[1] F. I. S. D. namely, Fredericus Imperator Salutem Dicit Othoni illustrissimo amico meo carrissimo. [↑]
[2] Quod de tribus famosissimis nationum deceptoribus in ordinem jussu meo digessit doctissimus ille vir quorum sermonem de illa re in museo meo habustiæ exscribi curavi; atque Codicem illum stylo aeque vero ac puro scriptum ad te quam primum mitto; etenum, &c. [↑]
[3] There is a measure in every thing. [↑]
[4] This phrase is frequently employed to express ecclesiastical criticism. Its first application however had a more pungent meaning.—The individual here alluded to having boldly assailed the errors of the Church was attacked one evening by an assassin. Fortunately the blow did not prove fatal; but the weapon (a stylus, or dagger, which is also the Latin name for a pen) having been left in the wound—on his recovery he wore it in his girdle labelled, “The Theological Stylus,” or Pen of the Church. The trenchant powers of this instrument have more frequently been employed to repress truth, than to refute argument. [↑]
COPY OF THE SECOND PART, VOL. I, ARTICLE IX. OF, “LITERARY MEMOIRS.” PUBLISHED AT THE HAGUE BY HENRY DU SAUZET, 1716.
It is impossible in the present day to doubt the existence of “The Three Impostors,” since we find several manuscript copies of it. If M. de la Monnoye had observed the agreement of it with an extract published at Leyden, 1st. Jan. 1716,—the same division into six chapters—the same titles, and the same subjects of which they treat, he would have exclaimed against the forgery of this work, improperly attributed to Pierre des Vignes, the Secretary and Chancellor of Frederick II. This judicious critic long ago observed the difference between the Gothic style of Pierre des Vignes in his Epistles, and that of the letter pretended to be addressed to the Duke of Bavaria, “Otho the illustrious,” when they sent him the work. A more important point has not escaped the notice of the learned. This treatise is written and argued in the method and upon the principles of the New Philosophy, which was not introduced until about the middle of the seventeenth century, after Descartes, Gassendi, Bernier, and some others had explained its principles in a juster and clearer way than did the ancient philosophers, who wished to preserve their secrets, as they affected a mysterious obscurity in favor of the initiated. The author himself, in the fifteen chapter of his work, names Descartes, and combats the arguments of this great man on the subject of the soul. Neither Pierre des Vignes, nor any of those whom they have attempted to pass off as the author of this book, could have reasoned according to the principles of the new Philosophy, which was not introduced till after they had written. To whom then must the work be attributed? We must conclude that it cannot be of the same date as the short letter printed at Leyden, 1717. But another difficulty occurs. Tentzelius, who wrote in 1689, also gives an extract from this book upon the credit of a pretended ocular witness. But without attempting to fix the date of this book, which is said to have been composed in Latin and printed; the small French manuscript treatise, whether it had ever been written in that language or whether it is translated from the Latin, (which is difficult to believe,) cannot be of a very ancient date.
This is not the only book composed under this title and upon the same subject. A man whose character and profession ought to have led him to engage in matters more decorous, composed a great work (in French) under the same title. In his preface he says that it is long since he had heard of “The Three Impostors,” but that he had never found any part of it, whether there had never existed such a work, or whether it be lost; therefore he attempts to restore it by writing on the same subject. His work is very long, very wearisome, and very badly written; with little principles and less argument. It is a confused jumble of all the invectives and calumnies circulated against the Three Legislators. The manuscript was in two volumes folio, thick, and legible enough, although in small characters—the book is divided into a great many chapters. Another similar manuscript was found after the death of a nobleman. This gave rise to an attempt to seize the author who having been informed of it took care that nothing should be found among his papers to convict him. Afterwards he lived in a monastery under penance. In 1733 he recovered his liberty and enjoyed a revenue of 250 livres from the Abbey of St. Liquarie, in addition to a reserved one of 350 livres from his benefice. His name was Guillaume, Cure of Fresne-sur-Berny, and the brother of a labourer in the Netherlands. He was at one time Regent of the College of Montaigu; in his youth he had been a dragoon, and then he became a Capuchin.