always carried everything to an extreme, I imagined that I perceived in the suspension the suppression of the work.  Yet, being unable to discover either the cause or manner of it, I remained in the most cruel state of suspense.  I wrote letter after letter to Guy, to M. de Malesherbes and to Madam de Luxembourg, and not receiving answers, at least when I expected them, my head became so affected that I was not far from a delirium.  I unfortunately heard that Father Griffet, a Jesuit, had spoken of ‘Emilius’ and repeated from it some passages.  My imagination instantly unveiled to me the mystery of iniquity; I saw the whole progress of it as clearly as if it had been revealed to me.  I figured to myself that the Jesuits, furious on account of the contemptuous manner in which I had spoken of colleges, were in possession of my work; that it was they who had delayed the publication; that, informed by their friend Guerin of my situation, and foreseeing my approaching dissolution, of which I myself had no manner of doubt, they wished to delay the appearance of the work until after that event, with an intention to curtail and mutilate it, and in favor of their own views, to attribute to me sentiments not my own.  The number of facts and circumstances which occurred to my mind, in confirmation of this silly proposition, and gave it an appearance of truth supported by evidence and demonstration, is astonishing.  I knew Guerin to be entirely in the interest of the Jesuits.  I attributed to them all the friendly advances he had made me; I was persuaded he had, by their entreaties, pressed me to engage with Neaulme, who had given them the first sheets of my work; that they had afterwards found means to stop the printing of it by Duchesne, and perhaps to get possession of the manuscript to make such alterations in it as they should think proper, that after my death they might publish it disguised in their own manner.  I had always perceived, notwithstanding the wheedling of Father Berthier, that the Jesuits did not like me, not only as an Encyclopedist, but because all my principles were more in opposition to their maxims and influence than the incredulity of my colleagues, since atheistical and devout fanaticism, approaching each other by their common enmity to toleration, may become united; a proof of which is seen in China, and in the cabal against myself; whereas religion, both reasonable and moral, taking away all power over the conscience, deprives those who assume that power of every resource.  I knew the chancellor was a great friend to the Jesuits, and I had my fears less the son, intimidated by the father, should find himself under the necessity of abandoning the work he had protected.  I besides imagined that I perceived this to be the case in the chicanery employed against me relative to the first two volumes, in which alterations were required for reasons of which I could not feel the force; whilst the other two volumes were known to contain things of such a nature as, had the