about by the Revocation of the Edict of Nantes than Bayle, but, at the same time, he foresaw and feared similar excesses on the part of Protestants, should they be able to force their will upon France as a whole. It was undoubtedly to dampen whatever unwarranted hopes French refugees entertained regarding their possible return to France, so widely advertised in the prophecies of Jurieu, 39 that Bayle wished to issue what appeared to be a timely warning. He knew from his historical studies and personal observations that, unfortunately, tolerance 40 and justice were no more on the side of the Protestants than on that of the Catholics and that both parties were equally guilty of acts of which an unbiased individual could very well be ashamed. His primary interest in calling attention to inconsistencies in the tenets, professed ideals, and actual performances of leaders of both religions was to instill in both parties a salutary doubt as to the veracity and divinity of their professions of faith and purity of intentions. With his customary precision Bayle tells the French refugees, Vous ne sauriez nier, en vous comparant aux refugies de ce pays-lä; que les sujets de leur plainte ne soient plus grands et plus reels que les votres; car ils sont fondes non seulement sur la perte de leurs biens, et sur celle de trois royaumes, dont un prince catholique a ete depouille par ceux de votre religion; mais aussi sur les plus sanglants outrages qu'on puisse faire au Dieu que nous adorons. Je pourrais y joindre la violence qui a ete faite a la conscience d'un fort grand nombre de leurs freres, que Ton a contraints, malgre les engagements de leur naissance, et leurs serments, de porter les armes pour le service de l'empereur, ennemi declare de leur prince legitime. Jugez-en par vous-meme, monsieur. Si la demolition de vos temples, si la vue de leurs masures vous a saisis de la m e m e emotion de coeur, qui saisit autrefois le prophete Jeremie apres le sac de Jerusalem, que ne doivent point souffrir les catholiques, lorsqu'outre le renversement de leurs chapelles en quoi leur triste condition egale la votre, ils ont a Vide supra, p. 9 n. For a discussion of Bayle's superiority to apologists of tolerance, vide Lanson, Revue des cours et conferences, X V I 2 (1907-8), 744 ff. 39

40

24

BAYLE'S KNOWLEDGE OF E N G L A N D

soupirer pour le brisement et le brulement de tout ce qui lcur est le plus sacre. Vous ne niez pas que la dignite de roi d'Angleterre ne soit egale a celle du Parlement representatif de toute la nation; ainsi vous devez avouer que l'injure faite a un roi d'Angleterre, egale celle que l'on ferait au reste de la nation. Vous ne pouvez pas nier non plus que les trois royaumes dont vous avez chasse un roi catholique, ne soient un bien incomparablement plus grand que tous les patrimoines ensemble que vous avez laisses en ce pays-ci: de sorte que quand on ne vous porterait pas en compte ce qui seul est infiniment au-dessus de tout ce que vous avez soufTert, je veux dire les profanations de nos plus adorables mysteres, il se trouverait pourtant que les catholiques ont ete maltraites en Angleterre, d'autant plus que vous ne l'avez ete en France, que la personne des rois est superieure ä celle des particuliers, et qu'un royaume est au-dessus du patrimoine de quelques personnes particulieres. Les refugies d'Angleterre avaient done plus de sujet de crier que vous, et ne manquaient ni d'encre, ni de papier. A-t-on vu cependant qu'ils aient rempli le monde de libelles et de satires? N'ont-ils point garde toute la moderation imaginable, se reglant sur la conduite de leur roi, qui, et dans ses discours particuliers, et dans ses actes publics, a fait parattre une retenue extraordinaire? Et n'avons-nous pas suivi ces exemples? Peut-on rien voir de plus modere que nos gazettes, et ne peut-on pas hardiment se vanter ici que les livres les plus empörtes, qui s'y publient sur les matieres du temps, le sont beaucoup moins que les plus moderes des votres? 4 1

Bayle did not fail to observe the lack of consistency in England's laws, which were apparently changed with great frequency. He called attention to the fact that Parliament after Parliament changed what their predecessors had established in matters of religion. At one time they abolished the primacy of the pope and then the mass, which they later re-established, only to overthrow them once more. Bayle chose that particular case to show that the English people were led to believe that they had something to do with the government, that they enjoyed full sovereignty, whereas it was far from being so, the English being as easily deceived into believing what they were told as any other people.42 Bayle affirms that Protestants have generally approved the recent revolutions in England and that by so doing they have laid them41

OD, II, 589.

42

Ibid., p. 597.

B A Y L E ' S K N O W L E D G E OF E N G L A N D

25

selves open to the criticism that they enjoy overthrowing States, thereby proving themselves disturbing elements in any commonwealth. He adds that there is a tendency among Protestants to create as many sects and as many sovereignties in a State as there are families. The result is that, whereas they complain that the authority given to the Catholic Church is a usurpation of the authority of kings and a state within the State, it can be said of them that in so far as they are able they form one hundred thousand states within the State, or, to express it differently, that they destroy all States. If Bayle's views as expressed in his works could not induce reasonable attitudes in men by pointing to absurdities in political, religious, and historical matters, it is difficult to see what could. The logic of Bayle's arguments is not easily refuted, and we can readily understand why his works were destined to have such a disturbing influence on the minds of men, not only of his own generation, but also of succeeding ones.43 Bayle, who was no respecter of sects, shows that Presbyterians have contributed as much as Independents to the religious problems of England. As a matter of fact, he lays the same responsibility at the door of every Protestant sect and proves that no one sect of that faith can escape censure for its participation, whether direct or indirect, in the events leading to the execution of Charles I . " Thus, England's troubled political and religious life supplied Bayle with excellent arguments with which to refute his opponents in Holland, in France, and elsewhere on the Continent. Incidentally, without conscious efforts at propaganda he made England and its institutions better known to the rest of the occidental world, thereby helping to make things English fashionable and ushering into French life that admiration for England which was to exercise a great influence. The death of Charles brings the following exclamations from Bayle: Quoi! un homme qui se glorifie de l'ouvrage de Saumaise, viendra charger de la mort tragique du roi Charles la seule secte des independants, et n'aura point lu dans ce meme livre, que ce furent les presbyteriens qui commencerent la guerre contre ce monarque; qui se rendirent maltres de * 3lbid.,

p. 600.

44

Charles was beheaded in 1649.

26

BAYLE'S KNOWLEDGE OF ENGLAND

sa personne; ct qui l'ayant tcnu en prison, autant qu'ils Ie jugerent a propos, le livrcrent aux independants. II n'y aura point lu que les presbyteriens avaient pousse cette tragedie jusqu'au quatrieme acte et au dela; et que les independants n'ont eu que le cinquieme a achever, apres avoir chasse de la scene les premiers acteurs; que ceux-ci n'auraient pas donne peut-etre une si barbare catastrophe ä la piece; mais que neanmoins les commencements en avaient ete de telle nature, que la moins funeste conclusion que Ton en pouvait attendre pour le roi, etait qu'il serait prive de toute autorite royale; qu'il n'y a point done de gens qui meritent mieux d'etre accuses de la mort du roi, que ceux qui ont prepare le chemin au parricide. Ce que M. de Saumaise prouve par l'exemple d'un voyageur, qu'une bete fauve devorerait, apres qu'un voleur lui ayant ote sa bourse, son epee et ses habits, l'aurait attache a un arbre. II soutient qu'en ce cas-lä, le voleur aurait plus de part a la mort de ce miserable, que la bete meme qui l'aurait devore; mutatis nominibus, poursuit-il, haec fabula Presbyterianis convenit, quoniam res eadetn est. Ailleurs il dit en propres termes, que les presbyteriens ont fourni la hache qui a coupe la tete au roi, qu'ils ont amene la victime liee, et que les independants l'ont ' '45 egorgee. T o show that tolerance was no more to be found among Protestants than among Catholics, Bayle reminds his readers that when Geneva accepted Protestantism, all those who refused to renounce Catholicism were asked to leave the city. He gives information on the treatment of dissenters in Swiss cantons, in Sweden, and in England, stressing the fact that England, not content with banishing those of her subjects who became Catholics, went so far as to have them put to death. He recalls that it had been agreed in England and in Scotland that being a king was incompatible with Catholicism and that, therefore, a Catholic king was condemned to banishment, or to a punishment worse than exile could be to any subject." Bayle draws a parallel between the acts of Henry IV, king of Navarre, and the Duke of Y o r k 4 7 which is to the honor of the former and of his Catholic subjects who remained attached to his service at a time when he was still a Huguenot. Because Henry IV 45

O D , II, 6oo. /£ C f . Gillett, op. cit., II, 5 1 3 . 104 A. W. Benn, The History of English Rationalism in the Nineteenth Century, I, 1 1 8 . 100

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As further support for the conviction that Collins probably took a great many of his ideas105 from Bayle, it may be added that in a catalogue of his library, published for an auction sale on January 18, 1731, the following works by Bayle or about Bayle and his works were listed: Item No. 1284 1510

2252 2545 2891

2892 2987 3117 3118 3236 23

24 105

Price,oe 2: ο (Tracts) M. Bayle, RSpome d'un nouveau converti ä la lettre d'un rSjugie, 1689. 3:6 M. Bayle, Commentaire philosophique sur ces paroles de jtsus-Christ: Contrains-les d'entrer, 2 tomes, Rott., 1713· 6:6 Lettres choisies de Μ. Bayle avec des remarques, 3 tomes, Rott., 1714. 8:0 Nouvelles de la ripub. des lettres depuis 1684 jusques avril 1689, en 11 tomes, Amst., 1684, etc. 7:0 M. Bayle, PensSes diverses ä I'occasion de la comite qui parut au mois de decembre, 1680, 4 tomes, Rotterdam, 1699. 6:2 M. Bayle, Reponse aux questions d'un provincial, 5 tomes, ib., 1704. 4 : 1 4 : 6 Dictionnaire historique et critique par M. Bayle, 4 tomes, Rotterdam, 1720. 5 : 5 : 0 Dictionnaire historique et critique, par M. Bayle, 3 tomes, Gr. Pap. Cor. Maur., Rott., 1702. Supplement au Diet, de Bayle, Gen., 1722. 3 : 5 : 0 (Euvres diverses de Μ. Bayle, 3 tomes, 4 vols., Haye, 1725, 1727. 4:2 M. Bayle, Commentaire philosophique sur ces paroles de Jesus Christ: Contrains-les d'entrer, 4 tomes, Canterbury, 1686, etc. 2:0 M. Bayle, Critique generale de l'Histoire du calvinisme

A careful examination of Collins's works, Discourse of the Christian Religion; FreeThinkers, a Discourse of Free-Thinking; Priestcraft in Perfection, or a Detection of the Fraud, reveals the fact that French authors are frequently quoted, particularly Le Clerc, Simon, and Basnage. Bayle, however, is conspicuous by his absence as an official authority. Incidentally, the three works above listed were published anonymously. 106 When three figures appear as the price, the first refers to pounds, the second to shillings, the third to pence. When two figures appear, they represent shillings and pence, respectively.

ENGLISH LIBERALS Item No.

1345 1513 2013

2893

562 829

887

890

1867

147

Price de Μ. Maimbourg, avec ses Nouvelles lettres, etc., 4 tomes, Ville-France, 1684, etc. 0:8 Avis aux refugies sur leur prochain retour en France, Paris, 1692. 2:8 Histoire de Μ. Bayle et de ses outrages, par M. de la Monnoye, Amst., 1716. 0:10 La Chimere de la cabale de Rotterdam demontrie par les pretendues convictions, que le sieur Jurieu α publikes contre M. Bayle, Amst., 1691. 2 : 1 0 Entretiens de Maxime et de Themiste, ou Reponse ä l'examen de la theologie de M. Bayle par Μ. Jaquelot, Rott., 1707. ι :io Life of Mr. Bayle, by Μ. Desmaizeaux, 1708. 0:6 Reponse aux entretiens composes par Μ. Bayle, contre la conformite de la foi avec la raison, et l'examen de sa theologie, Amst., 1707. 1:6 La Souveraine perfection de Dieu dans ses divins attributs et la parfaite integrity de l'Ecriture contre M. Bayle, par Ph. Naude, 3 tomes, Amst., 1708 1:8 Jean Placette, Reponse ä deux objections de M. Bayle, sur l'origine du mal et sur le mystere de la trinite, Amst., 1707. 2:4 Dissertation sur le pretendu bonheur des sens, pour servir de replique ä la reponse qu'a faite M. Bayle pour justifier P. Malebranche contre M. Arnauld, Cologne, 1687.

This catalogue of Collins's library 1 0 7 contained and described about 7,000 volumes, most of which were French, including many ancient and contemporary writers of note. There were also numerous French editions and translations of English and Latin works. Collins, like his friend and teacher Locke, had learned much from Holland and its refugees. 103 He had published some of his books in Holland, and he was well acquainted with leading intellectuals who made their home there. Although difficult to prove, it is very likely 107 BibUotheca Anthony Collins. Part I contains 221 pages and Part II contains 200 pages. There are from ten to twenty books described on each page. 108 Cf. Benn, op. cit., I, 129.

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that Collins collaborated in the task of translating Bayle's Dictionnaire into English.109 BAYLE AND TOLAND

110

In the case of John Toland, we can point to a close personal relationship. W e know that Toland spent a great deal of his time abroad, that his education was for some time under the direction of Le Clerc, and that he worked for Molesworth, 111 who was in contact with Bayle. By the time Toland was twenty years old Bayle's Pensies, his Commentaire philosophique, and his Nouvelles were already widely known, and they contained, in embryo, most of the thoughtprovoking arguments which he was later to supplement by remarkable erudition in his Dictionnaire. Although Toland was only twenty-six years of age when he wrote Christianity Not Mysterious (1696), it is very possible that Bayle's works had already begun to make their influence felt upon him. That throughout his life Toland remained closely acquainted with all the works of his great contemporary, the philosopher of Rotterdam, is shown by his having taken Bayle's side in the controversy regarding the latter's article on Milton in the Dictionnaire. In his edition of the Miscellaneous Works of Mr. John Toland, Desmaizeaux gives an account of his life, saying: T h e same year [1698], he [Toland] published the Life of John Milton. There, speaking of Milton's Iconoclastes, he not only gave an account of that performance, as his plan required he should; but he thought fit likewise to enter upon the controversy, that had been lately carried on with great heat concerning the author of Icon Basilike, and to sum up and enforce the arguments of those who denied it to be a production of K i n g Charles I. In the close of that digression he showed by what nice and unforeseen accidents this "notorious imposture," as he calls it, happened to be discovered; and from thence took occasion to make the following observation: N . L. Torrey, Voltaire and the English Deists, p. 26. John Toland (1670-1722), born in Ireland of Catholic parents, studied in Scotland, at Leydcn, and at Oxford. His Christianity Not Mysterious, 1696, in which he argued that truth could not be contrary to reason, was burned by the hangman in Ireland. He also wrote Amyntor, 1699; Anglia libera, a Hanoverian pamphlet, which won him the favor of Princess Sophia; Life of Milton, 1698; Origines judaicae, 1709. 111 Vide supra, p. 121 n. 109

110

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"When I seriously consider," says he, 112 "how all this happened among ourselves within the compass of forty years, in a time of great learning and politeness, when both parties so narrowly watched over one another's actions, and what a great revolution in civil and religious affairs was partly occasioned by the credit of that book, I cease to wonder any longer how so many suppositious pieces under the name of Christ, his Apostles, and other great persons, should be published and approved in those primitive times, when it was of so much importance to have them believed; when the cheats were too many on all sides for them to reproach one another, which yet they often did; when commerce was not near so general as now, and the whole earth entirely overspread with the darkness of superstition. I doubt rather the spuriousness of several more such books is yet undiscovered, though the remoteness of those ages, the death of the persons concerned, and the decay of other monuments which might give true information." 1 1 3 Toland was attacked for this statement by many writers and ministers, and he wrote several defenses of his ideas, mentioning and listing definite church works which might be spurious. Desmaizeaux continues: That part of Amyntor, which related to Icon Basilif^e, was answered by Mr. Wagstaffe, in a pamphlet called, A Dejense of the Vindication of King Charles the Martyr, e t c . . . . If you desire to see all that Mr. Wagstaffe has offered with respect to this controversy, you will find it summed up and digested in the third edition of his Vindication printed in 1 7 1 1 : "A Vindication of K. Charles the Martyr: proving that his majesty was the author of Icon Basili\e, against a memorandum said to be written . . . to which is added a Preface; wherein the bold and insolent assertions published in a passage of Mr. Bayle's Dictionary, relating to the present controversy, are examined and confuted...." In the Preface he falls foul upon Mr. Bayle, and is likewise very angry with the author of his Life (subjoined to the English translation of his Reflections upon the Comets, printed in 1709) for observing that in his Historical and Critical Dictionary, he relates historical facts with a perfect disinterestedness and impartiality. The matter of fact is this. Mr. Bayle having given an article of Milton in the first edition of his Dictionary, when he was about correcting and enlarging it for a second edition, he was informed that Mr. Toland 1,2 113

Desmaizeaux, The Miscellaneous Ibid., pp. xxvii-xxvix.

Worlds of Mr. lohn Toland,

I, xxviii, n. 19.

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150

had published the Life of that celebrated author, and desired to read it in order to improve that article. But as he did not understand English, he had some abstracts made of it in Latin, and took his additions from them; and among others, he gave an account of Icon Basilike, agreeable to Mr. Toland's assertions, or rather according to the Latin abstracts of his book, which he carefully cites in the margin. And for a further caution, he makes this general remark, which Mr. Wagstaffe has transcribed in his preface 1 1 4 but with some omissions whereof I shall take notice. "Note," says Mr. Bayle, "that in all this, I neither ought, nor can be considered, but as a mere transcriber of Milton's Life published in English." Mr. Bayle's words are: "comme un simple traducteur des extraits latins que j'ai fait faire du livre anglais que je cite:" i.e., "as a mere translator of the Latin abstracts I procured of the English book (Amyntor) which I cite." "Note also," pursues Mr. Bayle, "that this passage of the Life of Milton has been opposed; for Mr. Wagstaffe published some observations, to weaken the testimony of my Lord Anglesey, the narrative of Dr. Walker, and the papers of Mr. North. But Mr. Toland has refuted them all in his Amyntor, wherein he has farther discussed all the testimonies that are alleged to assert the Icon Basilike to King Charles 1 . 1 was told, that as to both these parts 1 1 5 of his apology, he has omitted nothing that was necessary to maintain the full evidence of his proofs, and all the strength they appeared to have before any one wrote against them. This is all that I can say, having never read anything that was written against him, or what was replied by him." The French has, "n'ayant point lu ce qu'on a fait contre lui, ni ce qu'il a replique, et ne le pouvant point entendre, car ce sont tous livres anglais . . . " And now, Sir, I appeal to your equity whether Mr. Bayle could have acted in this matter with more caution, impartiality, and disinterestedness ? . . . B u t . . . why did Mr. Wagstaffe leave out of the aforesaid passage, this material circumstance, that Mr. Bayle declares he did not understand English, and was obliged to procure some Latin abstracts of Mr. Toland's book? Was he afraid it would not have served his turn? In short, if he was so tender on that point, why did he not send him a Latin translation of his two pamphlets, to be made use of in the Supplement of his Dictionary? The second edition of that Dictionary came out in the beginning of the year 1702, and Mr. Bayle lived five years longer; why did he choose to raise all this clamor and endeavor to asperse and blacken 1 , 4

Ibid., p. x x x v i i i n : " p p . x v i i - x v i i i . "

1 1 5

Ibid.,

p. x x x i x n :

" T h a t is to say, the a n s w e r to the objections of M r . W a g s t a f f e , a n d

the a n s w e r to the direct proofs alleged by the partisans of K i n g C h a r l e s . "

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his memory nine or ten years after, in 1 7 1 1 ? . . . I shall make no apology for this digression. I know that Mr. Bayle had a great share in your esteem; and do not doubt but that you will be pleased to see justice done to his memory. This task properly belonged to the author of his Life, as being more particularly concerned, but since he has thought fit to be silent, I was glad to find this occasion to vindicate so great a man as Mr. Bayle. Let us now return to Mr. Toland. 11 "

Toland's Miscellaneous Works also contain many letters. One of particular interest is from Leibnitz, who wrote, in French, from Hanover on April 30,1709, as follows: My friends have urged me to state clearly my ideas on man's liberty and God's justice, in relation to the origin of evil, a good part of which was once written for the queen of Prussia at her request. In this work, I examine all of Mr. Bayle's difficulties and try to solve them, while, at the same time, doing justice to his merits, for I do not like to accuse people on the grounds of mere suspicion. 117

Thus, whether we mention members of English aristocratic circles such as Shaftesbury, Pembroke, Albemarle, Trumbull, Buckingham, and others, or members of the deist school, such as Mandeville, Collins, and Toland, we find them equally eager to appreciate Bayle's qualities. The philosopher's reputation, among the English, was probably better recognized than in either Holland or France. There is no doubt that Bayle's works were used by English writers during his lifetime. Kaye, in his study on Mandeville, has succeeded in tracing, step by step, Bayle's ideas as they were used and developed by Mandeville. Similar studies on other deists would probably bring to light data of a like character. Meanwhile, this study on Bayle's relations with English liberals strongly suggests his significant place in English letters. 116 Ibid., pp. xxvii-xlii. This Li je of Toland is in the form of a letter to an unknown correspondent, May 26, 1722. 117 Ibid., II, 388: letter of Leibnitz to Toland, from Hanover, April 30, 1709, which ] have here translated.

CHAPTER SEVEN

CONCLUSION "»COLI, in a recent work, 1 remarks that he has found to his surprise that in the seventeenth century the French knew much about English history. Bayle's works are perhaps the best example of this interest, since they are filled with facts pertaining to English political, as well as literary and religious, events. W h e n we compare what Bayle wrote about history in the making in his day with our standard histories of the period, we must admire Bayle's exactness in judging and appraising contemporary events—no simple matter. Why was Bayle so interested in English history? W h y did he take such pains to obtain and present accurate information? In the religious controversies of his day, in which he took so active and often so unfortunate a part, he made use of England to explain the Reformation; he compared the governments of England and France; he compared the religions and religious attitudes of both these countries; he matched Catholic persecution against Protestant persecution. England, like the rest of the learned world of his day, was well aware of Bayle. The English knew him first through his editorship of the Nouvelles de la republique des lettres, and England is permanently indebted to him for the information he supplied the world about English writers. Bayle not only exercised a lasting influence on English periodicals, which were patterned after his journal, but also acted to a great extent as one of England's "press agents." Nor did his far-reaching influence stop when he was forced to relinquish his editorship of the Nouvelles. His successors, French refugees in Holland, England, and Germany, continued his policies.2 H e was in constant communication with the stream of French refugees, 1

Vide supra, p. 101 n. Vide H. J. Reesink, L'Angleterre et la litteraturc periodiqttes jranqais de Hollande de 1684 ä /709. 2

anglaise

dans les trois plus

anciens

CONCLUSION

153

many of them literary men, who made their way to England and whose correspondence with him usually assumed the importance of dissertations, so complete and packed with information were they. Several of these refugees, Bayle's debtors, have won an enviable place in English literary history. The Royal Society and the Dublin Society realized his importance and invited his correspondence early in his career. Bayle also entertained relations with individual members of these societies, among whom were Justel and Bishop Burnet. English periodicals, too, reflected England's concern with Bayle's activities. As early as 1692, five years before the publication of his monumental Dictionnaire, his plans for the work were eagerly read in an English journal. Through the years his works were publicized in these various journals, and for half a century after his death, as new editions of them appeared, they were reviewed at length. Often fifty pages were devoted to a single complete review. In spite of the fact that many learned Englishmen of the day knew French, a demand arose for English translations of Bayle's works. The Commentaire philosophique, the Pensees diverses, and the Dictionnaire were accordingly translated. Bayle's controversial writings aroused as much interest in England as in France and Holland. Living in Holland, Bayle was naturally at the center of literary activities. Why was Holland so important a cultural center ? Because of bitter experience this tiny country had early recognized that its success and power depended upon its ability to draw to it all types of individuals, who might bring their wealth and initiative, their trade and talents to it. As a result of this wise policy of tolerance (relatively great in comparison with other countries, although it was not absolute in any sense), Holland extended freedom to exiles from other lands. Englishmen, especially, who found themselves in difficulty, made a trip to Holland. All who went there almost invariably came into contact with Bayle. A score of noblemen and literary figures, from William III down, knew Bayle or felt his influence. These learned men formed intimate circles among themselves. Furly, the English Quaker, Bayle's friend; Locke and Shaftesbury, who had lodged at Furly's; professors, divines, and others, all felt Bayle's presence and used his works in their controversies.

CONCLUSION

154

When these English visitors returned to their native land, they helped further to spread Bayle's renown. Learned men of wealth were, of course, the only ones who could afford to maintain large libraries. Whenever we have chanced upon the catalogues3 of such libraries, we have found that Bayle's works were represented there, whether in the original French, in translations, or both. Mandeville * gave the true picture of this situation when he said that the Dictionnaire was found only in the possession of those who had very extensive libraries. Considering the limited extent of education in Bayle's day and the comparatively small number of learned men, all known to one another, no matter how widely scattered their residences, it is evident that practically all knew of Bayle and owned his works. Even today, at a time of almost universal education in many countries, is it not true that folio dictionaries and other standard works of reference are found only in the private libraries of men of learning who have means at their disposal? Public libraries, however, have augmented the influence of such works through their easier accessibility. Bayle's Dictionnaire was as well known in England as in France; its information as widely disseminated there and as abundantly used by controversialist writers. Moreri's was the first biographical and critical work, but Bayle's, written largely because Moreri's was so inaccurate, became the standard work. It was translated into English for the first time in 1709, and all subsequent English dictionaries of similar nature, biographical and critical, using Bayle's as their basis incorporated his work into their own. In this way Bayle's startling ideas were completely absorbed, so that after 1750 it is difficult to trace the original work in its new form. The idea of writing the Encyclopedic is supposed to have been directly inspired by the work of Ephraim Chambers,s although there is no comparison between the French masterpiece and that Englishman's work. Bayle's influence on Chambers reveals itself through the latter's violent attacks on him during his editorship of an English periodical based on Bayle's Nouvelles and its successors. Chambers knew French so well that he translated French works into English. Although French critics have duly recognized Chambers's influence, Chambers himself has never acknowledged any debt to Bayle. 3

Vide supra, p. i o 8 n .

4

Vide supra, p. 1 4 1 .

5

Vide supra, p. 81 n.

CONCLUSION

155

If we mention the English deists, whose place in English philosophy has been fully discussed by many critics, we find that many of them looked to Bayle for arguments for their theories. Of course, Bayle who had at first found favor in England for his championship of the Protestant cause, could not be well received there because of the disrepute he suffered in his later years. Incidentally, practically all the deists themselves had difficulties with English authorities, notwithstanding Voltaire's impression and subsequent publicity of a "tolerant England." The deists, therefore, could use Bayle's material, which was so accessible but few could risk quoting him. Whatever tolerance and skeptical tendencies we have today may be traced to Bayle's works. Many of these ideas have become commonplaces, ostensibly only, for even in our own time our only hope for justice and the advance and preservation of civilization and peace lies in spreading Bayle's ideas of tolerance and critical attitudes. More than those of any other individual, they are absolute in every sense of the word. There are too many exceptions in Locke's theories of tolerance for them to be accepted by us today. The imposing share of Bayle in the development of ideas in England is not that of a foreigner, but rather that of an adopted son. Unfortunately, since his works were limited to great libraries, he did not directly influence the average man. It is interesting to note by way of contrast, however, that in France, Voltaire found an audience among all literate classes. Through Voltaire and other eighteenthcentury philosophers Bayle's ideas permeated the entire French nation, preparing the way for the French Revolution; while in England this influence reached only the upper classes and the learned. In the British Isles theoretical political and religious equality was not granted to all men until the nineteenth century. The position of Bayle in English literary history is similar to the place he held in French literary history between the seventeenth and eighteenth centuries. Bayle has not received full recognition in either country, because, as Perrens puts it, "erudites have profited too much from his writings." Even today, people who go to dictionaries and standard reference books for information paraphrase the ideas presented without thought of plagiarism. In the same way, Bayle's ideas became public property and were used by scholars. This French

156

CONCLUSION

writer, who knew no English and had never been to England, nevertheless deserves a lasting and important place in English history.

APPENDICES A: ENGLISH REFERENCES IN (EUVRES

DIVERSES

FOLLOWING names of Englishmen and Basle's remarks and articles on England by no means contain all his remarks about that country. Many are the indirect references which he made to England. I might have attempted to give all of them, but for our purpose, the imposing array of names and references given below is sufficient. "I," "II," "III," and "IV," refer to the four volumes of (Euvres diverses (1727-31), respectively. THE

Abercromby, David: his book on the variability of the pulse, I, 638; his method of curing venereal diseases, ibid. Alabaster, William (1567-1640): his verses about the story of the Rainolds (or Reynolds) brothers, III, 330; IV, 866-67. Albemarle, Arnold Joost van Keppel, earl of (1669-1718): invites Bayle to live with him, IV, 868-69. Amesius, William (d. 1639), English-born professor of theology at Franeker: his argument against Arminians, III, 779. Anglican Church, vide Eglise anglicane. Anselme, Father (1033-1109), archbishop of Canterbury: cited on the genealogy of Marshal de la Meilleraie, III, 641; and on L'Histoire de Germaine de Foix, III, 683, 686, 687. Aubrey, John (1626-97): his Life of Thomas Hobbes of Malmesbury, in English, IV, 841. Bacon, Chancellor Francis (1561-1626) : his comparison of superstition and atheism, III, 921. Barclay, William (1546-1608): gives Henry IV the surname "grand" in a book which he dedicates to him, IV, 893. Barlow, Thomas: this prelate's treatise on the excommunication of kings, IV, 163. Barnes, Father Robert ( ? ) (ca. 1495-1540): his views on transubstantiation, I, 713. Barnes, John, English Benedictine monk: cited as to the imperfection of nature, III, 705. Barnes, Joshua (1654-1712): his edition of Euripides, IV, 708, 727. Baron, Pierre, professor of theology in the University of Cambridge: his dispute with William Whitaker on grace, IV, 789.

158

REFERENCES IN CEUVRES DIVERSES

Bathurst, Radulphe: his Life of Hobbes and his eulogy, III, 628; whether he wrote the Life of Hobbes, IV, 841. Bayze, Jean de: IV, 660. Bentley, Richard (1662-1742): his views on Aesop, author of the fables which bear his name, IV, 557; concerning the deformity attributed to Aesop, IV, 839; his dissertation on the letters of Phalaris, and so forth, ibid. Bergame, Jacques Philippe: errors of the continuator of his chronicle about Mary of England and the Duke of Suffolk, III, 639. Blackburn, Richard: his Life of Thomas Hobbes, IV, 841. Blount, Sir Thomas Pope (1649-97), English author: his book entitled Censura celebriorum authorum, IV, 680. Bochart, Samuel (1599-1667), French writer: reflection on one of his letters to Morley, chaplain of the king of England, II, 610. Boyer, Abel: works published by him in English, IV, 637. Boyle, Robert (1627-91): his experiments on human blood, I, 79; resume of his book on specific remedies, I, 665; and his treatise on nature, I, 705; experiments about which he is doubtful, I, 726; his experiments on blood, IV, 609; his treatise on the effects and qualities of air, IV, 639. Boyle, Roger, ist earl of (1621-79): judgment of his theological doctrines, I, 423. Bradwardine, Thomas {ca. 1290-1349), archbishop of Canterbury in the fourteenth century: quoted by Bayle from Latin works of his, that according to him God would be unhappy if He wanted something which He did not have and which He could not bring about, III, 822; his remarks about philosophers who wish to explain everything about the Divinity, III, 844. Brerewood, Edward (ca. 1565-1613), antiquary and mathematician: extent attributed by him to Mohammedanism, III, 703-4. Buchanan, George (1506-82): accused by Varillas of ingratitude and falsehood, I, 463; his verses on the antiquity of the Irish and the Scots, I, 619; Protestant replies to the reproaches made on his writings, II, 607; ignorance of these replies, ibid.; his character, II, 607-8; he is defended in the "Apologie de Pareus," II, 608; his erroneous opinions, ibid. Buckingham and Normanby, John Sheffield, ist duke of (1648-1721): information about him, IV, 873; his eulogy, ibid. Burnet, Gilbert (1643-1715), bishop of Salisbury: eulogy and resume of his History of the Reformation in England, I, 416; his reflections on the History of Heresy, by Varillas, I, 673; his praise of and his conversation with the Abbot le Grand, ibid.; Μ. Bayle is asked to send him the

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159

Geneva Peace Plan, II, 638; circumstances of the sending of this plan, II, 639; extracts of his sermons in the Mercure galant, II, 656; maligned by Jurieu, II, 751; his voyage to Switzerland, to Italy, and so forth, IV, 626; his dispute with Varillas, ibid.; his eulogy, IV, 636; a work by Well wood attributed to him, IV, 677; his Letters to Papin published by the Bishop of Meaux, IV, 680; his Pastoral Letter burned, IV, 682; the essence of this work, ibid.; criticized by Wharton, IV, 761; his sermon on peace, ibid.; his Last Hours of the Earl of Rochester, IV, 769; his exposition of the 39 articles of the Confession of Faith of the Anglican Church, IV, 794; a Latin translation of this work is wanted, ibid.; only that which concerns predestination has appeared in that language, ibid.; he believes that Calvinists and Arminians should be tolerant of one another, IV, 881. Burnet, Thomas (1635-1715): his abridgment of Hippocrates, I, 479; his Theoria telluris sacra, IV, 680, 685; the English edition of this work is fuller than the Latin, IV, 685; his Archaeologiae philosophicae, IV, 680, 685; his treatises on Fide et officiis christianorum et de statu mortuorum et resurgentium, ibid.; information on these works, ibid. Burridge, Ezechiel: his History of the English Revolution, IV, 732. Cambridge University: its action in 1683 when a Protestant plot was discovered, II, 611. Camden, William (1551-1623): his statements about the antiquity of the Irish and Scots, I, 619; his account of the Scottish deputies who notified Queen Elizabeth about Queen Mary's descent from the throne, II, 365. Cameron, John (1579-1625), Scottish-born theologian who lived in France for many years: his reply to Episcopius cited, III, 679. Canterbury, Archbishop of, in the reign of James II: discussion of his scruples, II, 630. Cave, William (1637-1713), divine: substance of two of his works, I, 47980; his Historia litteraria scriptorum ecclesiasticorum, IV, 639; mistreats Oudin, who criticizes him in turn, IV, 681. Charles I, king of England from 1625-49: that the Presbyterians had no part in his death, I, 719; remarks on his judges, II, 594; Daille's reply about his punishment, II, 599. Charles II, king of England from 1660-85: his comments about the history which Leti was writing, I, 31; his advice to Led, ibid.; his love for France, II, 32; his letter and kindnesses in favor of the French refugees, ibid.; restored by the Presbyterians (according to the opinion of the author of L'Esprit de monsieur Arnauld), II, 601; his love affair with Mme de Castlemaine, IV, 567.

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Chillingworth, William (1602-44): his Life citcd, IV, 550, 832. Cluver, Fellow of the Royal Society: his new science of the infinite, I, 437; eulogy and title of a work by this mathematician, I, 688. Collier, Jeremy, clergyman and author of the famous Short View of the Profaneness and Immorality of the English Stage, 1698: translated into English the additions made to Moreri's dictionary, IV, 684. Colomies, Paul (1638-92), librarian, naturalized Englishman: his letter about Father Simon, I, 568; error made by him in his Melanges historiques, IV, 163; book promised by him, ibid.; his Observations sacrae, IV, 574-75; his remarks on a work by Giraldi, IV, 575; other works of his cited, IV, 602; publishes G. J. Vossius's letters, IV, 639, 769; his Bibliothique choisie, IV, 836; his Gallia orientalis, IV, 850; his Melanges historiques published under the name "Colomesiana," IV, 813, 866; his Rome protestante, IV, 642; ascribes the Journal d'Henri III to De l'fitoile, IV, 710. Cowley, Abraham (1618-67), English poet: his Life by Thomas Sprat, IV, 542. Crammer, Thomas (1489-1556), archbishop of Canterbury: his death, I, 418; Varillas's error about him, I, 674; that he approved of persecution, II, 566. Cromwell, Oliver (1599-1658): his character, II, 32; that he plotted with the Protestants to ruin the Catholics, II, 573; how he won over the Protestants, II, 573; what the Episcopalians accused him of, II, 574; promises made to him by the Spaniards in case he should ally himself with them, II, 590; their representations, II, 591; his title "Protector" does not lessen his crime, II, 631; Raguenet's History about him, IV, 661; his Life, by Leti, IV, 668, 671. Cudworth, Ralph (1617-88): he points to five types of atheism among ancient pagans, III, 216; evil outcome of his system of plastic natures, III, 216, 217; remarks concerning his statements about the pagans having known the unity of God, III, 285; that he was wrong to make Pythagoras a Unitarian, III, 285; Xenophon as well, III, 285, 286; and Parmenides and Varron, III, 286; and the Stoics, III, 287-88; and the Platonists, III, 288; he gives atheism preference over a religion which makes God an arbitrary being, III, 301; his eulogy, III, 881; his theory of plastic natures, ibid.; articles on this system by Bayle and Le Clerc, III, 881; review of what Le Clerc has written in order to support it, III, 881, 886; his proof of God's lack of materiality, III, 940; that Bayle's observations on plastic natures had nothing offensive about them, III, 996; that Bayle did not confuse these natures, with substantial forms,

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ibid.; and that he understood them better than did Le Clerc, III, 997; first explanation of what Bayle said against plastic natures, IV, 181; justice accorded his cleverness and his orthodoxy, IV, 184; his eulogy, IV, 854; difficulties which spring from his hypothesis of plastic natures, IV, 861, 869; these are common to all other peripatetic philosophers, IV, 853, 869. Darnly, Lord Henry: his identity, I, 673. Davis, Sir: King James's general procurator in Ireland, cited in favor of the sovereignty of ancient Ireland, I, 618. Dodwell, Henry (1641-1711), scholar, theologian, and controversial writer, born in Ireland: resume of his dissertations on St. Cyprian, I, 556; various works which he has written or is about to write, I, 560; why, in his opinion, philosophers cannot be converted, I, 561; his Dissertations Cyprianicae, IV, 629; his Dissertationes in Irenaeum, IV, 639; his writing in favor of nonswearers, IV, 678; his dispute with Hody, ibid.; he is deprived of his professorship in history at Oxford, IV, 678; his Praelectiones academical in scriptores historiac Augustas, ibid.; the most learned man in the world, IV, 679; his Annales de Vellerns Paterculus, de Quintilien, de Stace et de Juvenal, IV, 727. Eachard, John (ca. 1636-97), English divine: his treatise, The Ground and the Occasions of the Contempt of the Clergy, IV, 781; information about this author, ibid. Edward VI, king of England from 1547-53: his fine qualities and his harshness toward his sister, Mary, I, 417. Edwards, Jonathan: wrote against Locke's book on the reasonableness of Christianity, IV, 834. Eglise anglicane (Anglican Church): disapproved of the seditious doctrine of Buchanan and Goodman, II, 610; reflections on its present conduct, II, 611; zeal shown by Episcopalians toward the Duke of York, II, 510; apology for the Anglican Church, IV, 781; whether its theologians have argued about grace, IV, 789, 794. Elizabeth (1533-1603), queen of England: imprisoned, since queen, I, 418; reforms England, I, 419; excommunicated by Sixtus V, I, 604; Henry III secretly implores her to send Mary Stuart to her death, II, 14; her conversion compared to that of Constantine and that of Clovis, II, 87; Philip II's motives in preventing her death, II, 81; answer to the Duchess of York's remarks about her conversion, II, 132; she is displeased with the Scottish deputies who notified her that Queen Mary descended from the throne, II, 595; instead of keeping the Catholic religion in the state in which it was, she abolished it, II, 633; whether

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she interrupted preachers, III, 514; her cool welcome of Truchses and his wife, III, 633; that she had the right to establish priestesses, III, 1038;

her Life, by Leti, IV, 683, 712.

Episcopacy: its origin, I, 47; England's approved by many Protestants, I, 109; proof that it was condemned by the French Protestants, III, 1040, 1041. Episcopalians: that for some time they alone have had liberty of conscience in England, II, 554. Ethelred, king of England (979-1016): his justice and his moderation toward the preachers of the Gospel, I, 495; why this prince did not wish to force his subjects to embrace Christianity with him, II, 388. Etienne, Charles: Lloyd, member of Wadham College, Oxford, enlarged his Dictionary, I, 589. Flaherty, Roderic Ο.: judgment and resume of his Ogygia, I, 617. Floyd, John (1572-1649), English Jesuit: his works against the episcopacy, 1,546. Fludd or Flud, Robert (1574-1637), Rosicrucian: his explanation of the creation of the world, III, 290; his system considered even worse than atheism, III, 301. Gataker, Thomas: conversation which he attributes to Eve and the serpent, I, 594; his remarks about the question that it is better to suffer forever than to be wiped out, IV, 830. Gentilis, Alberic, professor of law at Oxford: interpretation given by him to a passage in Deuteronomy, I, 88. Glanvill or Glanvil, Joseph (1638-80), chaplain to Charles II of England: this savant's queer principles on sorcerers, I, 369; idea of his book on the pre-existence of the soul, I, 442. Gloucester, Humphrey, duke of (1391-1447): marries Jacqueline of Bavaria and casts her off, III, 635, 636; whether it was cowardice which made him fail to keep his appointment with Philip the Good, III, 638, 639; time of his death, III, 638. Goad, John (1616-89), headmaster of Merchant Taylors' School: his book, i, 584· Goodman, Godfrey (1583-1656), bishop of Gloucester: admits that individuals have the right to rebel, II, 607. Grew, Nehemiah (1641-1712): his observation on the fertility of the white poppy, I, 694; the title of one of his works, ibid.; unfortunate result of his system of philosophy, III, 217; IV, 853, 869; his eulogy, IV, 181. Grey, Jane (1537-54), English princess: her eulogy and her death, I, 418. Hales, John (1584-1656): his life cited, IV, 832.

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Hall, Joseph (1574-1656), English bishop: his book entitled Via media, III, 844. Harriot or Harriott, Thomas (1560-1621), English mathematician: it is claimed that Descartes borrowed some of his best ideas on algebra from him, IV, 639. Harris, John (1666-1719), Fellow of the Royal Society: his objections against Bayle, III, 410, 411; replies, III, 411. Henry VIII, king of England from 1509-47: advised to repudiate Catherine of Aragon according to law, I, 116; his break with the pope brings on the English Reformation, I, 417; extract of the papal bull hurled against him by Paul III, II, 111, 112; how he stood in the way of Charles V's enterprises, IV, 903. Herbert, Edward (1583-1648), baron of Cherbury: his judgment on the Mercure fran fats, III, 591. Hill, Joseph (1667-1729), Presbyterian minister at Rotterdam: additions made by him to Schrevelius's book, I, 589. Hobbes, Thomas (1588-1679): excessive power which he gives kings, I, 127; even in matters of religion, I, 128; name of the author of his Life, III, 628; reconciliation of what Hobbes has said about the fact that God can be known only through the senses and through the imagination, with what he adds when he says that God is a corporeal substance, IV, 147; his Life by himself, IV, 841; and by others, ibid.; information about his works, ibid. Hody, Humphrey: his dispute with Dodwell, IV, 678. Holcot, Robert of (d. 1349), divine: Dominican, I, 486. Hoskyns, John, Fellow of the Royal Society: letter to Bayle written by order of the Royal Society of London, IV, 622. Hudson, John (1662-1719): his edition of Thucydides, IV, 705; his collection of old geographies, IV, 727. Hyde, Sir Nicholas, chief justice (d. 1631): buys the writings of Petit on Josephus, IV, 571. Hyde, Thomas (1636-1703): his opinion on the orthodoxy of the ancient Persians, III, 229; his History of the Religion of the Ancient Persians, IV, 803. Ireland: historical and geographical information about this kingdom, I, 618; some colonies that peopled it, ibid.; old religion of the country, I, 619. Irish: what Buchanan and Camden said about their antiquity, I, 619; their shameful and incestuous loves, III, 694. James I (James VI, king of Scotland), king of England from 1603-25:

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Mary Stuart's plan against him, II, 15; his conduct with regard to Rome, II, 573; brings about peace between Sweden and Denmark, IV, 888; and between Sweden and Russia, IV, 888. James II, king of England from 1685-38: eulogy of his tolerance, I, 293; his faithfulness to religion and his right to the crown, I, 385; his patent letters in favor of the refugees, I, 545; confidence shown him by Parliament on the subject of religion, II, 346; has Pareus's book answered, II, 610; has the book burned by the hangman, ibid.; his dislike of the Presbyterian sect, II, 610; that one was loyal to him only because a competitor was lacking, II, 631; suspected of wishing to abolish the Protestant religion, II, 633; parallel of this king and Elizabeth, II, 633; the conquest of Jerusalem proposed to him, II, 679; his flight to France, IV, 633; resemblance between him and the Count of Tekeli, IV, 646; publishes a manifesto urging a union of Catholic princes to restore him to his throne, IV, 733. Jenkins: criticizes Bayle in his English translation of the Life of Apollonias of Tyana, IV, 851, 852. Johnson, Richard (1573-1659): information about his life and about two of his works, III, 630. Jones: publishes a volume of letters of Sir William Temple, IV, 783. Junius or Young, Patrick: his Life, by Smith, IV, 808. Justel, Henri: reply made by him to a minister, III, 884. King, William (1650-1729), bishop of Londonderry: general judgment on his book on the origin of evil, III, 631, 650; examination of his principles on the purpose of God in creating the universe, III, 652; he contradicts himself on the necessity of physical pain, III, 658; his comments about man's liberty, III, 658; remarks of Parisian journalists about his book on the origin of evil, III, 839; that his book could be criticized on the evidence of the extract given by Bernard, III, 1060; review of the latter's opposition to Bayle's reflections, III, 1061; that he was right to attack King according to his own principles, III, 1062; and that he did not attack him by the system of occasional causes, III, 1064; that he could produce witnesses against him whom this prelate respects, III, 1067; and that he did not plan to refute his book according to law, III, 1069. Kingston, Richard: his History of the Reign of fames II, IV, 781. Knot, Jesuit: his works against the episcopacy, I, 546. Knox, John (1505-72): confesses that individuals have the right to rebel, II, 606; his account about Queen Mary, II, 607. Laud, William (1573-1645), archbishop of Canterbury: Bayle's judgment

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on his Letters to Protestants, I, 23; the conclusion that can be drawn from his letters, IV, 611. Lightfoot, John (1602-75), English divine: his Collected Wor\s, I, 533; amusing error on his Horac hebrmcae, and so forth, I, 534; his opinion on the ten birds of the Synagogue, I, 652. Lister, Martin (1638-1712), Fellow of the Royal Society: his book on Fontibus medicatis angliae, IV, 609. Locke, John (1634-1704): his letter on the toleration of religions; why it was attributed to a refugee minister, II, 729; IV, 850; his contention that the essence of spiritual and corporeal substance is unknown to us, III, 941; objections against this opinion, III, 941, 942; his treatises on the education of children, IV, 695, 696; and on civil government, IV, 696; his Essay on Human Understanding, IV, 696, 737; criticized on his reason for making the essence of the body lie in its extension, IV, 831; is victorious on the subject of innate ideas, IV, 834; his book, stating that the Christian religion is very reasonable, and so forth, translated by Coste, ibid.; purpose of this book, ibid., IV, 840; objection advanced against this work, IV, 840, 841; complains that Le Clerc and De Beauval have not grasped his thought correctly in their extracts of this book, IV, 834; his dispute with Stillingfleet, IV, 785, 786; his opinion on the solidity and weight of bodies, ibid.; believes that matter can think, ibid.; says that one should not cover one's head too much, IV, 816; does not like to be given the title "doctor," ibid.; attributes an infinite extension to God, IV, 841; his death and his eulogy by Coste and by Le Clerc, IV, 853; his commentary on the "Epitre des Galates," IV, 853. Lockhart, George (1673-1731): Dunkirk's government under Cromwell; remarks about him, II, 601. London: number of inhabitants, I, 31; of burials, I, 661; of houses, ibid.; difficulty of recognizing the difference in religions, II, 841. Mackensie, Sir George (1636-91): his eulogy, I, 311. Mackworth, Humphrey: his defense of the rights of English communes, IV, 804; refutation of this work, ibid. Margaret of England (1489-1541), sister of Henry VIII; her mesalliances, III, 640. Marlborough, John Churchill, duke of (1650-1722): his disgrace, IV, 668. Marsham, Sir John (1602-85), writer on chronology: refuted by Witsius, IV, 606. Mary of England (1496-1533), widow of Louis XII: information about her second marriage, III, 639, 640.

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Mary, queen of England (1516-58): public records mutilated by her order, I, 416; treated harshly by her brother Edward, I, 417; proclaimed queen, I, 418; incites a cruel and barbarous persecution, ibid. Masham, Lady (1658-1708), daughter of Ralph Cudworth: her complaints against Bayle unjustified, IV, 185; prejudiced against Bayle, she complains about him, IV, 845, 853; overcomes her prejudice, ibid.; her eulogy, ibid.; her discourse on divine love, IV, 854. Milton, John (1608-74): his reasons for writing in favor of divorce, I, 259; he reproaches Saumaise his contradictions, II, 167; and on his solecism, II, 170; information on the last article, ibid.; that he caused the downfall of Saumaise, II, 205; that he takes pride in having been the cause of his death, ibid.; accusation that he made against him, II, 301; his book condemned by an act of the English Parliament, II, 610. Molesworth, Robert, ist viscount (1656-1725): his story of the present state of Denmark, IV, 705; judgment on this work, ibid.; his eulogy, IV» 755» 671 · Monmouth, James Scott, duke of (1649-85): remarks on his invasion, II, 651. More, Henry (1614-87), English philosopher of the Cambridge Platonist school: his opinion on the pre-existence of the soul, I, 58; challenges the Cartesians to refute his metaphysics, ibid.; his quarrel with Sturmius, I, 368; his queer principles, ibid.; some of his works, IV, 574. More or Morus, Sir Thomas (1478-1535): reflections on his pleasantries, I, 723; judgment on his Utopia, IV, 539. Morus or More, Alexander (1616-70), Protestant divine: information about his life, I, 134; defense of Scaliger, II, 171; flattery of Saumaise, II, 190; remarks about Father Petau, II, 205. Newton, Sir Isaac (1642-1727): his judgment on ancient geometries, IV, 737; whether he believed that nothing could be explained in physics on the laws of motion alone, ibid.; believes there is a void, IV, 785, 786. Nottingham, Charles Howard, ist earl of (1536-1624): instructions given to Admiral Herbert, IV, 645; accused by this admiral, ibid. Oates, Titus (1649-1705), English conspirator: astonishment of the public upon discovering the papists' conspiracy, II, 722. Ockham or Occam, William (d. ca. 1349), "doctor invincibilis," studied at Oxford: conversation held by him with an emperor, II, 27; proposition named the "rasoir d'Ocham," III, 337; his words to an emperor, IV, 588. Oxford University: decisions in behalf of the independence of kings, I, 29; affirmed that the authority of kings came from God, II, 218; what

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it did after the discovery of a Protestant conspiracy, II, 610; condemns Pareus's propositions as false, in 1622; has his book burned, ibid.; history of the university and of the authors who came from it, by Wood, IV, 832. Papin, Denis (1647-ca. 1712), French physicist, Fellow of the Royal Society: his remarks on a work on perpetual motion, I, 540; his remarks on a new way of having water rise, I, 563; machines invented by him for this purpose, I, 563, 577; reply to his objections against perpetual motion, I, 578; other remarks of this savant, I, 636; objections against his hydraulic machine, I, 703; reply to his objections on the subject of perpetual motion, I, 704; his system of calculating the velocity of air, I» 753· Parker, Samuel (1640-88), bishop of Oxford: cited as to the proof which may be drawn from general assent, III, 240; information about him, III, 241; insists that believers in predestination are worse than atheists, III, 300; the same subject, III, 307. Pearson, John (1612-86), English divine and scholar, Fellow of the Royal Society: wrote against Daille, IV, 550. Pembroke, Earl of: his eulogy, IV, 737. Petty, Sir William (1623-87), Fellow of the Royal Society: resume of his two essays on political arithmetic, concerning the cities and hospitals of London and Paris, IV, 661. Pitcairne, Alexander, Scottish minister: his agreement of St. Paul and St. James on justification, I, 402. Pitcairne, Archibald (1652-1713), Scottish physician: leaves Leyden, IV, 732; why his lessons did not please, ibid. Plot, Robert: fact drawn from his history of Oxford, I, 694; his treatise on the origin of fountains, IV, 609. Portland, Henry Bentinck, of Diepenheim, whose son Earl Portland (16451709) became an important English statesman: his conferences with De Tallard about the Spanish succession, IV, 781, 785. Prideaux, Humphrey (1648-1724), English divine and oriental scholar: his Marmora Arundelliana, IV, 573, 737; his life of Mohammed, ibid.; translated into French, IV, 737, 769. Prynne, William (1600-69), English parliamentarian: his doctrine on the persecution of heretics, III, 1011, 1012. Quakers: apology for their dogmas, I, 43; information on a letter in which a supposed Quaker predicted the English Revolution, III, 248; a Quaker's remarks about this, III, 249; motives for writing this letter, ibid. Rainolds or Reynolds, John (1549-1607), English divine, and William,

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his brother: history of two brothers of this name, I, 330; whether it is true that, while disagreeing violently with each other, they both changed their opinions, IV, 866, 869. Ray or Wray, John (1628-1705), sometimes called the "Father of English natural history": idea of his work on Willoughby's theory, I, 583; extract from his Historia plantarum, I, 693; his eulogy and his works, I, 695. Richard I, "Coeur de lion" (1157-99), king of England: his dispute, I, 536· Robinson, Tancrede: his part in Ray's Historia plantarum, I, 694. Rochester, John Wilmot, 2d earl of (1647-80), English poet and wit: Burnet's details of his last hours, IV, 769. Ruthyen, Patrick (ca. 1573-1651), Scottish officer: in the service of Gustavus (of Sweden), IV, 891. Ruvigny, Henri de Massue, marquis of (1648-1720), became earl of Galway: his son, IV, 704. Rymer, Thomas (1641-1713), English historiographer royal: his abridgment of the Life of Hobbes, IV, 841. Sanders, Nicholas (ca. 1530-81), Roman Catholic agent and historian: whether the violence of his writings harmed him, I, 416; two ways of relating his death, I, 674; said that Elizabeth interrupted preachers, III, 514. Schömberg, Friedrich Hermann, duke of (ca. 1615-90), French marshal and English general: remarks on the treatment accorded him in France, II, 551; his exploits in Ireland, II, 622; it is said that he was recalled from Catalonia, IV, 553; has the siege of Maestricht raised, IV, 565. Scoti: origin, I, 618; how long this name has been known, I, 619; remarks on its change of meaning, ibid. Scotia: name is synonymous with "Hibernia," I, 619. Scotland: royalty is incompatible there with papism, II, 612; what Buchanan and Camden have said about the antiquity of the Scots, I, 619. Scotus, John Duns (13th century), Scottish philosopher: his opinion of the true presence, I, 712; remarks on his opinion concerning the distinction among God's attributes, III, 342. Seaton, Gustavus's Scottish officer, IV, 891. Seiden, John (1584-1654), English jurist, legal antiquary and oriental scholar: why, according to him, the Jews were accused of worshipping the head of an ass, I, 343; his opinion on the sovereignty of ancient Ireland, I, 618; work which has been erroneously attributed to him, IV, 563.

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Shaftesbury, Anthony Ashley Cooper, 3rd earl of (1671-1713): his eulogy, IV, 785, 854; death of his father, IV, 786; gifts that he made Bayle, IV, 852; intervened with Sunderland on behalf of Bayle, IV, 883. Sherlock, William: bases the dogma of the immortality of the soul only on revelation, III, 769; his remarks about the souls of animals, III, 726; swears allegiance to King William, IV, 650; book written by him in behalf of this oath, ibid.; idea of this work, ibid. Sidney or Sydney, Algernon (1622-83), English politician: his discourses concerning government, IV, 809; translation of these discourses by Samson, ibid. Sloane, Sir Hans (1660-1753), British collector and physician: sends a curious book to Bayle, IV, 825; his fine library, IV, 825, 728. Smith, Thomas: refutation of his proof that the Greeks do not believe in transubstantiation, I, 45; his Miscellanea, I, 589; refutes Simon in it, ibid.; his account of the state of the Greek church, IV, 761; his collection of Lives, IV, 808. Smyth, Edward: writes Bayle at the request of the Society of Dublin, IV, 627. Somerset, Edward Seymour, duke of (ca. 1506-52), Protector of England: whether his authority caused the English Reformation, I, 417. Southwell, Robert (ca. 1561-95), English Jesuit and poet: complains about Arnauld, I, 551; satisfaction given him by Arnauld, ibid. Spencer, John (1630-93), master of Corpus Christi College, Cambridge: his description of L'Urim, I, 502; and the Thummin, I, 503; his treatise on Jewish ceremonial laws, I, 537. Spencer, William: refuted by Witzius, IV, 606. Sprat, Thomas (1635-1713), English divine: his eulogy, III, 844; his remarks about the necessity of subordinating reason to faith, III, 845; his history of the Royal Society of London, IV, 542; information concerning this writer, ibid. Stair, James Dalrymple, ist viscount (1619-95), Scottish lawyer and statesman : idea of his experimental physics, I, 434. Stanley, Thomas (162578), English poet and philosopher: his Historia philosophiae, IV, 536. Stillingfleet, Edward (1635-99), English divine: his dispute with Locke, IV, 785. Stuart: scorn which the Protestants have for the princes of this royal house, II, 573. Stuart, Mary (1542-87), queen of Scotland: curious information about her death, II, 13, 14; held in favor by Catholics, II, 14; remarks against her

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made by famous historians, II, 15; plot which they attribute to her, ibid. Suffolk, Charles Brandon, ist duke of (1484-1545): his love affair and his marriage with Louis XII's widow, III, 639, 640. Sunderland, Charles Spencer, 3d earl of (ca. 1674-1722): prejudiced against Bayle, IV, 877; changes his opinion of Bayle, IV, 883. Swift, Jonathan (1667-1745), dean of St. Patrick's, Dublin, British satirist: publishes three volumes of the letters of Sir William Temple, IV, 783. Sylvius, James, Dublin physician: proof that he was not the first to discover the use of bile for digestion, I, 64; his letter and hypothesis on horns which appear on the bodies of certain men, I, 598; extract from his book on fevers, I, 731. Temple, Sir William (1628-99), English statesman, diplomatist and author: his memoirs on the state of Holland, IV, 582; his letters to the Count of Arlington and to Sir Trevor, IV, 783; his other letters, ibid. Tenison, Thomas (1636-1715), archbishop of Canterbury: warned against Bayle's Dictionnaire, IV, 863. Tillotson, John (1630-94), English archbishop: resume of a discourse against transubstantiation attributed to him, I, 579: reflections on one of this prelate's sermons concerning the punishments of hell, III, 872, 873; discontent caused by his doctrine, III, 873. Torrington, Arthur Herbert, earl of (1647-1716), British admiral: accused of high treason, IV, 645; brought to trial and acquitted, but loses his position, ibid.; letter on this subject, IV, 651. Tudors: renown of this family, I, 673. Urquhart, Sir: his English translation of Rabelais's first three books, IV, 705. Usher or Ussher, James (1581-1656), Irish divine and archbishop: his Historia dogmatica de scripturis et sacris vernaculis, IV, 639. Vossius (Voss), Gerhard Johann (1577-1649), German classical scholar and theologian (had lived for a time in England): criticized, I, 60; censured for his remarks about the Stoics, III, 374; criticized, IV, 535, 536; had Pythagoras live up to the time of the " L X X Olympiad," IV, 539; his work De Historicis Latinis criticized by Sandius, IV, 565, 575; his letters published by Colomies, IV, 639, 769; his collected works, IV, 769. Vossius, Isaac, dean of Windsor at his death: extract from his commentary on Catullus, I, 67; his book De Republica Alexandrinorum, I, 164; his Variae observations, I, 212; idea of his Disquisitiones criticae, I, 265; Simon's book, under the name of "Jerome le Camus," directed

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against him, I, 266; refutation of his opinion about the accusation of idolatry leveled against the Jews, I, 343, 344; refutation of his comments about the golden vine of the Temple of Jerusalem, I, 344; what Vossius best understood, I, 567, 568; his disputes with Gronovius, ibid.; criticism of his history of Aristeas, ibid.; his opinion of idolatry, III, 322; remarks on the character and religion of this savant, III, 933; suspected of having written against the universality of the deluge, III, 1023; his treatise De oraculis Sibyllinis, IV, 571; is preparing an answer to the Critical History of the Old Testament, IV, 576; his notes on Scylax, IV, 736; his library purchased by the University of Leyden, IV, 651. Wallis, John (1616-1703), English mathematician, logician, and grammarian: his complaints against plagiarist tendencies of foreigners, I, 76; Sorbiere's remarks about him, I, 77; his opinion of flux and reflux, ibid.; refuted, I, 78; accusation against Descartes, I, 314; experiment of which he is doubtful, I, 726; accuses Descartes of having borrowed from Harriot his best theories on algebra, IV, 639; his writings on the Trinity, IV, 652; his explanation of this mystery, ibid. Websterus or Webster, John (fl. 1602-24), tragic writer: cited, I, 369. Wells, Edward: his edition of Xenophon, IV, 705. Welsted, Robert: his edition of Pindar, IV, 727. West, Richard: his edition of Pindar, IV, 727. Wharton, Henry (?) (1664-95), English writer: the first to discover one of the salivary ducts, I, 414. Whitaker, William: his dispute with Pierre Baron on grace, IV, 789. Wiclef or Wyclifle, John (d. 1384): why his dogmas were not received in England, II, 107. William III, king of England from 1689-1702: drives out James II, II, 572; that Parisians were justified in believing him dead in 1690, III, 917; wishes to besiege Maestricht, IV, 564; why he raises its siege, IV, 565; satirical treatise against him, IV, 568; apology for his conduct, ibid.; raises the siege of Charleroi, and captures Binche, IV, 633; his letter to the emperor, IV, 633; goes over to England, IV, 632; becomes king, IV, 635; the Gazette de Paris softens its attitude toward him, IV, 645; ridiculous rejoicing in France upon the rumor of his death, IV, 646; his affability, IV, 651; does not desire praise in sermons, IV, 652, 653; attempted assassination by Louvois, IV, 673; everlasting glory which he acquired at the Battle of Landen, IV, 693; English preparations to receive him triumphantly, IV, 758; grants audience to the French plenipotentiaries, ibid.; visits the works being brought to conclusion at

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Bcrg-op-Zoom, IV, 782; his history by Boyer, IV, 637; by N. Chevalier, IV, 671, 679. Willis, Thomas (1621-75), English anatomist and physician: proof that the glands of the stomach were known before him, I, 64. Willoughby or Willughby, Francis (1635-72), English ornithologist and ichthyologist: resume and eulogy of his history on fish, I, 583; IV, 623. Wood (probably Edward Wood [1627-55] and his brother Anthony Wood [1632-95]): two authors by this name, I, 607. Wood, Anthony (1632-95), English antiquary: his history of writers educated in the University of Oxford, IV, 832; his history of this University, ibid.; information about these two works, ibid. York, the Duke of (1633-1702), became James II: parallel drawn between him and Henry IV, king of Navarre, II, 630; the Catholics are at an advantage in this comparison, ibid.; reasons in favor of Great Britain's uprising against this prince, II, 631; reply to these reasons, ibid. York, Duchess of: examination of the writing in which she justifies her change of religion, II, 127.

B: ARTICLES ON ENGLISHMEN FOUND IN THE 1697 EDITION OF THE DICTIONNAIRE,

SUPPLEMENTED BY

THE 1720 EDITION of this latter edition included in the Dictionnaire only those additions and corrections made by Bayle himself, or found among his papers after his death. There are sixty-nine articles on English figures, two on Scottish noble houses, and two (which duplicate each other) on a Scottish city. T H E PUBLISHERS

Abbot, George 1 (1562-1633), archbishop of Canterbury: his difficulties with Laud and James I; the manner in which his enemies brought about his downfall; accidentally shot a keeper while hunting and was accused of being unfit to exercise the office of archbishop because of this "murder"; another individual, bearing the same name, lived in England in 1640 and published, in English, a paraphrase of Job and notes on the Psalms, but he is not to be confused with the archbishop. Abbot, Robert 2 (1560-1618), George Abbot's elder brother, became bishop of Salisbury in 1615, after serving as professor of theology: seems to have enjoyed the favor of James I; comparison between the two brothers; George was a more eloquent preacher than Robert; Robert more 1 2 Diet.,' pp. 7-8. Ibid., pp. 8-9.

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the savant, George more the business man; Robert rather cheerful, George more severe; Bayle also mentions a second Robert Abbot, a native of Cambridge, who became a minister in London and who published several books, and disagrees with the "Bibliotheque d'Oxford," which cites three persons by the name Robert Abbot. Aberdon,' Scottish city: a paragraph is devoted to this article in which the author explains that the city is called "Aberdeen" by the Scots; he contradicts Moreri, who denied the existence of this city, but said that there were two separate cities, New Aberdon and Old Aberdon; Bayle considers the city divided in half, the new portion and the old portion merely adjoining each other. · Abredon,4 Scottish city: the reader is referred to the article on Aberdon. Alabaster, William 5 (1567-1640), English Latin poet, scholar, and theologian: is another example of the converts to Catholicism who later returned to Protestantism; this led to his having many difficulties with Roman Catholics; Bayle emphasizes the fact that Alabaster's Latin verses were well received, particularly his Latin tragedy Roxana, 1632. Ales, Alexander* (1500-65), Scottish reformer and theologian: encountered so many difficulties in Scotland and England that he retired to Germany, where he was given a chair of theology; wrote many Latin works of dogmatic, polemical, and controversial nature. Amesius, William 7 (d. 1639), English-born professor of theology at Franeker: one of the theologians who treated cases of conscience with the greatest exactness; wrote against Arminians, against Bellarmine, and against the Socinians; appears to have espoused the cause of Puritanism. Ammonius, Andre 8 (1477-1517), who went to England at the beginning of the sixteenth century: a close friend of Erasmus, he lived, while in England, at the home of Thomas Morus (More); for a time, Henry VIII's secretary, but chiefly celebrated for his fine Latin poetry. Anglus, Thomas,® English priest, generally known by that name in France, although he also called himself Withe (his real name), Candidus, Albius, Bianchi, and Richworth: Bayle states that while he does not know Anglus's dates, he knows that he was still alive when Charles II was restored to the English throne; Bayle describes him as "un philosophe et un theologien heteroclite." Anselme 10 (1033-1109), archbishop of Canterbury, one of the most 3 Ibid., p. 34. ' Ibid., pp. 201-3. ' Ibid., pp. 274-76.

* Ibid., p. 46. * Ibid., p. 231.

5

Ibid., pp. 157-58. Ibid., pp. 246-48. 10 Diet.,' I, 141. First appeared in Diet *

8

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famous prelates of his century, died at the age of seventy-six while working on a treatise on the origin of the soul: Bayle explains the briefness of his article by referring the reader to Moreri's long account of Anselme. Bacon, Francis 1 1 (1561-1626), Grand Chancellor of England, was considered one of the greatest minds of his century: Bayle discusses the reception of his works by the public as well as details and titles of his most important books. Bacon, Roger 1 2 (ca. 1214-92), English philosopher and man of science: is discussed at length, particularly with respect to the stories current about his magical powers. Bayle explains that Bacon was suspected of magic probably because of his reputation as astrologer, chemist, and mathematician. Barclay, John I S (1582-1621), William Barclay's son, was a precocious genius whom the Jesuits attempted to attract: wrote several Latin commentaries and satires and seems to have caused his father difficulty with various authorities. Barclay, William" (1546-1608), Scottish jurist, studied law in France, quarreled with the Jesuits, went to London, where James would have given him a fine post, had he been willing to embrace the Anglican religion: detailed explanations about Moreri's error in having given 1609 as the date of Barclay's death; proof that it should have been 1605 (modern references give it as 1608). Barlow, Thomas," bishop of Lincoln in the reign of Charles II, taught theology at Oxford and, in his writings, professed himself against the papists: Bayle calls attention to the fact that Thomas Barlow is often confused with a William Barlow, who was bishop of Lincoln in the reign of King James and who wrote on behalf of the king. Barnes, John,18 English Benedictine monk, professed Catholicism all his life and worked unceasingly for the reformation of the Church from within: eventually unfrocked and sent to the prison of the Inquisition in Rome; his book containing arguments against mental reservations was published in Paris, in 1625, and his Catholico-Romanus pacificus in London, in 1690. Barnes, Robert," professor of theology and chaplain to Henry VIII, was sent by him, in 1535, to confer with Protestant theologians in Germany on the subject of divorce: wrote a book on the articles of faith and a " D i ' r t . , » pp. 429-30. " Ibid., pp. 466-67. 11 Ibid., pp. 482-84.

12 1s

Ibid., pp. 428-29. Ibid., p. 481

13 18

Ibid., pp. 467-72. Ibid., pp. 484-85.

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history of the popes; much of Bayle's information on Barnes was drawn from Burnet's History of the Reformation. Baron, Pierre, 1 ' professor of theology in the University of Cambridge, in the sixteenth century, and a Frenchman: in 1590, his dogmas, which were likened to those of the Pelagians, caused opposition to him; Whitaker, Tindall, Chatterton, Perkins, and others combated him, but did not mention him by name, because of their respect for his advanced age; finally, Whitaker came out openly against Baron; the matter was taken before Queen Elizabeth and the Archbishop of Canterbury, with the result that Whitaker was victorious and Baron was dismissed. Bedell, William 1 ' (1571-1642), bishop of Kilmore in Ireland, chaplain to Sir H. Wotton, English ambassador to Venice: in Ireland, where Bedell became bishop of Kilmore and Ardagh in 1629, he worked hard to convert the Catholics; believed that a translation of the Scriptures would help and he had one made; was also in favor of the union of Lutherans and Calvinists; in 1641, when Catholics massacred Protestants, he was spared, but upon refusing to give up refugees who had taken shelter in his home, he was forced to surrender, and died soon thereafter. Boleyn, Anne 20 (ca. 1507-36), second wife of Henry VIII, the subject of a long discussion: Bayle seems to have much the same opinion of her that present-day historians have established, namely, that her ambition to be Henry's queen was her great crime; also discusses her age, which he feels was usually concealed and that she was older than generally thought; many references are made to Burnet's History of the Reformation. Broughton, Hugues,21 theologian and author of many learned works, was strongly attached to the Anglican Church and bitterly condemned that of the Presbyterians: seems to have been particularly opposed to Theodore de Beze; his Harangue was addressed to the Genevans. Buchanan, George 22 (1506-82), one of the greatest Latin poets of the sixteenth century, was born in Scotland: one of his poems displeased the "Cordeliers"; Bayle asserts, however, that his Latin poems and prose were exceptional and that Moreri and Varillas made many errors in their accounts of him; many rumors were circulating about Buchanan's reputation, principally because of the enemies he had made in the ranks of the Catholics. 18

18 Diet.,1 I, 455-56. First appeared in Diet* Diet.,' pp. 523-27. 21 Ibid., pp. 613-17. Diet.,' I, 668-69. F ' r s t appeared in this edition. " Diet.,1 pp. 683-89. 20

176

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Camden, William 23 (born 1551), whom Baylc designates as one of the cleverest and most illustrious men of his century: is highly praised; a discussion of his background and of his painstaking work for ten years on Britannia (London, 1586) and his annals of England and Ireland, published in Latin, in 1615; was as famous for his virtues as for his knowledge. Cameron, John 24 (1579-1625), one of the most famous seventeenth54. 155 Life and Death of John, Earl of Rochester (Burnet), 108 Life of John Milton (Toland), 148, 150 Life of Mr. Bayle, The . . . , 78, 136 η "Ligue," formed to dethrone Henry IV "Ligueurs," 27 Limborch, Philip van, 119, 122 Literary Magazine, excerpts, 71, 79 ff. Literature, English, Bayle's influence on, 7, 10 Literature, French, influenced by Bayle, 7 Locke, John, 46, 56, 122; espousal of cause of toleration, 6ff.; tolerance limited in scope, 7, 1 1 7 , 155; relations with France and Holland, 1 1 0 , 125; relations with Bayle, 110-19; similarity of opinions to those of Bayle, 1 1 1 ; controversy with Stillingfleet, bishop of Worcester, 1 1 3 ; anaoyed at prefix of "doctor" to his name; going about bareheaded; quoted, 1 1 ; ; and the Cartesians, 1 1 6 ; influenced by Bayle on subject of tolerance, 1 1 8 ; avoidance of mention of Bayle; French influence on, 1 1 9 ; Education of Children, 1 1 2 ; translated by Pierre Coste, 1 1 3 ; Epistola de tolerantia, h i , 1 1 8 ; Essay on Human Understanding, 1 1 2 , 1 1 3 , 114, 1 1 7 ; Para-

phrase sur I'Epitre aux Galates, 1 1 9 ; Reasonableness of Christ as Delivered in the Scriptures translated by Coste, 1 1 7 ; Treatise on the Origin of Civil Government, 112 Louis XIV, 40 Macrobius, Ambrosius Theodosius, 81 η Magneville,—, 54 Maimbourg, Louis, 13 ff., History of Calvinism, 74 Mandeville, Bernard de, Fable of the Bees, 8, 139; offer to burn book, 142; relations with Bayle, 139 ff., 154; Free Thoughts on Religion... 139; excerpts, 1 4 1 , 143; acknowledges indebtedness to Bayle, 141 Masham, Lady, 47 Maundi,—, 48 Mazarin, Hortense Mancini, Duchess of, 42 Memoirs of Literature, excerpt, 74 Merlin, Father, Dissertation sur la deesse Flora, 79 Method to Learn Physic, A (Boerhaave), 68; excerpt, 69 Milton, John, Toland's Life, 148, 150 Miremont,—55 Miscellaneous Reflections, Occasioned by the Comet which appeared in December, 1680, see Bayle: works: Pensees diverses Miscellaneous Worlds of Mr. John Toland (Desmaizeaux), excerpts, 148 ff. Molesworth, Robert, Viscount, 54, 148 Montagu, Charles, see Halifax, Earl of Montaigne, Michel Eyquem de, 1 1 9 Montesquieu, Baron de la Brede et de, 120 η Monthermer, Lord, 138 Monthly Miscellany, 65; excerpt, 66 Moreri, Louis, 8; Le Grand dictionnaire historique, 72 n, 1 3 1 ; the first biographical and critical work, 154 Motteux, Peter (Pierre Antoine), 50, 65 New Mathematical Dictionary, A, 67 New Memoirs of Literature, excerpt, 67, 68, 69, 92 News, Bayle at center of international market for, 2; thirst for, 3 Nicole, Pierre, 85 η Nouvelles de la republique des lettres, see Bayle: works (Euvres diverses (Bayle), 9, 10, 34, 49, 95; English references in, 157 ff.

INDEX Ormonde, J a m a Butler, D u k e of, 41 Outrage des savants — 48 Oxford Catalogue, 37 Pacts, Adrian van, 4, 136 Paget, William, Baron, 54 Papin, Isaac, persecuted by Jurieu, 107 Paraphrase sur I'Epitre aux Galates (Locke), 119 Parnell, Thomas, 61 Peace project ("Projet de paix") between France and T h e United Provinces, 103, 109 Pembroke, Count, 134 Pensees diverses sur la comhe de 1680, see Bayle: works Periodicals, English, influenced by French refugees, 10; and Bayle, 62-9;, 152, 153; indebtedness to Bayle's Nouvelles and other French sources, 71 Perrens, F. T., quoted, 155 Pessimism, of Bayle, 7, 9; of Fontenelle, 7 Ρ faff, Christoph-Mathäus, 67 Philosopher of Rotterdam, see Bayle, Pierre Politics, see Religion and politics Pope, Alexander, 69; admiration of Bayle's work, 60 Prejudice, war on, see Tolerance Presbyterians contribute to religious problems of England, 25, 26 Present State of the Republic of Letters, excerpt, 69 Prestet, Jean, 32 "Projet de paix," see Peace project Propaganda purpose of Encyclopedic, 8 Protestant Academy of Sedan, Bayle professor at, 4, 39, 66 Protestants, forced conversions to Catholicism, 6, 19; controversies with Catholics, 12; in France, and Catholics in England, contrasted, 14; English, analogy between French Catholics and, 21 ff.; tendency to create many sects, 25; Bayle shows inconsistency of doctrines, 29 ff.; Bayle defender of cause of, in Holland, 4 ; ; position weakened by Bayle's attacks, 84; refugees, see Refugees Pujolas, — , 99 Pyrrhonism, 21, 69, 93 Rapin, Paul de, 19 Reasonableness of Christ as Delivered in the Scriptures (Locke), tr. by Coste, 1 1 7

251

Reflections on the Comet in 1680 (Bayle), 71 "Reflexions sur la decision de 1'incompatibilite du papisme avec la couronne" (Bayle), 29 Reformation in England, motive, 21, 101 Refugees, Holland a rendezvous for, 2, 63,

'53 Refugees, English: in Holland, n o , 120, welcomed by Furly, 1 1 4 Refugees, French: in Holland, 2, 4, 39, 84; Bayle's correspondence with, 10, 152; influence, 1 1 , 12; in England, 12 ff., 49; Bayle's relations with refugees in England, 39-61; contributions to English intellectual life, 40; under authority of Jurieu in Holland, 84 Refutation des critiques de Μ. Bayle sur St Augustin, 69, 70 Religion, State, changed in England, 16; Catholics could do harm to, 20 Religion and politics inextricably mingled, 12 Religious controversies, 2 1 ; in England, 39; see also Bayle: controversies Religious tolerance, see Tolerance Remarks upon a Late Bool( Entitled The Fable of the Bees... ( L a w ) , excerpts, 139 ff. "Remarques sur certaines lois de cc royaume" (Bayle), 15 Renaudot, Theophraste, 55, 137; founder of Gazette de France, 62 Reponse aux questions .d'un provincial (Bayle), 30, 43, 82, 108, 112 Reponse d'un nouveau converti ä la lettre d'un refugie (Bayle), 20 Revocation of the Edict of Nantes, 23; French Huguenots exiled after, 12 Revolution, French, Bayle's ideas prepare way for, 155 Rival, Pierre, 49 Roche, Michel de la, 10; engaged to translate part of Dictionnaire, 49, 50 Romney, Henry Sidney, Earl of, 65 Rosemond, Jean-Baptiste de, translations of Bishop Burnet's works, 18, 34 Rotterdam, Bayle called to teach in, 4; professor of philosophy at, 66; English refugees in, 114 Rousseau, Jean-Jacques, 133 Royal Dublin Society, and Bayle, 97, 109, 153

252

INDEX

Royal Society of England, and Baylc, 96, 97. 109, 153 St Albans, Henry Jermyn, Earl of, 41 Saint-Evremond, Charles de Marguetel de Saint-Denis, and Bayle, 41-42, 57, 137; literary club which centered in, 5 ; St. Luke as authority for forced conversion of Protestants, 6, 19 Sallo, Denis de, 71 Sartre, —, 51 Scheurleer, —, 94 Schömberg, Frederick Herman, Duke of, 50 Science, Bayle's contribution to, 96 ff. Scriptorum ecclesiasticorum historia litterana (Cave), 33 Sedan, Protestant Academy of, Bayle a professor of philosophy at, 4, 39, 66 Shaftesbury, Anthony Ashley Cooper, 3d Earl of; intercession saved Bayle from jail, 52, 128; relations with Locke, n ; , 118, 1 1 9 ; in Holland as Lord Ashley, 1 2 1 ff.; relations with Bayle, 120 ff.; with Desmaizcaux and Bayle, 123 ff.; quoted, 123, 125, 126; demands upon Bayle; desire to return favors, 127; tributes to Bayle, 130, 131 ff.; frequent disagreement with him, 1 3 1 ; Bayle's influence on thought of; share in return of Bayle's ideas to France; Characteristics, 133 Shaftesbury, 4th Earl of, quoted, 121 ff. Sheffield, John, see Buckingham, John Sheffield, Duke of Shrewsbury, Charles Talbot, Duke of, 137 Sidney, Henry, see Romney, Earl of Skepticism, 7, 92 ff., Fable of the Bees founded on, 8; modern, traced to Bayle, »55 Sloane, Sir Hans, and Bayle, 100 Smith, Edward, 54, 97 Smith, Thomas, 34 Socinians, 1 1 7 Socinus, Laelius, 89 η Sovereignty, Locke's theory of, 1 1 2 Spectator, excerpt, 64 η Spencer, Charles, see Sunderland, Earl of Stair, Viscount de, see Dalrymple, Sir James Steele, Sir Richard, 58 Stephen, Leslie, quoted, 133 Stevin, Simon, 99 η Stillingfleet, Edward, Bishop, attack upon Locke in his Vindication of the Doctrine of the Trinity, 1 1 3

Sunderland, Charles Spencer, Earl of, 57; accusation against Bayle, 120; belief that Bayle was dangerous to England's safety, 128 Superstition, 92 Supremacy, Act of, 20 η Swift, Jonathan, interest in French; owned work by Bayle, 60 Sylvestre, Pierre, 46, 55, 100, 101, 137, his advice to Bayle, 138 Systeme de l'Eglise (Jurieu), 85 Talbot, Charles, see Shrewsbury, Duke of Teatro britannico, II (Leti), 17, 40, 41 Theological history, Bayle's knowledge of, 8 Thoinard, Nicolas, n o Timon of Athens, 69 Toland, John, 55; relations with Bayle, 148 ff.; Christianity Not Mysterious; Life of John Milton, 148, 150; Miscellaneous Works, 151 Tolerance, protagonists of, 6, 7; of Locke, 6ff., 1 1 7 ; of Roman Empire toward early Christians, 16; see also Bayle: tolerance Tonson, Jacob, 49, 58, 60; desire to translate Dictionnaire, 59 Treatise of Scepticism in Point of History, A, review, 92 Treatise on the Origin of Civil Government (Locke), 1 1 2 Trumbull, William, 137 Truth, difficult to find, 8, 9 Universal Historical Bibliotheque, 64 Usserius, James, Versions de l'Ecriture en langue vulgaire, 33 Vaillant, —, 44 Varillas, Antoine, History of the Revolutions .. .in Europe in Matters of Religion, 102 f. Vassor, Michel le, quoted, 137 Versions de l'Ecriture en langue vulgäre (Usserius), 33 Vie de Μ. Bayle, La (Desmaizcaux), 78, 136 η Villiers, George, see Buckingham, George Villiers, Duke of Vindication of the Doctrine of the Trinity (Stillingflect), 1 1 3 Voltaire, Francois Marie Arouet de, Lettres philosophiques on Lettres angfaises, 3; use of Bayle's ideas, 133, 138, 155

INDEX Vossius, Gerbard Johann, 33, 80 Wagstaffe, —, attack upon Baylc, 149 Walcf, Baron de, 13s Wallis, John, 32 Walloon and French churches united, 40 Walsingham, —, Free Briton, 71 Warburton, William, 133 War of the Palatinate, 50 η

253

William ΙΠ (William of Orange), 3, 50, >03; enmity toward Bayle, 52, 104; Bayle accused of antagonism toward, 106 Willoughby, Francis, De historia piscium, 97 Wycherly, William, 61

York, Duke of, 26, 28 Young, Patrick, 57