C. J. de. Récréations de philosophie et de morale. 1785. Maréchal. Livre échappé au Déluge. [Author dismissed.] 1787. Marquis Pastoret. Zoroastre, Confucius, et Mahomet. 1788. Meister. De la morale naturelle. 1788. Pastoret. Moïse considéré comme legislateur et comme moraliste. 1788. Maréchal. Almanach des honnêtes gens. [Author imprisoned; book burnt.] 1789. Volney. Les Ruines des Empires. 1789. Duvernet, Abbé. Les Dévotions de Madame de Betzamooth. 1789. Cerutti (Jesuit Father). Bréviaire Philosophique, ou Histoire du Judaisme, du Christianisme, et du Déisme. 1791-3. Naigeon. Dictionnaire de la philosophie ancienne et moderne. 1795. Dupuis. De l'origine de tous les Cultes. 5 tom. 1795. La Fable de Christ dévoilée; ou Lettre du muphti de Constantinople à Jean Ange Braschy, muphti de Rome. 1797. Rep. of d'Holbach's Contagion sacrée, with notes by Lemaire. 1798. Maréchal. Pensées libres sur les prêtres. A Rome, et se trouve à Paris, chez les Marchands de Nouveautés. L'An Ier de la Raison, et VI de la République Française. 13. It will be noted that after 1770--coincidently, indeed, with a renewed restraint upon the press--there is a notable falling-off in the freethinking output. Rationalism had now permeated educated France; and, for different but analogous reasons, the stress of discussion gradually shifted as it had done in England. France in 1760 stood to the religious problem somewhat as England did in 1730, repeating the deistic evolution with a difference. By that time England was committed to the new paths of imperialism and commercialism; whereas France, thrown back on the life of ideas and on her own politico-economic problems, went on producing the abundant propaganda we have noted, and, alongside of it, an independent propaganda of economics and politics. At the end of 1767, the leading French diarist [1028] notes that "there is formed at Paris a new sect, called the Economists," and names its leading personages, Quesnay, Mirabeau the elder, the Abbé Baudeau, Mercier de la Rivière, and Turgot. These developed the doctrine of agricultural or "real" production which so stimulated and influenced Adam Smith. But immediately afterwards [1029] the diarist notes a rival sect, the school of Forbonnais, who founded mainly on the importance of commerce and manufactures. Each "sect" had its journal. The intellectual ferment had inevitably fructified thought upon economic as upon historical, religious, and scientific problems; and there was in operation a fourfold movement, all tending to make possible the immense disintegration of the State which began in 1789. After the Economists came the "Patriots," who directed towards the actual political machine the spirit of investigation and reform. And the whole effective movement is not unplausibly to be dated from the fall of the Jesuits in 1764. [1030] Inevitably the