Avignon, Niel, 2 vols., 12mo.
13. 1803, Mangold, F. X. von, Unumstossliche Widerlegung des Materialismus gegen den Verfasser des _Systems der Natur_. Augsburg, 1803.
Of these and other refutations of materialism such as Saint-Martin’s _Des erreurs et de la vérité_, Dupont de Nemours’ _Philosophie de l’univers_, Delisles de Sales’ _Philosophie de la nature_, etc., which are not directed explicitly against the _Système de la Nature_, the works of Voltaire and Frederick the Great are the most interesting but by no means the most serious or convincing. Morley finds Voltaire very weak and much beside the point, especially in his discussion of order and disorder in nature which Holbach had denied. Voltaire’s argument is that there must be an intelligent motor or cause behind nature (p. 7). This is God (p. 8). He admits at the outset that all systems are mere dreams but he continues to insist with a dogmatism equal to Holbach’s on the validity of his dream. He repeatedly asserts without foundation that Holbach’s system is based on the false experiment of Needham (pp. 5, 6), and even goes so far as to ridicule the evolutionary hypothesis altogether (p. 6). He speaks of the necessity of a belief in God, by a kind of natural logic. God and matter exist in the nature of things, “Tout nous announce un Être suprême, rien ne nous dit ce qu’il est.” God himself seems to be a kind of fatalistic necessity. “C’est ce que vous appellerez Nature et c’est ce que j’appelle Dieu.” At the end he shifts the argument from the base of necessity to that of utility. Which is the more consoling doctrine? If the idea of God has prevented ten crimes I hold that the entire world should embrace it (p. 27). As Morley has said, such arguments could scarcely have convinced Voltaire himself.
Frederick was surprised that Voltaire and D’Alembert had found anything good in the book. His refutation was more methodical than that of Voltaire, who called it a “homage to the Divinity” but wrote to D’Alembert that it was written in the style of a notary. Two other refutations emanating from the Academy of Berlin were those of Castillon and Holland. The first of these is a very heavy and learned work, formidable and forbidding in its logic. Castillon reduces Holbach’s propositions to three. The self-existence of matter, the essential relation of movement to it, and the possibility of deriving everything from it or some mode of it. Castillon concludes after five hundred pages of reasoning that matter is contingent, movement not inherent in it, and that purely spiritual beings exist in independence of it. Hence the _Système de la Nature_ is a “long and wicked error.” Holland’s is a still more serious work, which the Sorbonne recommended strongly as an antidote against Holbach’s _Système_ which it qualified as “une malheureuse production que notre siècle doit rougir d’avoir enfantée.” But when it was discovered that Holland was a Protestant his work was condemned forthwith, Jan. 17, 1773.
Bergier’s refutation is interesting as an attack from a churchman of extraordinary keenness and insight into the progress of the new philosophy. In the _Système de la Nature_ he recognized the hand of the author of _La Contagion sacrée_ and the _Essai sur les préjugés_ and dealt with it as he did the _Christianisme dévoilé_. Buzonniere, Rochfort and Fangouse are milder and more naive in their demonstrations and their works are of no weight or interest. _L’Impie démasqué_ is a brutal work which qualifies Holbach as a “vile apostle of vice and crime,” and the _Système de la Nature_ as the most impudent treatise on atheism that has yet dishonored the globe–one which covers the century with shame and will be the scandal of future generations.
The work of Paulian is of a different sort. Coming comparatively late, it attempted to review the hostile opinions of many years and then mass them in an overwhelming final attack on the _Système de la Nature_. To this end Paulian rewrites the entire book chapter by chapter, giving the “true version.” He then reviews Holland’s outline and Bergier’s comments, together with seven articles directed explicitly against the _Système de la Nature_ in such works as the _Lettres Helviennes_, of Abbé Barruel, _Dict. des Philosophes_, _Dict. anti-philosophe_, his own _Dict. théologique_, etc., besides many other writings against the new philosophy in general. He then reviews articles by members of the philosophic school against materialism and then goes back to Holbach’s sources, Diderot, Bayle, Spinoza, Lucretius, Epicurus, etc. The work is not scholarly but comprehensive and evidently discouraged further formal refutations.
The _Système de la Nature_ had many critics in the stormy days that followed 1789. Delisle de Sales found it a monstrosity–a _fratras_; La Harpe called it an infamous book, “un amas de bêtises qu’on ose appeler philosophie, inconcevables inepties, un immense échafaudage de mensonge et d’invective”; M. Villemain is much more calm and fair; Lord Brougham, like Damiron, Buzonnière, and many others, found it seductive but full of false reasoning; Lerminier was so severe that St.-Beuve was moved to defend Holbach against him. Samuel Wilkinson, the English translator of 1820, is one of the few whose criticism is at all favorable. Holbach has always appealed to a certain type of radical mind and his translators and editors have generally been men who were often over-enthusiastic. For example, Mr. Wilkinson says of the _Système de la Nature_, [64:15] “No work, ancient or modern, has surpassed it in the eloquence and sublimity of its language or in the facility with which it treats the most abstruse and difficult subjects. It is without exception the boldest effort the human mind has yet produced in the investigation of Morals and Theology. The republic of letters has never produced another author whose pen was so well calculated to emancipate mankind from all those trammels with which the nurse, the school master, and the priest have successively locked up their noblest faculties, before they were capable of reasoning and judging for themselves.”
It seems unnecessary to analyze the _Système de la Nature_. This has been done by Damiron, Soury, Fabre, Lange, Morley, the historians of philosophy, and encyclopaedists; and the book itself is easily available in the larger libraries. The substance of Holbach’s philosophy is susceptible of clearer treatment apart from it or any one of his books, although it permeates all of them.
M. Jules Soury has said, in describing a certain type of mind: “Il est d’heureux esprits, des âmes fortes et saines, que n’effraie point le silence éternel des espaces infinis où s’anéantissait la raison de Pascal. Naïves et robustes natures, mâles et vigoureux penseurs, qui gardent toute la vie quelque chose des dons charmants de la jeunesse et de l’enfance même, une foi vive dans le témoinage immédiat de nos sens et de notre conscience, une humeur alerte, toute de joyeuse ardeur, et comme une intrépidité d’esprit que rien n’arrête. Pour eux tout est clair et uni; ou à peu près, et là où ils soupçonnent quelque bas-bond insondable, ils se détournent et poursuivent fièrement leur chemin. Comme cet Epicurien dont parle Cicéron au commencement du _De natura deorum_, ils ont toujours l’air de sortir de l’assemblée des dieux et de descendre des intermondes d’Epicure.”
Such was Holbach. His philosophy is based on the child-like assumption that things are as they seem, provided they are observed with sufficient care by a sufficient number of people. This brings us at once to the very heart of Holbach’s method which was experimental and inductive to the last degree. Holbach was nourished on what might be called scientific rather than philosophical traditions. As M. Tourneux has pointed out, he had been a serious student of the natural sciences, especially those connected with the constitution of the earth. These studies led him to see the disparity between certain accepted and traditional cosmologies and a scientific interpretation of the terrestrial globe and the forms of life which flourish upon it. Finding the supposed sacred and infallible records untrustworthy in one regard, he began to question their veracity at other points. Being of a critical frame of mind, he took the records rather more literally than a sympathetic, allegorical apologist would have done, although it cannot be said that he used much historical insight. After having studied the sacred texts for purposes of writing or having translated other men’s studies on Moses, David, the Prophets, Jesus, Paul, the Christian theologians and saints, miracles, etc., he concluded that these accounts were untrustworthy and mendacious. He knew ancient and modern philosophy and found in the greater part of it an unwarranted romantic or theological trend which his scientific training had caused him to suspect. It must be admitted that however false or illogical Holbach’s conclusions may be considered, he was by no means ignorant of the subjects he chose to treat, as some of his detractors would have one believe. His theory of knowledge was that of Locke and Condillac, and on this foundation he built up his system of scientific naturalism and dogmatic atheism.
His initial assumption is, as has been suggested, that experience (application réitérée des sens) and reason are trustworthy guides to knowledge. By them we become conscious of an external objective world, of which sentient beings themselves are a part, from which they receive impressions through their sense organs. These myriad impressions when compared and reflected upon form reasoned knowledge or truth, provided they are substantiated by repeated experiences carefully made. That is, an idea is said to be true when it conforms perfectly with the actual external object. This is possible unless one’s senses are defective, or one’s judgment vitiated by emotion and passion.
Holbach’s contention is that if one applies experience and reason to the external universe, or nature, “ce vaste assemblage de tout ce qui existe”; it reveals a _single objective reality_, i. e., _matter_, which is in itself essentially active or in a state of motion.
From matter in motion are derived all the phenomena that strike our senses. All is matter or a function of it. Matter, then, is not an effect, but a cause. It is not caused; it is from eternity and of necessity. The cardinal point in Holbach’s philosophy is an inexorable materialistic necessity. Nothing, then, is exempt from the laws of physics and chemistry. Inorganic substance and organic life fall into the same category. Man himself with all his differentiated faculties is but a function of matter and motion in extraordinary complex and involved relations. Man’s imputation to himself of free will and unending consciousness apart from his machine is an idle tale built on his desires, not on his experiences nor his knowledge of nature. This imputation of a will or soul to nature, independent of it or in any sense above it, is a still more idle one derived from his renunciation of the witness of his senses and his following after the phantoms of his imagination. It is ignorance or disregard of nature then that has given rise to supernatural ideas that have “no correspondence with true sight,” or, as Holbach expressed it, have no counterpart in the external object. In other words, theology, or poetry about God, as Petrarch said, is ignorance of natural causes reduced to a system.
Man is a purely natural or physical being, like a tree or a stone. His so-called spiritual nature (l’homme moral) is merely a phase of his physical nature considered under a special aspect. He is all matter in motion, and when that ceases to function in a particular way, called life, he ceases to be as a conscious entity. He is so organized, however that his chief desires are to survive and render his existence happy. By happiness Holbach means the presence of pleasure and the absence of pain. In all his activity, then, man will seek pleasure and avoid pain. The chief cause of man’s misery or lack of well being is his ignorance of the powers and possibilities of his own nature and the Universal Nature. All he needs is to ascertain his place in nature and adjust himself to it. From the beginning of his career he has been the dupe of false ideas, especially those connected with supernatural powers, on whom he supposed he was dependent. But, if ignorance of nature gave birth to the Gods, knowledge of nature is calculated to destroy them and the evils resulting from them, the introduction of theistic ideas into politics and morals. In a word, the truth, that is, _correct ideas of nature_ is the one thing needful to the happiness and well-being of man.
The application of these principles to the given situation in France in 1770 would obviously have produced unwelcome results. Holbach’s theory was that religion was worse than useless in that it had inculcated false and pernicious ideas in politics and morals. He would do away completely with it in the interest of putting these sciences on a natural basis. This basis is self-interest, or man’s inevitable inclination toward survival and the highest degree of well-being, “L’objet de la morale est de faire connaître aux hommes que leur plus grand intérêt exige qu’ils pratiquent la vertu; le but du gouvernement doit être de la leur faire pratiquer.”
Government then assumes the functions of moral restraint formally delegated to religion; and punishments render virtue attractive and vice repugnant. Holbach’s theory of social organization is practically that of Aristotle. Men combine in order to increase the store of individual well-being, to live the good life. If those to whom society has delegated sovereignty abuse their power, society has the right to take it from them. Sovereignty is merely an agent for the diffusion of truth and the maintenance of virtue, which are the prerequisites of social and individual well-being. The technique of progress is enlightenment and good laws.
Nothing could be clearer or simpler than Holbach’s system. As Diderot so truly said, he will not be quoted on both sides of any question. His uncompromising atheism is the very heart and core of his system and clarifies the whole situation. All supernatural ideas are to be abandoned. Experience and reason are once for all made supreme, and henceforth refuse to share their throne or abdicate in favor of faith. Holbach’s aim was as he said to bring man back to nature and render reason dear to him. “Il est tempts que cette raison injustement dégradée quitte un ton pusillamine qui la rendront complice du mensonge et du délire.”
If reason is to rule, the usurper, religion, must be ejected; hence atheism was fundamental to his entire system. He did not suppose by any means that it would become a popular faith, because it presupposed too much learning and reflection, but it seemed to him the necessary weapon of a reforming party at that time. He defines an atheist as follows: “C’est un homme, qui détruit des chimères nuisibles au genre humain, pour ramener les hommes à la nature, à l’expérience, à la raison. C’est un penseur qui, ayant médité la matière, ses propriétés et ses façons d’agir, n’a pas besoin, pour expliquer les phénomènes de l’univers et les opérations de la nature, d’imaginer des puissances idéales, des intelligences imaginaires, des êtres de raison; qui loin de faire mieux connaître cette nature, ne font que la rendre capricieuse, inexplicable, et méconnaissable, inutile au bonheur des hommes.”
APPENDIX
HOLBACH’S CORRESPONDENCE
The following letters of Holbach are extant:
Holbach to Hume, Aug. 23, 1763.
Holbach to Hume, Mar. 16, 1766.
Holbach to Hume, July 7, 1766.
Holbach to Hume, Aug. 18, 1766.
Holbach to Hume, Sept. 7, 1766.
These were printed in Hume’s _Private Correspondence_, London, 1820, pp. 252-263, and deal largely with Hume’s quarrel with Rousseau.
Holbach to Garrick, June 16, 1765.
Holbach to Garrick, Feb. 9, 1766.
These two letters are in manuscript in Lansdowne House, Coll. Forster, and were published by F. A. Hedgcock, _David Garrick et ses amis français_. Paris, 1911, pp. 251-253.
Holbach to Wilkes, Aug., 1746, 9 (Brit. Mus. Mss., Vol. 30867, p. 14). Holbach to Wilkes, Dec. 10, 1746 (Brit. Mus. Mss., Vol. 30867, p. 18). Holbach to Wilkes, May 22, 1766 (Brit. Mus. Mss., Vol. 30869, p. 39) Holbach to Wilkes, Nov. 9, 1766 (Brit. Mus. Mss., Vol. 30869, p. 81). Holbach to Wilkes, Dec. 10, 1767 (Brit. Mus. Mss., Vol. 30869, p. 173). Holbach to Wilkes, July 17, 1768 (Brit. Mus. Mss., Vol. 30870, p. 59). Holbach to Wilkes, Mar. 19, 1770 (Brit. Mus. Mss., Vol. 30871, p. 16). Holbach to Wilkes, April 27, 1775, 9 (Wilkes, _Correspondence_, London, 1804, Vol. IV, p. 176).
The first seven of these letters are published for the first time in the present volume, pp. 6-11 and pp. 75-80.
Holbach to Galiani, Aug. 11, 1769 (_Critica_, Vol. I, pp. 488 sq.).
Galiani to Holbach, April 7, 1770 (Galiani, _Correspondence_, Paris, 1890, Vol. I, p. 92).
Galiani to Holbach, July 21, 1770 (Galiani, _Correspondence_, Paris, 1890, Vol. I, p. 199).
Holbach to Galiani, Aug. 25, 1770 (_Critica_, Vol. I, p. 489).
There are references to other letters in _Critica_ which I have not been able to find.
Holbach to Beccaria, Mar. 15, 1767, published by M. Landry _Beccaria, Scritte e lettre inediti_, 1910, p. 146.
Holbach to Malesherbes, April 6, 1761 (hitherto unpublished). See present volume, p. 30.
HOLBACH TO HUME
(Hume, Private Correspondence, London, 1820, pp. 252-263) PARIS, the 23rd. of August, 1763
_Sir,_–
I have received with the deepest sense of gratitude your very kind and obliging letter of the 8th. inst: favors of great men ought to give pride to those that have at least the merit of setting the value that is due upon them. This is my case with you, sir; the reading of your valuable works has not only inspired me with the strongest admiration for your genius and amiable parts, but gave me the highest idea of your person and the strongest desire of getting acquainted with one of the greatest philosophers of my age, and of the best friend to mankind. These sentiments have emboldened me to send formally, though unknown to you, the work you are mentioning to me. I thought you were the best to judge of such a performance, and I took only the liberty of giving a hint of my desires, in case it should meet with your approbation, nor was I surprized, or presumed to be displeased, at seeing my wishes disappointed. The reasons appeared very obvious to me; not withstanding the British liberty, I conceived there were limits even to it. However, my late friend’s book has appeared since and there is even an edition of it lately done in England: I believe it will be relished by the friends of truth, who like to see vulgar errors struck at the root. This has been your continued task, sir; and you deserve for it the praises of all sincere wellwishers of humanity: give me leave to rank myself among them, and express to you, by this opportunity you have been so kind as to give me, the fervent desire we have to see you in this country. Messrs. Stuart, Dempster, Fordyce, who are so good as to favor me with their company, have given me some hopes of seeing you in this metropolis, where you have so many admirers as readers, and as many sincere friends as there are disciples of philosophy. I don’t doubt but my good friend M. Helvétius will join in our wishes, and prevail upon you to come over. I assure you, sir, you won’t perceive much the change of the country, for all countries are alike for people that have the same minds.
I am, with the greatest veneration and esteem, sir, your most obedient and most humble servant.
D’HOLBACH.
Rue Royale, butte St. Roch, à Paris.
HOLBACH To GARRICK
(Coll. Forster, Vol. XXI; pub., Hedgcock, p. 253) PARIS, Feb ye 9th, 1766.
I received, my very Dear Sir, with a great deal of pleasure, your agreeable letter of ye 24th of January, but was very sorry to hear that you are inlisted in the numerous troup of _gouty_ people. Tho’ I have myself the honour of being of that tribe I dont desire my friends should enter into the same corporation. I am particularly griev’d to see you among the invalids for you have, more than any other, occasion for the free use of your limbs. However, don’t be cross and peevish for that would be only increasing you distemper; and I charge you especially of not scolding that admirable lady Mrs Garrick, whose sweetness of temper and care must be a great comfort in your circumstances. I beg leave to present her with my respects and ye compliments of my wife, that has enjoyed but an indifferent state of health, owing to the severity of the winter. Mr and Made Helvetius desire you both their best wishes and so do all your friends, for whom I can answer that every one of them keeps a kind remembrance of your valuable persons. Dr. Gem thinks you’ll do very well to go to Bath, but his opinion is that a thin diet would be more serviceable to you than anything else; believe he is in the right. Abbé Morellet pays many thanks for the answers to his queries, but complains of their shortness and laconism; however it is not your fault. He is glad to hear you have receiv’d his translation of Beccaria’s book, _Des délits et des peines_ and the compliments of our friend Dr Gatti to whom I gave your direction before he went to London. Our friend Suard has entered his neck into the matrimonial halter; we are all of us very sorry for it for we know that nothing combin’d with love, will at last make nothing at all.
I was not much surpris’d at the particulars you are pleas’d to mention about Rousseau. According to the thorough knowledge I have had of him I look on that man as a mere philosophical quack, full of affectation, of pride, of oddities and even villainies; the work he is going to publish justifies the last imputation. Is his memory so short as to forget that Mr Grimm, for those 9 years past, has taken care of the mother of his wench or _gouvernante_ whom he left to starve here after having debauch’d her daughter and having got her 3 or 4 times with child. That great philosopher should remember that Mr. Grimm has in his hands letters under his own hand-writing that prove him the most ungrateful dogg in the world. During his last stay in Paris he made some attempts to see Mr Diderot, and being refused that favor, he pretended that Diderot endeavoured to see him, but that himself had refused peremptorily to comply with his request. I hope these particulars will suffice to let you know what you are to think of that illustrious man. I send you here a copy of a letter supposed to come from the King of Prussia, but done by Mr Horace Walpole, whereby you’ll see that gentleman has found out his true character. But enough of that rascal who deserves not to be in Mr Hume’s company but rather among the bears, if there are any in the mountains of Wales.
I am surprized you have not receiv’d yet the _Encyclopédie_, for a great number of copies have been sent over already to England unless you have left your subscription here, where hitherto not one copy has been delivered for prudent reasons.
We have had in the French Comedy a new play called _Le Philosophie sans le savoir_ done and acted in a new stile, quite natural and moving: it has a prodigious success and deserves it extremely well. Marmontel will give us very soon upon the Italian stage his comical opera of _La Bergère des Alpes_. I hope it will prove very agreeable to the Publick, having been very much delighted by the rehearsal of it; the music was done by Mr Cohaut who teaches my wife to play on the luth. We expect a tragedy of the Dutch Barnvelt.
Mr Wilkes is still in this town, where he intends to stay until you give him leave to return to his native country. We have had the pleasure of seeing Mr Chanquion, your friend, who seems to be a very discerning gentleman and to whom in favor of your friendship I have shown all the politeness I could. I hear that Sr James Macdonald has been ill at Parma, but is now recovered and in Rome. Abbé Galliani is still at Naples and stands a fair chance of being employ’d in the ministry there.
Adieu, very dear Sir and remember your affectionate friend D’HOLBACH
HOLBACH TO WILKES
(Brit. Mus. Mss., Vol. 30869, p. 39) PARIS the 22d Of May (1766)
_My dear Sir_
I am extremely glad to know your lucky passage and happy arrival in your native country. I hope you know too well the sincere dispositions of my heart as to doubt of the friendship I have vowed to you for life; it has been of too long a duration to be shaken by any circumstances, and especially by those that do honor to you. I shall be very happy if your affairs (that seem to be in a fair way) permit you to drop over very soon to spend some time in this place along with Miss Wilkes to whom Made D’Holbach and I pay our best compliments. I can easily paint to my imagination the pleasure you both felt at your first meeting; everybody that has any sensibility must be acquainted with the grateful pangs in those moving circumstances.
Your case with the hawker at your entry in London is very odd and whimsical you did extremely well to humour the man in his opinion about Mr. Wilkes. I dare say if you had done otherwise his fist would have convinc’d you of the goodness of your cause, and then it would have been impossible for you to pass for a dead man any longer; which however, I think was very necessary for you in the beginning. I expect with great eagerness the settlement of your affairs with the ministry to your own satisfaction; be persuaded, Dear Sir, that nobody interests himself in your happiness than myself, and nothing will conduce more to it than your steady attachment to the principles of honor and patriotism.
If you don’t find a way of disposing of the little packet, you need not take much trouble about it, and you may bring it back along with you, when you come to this place, as to the kind offers you are so good as to make me about commissions, experience has taught me that it is unsafe to trust you with them, so I beg leave with gratitude to decline your proposals as that point.
All our common friends and acquaintances desire their best compliments to you, and believe me, my dear Sir.
Your affectionate oblig’d humble servant D’HOLBACH
HOLBACH TO WILKES
(Brit. Mus. Mss., VOL 30869, p. 81) PARIS 9ber 10th 1766
_My very Dear Sir_
I receiv’d with the greatest pleasure the news of your lucky arrival in Engelland. You know the sentiments of my heart, and are undoubtedly convinc’d how much I wish for the good success of all your enterprises tho I am to be a great looser by it. I rejoice very heartily at the fine prospect you have now in view and don’t doubt but the persons you mention will succeed if they are in good earnest: which is allways a little doubtful in people of that Kidney.
We have had the pleasure of seeing Miss Wilkes three or four times since your departure, she is extreamly well and longs for the return of her friend Mlle Helvetius the 20th of this month.
Rousseau will very likely hate the English very cordially for making him pay so dear for his books, it is however a sign that he told us a lye when he pretended in his writings to have no books at all, as to his guitar he should buy a new one to tune his heart a little better than he did before.
We have no news here, except the Election of Mr Thomas as a member of the french academy. Marquis Beccaria is going to leave us very soon being obliged to return to Milan: Count Veri will at the same time set out for England.
I’ll be oblig’d to you for a copy or two of the book printed in holland you mentioned in your letter you may send it by some private opportunity to Miss Wilkes, with, proper directions. A gentleman of our Society should be glad to get 2 copies of Baskervilles’ virgil _in octavo_.
Tho Mr Davenport and Rousseau seem to be pleased very much with one another, I suppose they may very soon be tired of their squabbling, and the latter like the apostles will shake of against the barbarous Britons the dust of his feet.
Receive the hearty compliments of my wife and all our friends. You know the true sentiments of my heart for you, Dear Sir. I am with great sincerity
your most obedient humble Servant
D’HOLBACH
HOLBACH TO WILKES
(Brit. Mus. Mss., Vol. 30869, p. 173)
_Dear Sir_
I receiv’d with a great deal of pleasure your friendly letter from Ostende of the 26th. nov. I was extreamly glad to hear your happy arrival at that place, and do not doubt but you met with a lucky passage to Dover the following day, we are now enjoying the conversation of your British friends about elections; that will not be tedious for you if, according to your hopes, you should succeed in your projects.
I see by your letter that instead of coming back directly by Calais you intend to travel with Miss Wilkes through Antwerp and the Low countries, which I should think not very advisable in this rigorous season of the year, for generally at that time the waters are lock’d up by the frost and travelling is bad et tedious and may be would prove hurtful to your tender fellow traveler to whom my wife and I desire our best compliments. Such a scheme will be more advantagious for you both and more conformable to the wishes of your friends in this place.
I hope your arrival in London will contribute to reconcile abbé Galliani to that place, where he complains of having not heard of the sun since he set his foot on British shore, however he may comfort himself for we have had very little of it in this country. The Abbé must be overjoy’d at the news of the Jesuits being expell’d from his Native country for now he may say _Gens inimica mihi Tyrrhenum navigat aquor_. We have no material news in this country, except that the queen continues to be in a very bad state of health.
If there is some good new romance I’ll be oblig’d to bring it over along with you as, well as a couple of french books call’d _Militaire philosophe_ and _Théologie portative_ in case you may easily find them in London, for we cannot get them here. I am told the works of one Morgan have been esteem’d in your country but I don’t know the titles of them, if you should know them and meet with them with facility, I should be very much oblig’d to you provided you make me pay a little more than you have done hitherto for your commissions.
All our common friends beg their compliments and I wish for your speedy return, and I am Sincerely
Dear Sir
Your faithful affectionate humble servant D’HOLBACH
PARIS the 10th of decemb. 1767
HOLBACH TO WILKES
(Brit. Mus. Mss., Vol. 30870, p. 59) GRANDVAL, 17th of July 1768
_Dear Sir_
I receiv’d with a great deal of pleasure your very agreeable letter of the 28th of last month. I am extreamly glad that your generous soul is very far from sinking under the weight of these Misfortunes, and to see that you don’t give up the hopes of carrying triumphantly your point notwithstanding the discouragements you have met with lately. I need not tell you how much your friends in Paris and I in particular interest ourselves in all the events that may befall you. Our old friendship ought to be a sure pledge of my sincere sentiments for you, and of my best wishes for your good success in all your undertakings. I believe you can do no better but to keep strictly to the rules you have laid down for your conduct, and I don’t doubt but you’ll find it will answer the best to your purpose.
I am very much oblig’d to you, Dear Sir, for the kind offers you make in your friendly letter. I have desir’d already Mr Suard to bring over a few books lately published in your metropolis. I am very glad to hear that Gentleman is pleas’d with his journey.
There’s no possibility of getting for you a compleat sett of Callots engravings. Such a collection must be the business of many years; it is to be found only after the decease of some curious men who have taken a great deal of trouble to collect them. I found indeed in two shops 8 or 10 of them, but the proofs (les épreuves) were very indifferent and they wanted to sell them excessively dear; in general 200 guineas would procure a collection very far from being compleat.
My wife and all our common acquaintence desire their best compliments to you and to Miss Wilkes and you know the sentiments wherewith I am for ever
Dear Sir
your affectionate friend and
very humble servant
D’HOLBACH
HOLBACH TO WILKES
(Brit. Mus. Mss., Vol. 30871, p. 16) PARIS the 19th of March 1770
_Dear Sir_
I receiv’d with a due sense of gratitude the favour of your last letter, and was overjoy’d to hear from yourself that your long confinement has not been able hitherto to obstruct the lively flow of your spirits. A little more patience and you’ll reach the end of all your misfortunes, that have been faithfully partaken by your friends in England and abroad, for my own part I wish most sincerely that everything for the future may turn to your profit and welfare, without hurting that of your country, to whom, as a lover of mankind, I am a well wisher.
My wife desires her best compliments to you and your beloved Daughter, whom we both expect to see again with a great deal of pleasure in this country next month. Notwithstanding our bad circumstances we are making very great preparations for the Wedding of the Dauphin, and our metropolis begins already to be filled with foreigners that flock hither from all parts of the world. Our friend Mr D’Alainville is to set out at the end of April to fetch the Archdutchess at Strasbourg and bring mask (ed) (?) her different stages on the road to Versailles.
We have no news in the literary world except that Voltaire is become lately _le père temporal_, that is to say the benefactor of the _Capucins du pays de Gex_ where he lives, a title of which all his pranks seemd to exclude him, but grace you know, is omnipotent, and monks are not over nice when there is something to be got by their condescension.
If the hurry of affairs whould leave you any moments to read curious books I would advise you to peruse two very strange works lately publish’d viz _Recherches philosophiques sur les américains_, le _Système de la Nature_ par Mirabaud. I suppose you’ll find them cheaper and more easily in London that at Paris.
All your late acquaintances in this Town desire me to present you with their sincere compliments and best wishes; as to mine you know that they have no other object but your Welfare.
I am, Dear Sir, for ever
your most affectionate friend
and humble servant
D’HOLBACH
P. S. I’ll be very much oblig’d to you for sending over to me in 2 vol. small octavo.
HOLBACH TO WILKES
(Wilkes, Correspondence, London, 1805, Vol. 4, p. 176) PARIS, April 27; 1775
“_My Lord_,
“I received with the utmost gratitude your lordship’s friendly letter of the 28th of March. (1775?) I should have done myself the honor of answering sooner to your kind propositions, if I had not been prevented by some gouty infirmities that have assailed in the beginning of this spring. I esteem myself very happy to find that the hurry of business, and your exhaltation to the rank of chief-magistrate, could not make you forget your friendship to me; though my present circumstances do not permit me to make use of your friendly invitation, be persuaded my very dear lord that Madame D’Holbach and myself shall forever keep these signs of your kindness, in very grateful remembrance.
We both desire our best compliments to your very amiable lady-mayoress: who acted so well her part lately in the Egyptian hall, to the satisfaction of that prodigious crowd you have been entertaining there. All members of our society that have had the happiness of being acquainted with you, desire to be kindly remembered; and a continuation of your valuable friendship shall for ever be the utmost ambition
my lord
of your most sincerely devoted
D’HOLBACH”
GALIANI To HOLBACH
(Galiani, Corresp., Vol. I, p. 199) NAPLES, le 21 juillet, 1770
_Bonjour, mon cher Baron,_
J’ai vu le _Système de la Nature_. C’est la ligne où finit la tristesse de la morne et sèche vérité, au-delà commence la gaieté du roman. Il n’y a rien de mieux que de se persuader que les dés sont pipés: cette idée en enfante milles autres, et un nouveau monde se régénère. Le M. Mirabaud est un vrai abbé Terray de la métaphysique. Il fait des réductions, des suspensions, et cause la banqueroute du savoir, du plaisir et de l’esprit humain. Mais vous allez me dire qu’aussi il y avait trop de nonvaleurs: on était trop endetté, il courait trop de papiers non réels sur la place. C’est vrai aussi, et voilà pourquoi la crise est arrivée.
Adieu, mon cher baron. Ecrivez-moi de longues lettres, pour que le plaisir en soit plus grand. Embrassez moi longuement la baronne, et soyez longue dans tout que vous faites, dans tout ce que vous patientez, dans tout ce que vous espérer. La longanimité est une belle vertu; c’est elle qui me fait espérer de revoir Paris.
Adieu.
HOLBACH To GALIANI
(Critica, Vol. I, 1903, p. 489)
GRANDVAL, le 25 d’août 1770
_Bonjour, mon très délicieux abbé,_
J’ai bien reçu votre très-précieuse lettre du 21 de juillet qui m’accuse la réception de celle que je vous avais écrite le 3 de juin. Je vois que celle-ci a été longtemps en route, attendu que M. Torcia à qui M. Diderot s’était chargé de la remettre, a encore traînassé quelque temps à Paris, suivant la louable coutume des voyageurs qui nous quittent toujours avec peine.
Je suis bien aise que vous ayez lu le livre de Mirabaud qui fait un bruit affreux dans ce pays. L’abbé Bergier l’a déjà réfuté très-longuement et sa réponse paraîtra cet hiver. La Sorbonne est, dit-on, occupée à détruire ce maudit _Système_ qui lui paraît au moins hérétique. Voltaire lui-même se prépare à le pulvériser; en attendant nos seigneurs du Parlement y viennent d’y répondre par des fagots, ainsi qu’à quelque autres ouvrages de même trempe. Ce qu’il y a de fâcheux c’est que l’ouvrage de V. qui a pour titre _Dieu et les hommes_ a été enveloppé dans la même condamnation, ce qui doit déplaire souverainement à l’auteur. Je me rappelle à cette occasion ce que M. Hume dit d’un catholique que Henri VIII fit conduire au bûcher avec quelques hérétiques, et dont le seul chagrin était d’être brûlé en si mauvaise compagnie. Nonobstant toutes ces réfutations, il parait tous les jours quelques nouveaux ouvrages impies, au point que je suis très surpris que la récolte ait été si bonne dans le royaume. En dernier lieu on vient de publier un ouvrage sous le titre de _Droit des souverains sur les biens du clergé_, qui, sans contenir des impiétés n’en est pas moins déplaisant pour cela: Il va droit à la cuisine, et veut que pour liquider la dette nationale on vende tous les biens ecclésiastiques et que l’on met nos pontifes à la pension. Vous sentez qu’une proposition si mal sonnante n’a pu manquer de mettre le ciel en courroux; sa colère s’est déchargé sur cinq ou six libraires et colporteurs qui ont été mis en prison.
[ENDNOTES]
[1:1] Diderot, _Oeuvres_, ed. Assézat et Tourneaux, Vol. XX, p. 28.
[2:2] Grimm, _Corr. Lit._, Vol. XV, p. 421.
[3:3] Diderot, _Oeuvres_, Vol. XX, p. 95.
[3:4] Among the most important are Damiron J. P., _Mémoires pour servir à l’histoire de la philosophie au dix-huitième siècle_ (Paris, 1858, 3 vols., 8vo); Lange, _Geschichte des Materialismus_ (Eng. tr., Boston, 1877); Morley, _Diderot and the Encyclopedists_ (N. Y., 1891, 2 vols., 12mo); Plekhanow, G., _Beiträge zur Geschichte des Materialismus_ (Stuttgart, 1896) ; Hancock, A. E., _The French Revolution and the English Poets_ (N. Y., 1899); Tallentyre, _The Friends of Voltaire_ (London, 1906); Fabre, _Les Pères de la Révolution_ (Paris, 1910), etc.
[5:5] Confessions, _Oeuvres_, Vol. XXIV, p. 338.
[5:6] Bib. Nat. mss. _Pièces originales,_ 1529, d’Holbach, 34, 861.
[6:7] Carlyle, Rev. Dr. A., _Autobiography_, ed. Burton, Boston, 1861, p. 137 sq. for Holbach’s English friends mentioned in his letters to Wilkes.
[12:9] See Chap. II and Bibliography, Pt. I, for these and his other works.
[12:10] Grimm _Cor. Lit._, Vol. II, p. 283.
[12:11] _Gazette de France_, Aug. 10, 1754.
[12:12] Jal, _Dict. Critique_, p. 685.
[13:13] His career is somewhat doubtful. He travelled in Italy in 1779 and Abbé Galiani, an old friend of Holbach’s, got a very agreeable impression of him. John Wilkes, in a letter to his daughter in 1781, seems to imply that he had not turned out very well, and hopes that the baron’s second son will make good the deficiencies of the first. In 1806 he published a translation of Weiland’s _Oberon_ or _Huon de Bordeaux_ which went thru another edition in 1825, but those are the only details that have come to light.
[13:14] Diderot, in writing to Mlle Volland Sep. 17, 1760 says: “On nourrit, à Chenvières, les deux filles de Madame d’Holbach. L’aînée est belle comme un chérubin; c’est un visage rond, de grands yeux bleus, des levres fines, une bouche riante, la peau la plus blanche et la plus animée, des cheveux châtains qui ceignent un très joli front. La cadette est un peloton d’embonpoint où l’on ne distingue encore que du blanc et du vermillon.”
[13:15] Gazette de France, June 1, 1781.
[14:16] Holbach’s intendant was [a] Jew, Berlise. After his death several of his old servants Vincent, David, and Plocque, contested Holbach’s will, in which they thought they were legatees. The case was in the courts for several years and was finally decided against them. Douarche, _Les tribunaux civil de Paris pendant la révolution_, Paris, 1905, Vol. I., pp. 141, 261, 325, 689.
[14:17] Avézac-Lavigne, _Diderot_, p. 5.
[15:18] _Critica_, Vol. I, p. 48, note.
[15:19] He met Voltaire in Paris in 1778, however, and Naigeon relates that Voltaire greeted him very cordially and said that he had long desired to make his acquaintance.
[15:20] Collignon, _Diderot_, p. 1.
[16:21] Avézac-Lavigne, _Diderot_, p. 75, note.
[16:22] Romilly, _Memoirs_, Vol. I, p. 179.
[16:23] Diderot, _Oeuvres_, Vol. I, p. lxvi, note.
[17:24] Journal de Paris, Dec. 2, 1789.
[17:25] See appendix, p. 73, p. 77.
[18:26] See appendix, p. 71.
[19:27] See appendix, p. 72.
[19:28] See p. 6 sq. and appendix pp. 75 sq.
[39:2] Barbier, _Dict._, Vol. I, p. 175 sq.
[40:3] Barbier, Vol. I, p. xxxiii, note.
[40:4] _Oeuvres_, Vol. XVIII, p. 265.
[44:5] _Oeuvres_, Vol. XIV, p. 352.
[47:7] Middleton’s translation, preface.
[47:8] Cf. p. 94. [Bibliography Part I]
[54:1] Morley, _Diderot_, Vol. II, p. 155.
[55:2] Later _Bon-sens_ and _Théologie portative_ were doomed to the flames by the condemnations of Jan. 10, 1774, and February 16, 1776.
[55:3] _Système de la Nature_, ed. 1771, Vol. II, p. 496.
[56:4] Grimm, _Cor. Lit._, Vol. IX, p. 167.
[56:5] Voltaire, _Oeuvres_, ed. Beuchot, Vol. LXVI, p. 404. Subsequent references to Voltaire are from this edition.
[56:6] Vol. LXVII, p. 265.
[56:7] Grimm, _Cor. Lit._, Vol. IX, p. 90.
[57:8] Vol. LXVI, p. 432.
[57:9] Vol. LXVI, p. 563.
[57:10] Vol. LXVI, p. 386.
[58:11] Vol. LXVI, p. 394.
[58:12] Vol. XXVIII, p. 493.
[58:13] Vol. LXVI, p. 469.
[58:14] Goethe, _Wahrheit und Dichtung_, 11th Book, Goethe’s _Werke_, Stuttgart, Vol. 19, p. 55.
Auf philosophische Weise erleuchtet und gefödert zu werden, hatten wir keinen Trieb noch Hang: über religiöse Gegenstände glaubten wir uns selbst aufgeklärt zu haben, und so war der heftige Streit französischer Philosophen mit dem Pfafftum uns ziemlich gleichgültig. Verbotene, zurn Feuer verdaminte Bücher, welche damals grossen Lärmen machten, übten keine Wirkung auf uns. Ich gedenke statt aller des _Système de la Nature_, das wir aus Neugier in die Hand nahmen. Wir begriffen nicht, wie ein solches Buch gefährlich sein könnte. Es kam uns so grau, so cimmerisch, so totenhaft vor, das wir Mühe hatten, seine Gegenwart auszuhalten, dass wir davor wie vor einern Gespenste schauderten. Der Verfasser glaubt sein Buch ganz eigens zu empfehlen, wenn er in der Vorrede versichert, dass er, als ein abgelebter Greis, soeben in die Grube stiegend, der Mit- und Nachwelt die Wahrheit verkünden wolle. Wir lachten ihn aus: denn wir glaubten bemerkt zu haben, dass von alten Leuten eigentlich an der Welt nichts geschätzt werde, was liebenswürdig und gut an ihr ist. “Alte Kirchen haben dunkle Gläser” “Wie Kirschen und Beeren schmecken, muss mann Kinder und Sperlinge fragen”–dies waren unsere Lust und Leibworte: und so schien uns jenes Buch, als die rechte Quintessenz der Greisenheit, unschmachhaft, ja abgeschmackt Alles sollte notwendig sein und deswegen kein Gott. “Könnte es denn aber nicht auch notwendig einen Gott geben?” fragten wir. Dabei gestanden wir freilich, das wir uns den Notwendigkeiten der Tage und Nächte, der Jahrszeiten, der klirnatischen Einflusse, der physichen und animalischen Zustände nicht wohl entziehen könnten: doch fühlten wir etwas in uns, das als vollkommene Willkür erschien, und wieder etwas, das sich mit dieser Willkür ins Gleichgewicht zu setzen suchte. Die Hoffnung, immer vernünftiger zu werden, uns von den aussern Dingen, ja von uns selbst immer unabhängiger zu machen, konnten wir nicht aufgeben. Das Wort Freiheit klingt so schon, dass mann es nicht entbehren könnte und wenn es einen Irrtum bezeichnete.
Keiner von uns hatte das Buch hinausgelesen; denn wir fanden uns in der Erwartung getäuscht, in der wir es auf geschlagen hatten. _System der Natur_ ward angekündigt und wir hofften also wirklich etwas von der Natur, unsere Abgötten, zu erfahren. Physik und Chemie, Himmels- und Erdbeschriebung, Naturgeschichte und Anatomie und so manches andere hatte nun zeit Jahren und bis auf den letzten Tag uns immer auf die geschmüchte grosse Welt hingeweisen, und wir hatten gern von Sonnen und Sternen, von Planeten und Monden, von Bergen, Thälern, Flüssen und Meeren und von allem, was dann lebt und webt, das Nähere sowie das Allgemeinere erfahren. Das hierbei wohl manches vorkommen müsste, was dem gemeinen Menschen als schädlich, der Geistlichkeit als gefährlich, dem Staat als unzulässig erschienen möchte, daran hatten wir keinen Zweifel, und wir hofften, dieses Büchlein sollte nicht unwürdig die Feuerprobe bestauden haben. Allein wie hohl und leer ward uns in deiser tristen Atheistischen Halbnacht zu Mute, in welcher die Erde mit allen ihren Gebilden, der Himmel mit allen seinen Gestirnen verschwand! Eine Materie sollte sein von Ewigkeit und von Ewigkeit her bewegt, und sollte nun mit dieser Bewegung rechts und links und nach allen Seiten ohne weiteres die unendlichen Phänomene des Daseins hervorbringen. Dies alles wären wir sogar zufrieden gewesen, wenn der Verfasser wirklich aus seiner bewegten Materie die Welt vor unsern Augen aufgebaut hätte. Aber er mochte von der Natur so wenig wissen als wir; denn indem er einige allgemeine Begriffe hingepfahlt, verlässt er sie sogleich, um dasjenige, was höher als die Natur oder als höhere Natur in der Natur erschient, zur materiellen schweren, zwar bewegten, aber doch richtungs- und gestaltlosen Natur zu verwandeln, und glaubt dadurch recht viel gewonnen zu haben. Wenn uns jedoch dieses Buch einigen Schaden gebracht hat, so war es der, das wir allen Philosophie, besonderers aber der Metaphysick recht herzlich gram wurden, und bleiben, dagegen aber auf lebendige Wissen, Erfahren, Thun und Dichten uns nur desto lebhafter und leidenschaftlicher hinwarfen.
[64:15] Vol. II, p. 261, ed. 1820.
BIBLIOGRAPHY–PART I.
EDITIONS OF HOLBACH’S WORKS IN CHRONOLOGICAL ORDER.
As the works of Holbach are not yet cataloged in the Bibliothèque Nationale, the following list is doubtless incomplete. The numbers given are those of the Bibliothèque Nationale and the British Museum where the books were used, except in cases where they were available in Boston, New York or Washington.
ABBREVIATIONS
B. N., Bibliothèque Nationale.
B. M., British Museum.
L. C., Library of Congress.
C. U., Columbia University.
H. U., Harvard University.
U. T. S., Union Theological Seminary. G. T. S., General Theological Seminary.
A. T. S., Andover Theological Seminary. N. Y., New York Public Library.
B. P., Boston Public Library.
Of about 120 editions consulted, C. U. had 13; U. T. S. 7; N. Y. 7; H. U. 6; B. P. 5; L. C. 4; A. T. S. 3; G. T. S. I. There are 20 or more editions in existence that were not to be found in the library catalogs consulted.
1752. Lettre à une dame d’un certain âge sur l’état présent de l’Opéra. En Arcadie aux dépens de l’Académie Royale de Musique, (Paris, 8vo, pp. 11.) B. M. 1103 b 21 (2).
1752. Arrêt rendu à l’amphithéâtre de l’Opéra, sur la plainte du milieu du parterre intervenant dans la querelle des deux coins. (Paris, 1752, 8vo, pp. 16.)
B. N. Yf 7726 (attributed to Diderot).
1752. Art de la Verrerie, De Neri, Merret et Kunckel; auquel on a ajouté Le _Sol Sine Veste_ D’Orschall; _L’Helioscopium videndi sine veste solem Chymicum_; Le _Sol Non Sine Veste_: Le Chapitre XI du _Flora Saturnizans_ de Henckel, Sur la Vitrification des Végétaux; Un Mémoire sur la manière de faire le Saffre; Le Secret des vraies Porcelaines de la Chine et de Saxe; Ouvrages où l’on trouvera la manière de faire le Verre et le Crystal, d’y porter des Couleurs, d’imiter les Pierres Précieuses, de préparer et colorer les Emaux, de faire la Potasse, de peindre sur le Verre, de préparer des Vernis, de composer de Couvertes pour des Fayances et Poteries, d’extraire la Couleur Pourpre de l’Or, de contrefaire les Rubis, de faire le Soffre, de faire et peindre les Porcelaines, etc. Traduits de l’Allemand Par M. D… A Paris Durand, rue St. Jacques, au Griffon. Pissot, Quai des Augustins, à la Sagesse. Avec Approbation et Privilège du Roi (in quarto). B. N. V. 11028.
C. U. A. n H 35 (Avery Library).
1753. Minéralogie, ou description générale des substances du règne minéral. Par Mr. Jean Gotshalk Wallerius, Professeur Royale de Chymie, de Métallurgie et de Pharmacie dans l’Université d’Upsal, de l’Académie Impériale des Curieux de la Nature. Ouvrage traduit de l’Allemand, A Paris, Chez Durand, rue S. Jacques, au Griffon. Pissot, Quai de Conti, à la Croix d’Or, MDCCLII. Avec Approbation et Privilège du Roi (2 vols., 8vo, pp. xlvii + 569 + 284). Followed by (second title page) Hydrologie, ou description du règne aquatique, divisés par classes, gendres, espèces et variétés, avec la manière de faire l’essai des eaux (256 p.).
B. N., S. 1992 (2).
B. M. 987 h. 9-10.
–Ibid. (Paris, Herissant, Durand, 1759, 2 vols., 8vo.) N. Y., P. W. D. H. U. Geol. 7257-59.
B. M. 970 h.l.
1756. Introduction à la Minéralogie; ou connoissance des eaux, des sucs terrestres, des sels, des terres, des pierres, des minéraux, et des métaux: avec une description abrégée des opérations de métallurgie. Ouvrage posthume de M. J. F. Henckel, publié sous le titre de _Henckelius in Mineralogiâ redivivus_ et traduit de l’Allemand. A Paris, Chez Guillaume Cavelier, Libraire, rue S. Jacques, au Lys d’Or. MDCCLVI. Avec Approbation et Privilège du Roi. (2 vols., 12vo, pp. lxxi + 204 + 371.) B. N. 19930 (1).
1758. Chimie métallurgique, Dans laquelle on trouvera la Théorie et la Pratique de cet Art. Avec des Experiences sur la Densité des Alliages des Métaux, et des demi-Métaux; et un Abrégé de Docimastique. Avec Figures. Par M. C. E. Gellert, Conseiller des Mines de Saxe et de l’Académie Imperiale de Petersbourg. Ouvrages traduits de l’Allemand. A Paris, Chez Briasson, rue Saint Jacques; Avec Approbation et Privelège. (2 vols., 12mo, pp. xii + 296 + xvii + 351.)
B. N., R. 37032 (3).
1759. Traités de physique, d’histoire naturelle, de minéralogie et de métallurgie. (Paris, 1759, 3 vols., 12mo.) (General title.) Tome I. L’Art des Mines, ou Introduction aux connoissances nécessaires pour l’exploitation des mines métalliques avec un traité des exhalaisons minérales ou moufettes, et plusieurs mémoires sur differens sujets d’Histoire Naturelle-Avec figures. Par M. Jean Gotlob Lehmann, Docteur en Médecine, Conseiller des Mines de Sa Majesté Prussienne, de l’Académie Royale des Sciences de Berlin et de celle des Sciences utiles de Mayence. Traduit de l’Allemand. A Paris, Chez Jean Thomas Herrisant MDCCLIX. Avec Approbation et Privilège du Roi. Tome II. Traité de la formation des métaux et de leurs matrices ou minières, ouvrage fondé sur les principes de la physique et de la minéralogie et confirmé par des expériences chymiques. Par M. J. G. Lehmann, etc. Traduit de l’Allemand. Tome III. Essai d’une Histoire Naturelle des couches de la terre. Dans lequel on traite de leur formation, de leur situation, des minéraux, des métaux et des fossiles qu’elles contiennent. Avec des considerations physiques sur les causes des Tremblements de Terre et de leur propagation. Ouvrages traduits de l’Allemand, et augmentés de Notes du Traducteur etc. H. U., M, Z.
B. M. 990 c. 16-18.
1759. Les plaisirs de l’imagination, poème en trois chants, par M. Akenside. Traduit de l’anglais. A Amsterdam, Arkstée et Merkus, et se trouve à Paris chez Pissot, Quai de Conti MDCCLIX (8vo). B. N. 2 ex. Yk 2362 et 2498.
B. M. 1162 f 20.
–Ibid. Les plaisirs de l’imagination, poème en trois chants, Par Akenside, traduit de l’Anglais par le baron d’Holbach, augmenté de Notes historiques et littéraires, de la vie de l’auteur et du Traducteur, par Pissot. Paris, Hubert MDCCCVI (1806-18vo). B. N. Yk 2363.
B. M. 1065 b 20 (2).
1760. Pyritologie, ou Histoire Naturelle de la Pyrite, ouvrage dans lequel on examine l’origine, la nature, les propriétés et les usages de ce Minéral important, et de la plupart des autres Substances du même Règne: on y a joint le Flora Saturnisans où L’Auteur dèmontre l’Alliance qui se trouve entre les Végétaux et les Minéraux; et les Orpuscules Minéralogiques, Qui comprennent un Traité de l’Appropriation, un Traité de L’Origine des Pierres, plusieurs Mémoires sur la Chymie et l’Histoire Naturelle, avec un Traité des Maladies des Mineurs et des Fondeurs. Par M. Jean-Frederic Henkel, Docteur en Médicine, Conseiller des Mines du Roi de Pologne, Electeur de Saxe; de l’Académie Imperiale des Curieux de la Nature et de celle de Berlin. Ouvrages Traduit de l’Allemand [by Baron d’Holbach and M., Charas] à Paris, Chez jean Thomas Hérissant, Libraire, Rue S. Jacques, à S. Paul et à S. Hilaire. MDCCLX. Avec Approbation et Privilège du Roi. (Paris, 1760, quarto, pp. xvi + 524.) B. N. 5324.
B. M. 34 c 15.
1760. Oeuvres Métallurgiques de M. Jean-Christian Orschall, Inspecteur des Mines de S. A. S. le Land-grave de Hesse-Cassel. Contenant I. L’Art de la Fonderie; II. Un Traité de la Siquation; III. Le Traité de la Macération des Mines; IV. Le Traité des Trois Merveilles; (Traduit de l’Allemand) Le prix est de 50 sols broché et de 3 liv. relié. A Paris, Chez Hardy, Libraire, rue S. Jacques au dessus de celle de la Parcheminerie à la Colonne d’Or. MDCCLX. Avec Approbation et Privilège du Roi. (12mo, pp. + 394.)
B. N., S 19,992.
1764. Recueil des mémoires les plus intéressants de chymie, et d’histoire naturelle, contenus dans les actes de l’Académie d’Upsal, et dans les Mémoires de l’Académie Royale des Sciences de Stockholm; Publiés depuis 1720 jusqu’en 1760. Traduits du Latin et de l’Allemand. A Paris, Chez Pierre-Fr. Didot, le jeune, Quai des Augustins, à S. Augustin. MDCCLXIV. Avec Approbation et Privilège du Roi. (2 vols., 12mo, pp. viii + 687.) B. N. R 15483 (4).
1765. Histoire du règne de la Reine Anne d’Angleterre, contenant Les Négociations de la paix d’Utrecht, et les démêlés qu’elle occasionna en Angleterre. Ouvrage posthume du Docteur Jonathan Swift. Doyen de S. Patrice en Irelande: Publié sur un Manuscrit corrigé de la propre main de l’Auteur, et traduit de l’Anglais par M… [d’Holbach and Eidous]. A Amsterdam, Chez Marc-Michel Rey, et Arkstée et Merkus. MDCCLXV. (12mo, pp. xxiv + 416.)
B. N. 8vo Nc 1718.
1766. Traité du Soufre, ou Remarques sur la dispute qui s’est élevée entre les chymistes, au sujet du Soufre, tant commun, combustible ou volatil, que fixe, etc. Traduit de l’Allemand de Stahl. A Paris, Chez Pierre-Francois Didot, le jeune. Quai de Augustins à Saint-Augustin. MDCCLXVI. Avec Approbation et Privilège du Roi. (12mo, pp. 392.)
B. N., R 51709.
B. M. 233 b 15.
1766. L’Antiquité dévoilée par ses usages, ou Examen critique des principales Opinions, Cérémonies et Institutions réligieuses et politiques des différens Peuples de la Terre. Par feu M., Boulanger. Homo, quod rationis est particeps, consequentiam cernit causas rerum videt, earumque progressus et quasi antecessiones non ignorat, similitudines compare, rebus praesentibus adjungit at anectit futuras. –Cicero, De Offic. Lib. I. C. 4.
A Amsterdam, Chez Marc-Michel Rey, MDCCLXVI. (Quarto pp. viii + 412.) B. N., E 690.
C. U., A P. B 66 (Avery Library).
–Ibid. (1766, 3 vols., 12mo.)
B. N. *E 2446-2448.
–Ibid. (1772, 3 Vols., (12mo.)
B. N. *E 2445 (VIII).
B. M. 4506 a 1.
–Ibid. (Amsterdam, 1777, 3 vols., 12mo, pp. lx + 355 + 391 + 396.) B. M. 696 b 35.
–Ibid. In Oeuvres de Boulanger T. I-IV En Suisse. De l’Imprimerie Philosophique MDCCXCI. (4 vols., (12mo.) B. N., Z 24316-24319.
–Ibid. In _Oeuvres de Boulanger_ T. I-II Amsterdam. (Paris, 2 vols., 8vo.) (Quérard.)
1767. Le Christianisme dévoilé, ou Examen des principes et des effets de la religion Chrétienne. Par feu M. Boulanger. Superstitio error infanus est, amandos timet, quos colit violat; quid enim interest, utrum Deos neges, an infames? Senec. Ep. 12. A Londres, MDCCLVI (Nancy, Leclerc, 1761, 8vo, pp. xxviii + 295). B. N., D2 5305.
B. M. 4016 bb 6.
B. M., C 2863 (another copy with MS. notes by Voltaire).
–Ibid. (Londres, 1767, 8vo, pp. xx + 236.) Printed at John Wilkes’ private press in George St. Westminster, according to MS. note in title page.
B. M. 4017 de. 13.
–Ibid. (Londres, 1767, 8vo, pp. 244.) A. T. S. 6 11.
–Ibid. (A Paris, Chez les Libraires Associés, 1767, 8vo, pp. xvii + 218.)
B. N., D2 8364.
–Ibid. (Londres [Amsterdam], 1767, 12mo.) B. M. 696 b 34
–Ibid. Oeuvres de Boulanger T. VII. (En Suisse de l’Imprimerie philosophique, 1791, 12mo.)
B. N., Z 23421.
–Ibid. Oeuvres de Boulanger T. V, 1793.
–Christianity Unveiled; being an examination of the principles and effects of the Christian Religion, from the French of Boulanger, Author of _Researches into the Origin of Oriental Despotism_, by W. M. Johnson. New York, 1795, printed at the Columbian Press by Robertson and Gowan for the editor and sold by the principal book sellers in the United States. (12mo, pp. ix + 238.) B. M. 4017 de 4.
B. M. 900 i. 1, (7) another copy with MS. Notes. B. P…. 7490 a 22.
–Ibid. London, printed and published by R. Carlile, 55 Fleet St. 1819 (8vo, pp. 98.)
B. M. 4016 d. 13.
–Ibid. The Deist, etc. Vol. II, published by R. Carlile, 1819. (8vo, pp. vii + 125.)
B. M. 4015 f 11.
–El Cristianismo a descurbierto, ó examen de los principios y efectos de la religion cristiana. Escrito en Francés por Boulanger y traducido al castellano por S. D. V…. Londres en la emprenta de Davidson, 1821. (12mo, pp. xxvi + 246.)
B. M. 4016 df 6.
1767. L’Esprit du clergé, ou Le Christianisme primitif vengé des entreprises et des excès de nos Prêtres modernes. Traduit de l’Anglois à Londres (Amsterdam) MDCCLXVII (2 vols. 8vo, pp. 2 + 10 + 240).
B. M. pp. 54.
1767. De l’imposture sacerdotale, ou Recueil de Pièces sur le Clergé. Traduites de l’Anglois. Londres (Amsterdam) MDCCLXVII. (12mo, pp. 144.)
B. N., D2 8368 (7).
Contains, Tableau fidèle des papes. _Traduit d’une Brochure Anglaise_ de M. Davisson, Publie sous le titre de _a true picture of Popery_, pp. 1-35.
De l’insolence pontificale, ou des Prétentions ridicules du Pape et des Flatteurs de la Cour de Rome. _Extrait de la Profession de Foi du célèbre Giannone_, par. M. Davisson, pp. 36-54.
Sermon. Sur les fourberies et les impostures du Clergé Romain, _Traduit de l’Anglois sur une Brochure publiée à Londres en 1735_ par M. Bourn Birmingham, Sous le titre de _Popery a Craft_, pp. 55-84.
Le Prêtrianisme opposé au Christianisme. Ou la Religion des Prêtres comparée à celle de Jésus-Christ, ou examen de la différence qui se trouve entre les Apôtres et les Membres du Clergé moderne. _Publié en Anglois en 1720 sous le titre de_ Priestanity. Or a View of the disparity between the Apostles and the Modern Clergy, pp. 85-108.
Des Dangers de l’Eglise, _Traduit de Anglois sur une Brochure Publiée eu 1719_. Par M., Thomas Gordon, Sous le titre d’_Apology for the danger of the Church_, etc., pp. 109-128.
Le Simbole d’un Laïque, ou Profession de Foi d’un homme désintéressé. Traduit de l’Anglois de M. Gordon, Sur une brochure publiée en 1720. Sous le titre de _the creed of an independent Whig_, pp. 129-144.
–Ibid. Published under title De La Monstruosité pontificale, ou Tableau fidèle des Papes. _Traduit de l’Anglois_ Londres MDCCLXXII. (16vo, pp. 55.)
B. N., H. 19859.
1768. Examen des Prophéties qui servent de fondement à la religion chrétienne, avec un Essai de critique sur les Prophètes et les Prophéties en général. Ouvrages traduits de l’Anglois. Londres MDCCLXVIII. (8vo, pp. 234.)
B. N., D2 5190.
B. M. 4017 de 18.
Contains, Discours sur les fondements de la religion chrétienne, pp. 1-111.
Extrait De l’Ouvrage qui a pour titre: Examen du Septème de ceux qui prétendent que les Prophéties se sont accomplies à la lettre. The Scheme of literal Prophecy considered, etc., 1727. (8vo, pp. 118-234.)
1768. David, ou l’Histoire de l’homme selon le coeur de Dieu, ouvrage traduit de l’Anglois. Saül, et David, tragédie en 5 actes d’après l’Anglois…. (Londres, 1768, 8vo.)
B. N. 3 ex. LD2 5194, Hz 1542, et Rès Z. Beuchot 798 (2). B. M. 4014 a 67 (1).
1768. Les Prêtres démasqués, ou des iniquités du clergé chrétien. Ouvrage traduit de l’Anglois. Londres. MDCCLXVIII. (16vo, pp. 180.)
B. N., D2 4639.
B. M. 4017 de 29.
1768. Lettres philosophiques, sur l’origine des Préjugés, du Dogme de l’Immortalité de l’Ame, de l’Idolâtrie et de la Superstition; sur le Système de Spinoza et sur l’origine du mouvement dans la matière. Traduites de l’Anglois de J. Toland.
Opinionum commenta delet dies, naturae judicia confirmat. Cicero, de Nat. Deor. lib. II. A Londres (Amsterdam). 1768. MDCCLXVIII. (8vo, pp. 267.)
B. N., D2 5203.
B. M. 4015 de 48.
Containing, Préface ou Lettre à un ami, en lui envoyant les Dissertations suivantes, dans laquelle l’Auteur rend compte des motifs qui les ont fait écrire. (pp. 12-26.)
Première Lettre. De L’origine et de la Force de ces Préjugés. (pp. 27-44.)
Seconde Lettre. Histoire du dogme de l’Immortalité de l’Ame Chez les Payens. (pp. 45-93.)
Troisième Lettre. Sur l’origine de l’Idolâtrie et sur les fondements de la Religion Payenne. (pp. 94-152.)
Quartrième Lettre. A un Gentilhomme Hollandois pour lui prouver que le système de Spinoza est dépourvu de fondements et pèche dans ses principes. (pp. 154-186.)
Cinquième Lettre. Dans laquelle on prouve que le mouvement est essentiel à la Matière; en réponse à quelques remarques qui ont été faites à l’Auteur au sujet de sa réfutation du Système de Spinoza.
Nunc quae mobilitas fit reddita Materiaë Corporibus paucis licet hinc cognoscere, Memmi. Lucret., lib. II, vers 142. (pp. 187-267.)
1768. Théologie portative, ou Dictionnaire Abrégé de la Religion Chrétienne. Par Mr. l’Abbé Bernier, Licencié en Théologie.
Audite hoc Sacerdotes, et attendite Domus Israël, et Domus Regis auscultate; quia vobis Judicium est, quoniam Laquens facti estis Speculationi et rete expansum super Thabor. Osée, Chap. V, Vers. I. Londres (Amsterdam), MDCCLXVIII (1767), (12mo, pp. 243).
B. N., D2 14334.
B. M. 703 a 25.
–Ibid. Londres (Suisse), 1768.
–Ibid. A Rome, MDCCLXXV (8vo, pp. 213). B. N., D2 8370.
–Ibid. Augmentée d’un Volume. A Rome, avec permission et privilège du Conclave. (2 vols., 12mo (1776).)
B. N., D2 8371.
–Ibid. Under title. Manuel Théologique, en form de Dictionnaire. Ouvrage très utile aux personnes des deux sexes pour le salut de leurs âmes, par l’abbé Bernier etc. Rome, 1785 Au Vatican de l’Imprimerie du Conclave. (2 vols., 8vo.)
–Ibid. 1802.
1768. Le Militaire philosophe, ou Difficultés sur la Religion, proposées au R. P. Malebranche, Prêtre de l’Oratoire. Par un ancien Officier. Londres (Amsterdam) MDCCLXVIII. (8vo, pp. 193.) C. U. 201 N 14.
–Ibid. 1770 (8vo) .
B. M. 4015 bb 32.
–Ibid. 1776 (8vo).
B. M. 4015 de 34.
(Last chapter by d’Holbach.)
1768. La Contagion sacrée, ou Histoire Naturelle de la Superstition. Ouvrage traduit de l’Anglois. _Prima mali labes_. Londres (Amsterdam), MDCCLXVII. (2 vols. in 1, 8vo.) B. N., D2 5195.
C. U. 194 H 69 P.
–Ibid. Avec des notes relatives aux Circonstances. Nouvelle Edition. A Paris, de l’Imprimerie de Lemaire, rue d’Enfer no. 141, An 5 de la Republique (1797). (2 vols. in 1, 8vo, pp. 179-190.) U. T. S. 441
B. H. 723 C.
–El Contagion sagrado, ó Historia natural de la supersticion. Paris, Rodriguez, 1822. (2 vols., 8vo.) (Quérard.)
1768. Lettres à Eugénia, ou Préservatif contre les préjugés … arctis Relligionum animos nodis exsolvere pergo.–Lucret. de rer. nat., Lib. 4, v. 6-7. A Londres, MDCCLXVIII. (2 vols., 8vo, pp. xii + 188 + 167)
–Ibid. Oeuvres de Nicolas Fréret, T. I, pp. 1-359. Paris, 1792. (8vo.) H. U. 19-30, vol. I.
–Cartas á Eugenia, por Mr. Freret. Paris. Imprenta de F. Didot, 1810 (8vo, pp. viii + 358).
B. M. 4015 de 23.
–Letters to Eugenia on the absurd, contradictory and demoralizing Dogmas and Mysteries of the Christian Religion. Now first translated from the French of Fréret, but supposed to be written by Baron Holbach, author of the System of Nature, Christianity Unveiled, Common Sense, Universal Morality, Natural Morality. R. Carlile, The Deist, etc., Vol. II, 1819, etc. (8vo, pp. 185.)
B. M. 4015 f. 11.
–Cartas à Eugenia. Madrid, 1823, por Don Benito Cano. 2v. N. Y., Z F F.
–Letters to Eugenia on the absurd, contradictory and demoralizing Dogmas and Mysteries of the Christian Religion, by Baron d’Holbach, New York, published by H. M. Dubecquet, No. 190 William Street, 1833. (12vo, pp. 236.)
U. T. S. 326 B.
–Letters to Eugenia etc., translated by Anthony C. Middleton, M.D. Boston, Josiah P. Mendum, 1857.
B. P. 5484 2.
1769. De la Cruauté religieuse. A Londres, MDCCLXIX. (16vo, pp. 228.) B. N., D2 8365.
B. M. 4017 aa 25.
U. T. S. H 723.
–Ibid. Amsterdam, 1775, 12vo.
1769. Le la Tolérance dans la Religion, ou de la Liberté de conscience par Crellius. L’Intolérance convaincue de crime et de folie. Ouvrage traduit de l’Anglois, Londres, MDCCLXIX. (12vo, pp. 174.)
Contains De la Tolérance dans la religion, ou de la liberté de conscience (Crellius).
De l’Intolérance dans la Religion (d’Holbach), p. 88.
Enfer détruit ou Examen Raisonné du Dogme de l’Eternité des peines. Ouvrages, tr. de L’Anglois à Londres, MDCCLXIX, p. 1.
Dissertation critique sur les tourmens de l’enfer. Traduit de L’Anglois, p. 96 (by Whitefoot).
B. N., D2 5154.
–Ibid. Hell destroyed! Now first translated from the French of d’Alembert without any mutilations. London. Printed and published by J. W. Trust, 126 Newgate St., 1823. (8vo, pp. 47.) (Followed by Whitefoot’s Torments of Hell, “now first translated from the French,” to p. 83.)
1770. L’Esprit du judaïsme, ou Examen raisonné de la Loi de Moyse, et de son influence sur la Religion Chrétienne. Atque utinam nunquam Judaea sub acta fuisset Pompeii bellis, imperioque Titi.
Latius excisae pestes contagie serpunt, Victoresques suos natio victa premit. Rutilius, Itinerar. Lia I, vs. 394, Londres, MDCCLXX. (12mo, pp. xxii + 201.)
B. N., D2 5191.
B. M. 4034 bb 38.
1770. Examen critique de la vie et des ouvrages de saint Paul, Avec une dissertation sur saint Pierre par feu M. Boulanger. Londres, 1770 (8vo), (by Peter Annet).
B. N. 3ex. [D2 5349 (2) 8367 et H. 7551]. B. M. 48o8 aa 7.
–Ibid. Nouvelle Edition, Londres, 1790. (8vo.) B. N. [H 13032].
–Critical Examination of the Life of St. Paul. Translated from the French of Boulanger. “Paul, thou art beside thyself, much learning doth make thee mad.” Acts, chap, 26, v 24. London. Printed and published by R. Carlile, 5 Water Lane, Fleet St., 1823. (8vo, pp. 72.)
B. M. 4372 h g (4).
1770. Histoire critique de Jésus-Christ, ou Analyse raisonnée des Evangiles. Ecce Homo.
Pudet me humani generis, cuius mentis et aures talia ferre potuerunt. S. Augustin. (No date [Amsterdam, 1770?], 16mo, pp. viii + xxxii + 298.)
B. N, 7,549.
B. M. 4017 a. 45.
U. T. S. 465 H 723.
–Ecce Homo! or a critical enquiry into the history of Jesus Christ, being a Rational Analysis of the Gospels. Edinburg, 1799.
–Ecce Homo! or a critical enquiry into the history of Jesus Christ, being a Rational Analysis of the Gospels. (2d ed.) London, 1813. Printed, published and sold by D. I. Easton. G. T. S. 232 G. H. 69.
–Historia critica de Jesus Christo, o anáilisis razonado le los evangelios. Traducida del Frances, por el P. F. de T, ex-jesuita. Ecce Homo. Vel. aqui el hombre. S. Juan, cap. 19,
v. 5. Londres, en la imprenta de Davidson, 1822. (2 vols., 12mo, pp. xiii + 200 + 280.)
Contains Advertencia del Traductor.
1770. Tableau des Saints, ou examen de l’esprit, de la conduite, des maximes, et du mérite des personnages que le Christianisme révère et propose pour modèles.
Hoc admonere simplices etiam potest, Opinione alterius ne quid ponderent;
Ambitio namque diffidens mortalium
Aut gratiae subscribunt, aut odio suo; Erit ille nottis, quem per te cognoveris. Phaed., Lib. III, Fab. 10.
A Londres, MDCCLXX. (2 Vols., 12mo, pp. xxviii + 280 + 286.) B. N., H 7,552.
B. M. 4,824 a a a a 27.
1770. Recueil philosophique, ou Mélange de Pièces sur la Religion et la Morale. Par différents Auteurs (ed. Naigeon).
Ovando enim ista observans quieto et libero animo esse poteris, ut ad vem gerendam non Superstionem habeas, sed Rationem ducem. –Cicero, de Divinat., Lib. 2. Londres, MDCCLXX. (2 vols., 12mo.) B. N., D2 5309.
Vol. I, p. 129 (VI), Réflexions sur les Craintes de la Mort.
Vol. II, p. 34 (IX), Dissertation sur l’Immortalité de l’âme. Traduite de l’Anglais.
Vol. II, p. 50 (X), Dissertation sur le suicide. Traduit de l’Anglais.
Vol. II, p. 70 (XI). Problème important. La Religion est elle nécessaire à la Morale et utile à la Politique? Par M. Mirabaud.
Vol. II, p. 125 (XIII). Extrait d’un Ecrit Anglais qui a pour titre _le christianisme aussi ancien que le monde_.
1770. Essai sur les préjugés, ou, De l’influence des opinions sur les moeurs et sur le bonheur des hommes. Ouvrage contenant l’apologie de la philosophie par Mr. D. M.
Assiduite quotidiana et consuetudine oculorum assuescunt animi, neque admirantur, neque requerunt rationes earum rerum quas vident. –Cicero de Nat. Deorum, Lib. II. Londres, MDCCLXX. (8vo, pp. 394.) B. N., R 20 553.
B. M. 8463 b b b 16.
H. U. Phil. 264840.
–Ibid. Paris Desray an 1 (1792). (2 vols., 8vo, Cortina.)
–Ibid. Oeuvres de Dumarsais. Paris, Pougin, 1797. T. VI 8vo, pp. 43-352.
B. N., Z 23766-72.
H. U. 9578 13 VI.
–Ibid. Paris, Niogret, 1822.
C. U. 3045 D 89.
–Essayo sobre las preocupaciones ó del influjo de las opiniones en las costumbres y felicidad de las hombres. Por Dumarsais. En Paris. Hallase en la casa de Rosa, Librero. Gran pacio del Palacio Real. 1823. (8vo, pp. 391.)
B. N., R 34,366.
–(Bibliothèque Nationale. Collection des meilleurs auteurs anciens et modernes.) Dumarsais. Essai sur les Préjugés. Précédé d’un Discours préliminaire et d’un Précis historique de la vie de Dumarsais par le citoyen Daube. Paris. Librairie de la Bibliothèque Nationale. Rue de Richelieu 8, Près le Théâtre Francais. Ci-devant rue de Valois 1886. Tous droits resérvés (25 centimes).
B. N. 8vo R. 15952.
1770. Système de la Nature, ou Des Loix du Monde Physique et du Monde Moral. Par M. Mirabaud, Secrétaire Perpétuel et l’un des Quarante de l’Académie Française.
Natura rerum vis atque majestas in omnibus momentis fide caret, si quis modè partes ejus, ac non totam complectatur animo.–Plin. Hist., Lib. VII. Londres, MDCCLXX. (2 vols., 8vo, pp. 370 + 412.)
B. M. 4017 f 32
U. T. S. 321 H 7235.
–Ibid, Londres, MDCCLXX. (Second edition, 2 Vols., in 8vo, pp. 366 + 408.)
B. M., D2 5166-5167.
Contains Discours préliminaire de l’Auteur (pp. 16). Avis de l’Editeur. Préface de l’Auteur, etc.
–Abrégé du Code de la Nature, par M., Mirabaud, Secrétaire Perpétuel et l’un des Quarante de l’Académe Française. Londres. MDCCLXX. (8vo, 16 p.)
–Ibid. Nouvelle Édition augmentée par l’auteur à laquelle on a joint plusieurs pièces des meilleurs Auteurs relatives aux mêmes objets, etc. (Ed. Naigeon.) Londres, MDCCLXXI. (2 vols. in 8vo, pp. 397-500.)
Contains Vol. II, p. 455, Réquisitoire, sur lequel est intervenu l’Arrêt du Parlement du 18 Août 1770 qui condamne à être brûlés, differens Livres ou Brochures, intitulés.
1. La Contagion sacrée…
2. Dieu et les hommes.
3. Discours sur les Miracles.
4. Examen des Apologistes.
5. Examen impartial des principales religions du Monde. 6. Christianisme dévoilé.
7. Système de la Nature.
Imprimé par ordre exprès du Roi.
B. M., D2 5168.
Reprinted in 1774, 1775-1777.
–Ibid. Nouvelle Édition. Londres, 1780, 8vo, pp. xii + 371 + 464.
Contains _Sentiments de Voltaire sur le Système de la Nature_. Séguier’s _Réquisitoire_ and Holbach’s _Réplique_. B. M. 528 1. 2526.
–Ibid. Nouvelle Édition. Londres, 1781. (2 vols. in 8vo, pp. 316 + 385.) B. N., D2 516g.
–Ibid. German Translation, Schreiter. Leipzig and Frankfort, 1783.
–Ibid. Paris, An. III (1795). (3 vols. in 8vo.)
–The System of Nature. Translated from the French of M. Mirabeau. London, 1797. Printed for G. Kearsley.
L. of C. B 2053-S G E-12 11-15959.
–Ibid. Philadelphia, 1808. Pub. by R. Benson. L. of C., B 2053-S G 3 E 13-11-1595 G.
–Nature and Her Laws, as Applicable to the Happiness of Man Living in Society, Contrasted with Superstitions and Imaginary Systems. Done from the French of M. Mirabaud. London in 1816. W. Hodgson. C. U. 194 H 69 S.
L. of C., B 2053 S g 3 E 14-11.15960
–Système de la Nature,… Avec notes de Diderot. Nouvelle édition. Ed. Lemonnier, Paris, 1820. B. Roquefort. (2 vols. in 8vo.)
–The System of Nature, or the Laws of the Moral and Physical World. Translated by Samuel Wilkinson from the original French of M. Mirabaud. Printed and published by Thomas Davison. (Vols. 2, 3, R. Helder, 1821.) London, 1820.
3 vols in 8vo, pp. xi + 348-311-273.) Contains Life of Mirabaud, Vol. 3, pp. 263-273.
B. M. 804. de 20?
U. S. 321. H 723.
–Système de la Nature… par le Baron d’Holbach. Nouvelle Edition avec des notes et des corrections par Diderot. Paris, Etienne Ledoux, 1821. (2 vols. in 8vo, pp. xvi + 507 +502.) B. N., D2 5170.
B. M. 124 9 i. 26.
C. U, 194 H 69. R.
N. Y., Y C O.
Contains extract of Grimm’s Literary Correspondence, Aug. 10, 1789.
–Système de la Nature, ou des lois du monde physique et du monde morale, par le Baron d’Holbach. Nouvelle Édition avec des notes et des corrections par Diderot etc. Paris, Domère, 1822. (4 vols. in 12mo.) Contains Avis de Naigion. Avertissement du nouvel éditeur, pp. 11-29. Pièces diverses, pp. 30-46.
–Sistema de la Naturaleza, con notas y correcciones por Diderot; trad, al castell. por F. A. F…. Paris, Masson hijo, 1822, 4 vols. in 18mo.
B. N., D2 5172.
–Selections from Mirabaud’s System of Nature in the Law of Reason, etc. London, 1831. (16mo, pp. 231.)
Selections from Bon-Sens, pp. 39-81, 82-112. B. M. 1387. b. 3.
–Nature and her Laws, as Applicable to the Happiness of Man Living in Society, Contrasted with Superstitions and Imaginary Systems. From the French of M. de Mirabaud. James Watson. London, 1834. (2 vols. in 12mo, pp. xxiv + 287 + 320.) Sold for 7 s. 6 d.
B. M. 1133 b 29.
Contains
1. Publisher’s Preface (by James Watson). 2. Preface.
3. A short account of the life and writings of the Baron d’Holbach (by Julian Hibbert).
–System of Nature, new and improved edition with notes by Diderot. Translated by H. D. Robinson. New York, 1835, published by Matsell. N. Y., Y B X.
–System of Nature, or the laws of the moral and physical world, from the French of M. Mirabaud. (New edition, pp. 8 + 520.) London, 1840.
C. U. 194 H 69. R 1.
–System der Natur von Mirabaud. Deutsch bearbeitet und mit Anmerkungen versehen von Biedermann. Leipzig, 1841.
(8vo, pp. 604.) Georg. Wigands Verlag. T. S. (Andover 23).
–System der Natur…. Translated by Schreiter, 1843.
–System of Nature, new and improved edition with notes by Diderot, translated by H. D. Robinson. Stereotype edition, Boston, 1848, in 8vo. Published by J. P. Mendum.
B. P. 00.80-6105.5.
–System der Natur…, tr. Allhusen, 1851.
–System of Nature…, tr. Robinson, Boston. 1853. Published by J. P. Mendum.
B. P. 3600.48.
N. Y., Y C O 11-15957/
L. of C., B. 2053. S g 3 E 6.
–The System of Nature; or, The Laws of the Moral and Physical World, by the baron d’Holbach, originally attributed to M. de Mirabaud with memoir by Charles Bradlaugh. Reprinted verbatim from the best edition. London. Published by E. Truelove, 256 High Holborn, 1884. In 8vo, pp. xi + 520.
B. M. 8467 a a 33.
1772. Le Bon-sens ou idées naturelles opposées aux idées surnaturelles. Detexit quo doloso vaticinandi furore Sacerdotes mysteria, illis saepe ignota, audacter publicant. –Petronii Satyricon.
Londres (Amsterdam) 1772, 8vo, pp. xii – 515. U. T. S. 321 H. 7236.
–Ibid. Le Bon-sens du curé J. Meslier d’Etrépigny. Rome (Paris), 1791, 8vo.
–Ibid. Another edition, 1772, 8vo, pp. x-250.
–Ibid. Londres (Amsterdam), 1774, 16mo, pp. xii-302. U. T. S. 321 H. 7236.
–Ibid. Le Bon-sens du curé Meslier d’Etrépigny. Rome (Paris), 1791, 8vo.
–Ibid. Nouvelle édition, suivi du Testament du curé Meslier. Paris, Bouqueton, l’an I de la République. (1792, 2 vols., 12mo.)
–Ibid. Le Bon-sens du curé J. Meslier suivi de son Testament. Paris, 1802, 8vo, pp. 380.
C. U. 843 M 56 D 1.
–Ibid. Paris, Palais des Thermes de Julien, 1802 (1822), 12mo.
–Ibid. Paris, Guillaumin, 1830, 12mo.
–Ibid. Paris, Guillaumin, 1831, 12mo.
–Common Sense, H. D. Robinson, New York, circa 1833.
–Le Bon-sens du curé J. Meslier, etc. Paris, Bacquenois, 1833, 12mo.
–Ibid. Paris, Guillaumin, 1834, 12mo.
–Ibid. Nancy, Haener, 1834, 12mo.
–Der gesunde Menschenverstand. Baltimore, 1857.
–Ibid. Baltimore, 1859 (second edition), H. U.
–Ibid. Tr. into German by Miss Anna Knoop. circa 1878.
–Ibid., under title, Superstition in all ages; by Jean Meslier… who left to the world the following pages entitled _Common Sense_. Translated from the French original by Miss Anna Knoop, New York, 1878. C. U. L. 211 M.
–Ibid. New York, Peter Eckler, 1890, pp. vi-339. U. T. S.
–Le Bon-sens du curé J. Meslier, Paris, Palais des Thermes de Julien, 1802. (Garnier Frères, 1905.)
H. U.
–Superstition in all ages, etc. Translated from the French original by Miss Anna Knoop; arranged for publication in its present form and manner with new title-page and preface by Dr. L. W. deLaurence. Same to now serve as “text-book” number five for “the congress of ancient, divine, mental and Christian masters,” Chicago, Ill., DeLaurence, Scott & Co., 1910, pp. xx-17-339.
L. of C. 1910, A 26880. L. W. de Laurence.
1772. De la nature humaine, ou Exposition des facultés, des actions et des passions de l’âme, et de leurs causes, déduites d’après des principes philosophiques qui ne sont communément ni reçus ni connus. Par Thomas Hobbes; Ouvrage traduit de l’Anglois. Londres (Amsterdam), MDCCLXXII. (8vo, pp. iv + 171.) B. M. 8403 c c 15.
(Bookmark of Richard Chase Sidney.)
–Ibid. Oeuvres philosophiques et politiques de Thomas Hobbes. 1787. (2 vols., 8vo.) (Tr. by Sorbière and Holbach.) B. M. 528 2223.
1773. Recherches sur les Miracles. Par l’auteur de l’Examen des Apologistes de la Religion Chrétienne. A Genus attonitum. Ovid. Metam. Londres, MDCCLXXIII. (8vo. pp. 172.) B. M. 4015 de 44.
1773. La politique naturelle, ou, Discours sur les vrais principes du Governement. Par un ancien Magistrat.
Vis consili expers mole ruit suâ. –Horat., Ode IV, lib. III, vers. 65 Londres (Amsterdam), MDCCLXXIII. (2 vols. in 8vo. pp. vii + 232 + 280.)
B. M. 521 h. 8.
U. S. 269 E. H. 723 (ex libris Baron Carl de Vinck, Ministre de Belgique). C. U. 320 H. 691.
(Ascribed also to C. G. Lamoignon de Malesherbes.)
–Ibid. Londres, 1774. (2 vols, in 8vo.)
–La Politica Naturale: discorsi sui veri principi di governo. Traduzione di Luigi Salvadori. Mantova, Balbiani e Donelli, ’78-80. (2 vols., 16 (L. 5).)
1773. Système Social, ou principes naturels de la moral et de la politique, avec un examen de l’influence du governement sur les moeurs. Discenda virtus est, ars est bonum fieri; erras si existimas vitia nobiscum nasci; supervenerunt in gesta sunt. –Seneca, Epis. 124. Londres, MDCCLXXIII. (8vo, pp. 218 + 174 + 166, in three parts.) B. N., R 20275.76 E 1919.
C. U. 320. H. 69.
N. Y. SC.
–Ibid. Par l’auteur du Système de la Nature, Londres, 1774. (3 vols., 8vo, pp. 208 + 174 + 167.)
B. M. 8403. h 23.
–Ibid. A Paris, Servière, 1795. (2 vols., 8vo, pp. 472 + 403.) B. M. 8404 dc. 25 (ex libris J. Gomez de la Cortina et amicorum. Fallitur hora legendo).
–Ibid. …par le baron d’Holbach. Paris, Niogret, 1882. (2 vols, 8vo.)
C. U. 320. H. 690.
1774. Agriculture réduit à ses vrais principes par Jean Gottschalk Wallerius, Paris, Lacombe, 1774. (12mo.)
1776. Ethocratie ou le gouvernement fondé sur la morale. Constituit bonos mores civitati princips. –Seneca, de Clementia, Lib. I. A Amsterdam. Chez Marc Michel Rey. MDCCLXXVI. (8vo, pp. 10 + 293 + 2.)
C. U. 320. 1 H 69.
1776. Morale universelle, ou Les devoirs de l’homme fondés sur la nature. Naturâ duce utendum est: hanc ratio observe, hanc consulit, idem est ergo beatè vivere et secundum naturam. –Seneca de Vita beata, Cap. VIII init.
A Amsterdam. Chez Marc-Michel Rey, MDCCLXXVI. (3 vols., 8vo, pp. 416 + 334 + 364.)
B. N., R 18596-7-8..
B. M. 231 h-3
–Ibid. A Tours, Chez Letourmy le jeune et compagnie, A Angers, De l’Imprimerie de Jahyer et Geslin. Imprimeurs-Libraries, rue Milton, 1792. (8vo.)
B. M. 527. K. 1-3H.
U. Phil. 2648.50.
–Ibid. Paris, Smith (Rey et Gravier), an 6, 1798. (3 vols., 8vo.)
–Ibid. Par le baron d’Holbach. Paris, Masson et fils. Libraires, Rue de Tournon, No. 6, 1820. (3 vols., 8vo, pp. xxxii + 314 + 266 + 300.) C. U. 170 H 2.
B. M. 8411 k 7.
–Moral universal ódeberes del hombre, fundatos en su naturaleza. Obra escrita en francès por el baron de Holbach y traducida al castellano por D. Manuel Diaz Moreno Zaragoza, 1838, imp. de M. Heras. (3 vols., 8vo.)
–La moral universel por el baron de Holbach. Madrid, 1840, imp. y lib. del Establecimiento Central. (2 vols. in 4to.)
–Ibid. Translated into German by Johann Umminger. Leipzig, 1898.
1790. Elements de la morale universelle, ou catechisme de la nature. Par feu M., le Baron d’Holbach des académies de Pétersbourg de Manheim et de Berlin.
Numquam aliud natura aliud sapientia dicit.–Juvenal. A Paris. Chez G. de Bure. Rue Serpente, No. 6, MDCCXC. (24vo, pp. vi + 208.)
B. M. 528. a. 27.
B. P., G. 3537.14.
–Elementos de la moral universel, ó catecismo de la naturaleza, por el baron de Holbach. Madrid, 1820, imp. que fué de Fuentenebro, lib de Sanchez en 8vo past.
–Principios de moral, ó manuel de los deberes del hombre fundados en la naturaleza. Obra póstuma de baron de Holbach. Traducida al espanol por D. L. M. G. adoptada en su mayor parte de la escuelas de primera educacion para instruccion de los ninos. Madrid, 1837, imp. de Ferrer y compania lib de J Sanz. (In 16mo.)
BIBLIOGRAPHY PART II.
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Damiron, Mémoires pour servir à l’histoire de la philosophie au 18me siècle. Paris, 1858.
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