A Short History of Freethought Ancient and Modern, Volume...

149 Perrens, Les Libertins, p. 43; Patin, Lettres, ed. Reveillé-Parise, 1846, i, 210. ↑

150 Wriothesley’s Chronicle (Camden Society, 1875), pp. 107–108. ↑

151 Nodier, quoted by Bibliophile Jacob in ed. of Cymbalum Mundi, as cited, p. xviii. ↑

152 Cp. Brantome, Des dames illustres, Œuvres, ed. 1838, ii, 186. ↑

153 Bayle, Dictionnaire, art. Marguerite de Navarre (the First), notes F and G. ↑

154 Bayle, note N. Cp. Nodier, as cited, p. xix, as to the collaboration of Desperiers and others. ↑

155 Bayle, art. Ronsard, note D. ↑

156 Garasse, La Doctrine Curieuse des Beaux Esprits de ce Temps, 1623, pp. 126–27. Ronsard replied to the charge in his poem, Des misères du temps. ↑

157 Bayle, art. Ronsard, note O. Cp. Perrens, Les Libertins, p. 43. ↑

158 MS. 1588. First printed in 1841 by Guhrauer, again in 1857 by L. Noack. ↑

159 As before noted, he was one of the first to use the word. Cp. Lechler, Geschichte des englischen Deismus, pp. 31, 455, notes. ↑

160 Bayle, art. Bodin, note O. Cp. Renan, Averroès, 3e édit. p. 424; and the Lettres de Gui Patin, iii, 679 (letter of 27 juillet, 1668), cited by Perrens, Les Libertins, p. 43. Leibnitz, in an early letter to Jac. Thomasius, speaks of the MS. of the Colloquium, then in circulation, as proving its writer to be “the professed enemy of the Christian religion,” adding: “Vanini’s dialogues are a trifle in comparison.” (Philosophische Schriften, ed. Gerhardt, i, 26; Martineau, Study of Spinoza, p. 77.) Carriere, however, notes (Weltanschauung, p. 317) that in later years Leibnitz learned to prize Bodin’s treatise highly. ↑

161 Cp. Lecky, Rationalism in Europe, i, 66, 87–91. In the République too he has a chapter on astrology, to which he leans somewhat. ↑

162République, Liv. iv, ch. ii. ↑

163Id. Liv. iv, ch. vii. “Bodin in this sophistry was undoubtedly insincere” (Hallam, Lit. of Europe, ii, 159). ↑

164 Cp. Perrens, Les Libertins. p. 43. ↑

165 Cp. Villemain, Vie de L’Hopital, in Études de l’hist. moderne, 1846. pp. 363–68, 428. ↑

166 Buckle (3-vol. ed. ii, 10; 1-vol. ed. p. 291) errs in representing L’Hopital as the only statesman of the time who dreamt of toleration. It is to be noted, on the other hand, that the Huguenots themselves protested against any toleration of atheists or Anabaptists; and even the reputed freethinker Gabriel Naudé, writing his Science des Princes, ou Considérations politiques sur les Coups d’état, in 1639, defended the massacre on political grounds (Owen, Skeptics of the French Renaissance, p. 470, note). Bodin implicitly execrated it. Cp. Hallam, Lit. of Europe, ii, 162. ↑

167 Villemain, p. 429. ↑

168 Garasse, Doctrine Curieuse, pp. 125~26; Mémoires de Garasse, ed. Ch. Nisard, 1860, pp. 77–78; Perrens, p. 43. ↑

169 Bibliophile Jacob, Introd. to Beroalde de Verville. ↑

170 Estienne’s full title is: L’Introduction au traité de la conformité des merveilles, anciennes avec les modernes: ou, Traité préparatif à l’Apologie pour Hérodote. ↑

171Apologie pour Hérodote, ed. 1607, pp. 97, 249 (liv. i, chs. xiv, xviii.)Cymbalum Mundi, ed. Bibliophile Jacob, pp. xx, 13. ↑

172 The index was specially framed to call attention to these items. The entry, “Fables des dieux des payens cousines germaines des legendes des saints,” is typical. ↑

173 Bayle, Dictionnaire, art. Castalion; Hallam, Lit. of Europe, ii, 81; Lecky, Rationalism in Europe, ii, 46–49. Hallam finds Castalio’s letter to the Duke of Wirtemberg “cautious”; but Lecky quotes some strong expressions from what he describes as the preface of Martin Bellius (Castalio’s pseudonym) to Cluten’s De Haereticis persequendis, ed. 1610. Castalio died in 1563. As to his translations from the Bible, see Bayle’s note. ↑

174 Hallam, ii, 83; McCrie, Reformation in Italy, ed. 1856, p. 231. ↑

175 Even Stähelin (Johannes Calvin, ii, 303) condemns Calvin’s action and tone towards Castalio, though he makes the significant remark that the latter “treated the Bible pretty much as any other book.” ↑

176 Hatch, Hibbert Lectures, p. 169. ↑

177 Burckhardt, p. 195. ↑

178 Prof. Fortunat Strowski, Histoire du sentiment religieux en France au 17e siècle, Ptie i, De Montaigne à Pascal, 1907, pp. 19–23. ↑

179 “Du Vair ne songe pas au Médiateur; s’il y a dans son traité des allusions à Notre Seigneur, le nom de Jésus-Christ ne s’y trouve, je crois bien, pas une fois. Il songe encore moins aux pieux adjuvants qui excitent l’imagination; pas un mot de l’invocation des saints, pas un mot des sacrements” (Strowski, as cited, p. 78). ↑

180 Cp. Prof. Thorold Rogers, Economic Interpretation of History, p. 83. ↑

181 In 1387 the Lollards were denounced under that name by the Bishop of Worcester as “eternally damned sons of Antichrist.” ↑

182 See the Repressor, Babington’s ed. in the Rolls Series, 1860, Part ii. ↑

183 Hook, Lives of the Archbishops (Life of Bourchier), 1867, v, 294–306. ↑

184 He repels, e.g., Wiclif’s argument that a priest’s misconduct sufficed to destroy his right to his endowments. Repressor, Babington’s ed. as cited, ii, 413. ↑

185 Hook, as cited, v, 309. ↑

186 Gardiner, Student’s History, p. 330. Cp. Green, ch. vi, § i, 2, pp. 267, 275; Stubbs Const. Hist., iii, 631–33. ↑

187 Cp. Pauli, Pictures of Old England, Eng. tr. Routledge’s rep. pp. 332–36. ↑

188 Pauli, p. 332. ↑