through which this work passed is in itself a gauge of its claim upon popular interest. After the fall of the Directory, and after he had given his pledge of fidelity to the new government, Barruel again was permitted to return to France. With a view to healing the schism in the French church which the Revolution had produced, he championed the cause of the government in a work entitled, _Du Pape et ses droits religieux_, 1803. As the Napoleonic regime drew towards its close, Barruel came to be regarded as an _emigré_ priest, and suffered arrest at the hands of the government. In August, 1816, Barruel was allowed to make his profession in the Society of Jesus. Shortly before this he wrote to its General: “Je m’étais toujours regardé comme lié par mes voeux, sans cesser d’être vraiment Jésuite, ce qui heureusement a fait pour moi une douce illusion dans laquelle je remercie Dieu de m’avoir laissé vivre jusqu’ au moment où vous vous prêtez avec tant de bonté à la demande que j’ai faite pour ma profession.” (_La Compagnie de Jésus en France, Histoire d’un siècle, 1814–1914_, Par Joseph Burnichon, S.J., Tome 1^{er}, Paris, 1914, pp. 74 _et seq._) The last years of Barruel’s life were spent in retirement. A list of his writings may be found in Quérard’s _La France Littéraire_, Tome Premier, pp. 196, 197, and a more elaborate one, in Sommervogel, _op. cit._ i, coll. 930–945. [547] Barruel, _op. cit._, pp. i, vi. [548] _Ibid._, pp. xiii _et seq._ [549] Barruel’s term was _Sophistes_. [550] Barruel, _op. cit._, pp. xiv, xv. [551] _Ibid._, p. 2. [552] _Ibid._, p. 1. [553] Barruel’s main reliance is the correspondence of Voltaire, as published in the edition of Kehl. [554] Barruel, _op. cit._, vol. i, pp. 25 _et seq._ [555] _Ibid._, pp. 26, 27, 33. [556] _Ibid._, pp. 54 _et seq._ Barruel represents the Encyclopedists as arguing that force could not be employed until there had first been a revolution in all religious ideas; hence _L’Encyclopédie_, with all its insinuating doubts, its artful cross-references, its veiled impiety, was planned to give the first great impulse in that direction. Thus the old forms of thought would perish “as it were, by inanition;” later, the laying of the axe to the altar would not be hazardous. [557] _Ibid._, pp. 75 _et seq._ [558] _Ibid._, pp. 127 _et seq._ [559] _Ibid._, pp. 163 _et seq._ According to Barruel, the conspirators numbered among their adepts the following: Joseph II of Germany, Catherine II of Russia, Christian VII of Denmark, Gustave III of Sweden, Poniatowski, king of Poland, and the landgrave Frederick of Hesse-Cassel. [560] _Ibid._, p. 154. [561] Barruel, _op. cit._, p. 157. [562] _Ibid._, pp. 321 _et seq._ [563] _Ibid._, vol. ii, pp. 9, 10, 13 _et seq._, 21.