Bernard le Bovier de Fontenelle: Histoire des oracles. Par l’Auteur des Dialogues des MortsAbbildungDeskriptionAnmerkungVerweise

Bernard le Bovier de Fontenelle: Histoire des oracles, 1687

Il faut avoir de l’âme pour avoir du goût

Bernard le Bovier de Fontenelle:

HISTOIRE | DES | ORACLES. | Par l’Auteur des Dialogues | des Morts.

Paris: Guillaume de Luyne, 1687.

Duodecimo. 128 × 74 mm. [12], 179, [1 weiße] Seiten. – Lagensignaturen: *6, A-P6.

Marmoriertes Kalbleder der Zeit auf vier erhabenen echten Bünden, Rückenvergoldung aus Rahmen und Eichelstempeln, Titel auf zweitem Feld. Stehkantenvergoldung, Rotschnitt. Vorsätze aus Marmorpapier.

Fontenelle (1657-1757), Kartesianer und Gegner Malebranches, wurde berühmt durch die „Dialogues des morts“ und „Entretiens sur la pluralité des mondes“. Vorliegendes, anonym erschienenes Werk basiert auf der lateinischen Abhandlung „De oraculis ethnicorum“ des Niederländers Anton van Dale. Fontenelle verwendet hier eine später in der Philosophie des 18. Jh. verbreitete Technik, die antiken Legenden und die heidnischen Religionen auf solche Weise zu kritisieren, daß der Leser diese Kritik unweigerlich auch gegen das Christentum wendet. – Diese zweite Ausgabe zeitgleich mit der Amsterdamer.
¶ « Il serait difficile de rendre raison des histoires et des oracles que nous avons rapportés, sans avoir recours aux démons, mais aussi tout cela est-il bien vrai ? Assurons-nous bien du fait, avant de nous inquiéter de la cause. Il est vrai que cette méthode est bien lente pour la plupart des gens, qui courent naturellement à la cause, et passent par-dessus la vérité du fait ; mais enfin nous éviterons le ridicule d’avoir trouvé la cause de ce qui n’est point. »
¶ « Rien n’est plus normal que d’en faire autant sur toutes sortes de matières. Je ne suis pas si convaincu de notre ignorance par les choses qui sont, et dont la raison nous est inconnue, que par celles qui ne sont point, et dont nous trouvons la raison. Cela veut dire que non seulement nous n’avons pas les principes qui mènent au vrai, mais que nous en avons d’autres qui s’accommodent très bien avec le faux. » — Première dissertation, chapitre IV.

Einband etwas berieben, am unteren Kapitalen leicht beschädigt. Innen minimal gebräunt, teils leicht fleckig. Lage N in falscher Reihenfolge gedruckt: N5, N6, N3, N4, N1, M(recteN)2.

Goldsmith H505 – Ziegenfuß I,349 – Thorndike VIII,476 – Brunet VI,22617 mit Ausg. v. 1707 – cf. Tchemerzine: Éd.orig. V,322 mit der E.A. von 1686. – BibliographienText als PDF.


Fontenelle, Bernard le Bovier de (1657–1757), French author, was born at Rouen, on the 11th of February 1657. He died in Paris, on the 9th of January 1757, having thus very nearly attained the age of 100 years. His father was an advocate settled in Rouen, his mother a sister of the two Corneille. He was educated at the college of the Jesuits in his native city, and distinguished himself by the extraordinary precocity and versatility of his talents. His teachers, who readily appreciated these, were anxious for him to join their ​order, but his father had designed him for the bar, and an advocate accordingly he became; but, having lost the first cause which was entrusted to him, he soon abandoned law and gave himself wholly to literary pursuits. His attention was first directed to poetry; and more than once he competed for prizes of the French Academy, but never with success. He visited Paris from time to time and established intimate relations with the abbé de Saint Pierre, the abbé Vertot and the mathematician Pierre Varignon. He witnessed, in 1680, the total failure of his tragedy Aspar. Fontenelle afterwards acknowledged the justice of the public verdict by burning his unfortunate drama. His opera of Thétis et Pélée, 1689, though highly praised by Voltaire, cannot be said to rise much above the others; and it may be regarded as significant that of all his dramatic works not one has kept the stage. His Poésies pastorales (1688) have no greater claim to permanent repute, being characterized by stiffness and affectation; and the utmost that can be said for his poetry in general is that it displays much of the limae labor, great purity of diction and occasional felicity of expression.

His Lettres galantes du chevalier d’Her . . ., published anonymously in 1685, was an amusing collection of stories that immediately made its mark. In 1686 his famous allegory of Rome and Geneva, slightly disguised as the rival princesses Mreo and Eenegu, in the Relation de l’île de Bornéo, gave proof of his daring in religious matters. But it was by his Nouveaux Dialogues des morts (1683) that Fontenelle established a genuine claim to high literary rank; and that claim was enhanced three years later by the appearance of the Entretiens sur la pluralité des mondes (1686), a work which was among the very first to illustrate the possibility of being scientific without being either uninteresting or unintelligible to the ordinary reader. His object was to popularize among his countrymen the astronomical theories of Descartes; and it may well be doubted if that philosopher ever ranked a more ingenious or successful expositor among his disciples.

Hitherto Fontenelle had made his home in Rouen, but in 1687 he removed to Paris; and in the same year he published his Histoire des oracles, a book which made a considerable stir in theological and philosophical circles. It consisted of two essays, the first of which was designed to prove that oracles were not given by the supernatural agency of demons, and the second that they did not cease with the birth of Christ. It excited the suspicion of the Church, and a Jesuit, by name Baltus, published a ponderous refutation of it; but the peace-loving disposition of its author impelled him to leave his opponent unanswered. To the following year (1688) belongs his Digression sur les anciens et les modernes, in which he took the modern side in the controversy then raging; his Doutes sur le système physique des causes occasionnelles (against Malebranche) appeared shortly afterwards.

In 1691 he was received into the French Academy in spite of the determined efforts of the partisans of the ancients in this quarrel, especially of Racine and Boileau, who on four previous occasions had secured his rejection. He consequently was admitted a member both of the Academy of Inscriptions and of the Academy of Sciences; and in 1697 he became perpetual secretary to the latter body. This office he actually held for the long period of forty-two years; and it was in this official capacity that he wrote the Histoire du renouvellement de l’Académie des Sciences (Paris, 3 vols., 1708, 1717, 1722) containing extracts and analyses of the proceedings, and also the éloges of the members, written with great simplicity and delicacy. Perhaps the best known of his éloges, of which there are sixty-nine in all, is that of his uncle Pierre Corneille. This was first printed in the Nouvelles de la république des lettres (January 1685) and, as Vie de Corneille, was included in all the editions of Fontenelle’s Œuvres. The other important works of Fontenelle are his Élements de la géometrie de l’infini (1727) and his Apologie des tourbillons (1752). Fontenelle forms a link between two very widely different periods of French literature, that of Corneille, Racine and Boileau on the one hand, and that of Voltaire, D’Alembert and Diderot on the other. It is not in virtue of his great age alone that this can be said of him; he actually had much in common with the beaux esprits of the 17th century, as well as with the philosophes of the 18th. But it is to the latter rather than to the former period that he properly belongs.

He has no claim to be regarded as a genius; but, as Sainte-Beuve has said, he well deserves a place “dans la classe des esprits infiniment distingués”—distinguished, however, it ought to be added by intelligence rather than by intellect, and less by the power of saying much than by the power of saying a little well. In personal character he has sometimes been described as having been revoltingly heartless; and it is abundantly plain that he was singularly incapable of feeling strongly the more generous emotions—a misfortune, or a fault, which revealed itself in many ways. “Il faut avoir de l’âme pour avoir du goût.” But the cynical expressions of such a man are not to be taken too literally; and the mere fact that he lived and died in the esteem of many friends suffices to show that the theoretical selfishness which he sometimes professed cannot have been consistently and at all times carried into practice.
Encyclopædia Britannica, Eleventh Edition, Cambridge: University Press, 1910. Vol. X, pp. 608-609.