found the forces of resistance more and more organized. In particular,
the autocracy long maintained the severest checks on printing, so that
freethought could not save by a rare chance attain to open speech. Any
book with the least tendency to rationalism had to seek printers, or
at least publishers, in Holland. Huard, in publishing his anonymous
translation of the Hypotyposes of Sextus Empiricus (1725), is careful
to say in his preface that he "makes no application of the Pyrrhonian
objections to any dogma that may be called theological"; but he goes
on to add that the scandalous quarrels of Christian sects are well
fitted to confirm Pyrrhonists in their doubts, the sects having no
solid ground on which to condemn each other. As such an assertion was
rank heresy, the translation had to be issued in Amsterdam, and even
there without a publisher's name. [937] And still it remains clear that
the age of Louis XIV had passed on to the next a heritage of hidden
freethinking, as well as one of debt and misgovernment. What takes
place thereafter is rather an evolution of and a clerical resistance
to a growth known to have begun previously, and always feared and
hated, than any new planting of unbelief in orthodox soil. As we
have seen, indeed, a part of the early work of skepticism was done
by distinguished apologists. Huet, dying in 1722, left for posthumous
publication his Traité philosophique de la faiblesse de l'esprit humain
(1723). It was immediately translated into English and German; and
though it was probably found somewhat superfluous in deistic England,
and supersubtle in Lutheran Germany, it helped to prepare the ground
for the active unbelief of the next generation in France.