FRÉRET, Nicolas (1688-1749), a French scholar, one of the most learned men of his age, was born at Paris, February 7 or 15, 1688. His father was procureur to the parliament of Paris, and destined him to the profession of the law. His passion for knowledge declared itself almost from his birth; and so early did he apply himself to studies of the most diverse kind, and accumulate vast stores of information, that he scarcely seemed to have any childhood. His precocity in learning and literary labour appears to rival even that of John Stuart Mill. He had for his tutors the historian Rollin and Father Desmolets. Amongst his early studies history, chronology, and mythology held a prominent place. To please his father he studied law and began to practice as a pleader; but the force of his genius soon carried him into his own path. At nineteen he was admitted to a society of learned men who sought more freedom of discussion than was to be had within the Academy, and he read before them memoirs on the religion of the Greeks, on the worship of Bacchus, of Ceres, of Cybele, and of Apollo. The astonishing reputation which he gained for learning, and the influence of the eminent men whose friendship he enjoyed, opened the way for his recognition by the Academy. He was hardly twenty-six years of age when he was admitted as pupil to the Academy of Inscriptions. One of the first memoirs which he read was a learned and critical discourse Sur Γ Origine des Français. His views, well-grounded, unusual, and audacious, excited great indignation in the Abbé Vertot, who had written on the same subject in a manner more flattering to the vanity of Frenchmen, and he denounced Fréret to the Government as a libeller of the monarchy. A lettre de cachet was issued, and Fréret was sent to the ...Bastille. He was thus silenced on the perilous subject, and his memoir even remained unpublished till nearly fifty years after his death. During his six months of confinement—“a solitude,” he says, “whose tranquillity there was nothing to disturb”—he devoted himself to the study of the works of Xenophon, the fruit of which appeared later in his memoir on the Cyropadia. The assertion, frequently repeated, that he was allowed to read nothing but Bayle’s famous Dictionary, and that he nearly learnt it by heart and imbibed all its scepticism, is entirely untrue and unjust. From the time of his liberation in June 1715 his life was uneventful. It was a life of the most simple, pure, and complete devotion to knowledge, with absolute indifference to fame. In January 1716 he was received associate of the Academy, and in December 1742 he was made perpetual secretary. He lived and laboured without internïission for the interests and the honour of the Academy, not even claiming any property in his own writings, which almost all remained unpublished till after his death. The list of his memoirs occupies four columns of the Nouvelle Biographie Générale. They treat of a large variety of subjects, chiefly in the fields of history, chronology, geography, mythology, and religion. Throughout he appears as the keen, learned, and original critic; examining into the comparative value and credibility of documents, distinguishing between the mythical and the historical, and separating traditions with an historical element from pure fables and legends. He rejected the extreme pretensions of the chronology of Egypt and China, and at the same time controverted the scheme of Sir Isaac Newton as too limited. He investigated the mythology not only of the Greeks, but of the Celts, the Germans, the Chinese, and the Indians, and was a vigorous opponent of “euhemeristic” interpretation. He w as one of the first scholars of Europe to undertake the study of the Chinese language: and in this he was engaged at the time of his committal to the Bastille. In addition to these labours and acquirements Fréret made himself master of modern literature, and was intimately acquainted with the dramatic works of the French, Italian, English, and Spanish poets. His multifarious pursuits left him no time for carrying on the publication of the Mémoires of the Academy, an enormous arrear of which had to be made up by his successor. He died at Paris, March 8, 1749.
Long after his death several works of an atheistic character were falsely attributed to him, and were long believed to be his. These were the Examen critique des apologistes de la religion chrétienne (1766), Lettre de Thrasybule à Leucippe, printed in London about 1768, and a few others. They were republished under the title of Oeuvres philosophiques in 1776. It is now believed that they were put forth in Fréret’s name by Holbach, Naigeon, and Lagrange, and that Fréret had nothing whatever to do with them. A very defective and inaccurate edition of Fréret’s works was published in 1796-1799. A new and complete edition was projected by Cham-ρollion-Figeac, but of this only the first volume appeared (1825). His manuscripts, after passing through many hands, were deposited in the library of the Institute.
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