Feeling that his greatest danger was from the orthodox theologians, De Maillet endeavoured to protect himself by disguising his name in the title of his book, and by so wording its preface and dedication that, if persecuted, he could declare it a mere sport of fancy; he therefore announced it as the reverie of a Hindu sage imparted to a Christian missionary.

But this strategy availed nothing: he had allowed his Hindu sage to suggest that the days of creation named in Genesis might be long periods of time; and this, with other ideas of equally fearful import, was fatal.

Though the book was in type in 1735, it was not published till 1748--three years after his death.
On the other hand, the heterodox theology of Voltaire was also aroused; and, as De Maillet had seen in the presence of fossils on high mountains a proof that these mountains were once below the sea, Voltaire, recognising in this an argument for the deluge of Noah, ridiculed the new thinker without mercy.

Unfortunately, some of De Maillet's vagaries lent themselves admirably to Voltaire's sarcasm; better material for it could hardly be conceived than the theory, seriously proposed, that the first human being was born of a mermaid.
Hence it was that, between these two extremes of theology, De Maillet received no recognition until, very recently, the greatest men of science in England and France have united in giving him his due.

But his work was not lost, even in his own day; Robinet and Bonnet pushed forward victoriously on helpful lines.
In the second half of the eighteenth century a great barrier was thrown across this current--the authority of Linnaeus.