 The discourse of natural law became the lingua franca of 18th-century moral, political, and social (including economic – Hont 1987, 2005; Skinner 1995) thought (Haakonssen 2012; see section 2.1 above, and “Natural Law 1625–1850: Database” in Other Internet Resources below). Pufendorf contributed much thereto by initiating the self-referential genre of the ‘history of natural law’, wherein he located himself in relation to Grotius, Hobbes and other predecessors (Sample of Controversies [Specimen controversiarum], 1678, Ch. 1: “On the Origin and Progress of the Discipline of Natural Law”; later included in Eris Scandica (ES 1686). His modest beginning was much enlarged by Barbeyrac in “An Historical and Critical Account of the Science of Morality …,” the Preface to his 1706 translation of Pufendorf’s DJN (2005 [1729]), and by Pufendorf’s German friend and disciple, Christian Thomasius, in his Nearly Complete History of Natural Law (Paulo plenior historia juris naturalis, 1719), as well as many others in the 18th century (Glafey 1965 [1739]; see Hochstrasser 2000, pp. 65–71). As in Pufendorf himself, a major theme of the genre was that of sociality (sociability, benevolence), which was variously interpreted, criticized, and defended in both secular and religious contexts (Chiodi 2009, Piirimäe and Schmidt 2015). The notion’s appeal in the British domain – where a way had been prepared by Richard Cumberland (1632–1718, Cumberland 2005), whom Pufendorf cited repeatedly in the 1684 edition of DJN – is demonstrated by Gershom Carmichael’s (1672–1729) influential student edition (1718) of Pufendorf’s De officio (Carmichael 2002), and by the inaugural lecture “On the Natural Sociality of Men” (1730) of his student and successor at Glasgow, Francis Hutcheson (1694–1746), whose thought was strongly influenced by natural law (Hutcheson 1993, 2006, 2007). So too were many other British moralists and social theorists, especially in the so-called Scottish Enlightenment, including George Turnbull (1698–1748), John Millar (1735–1801), Thomas Reid (1710–1796), and Adam Smith (1723–1790) (Haakonssen 1996, Moore and Silverthorne 1983, Moore 2006). Through them and others, including direct exposure to Pufendorf’s own, often reprinted works, natural law thought also became part of the intellectual inheritance of the American Revolution and constitutionalism (Welzel 1952, White 1978, Augat 1985, Heideking 1995, Haakonssen 1991, Logan 2013).